1 Kings 22 commentary

The same easiness of temper, which betrays some godly persons into friendship with the declared enemies of religion, renders it very dangerous to them. They will be drawn to wink at and countenance such conduct and conversation as they ought to protest against with abhorrence. Whithersoever a good man goes, he ought to take his religion with him, and not be ashamed to own it when he is with those who have no regard for it. Jehoshaphat had not left behind him, at Jerusalem, his affection and reverence for the word of the Lord, but avowed it, and endeavoured to bring it into Ahab's court. And Ahab's prophets, to please Jehoshaphat, made use of the name of Jehovah: to please Ahab, they said, Go up. But the false prophets cannot so mimic the true, but that he who has spiritual senses exercised, can discern the fallacy. One faithful prophet of the Lord was worth them all. Wordly men have in all ages been alike absurd in their views of religion. They would have the preacher fit his doctrine to the fashion of the times, and the taste of the hearers, and yet to add, Thus saith the Lord, to words that men would put into their mouths. They are ready to cry out against a man as rude and foolish, who scruples thus to try to secure his own interests, and to deceive others.

The greatest kindness we can do to one that is going in a dangerous way, is, to tell him of his danger. To leave the hardened criminal without excuse, and to give a useful lesson to others, Micaiah related his vision. This matter is represented after the manner of men: we are not to imagine that God is ever put upon new counsels; or that he needs to consult with angels, or any creature, about the methods he should take; or that he is the author of sin, or the cause of any man's telling or believing a lie. Micaiah returned not the blow of Zedekiah, yet, since he boasted of the Spirit, as those commonly do that know least of the Holy Spirit's operations, the true prophet left him to be convinced of his error by the event. Those that will not have their mistakes set right in time, by the word of God, will be undeceived, when it is too late, by the judgments of God. We should be ashamed of what we call trials, were we to consider what the servants of God have endured. Yet it will be well, if freedom from trouble prove not more hurtful to us; we are more easily allured and bribed into unfaithfulness and conformity to the world, than driven to them.

Ahab basely intended to betray Johoshaphat to danger, that he might secure himself. See what they get that join with wicked men. How can it be expected that he should be true to his friend, who has been false to his God! He had said in compliment to Ahab, I am as thou art, and now he was indeed taken for him. Those that associate with evil-doers, are in danger of sharing in their plagues. By Jehoshaphat's deliverance, God let him know, that though he was displeased with him, yet he had not deserted him. God is a friend that will not fail us when other friends do. Let no man think to hide himself from God's judgment. God directed the arrow to hit Ahab; those cannot escape with life, whom God has doomed to death. Ahab lived long enough to see part of Micaiah's prophecy accomplished. He had time to feel himself die; with what horror must he have thought upon the wickedness he had committed!

Jehoshaphat's reign appears to have been one of the best, both as to piety and prosperity. He pleased God, and God blessed him.

Ahaziah's reign was very short, not two years; some sinners God makes quick work with. A very bad character is given of him; he listened not to instruction, took no warning, but followed the example of his wicked father, and the counsel of his more wicked mother, Jezebel, who was still living. Miserable are the children who not only derive a sinful nature from their parents, but are taught by them to increase it; and most unhappy parents are they, that help to damn their children's souls. Hardened sinners rush forward, unawed and unmoved, in the ways from which others before them have been driven into everlasting misery.

CHAPTER 22

1Ki 22:1-36. Ahab Slain at Ramoth-gilead.

1. continued three years without war between Syria and Israel--The disastrous defeat of Ben-hadad had so destroyed his army and exhausted the resources of his country, that, however eager, he was unable to recommence active hostilities against Israel. But that his hereditary enmity remained unsubdued, was manifest by his breach of faith concerning the treaty by which he had engaged to restore all the cities which his father had seized (1Ki 20:34).

2. Jehoshaphat the king of Judah came down to the king of Israel--It was singular that a friendly league between the sovereigns of Israel and Judah should, for the first time, have been formed by princes of such opposite characters--the one pious, the other wicked. Neither this league nor the matrimonial alliance by which the union of the royal families was more closely cemented, met the Lord's approval (2Ch 19:2). It led, however, to a visit by Jehoshaphat, whose reception in Samaria was distinguished by the most lavish hospitality (2Ch 18:2). The opportunity of this visit was taken advantage of, to push an object on which Ahab's heart was much set.

3-8. Know ye that Ramoth in Gilead is ours--a Levitical and free town on the north border of Gad (De 4:43; Jos 21:38), on the site of the present Salt Lake, in the province of Belka. It lay within the territories of the Israelitish monarch, and was unjustly alienated; but whether it was one of the cities usurped by the first Ben-hadad, which his son had promised to restore, or was retained for some other reasons, the sacred historian has not mentioned. In the expedition which Ahab meditated for the recovery of this town, the aid of Jehoshaphat was asked and promised (see 2Ch 18:3). Previous to declaring hostilities, it was customary to consult the prophets (see on 1Sa 28:8); and Jehoshaphat having expressed a strong desire to know the Lord's will concerning this war, Ahab assembled four hundred of his prophets. These could not be either the prophets of Baal or of Ashteroth (1Ki 18:19), but seem (1Ki 22:12) to have been false prophets, who conformed to the symbolic calf-worship of Jehovah. Being the creatures of Ahab, they unanimously predicted a prosperous issue to the war. But dissatisfied with them, Jehoshaphat inquired if there was any true prophet of the Lord. Ahab agreed, with great reluctance, to allow Micaiah to be summoned. He was the only true prophet then to be found residing in Samaria, and he had to be brought out of prison (1Ki 22:26), into which, according to Josephus, he had been cast on account of his rebuke to Ahab for sparing the king of Syria.

10. a void place--literally, "a threshing-floor," formed at the gate of Samaria.

11. Zedekiah the son of Chenaanah made him horns of iron--Small projections, of the size and form of our candle extinguishers (worn in many parts of the East as military ornaments), were worn by the Syrians of that time, and probably by the Israelite warriors also. Zedekiah, by assuming two horns, personated two heroes, and, pretending to be a prophet, wished in this manner to represent the kings of Israel and Judah in a military triumph. It was a symbolic action, to impart greater force to his language (see De 33:17); but it was little more than a flourish with a spontoon [Calmet, Fragments].

14-17. what the Lord saith unto me, that will I speak--On the way the messenger who conducted [Micaiah] to the royal presence informed him of the tenor of the prophecies already given and recommended him to agree with the rest, no doubt from the kindly motive of seeing him released from imprisonment. But Micaiah, inflexibly faithful to his divine mission as a prophet, announced his purpose to proclaim honestly whatever God should bid him. On being asked by the king, "Shall I go against Ramoth-gilead, or shall I forbear?" the prophet gave precisely the same answer as the previous oracles that had been consulted; but it must have been given in a sarcastic tone and in ironical mockery of their way of speaking. Being solemnly urged to give a serious and truthful answer, Micaiah then declared the visionary scene the Spirit had revealed to him;--

18-23. Did I not tell thee that he would prophesy no good concerning me, but evil?--Since Ahab was disposed to trace this unwelcome truth to personal enmity, Micaiah proceeded fearlessly to tell the incensed monarch in full detail what had been revealed to him. The Hebrew prophets, borrowing their symbolic pictures from earthly scenes, described God in heaven as a king in His kingdom. And as earthly princes do nothing of importance without asking the advice of their counsellors, God is represented as consulting about the fate of Ahab. This prophetic language must not be interpreted literally, and the command must be viewed as only a permission to the lying spirit (Ro 11:34) [Calmet].

24-25. Zedekiah the son of Chenaanah went near, and smote Micaiah on the cheek--The insolence of this man, the leader of the false prophets, seems to have been provoked by jealousy at Micaiah's assumed monopoly of the spirit of inspiration. This mode of smiting, usually with a shoe, is both severe and ignominious. The calm reply of the Lord's prophet consisted in announcing the fate of the false prophets who suffered as the advisers of the disastrous expedition.

26-28. Take Micaiah, ... Put this fellow in prison--Ahab, under the impulse of vehement resentment, remands the prophet until his return.

29-38. went up to Ramoth-gilead--The king of Israel, bent on this expedition, marched, accompanied by his ally, with all his forces to the siege; but on approaching the scene of action, his courage failed, and, hoping to evade the force of Micaiah's prophecy by a secret stratagem, he assumed the uniform of a subaltern, while he advised Jehoshaphat to fight in his royal attire. The Syrian king, with a view either to put the speediest end to the war, or perhaps to wipe out the stain of his own humiliation (1Ki 20:31), had given special instructions to his generals to single out Ahab, and to take or kill him, as the author of the war. The officers at first directed their assault on Jehoshaphat, but, becoming aware of their mistake, desisted. Ahab was wounded by a random arrow, which, being probably poisoned, and the state of the weather increasing the virulence of the poison, he died at sunset. The corpse was conveyed to Samaria; and, as the chariot which brought it was being washed, in a pool near the city, from the blood that had profusely oozed from the wound, the dogs, in conformity with Elijah's prophecy, came and licked it [1Ki 21:19]. Ahab was succeeded by his son Ahaziah [1Ki 22:40].

Three years without war - That is, from the time that Ahab made the covenant with Ben-hadad, mentioned 1Kgs 20:34. And probably in that treaty it was stipulated that Ramoth-gilead should be restored to Israel; which not being done, Ahab formed a confederacy with Judah, and determined to take it by force.

Wilt thou go with me - We find that there was a good understanding between Jehoshaphat and Ahab, which no doubt was the consequence of a matrimonial alliance between the son of the former, Jehoram, and the daughter of the latter, Athaliah; see 2Chr 18:1; 2Kgs 8:18. This coalition did not please God, and Jehoshaphat is severely reproved for it by Jehu the seer, 2Chr 19:1-3.

About four hundred men - These were probably the prophets of Asherah or Venus, maintained by Jezebel, who were not present at the contention on Mount Carmel. See 1Kgs 18:19, etc.

Micaiah the son of Imlah - The Jews suppose that it was this prophet who reproved Ahab for dismissing Ben-hadad, 1Kgs 20:35, etc. And that it was because of the judgments with which he had threatened him, that Ahab hated him: I hate him, for he doth not prophesy good concerning me, but evil.

The king of Israel called an officer - סריס saris, literally a eunuch; probably a foreigner, for it was not lawful to disgrace an Israelite by reducing him to such a state.

Zedekiah - made him horns of iron - This was in imitation of that sort of prophecy which instructed by significative actions. This was frequent among the prophets of the Lord.

The words of the prophets declare good - What notion could these men have of prophecy, when they supposed it was in the power of the prophet to model the prediction as he pleased, and have the result accordingly?

Go, and prosper - This was a strong irony; as if he had said, All your prophets have predicted success; you wish me to speak as they speak: Go, and prosper; for the Lord will deliver it into the hand of the king. These were the precise words of the false prophets, (see 1Kgs 22:6, 1Kgs 22:12), and were spoken by Micaiah in such a tone and manner as at once showed to Ahab that he did not believe them; hence the king adjures him, 1Kgs 22:16, that he would speak to him nothing but truth; and on this the prophet immediately relates to him the prophetic vision which pointed out the disasters which ensued.

It is worthy of remark that this prophecy of the king's prophets is couched in the same ambiguous terms by which the false prophets in the heathen world endeavored to maintain their credit, while they deluded their votaries. The reader will observe that the word it is not in the original: The Lord will deliver It into the hand of the king; and the words are so artfully constructed that they may be interpreted for or against; so that, be the event whatever it might, the juggling prophet could save his credit by saying he meant what had happened. Thus then the prophecy might have been understood: The Lord will deliver (Ramoth-gilead) into the king's (Ahab's) hand; or, The Lord will deliver (Israel) into the king's hand; i.e., into the hand of the king of Syria. And Micaiah repeats these words of uncertainty in order to ridicule them and expose their fallacy.

The following oracles among the heathens were of this same dubious nature, in order that the priests' credit might be saved, let the event turn out as it might. Thus the Delphic oracle spoke to Croesus words which are capable of a double meaning, and which he understood to his own destruction: -

Croesus, Halym penetrans, magnam subvertet opum vim,

Which says, in effect: - "If you march against Cyrus, he will either overthrow you, or you will overthrow him."

He trusted in the latter, the former took place. He was deluded, and yet the oracle maintained its credit. So in the following: -

Aio te, Aeacida, Romanos vincere posse

Ibis redibis nunquam in bello peribis.

Pyrrhus, king of Epirus, understood by this that he should conquer the Romans, against whom he was then making war; but the oracle could be thus translated: "The Romans shall overcome thee." He trusted in the former, made unsuccessful war, and was overcome; and yet the juggling priest saved his credit. The latter line is capable of two opposite meanings: - "Thou shalt go, thou shalt return, thou shalt never perish in war."

Or, "Thou shalt go, thou shalt never return, thou shalt perish in war."

When prophecies and oracles were not delivered in this dubious way, they were generally couched in such intricate and dark terms that the assistance of the oracle was necessary to explain the oracle, and then it was ignotum per ignotius, a dark saying paraphrased by one yet more obscure.

These have no master - Here the prophet foretells the defeat of Israel, and the death of the king; they were as sheep that had not a shepherd, people that had no master, the political shepherd and master (Ahab) shall fall in battle.

I saw the Lord sitting on his throne - This is a mere parable, and only tells in figurative language, what was in the womb of providence, the events which were shortly to take place, the agents employed in them, and the permission on the part of God for these agents to act. Micaiah did not choose to say before this angry and impious king, "Thy prophets are all liars; and the devil, the father of lies, dwells in them;" but he represents the whole by this parable, and says the same truths in language as forcible, but less offensive.

Go forth, and do so - This is no more than, "God has permitted the spirit of lying to influence the whole of thy prophets; and he now, by my mouth, apprises thee of this, that thou mayest not go and fall at Ramoth-gilead." Never was a man more circumstantially and fairly warned; he had counsels from the God of truth, and counsels from the spirit of falsity; he obstinately forsook the former and followed the latter. He was shown by this parable how every thing was going on, and that all was under the control and direction of God, and that still it was possible for him to make that God his friend whom by his continual transgressions he had made his enemy; but he would not: his blood was therefore upon his own head.

The Lord hath put a lying spirit - He hath permitted or suffered a lying spirit to influence thy prophets. Is it requisite again to remind the reader that the Scriptures repeatedly represent God as doing what, in the course of his providence, he only permits or suffers to be done? Nothing can be done in heaven, in earth, or hell, but either by his immediate energy or permission. This is the reason why the Scripture speaks as above.

Which way went the Spirit of the Lord from me - This is an expression of as great insolence as the act was of brutal aggression. "Did the Spirit of the Lord, who rests solely upon me, condescend to inspire thee? Was it at this ear [where he smote him] that it entered, in order to hold communion with thee?" Josephus tells an idle rabbinical tale about this business, which is as unworthy of repetition as it is of credit. See his Antiq. of the Jews, book viii., c. 10.

When thou shalt go into an inner chamber - It is probable that this refers to some Divine judgment which fell upon this deceiver. Hearing of the tragical result of the battle, he no doubt went into a secret place to hide himself from the resentment of Jezebel, and the Israelitish courtiers, and there it is probable he perished; but how, when, or where, is not mentioned.

Feed him with bread of affliction - Deprive him of all the conveniences and comforts of life; treat him severely; just keep him alive, that he may see my triumph.

I will disguise myself - Probably he had heard of the orders given by Ben-hadad to his thirty-two captains, to fight with the king of Israel only; that is, to make their most powerful attack where he commanded, in order to take him prisoner, that he might lead him captive whose captive he formerly was; and therefore he disguised himself that he might not be known.

But put thou on thy robes - What is meant by this? He could not mean, "Appear as the king of Judah, for they will not molest thee, as the matter of contention lies between them and me;" this is Jarchi's turn. For if Jehoshaphat aided Ahab, is it to be supposed that the Syrians would spare him in battle? A general in the civil wars of England, when he had brought his army in sight of their foes, thus addressed them: "Yonder are your enemies; if you do not kill them, they will kill you." So it might be said in the case of Jehoshaphat and the Syrians.

The Septuagint gives the clause a different and more intelligible turn: "I will cover (conceal) myself, and enter into the battle; και συ ενδυσαι τον ἱματισμον μου, but put thou on My robes." And does it not appear that he did put on Ahab's robes? And was it not this that caused the Syrians to mistake him for the king of Israel? 1Kgs 22:32.

Drew a bow at a venture - It is supposed that he shot, as the archers in general did, not aiming at any person in particular.

The word לתמו lethummo, which we translate in his simplicity, has been variously understood; in his integrity, his uprightness; in his perfection; i.e., to the utmost of his skill and strength. This is most probably the meaning; and may imply both aim and power, having his butt full in view.

In cases where the archers wished to do the greatest execution, they bent their bows, and pulled till the subtending string drew back the arrow up to its head. This they could not do always, because it required their whole strength; and they could not put forth their utmost effort each time and continue to discharge many shots. Our old national ballad of the Chevy-chace mentions the slaying of Sir Hugh Montgomery, who had slain Earl Percy, in nearly the same way that Ahab appears to have been shot: - "And thus did both these nobles die,

Whose courage none could stain:

An English archer then perceived

His noble lord was slain,

Who had a bow bent in his hand

Made of a trusty tree;

An arrow, of a cloth-yard long,

Up to the head drew he; Against

Sir Hugh Montgomery then

So right his shaft he set,

The gray goose wing that was thereon

In his heart's blood was wet."

Between the joints of the harness - "Between the cuirass and the lower part of the helmet;" and then the arrow must pass through the neck, just above the breast: or "between the cuirass and the cuissarts;" and then the arrow must pass through the abdomen, or just where the armor of the thighs joins to that which covers the breast and belly.

The Vulgate has Inter pulmonem et stomachum; "Between the lungs and the stomach;" consequently, in the region of the heart.

The king was stayed up - He did not wish his misfortune should be known, lest his troops should be discouraged.

Every man to his city - It appears that the Israelites and Jews maintained the fight the whole of the day; but when at evening the king died, and this was known, there was a proclamation made, probably with the consent of both Syrians and Israelites, that the war was over. Ahab being dead, his subjects did not choose to contend for Ramoth-gilead; so the Israelites went to their own cities, and the Syrians to their own country.

The dogs licked up his blood - Some of the rabbins think that this was in the very place where Naboth was stoned; see on 1Kgs 21:19 (note). The Septuagint translates this verse strangely: "And the swine and the dogs licked his blood, and the whores bathed themselves in his blood, according to the word of the Lord." It is certain that the Hebrew words, הזנות רחצו hazzonoth rachatsu, "washed his armor," might be translated as the Septuagint have done; "and the whores (or public women) washed," etc. And so the rabbins seem to have understood the words; but then they suppose that Jezebel had made him two images of prostitutes, which he had with him in the chariot. It is not worth inquiring into the use for which they say these images were made. See Kimchi and Jarchi.

Ivory house - A royal palace which he built in Samaria, decorated with ivory, and hence called the ivory house. Amos the prophet speaks against this luxury, Amo 3:15.

The high places were not taken away - In 2Chr 17:6, it is expressly said, that he did take away the high places. Allowing that the text is right in 2 Chron., the two places may be easily reconciled. There were two kinds of high places in the land:

1. Those used for idolatrous purposes.

2. Those that were consecrated to God, and were used before the temple was built. The former he did take away; the latter he did not.

But some think the parallel place in 2Chr 17:6 is corrupted, and that, instead of ועוד הסיר veod hesir, "and moreover he took away," we should read, ולא הסיר velo hesir, "and he did Not take away."

The remnant of the sodomites - הקדש of the consecrated persons; or it may rather apply here to the system of pollution, effeminacy, and debauch. He destroyed the thing itself; the abominations of Priapus, and the rites of Venus, Baal, and Ashtaroth. No more of that impure worship was to be found in Judea.

There was no king in Edom - It is plain that the compiler of this book lived after the days of Jehoshaphat, in whose time the Edomites revolted; see 2Kgs 8:22. David had conquered the Edomites, and they continued to be governed by deputies, appointed by the kings of Judah, till they recovered their liberty, as above. This note is introduced by the writer to account for Jehoshaphat's building ships at Ezion-geber, which was in the territory of the Edomites, and which showed them to be at that time under the Jewish yoke.

Ships of Tharshish to go to Ophir for gold - In the parallel place (2Chr 20:36) it is said that Jehoshaphat joined himself to Ahaziah, to make ships to go to Tharshish; and they made the ships in Ezion-geber. Concerning these places, and the voyage thither, see the notes on 1Kgs 9:26-28 (note); 1Kgs 10:11 (note), 1Kgs 10:22 (note). Some translate, instead of ships of Tharshish, ships of burden. See Houbigant, who expresses himself doubtful as to the meaning of the word.

But Jehoshaphat would not - It appears from the above cited place in Chronicles that Jehoshaphat did join in making and sending ships to Tharshish, and it is possible that what is here said is spoken of a second expedition, in which Jehoshaphat would not join Ahaziah. But instead of ולא אבה velo abah, "he would not," perhaps we should read ולו אבה velo abah, "he consented to him;" two words pronounced exactly in the same way, and differing but in one letter, viz., an א aleph for a ו vau. This reading, however, is not supported by any MS. or version; but the emendation seems just; for there are several places in these historical books in which there are mistakes of transcribers which nothing but violent criticism can restore, and to this it is dangerous to resort, but in cases of the last necessity. Critics have recommended the 48th and 49th verses to be read thus: "Jehoshaphat had built ships of burden at Ezion-geber, to go to Ophir for gold. 49. And Ahaziah, the son of Ahab, had said to Jehoshaphat, Let my servants, I pray thee, go with thy servants in the ships: to which Jehoshaphat consented. But the ships went not thither; for the ships were broken at Ezion-geber." This is Houbigant's translation, who contends that "the words of the 48th verse, but they went not, should be placed at the end of the 49th verse, for who can believe that the sacred writer should first relate that the ships were broken, and then that Ahaziah requested of Jehoshaphat that his servants might embark with the servants of Jehoshaphat?" This bold critic, who understood the Hebrew language better than any man in Europe, has, by happy conjectures, since verified by the testimony of MSS., removed the blots of many careless transcribers from the sacred volume.

AND they continued three years without war between Syria and Israel.

The Syrians and Israelites designed in the following words.

Computed from the last War and League wherewith it was concluded: because both Ahab and Benhadad were so weakned and broken by the late Wars, that they needed and desired Peace to recruit themselves, and repair their former losses.

2 And it came to pass in the third year, that Jehoshaphat the king of Judah came down to the king of Israel .

Having now, as he supposed, made a firm Peace with Ahab by the Alliance contracted between Ioram his Son and Athaliah, Ahab's Daughter; Of which see 2 King. 8. 18. 2 Chron. 18. 1.

Marginal references: 2 Chron. 18. 1, &c.

3 (And the king of Israel said unto his servants, Know ye that Ramoth in Gilead is ours , and we be still, and take it not out of the hand of the king of Syria)?

i. e. Belongeth to us by right, both by Gods Donation, and designation of it for a City of refuge, Ios. 21. 38. and by our last agreement with Benhadad, 1 King. 20. 34. which he refuseth to deliver up to us upon our demand.

Marginal references: 1 Chr. 6 73.; Heb. [illegible: 1+ letters]lent from taking it.

4 And he said unto Jehoshaphat, Wilt thou go with me to battel to Ramoth-gilead? And Jehoshaphat said to the king of Israel, I am as thou art, my people as thy people, my horses as thy horses .

I will heartily and effectually joyn with thee; and my Forces shall be at thy service, as much as thine own.

Marginal references: 2 King. 3[illegible: 1+ letters]

5 And Jehoshaphat said unto the king of Israel, Enquire I pray thee, at the word of the LORD to day.

By some Prophet; that we may know the mind of God in it, and what success we may expect. This was the practise of the Godly. See Iudg. 1. 1. and 20. 28. 1 Sam. 23. 2.

6 Then the king of Israel gathered the prophets together, about four hundred men, and said unto them, Shall I go against Ramoth-gilead to battel, or shall I forbear? And they said, Go up: for the LORD shall deliver it unto the hand of the king.

Which doubtless were his own false Prophets, or the Priests of Baal; probably those very 400 Men whom Iezabel preserved from that great slaughter, chap. 18. who yet gave in their Answer in the Name of Iehovah, not of Baal; either, in compliance with Iehoshaphat; or rather, by Ahab's direction, that good Iehoshaphat might be deceived by them, into a good opinion of the War.

7 And Jehoshaphat said, Is there not here a prophet of the LORD besides , that we might enquire of him?

Besides these, who may seem to be such by your opinion, and their own profession: but I desire further satisfaction from some other Prophet.

8 And the king of Israel said unto Jehoshaphat, There is yet one man (Micaiah the son of Imlah) by whom we may enquire of the LORD; but I hate him, for he doth not prophesie good concerning me, but evil . And Jehoshaphat said, Let not the king say so .

To wit, in this place, for whom I can speedily send: for there were also other Prophets elsewhere in the Kingdom, as Elijah, Elisha, and others: but these were not at hand for the present occasion.

Not one of the 12 Prophets, who lived about 150 Years after this time, but another of that name.

He is always a messenger of evil tidings: which was true, but no sufficient reason why he should hate him, because Micaiah was purely Gods instrument in all his messages: and whatsoever evil he threatned, Ahab himself was the cause and procurer of it.

Do not presage evil to our enterprize: let us neither hate his person, nor despise his message; but first hear it, and then do as we see cause.

10 And the king of Israel, and Jehoshaphat the king of Judah, sat each on his throne, having put on their robes , in a void place in the entrance of the gate of Samaria, and all the prophets prophesied before them.

Their Royal Robes, and Ensigns of Majesty.

In the place of Judicature, which was in or nigh the Gate of the City, and in the front of some void place, where either People stood to hear and see Justice Administred; or Soldiers▪ were placed for the defence of the City in time of War.

Marginal references: Heb. floor▪

11 And Zedekiah the son of Chenaanah made him horns of iron : and he said, Thus saith the LORD , With these shalt thou push the Syrians, until thou have consumed them.

Fit Emblems of the Power and Victory of these two Kings. The Devil is Gods Ape, and the false Prophets sometimes imitating the true, who when they declared Gods mind by words, did also oftentimes confirm it by sensible signs. See Isa. 20. 2. Ier. 27. 2.

Heb. Iehovah: whose Name he pretends, to gain the more credit and countenance to his words, See on v. 7.

13 And the messenger that was gone to call Micaiah, spake unto him, saying, Behold now, the words of the prophets declare good unto the king with one mouth: let thy word, I pray thee, be like the word of one of them, and speak that which is good .

This he designs, not out of any Love to Micaiah (whom he persuades to debauch his Conscience), but meerly out of a desire to gratify his Kings humour.

14 And Micaiah said, As the LORD liveth, what the LORD saith unto me , that will I speak.

What answer God shall put into my mind and mouth, which, it seems, was not yet done.

15 ¶ So he came to the king, and the king said unto him, Micaiah, shall we go against Ramothgilead to battel, or shall we forbear? And he answered him , Go, and prosper: for the LORD shall deliver it into the hand of the king.

Not seriously, but ironically, using the very words of the false Prophets in way of derision: As appears, First, From his omission of that Solemn Preface, Thus saith the Lord; or, this is the word of the Lord, which the Prophets generally used, and which himself useth when he comes to his serious answer, v. 19. Secondly, From Ahab's reply, ver. 16. which shews that he suspected Micaiah's sincerity in that answer, and gathered by his gesture or manner of speaking, that he spake onely mimically, as representing and traducing the false Prophets for their answer. See the like Ironical passages, Gen. 3. 22. Iudg. 10. 14. 1 King. 18. 27. Eccles. 11. 9. Ezek. 20. 39. Amos 4. 4, 5. All which expressions are not used to lead Men into mistakes, but to bring them to the sight of their sin and duty; which may be done sometimes most efficaciously in this way. So Micaiah's meaning is plainly this, Because thou dost not seek to know the truth, but onely to please thy self, go to the Battel, as all thy Prophets advise thee, and expect the success which they promise thee, and try the truth of their Prediction by thy own costly experience.

16 And the king said unto him, How many times shall I adjure thee , that thou tell me nothing, but that which is true in the Name of the LORD?

I adjure thee again and again, that thou give over this mockery, and seriously tell me the mind of God in this matter.

17 And he said, I saw all Israel scattered upon the hills , as sheep that have not a shepherd : And the LORD said, These have no master, let them return every man to his house in peace .

In the Spirit, or in a Vision.

Upon the Mountains of Gilead, nigh Ramoth: either, where they lay encamped by Ahab's order: or, to which they fled from the Enemy, esteeming that the safest place. See Matth. 24. 16.

As People who have lost their King. See Numb. 27. 17. Isa. 40. 11. and 44. 28. Ezek. 34. 23.

Discharged from the War: which was fulfilled v. 26.

Marginal references: Matth. 9. 36.

18 And the king of Israel said unto Jehoshaphat, Did I not tell thee, that he would prophesie no good concerning me, but evil ?

Now thou seest my words verified, and this man shewing his hatred by this malignant and treasonable Prophecy, and how little heed is to be given to his words. Which crafty insinuation seems to have had too great an influence upon good Iehoshaphat; otherwise he would never have gone to the Battel.

19 And he said, Hear thou therefore the word of the LORD: I saw the LORD sitting on his throne, and all the host of heaven standing by him , on his right hand, and on his left.

Because thou givest credit to thy false Prophets, and distrustest my words, as if they were but the suggestions of my own fancy, and hatred of thy Person; I will give thee a distinct and true account of the whole matter, in Gods Name and Presence.

By the eyes of my mind: for he could not see the Lord with bodily eyes.

i. e. The Angels, who are oft called Gods host or hosts, because of their great number, excellent order, and constant readiness to attend upon God, and to execute his Commands. See Gen. 2. 1. Psal. 103. 21. and 148. 2. These Angels were both good and bad, the one possibly on his right, the other on his left hand. Nor is it strange that the Devils are called the host of heaven; if you consider, First, That their original seat was in Heaven, and men in Scripture are oft called by the name of the place from whence they came. Secondly, That the name of heaven is oft given to all that part of the World which is above the Earth, and among the rest, to the Air, as Gen. 1. 20. and 7. 11. and 8. 2. and 27. 28. Deut. 4. 11. and 11. 11. where the Devils residence and dominion lies, Eph. 2. 2. and that both Michael and his Angels, and the Dragon and his Angels, are said to be, and to wage war in heaven, Revel. 12. 7. i. e. either the Air, or the Church. And this place is not to be understood as if Micaiah had seen with his bodily eyes, the Lord and his Angels sitting in the third Heaven; but that he saw a representation of the Divine Presence in the Air, attended with good and bad Angels.

In the posture of Ministers, to receive and execute his Commands.

Marginal references: Job 1. 6. and 2. 1. Dan. 7. 10. Zech. 4. 10. Matth. 18. 10. Heb. 1. 7, 14.

20 And the LORD said, Who shall perswade Ahab , that he may go up and fall at Ramothgilead? And one said on this manner, and another said on that manner.

This is not to be grosly understood, as if God did ask and take counsel from his Creatures, or were at a loss to find out an expedient to accomplish his own Will; did consider several ways, and then close with that which upon debate appeared to be best; all which, it is ridiculous to imagine concerning a God of perfect and infinite knowledge; but onely to bring down Divine things to our shallow capacities, and to express the various means which God hath to execute his own Designs.

Marginal references: Or, deceive.

21 And there came forth a spirit , and stood before the LORD, and said, I will perswade him.

An evil spirit came out of the knot or company of them, standing possibly on the left had, and presented himself before the Throne, as having something to say to the Lord.

22 And the LORD said unto him, Wherewith? And he said, I will go forth, and I will be a lying spirit in the mouth of all his prophets . And he said, Thou shalt perswade him, and prevail also : go forth, and do so .

I will inspire a lye into the minds and mouths of his Prophets.

I will give them up into thy hands, and blind their minds, and leave them to their own ignorance and wickedness, which will certainly lead them into dreadful mistakes.

This is not a command, but onely a permission; which is oft expressed in the Imperative Mood, as 1 Sam. 16. 10. Matth. 8. 22. Ioh. 13. 27. I will not hinder thee from tempting them, nor give them Grace to withstand their temptation; whereby thou maist be assured of success.

Marginal references: Judg. 9. 23.

24 But Zedekiah the son of Chenaanah went near, and smote Micaiah on the cheek , and said, Which way went the spirit of the LORD from me to speak unto thee ?

The chief of the false Prophets, who was much in the Kings favour, upon which he now presumed.

In way of contempt and scorn, Iob 16. 10. Ier. 20. 2. Lament. 3. 30. Mark 14. 65.

i. e. In what manner went it? Forasmuch as I and my Brethren have consulted the Lord, and answered in his Name, and have the same spirit which thon pretendest to have, and not a lying spirit, as thou dost falsly and maliciously affirm, How is it possible that the same spirit should tell us one thing, and thee the quite contrary?

Marginal references: 2 C[illegible: 1+ letters]. 18. [illegible: 1 word] ▪

25 And Micaiah said, Behold, thou shalt see in that day, when thou shalt go into an inner chamber to hide thy self .

Out of a just fear and expectation of the deserved punishment of a false Prophet, and of the great Author and Abettor of this pernicious War, and of Ahab's destruction.

Marginal references: Or, from chamber to chamber.; Heb. a chamber in a chamber.

26 And the king of Israel said, Take Micaiah, and carry him back unto Amon the governour of the city, and to Joash the kings son:

To wit, into Prison; where it seems, he was before shut up; for so the Lords Prophets were used by Ahab. And some think he was the deliverer of that unwelcome message, [illegible: 1+ letters]hap. 20. 41, 42.

27 And say, Thus saith the king, Put this fellow in the prison, and feed him with bread of affliction, and with water of affliction , until I come in peace .

i. e. With a very course and sparing Diet, whereby he may be onely supported to endure his torment. See Deut. 16. 3. 2 Chr. 18. 26. Isa. 30. 20.

Until I return in triumph, which I doubt not I shall do in spight of all his malicious suggestions to the contrary, and then I shall call him to an account for all his lyes and impudence.

28 And Micaiah said, If thou return at all in peace, the LORD hath not spoken by me . And he said , Hearken, O people, every one of you.

I acknowledge my self to be an Impostor, and to deserve Death.

i. e. Micaiah, the person last named, being assured of the truth of his Prophecy, calls all the people to be witnesses of it.

29 So the king of Israel, and Jehoshaphat the king of Judah went up to Ramoth-gilead.

Who, though a good man, yet was easily deceived in this matter; partly, because Micaiah was a person unknown to him, and both he and the other Prophets pretending to give their answer in the Name of the Lord, it seemed hard to him to determine the controversy, which onely the event could decide; and therefore it is no wonder if he was overborn by the vast disproportion of 400 Prophets to one, and by his Relation, and Obligation, and Affection to Ahab: and partly, because the War was Just and Lawful to recover his own rights, which the Syrian King unjustly detained from him.

30 And the king of Israel said unto Jehoshaphat, I will disguise my self , and enter into the battel, but put thou on thy robes . And the king of Israel disguised himself, and went into the battel.

i. e. Put off my Imperial habit, that the Syrians may not know me, and direct their main Force against me; which they will assuredly endeavour, as knowing that this War proceedeth from me, and is likely to die with me: and then thou shalt see that this Man is a false Prophet, and I shall have the success which I desire and expect, notwithstanding all his presages.

Thy Royal Robes: which thou maist do without any danger, because thou art not the object either of the Syrians rage, or of this false Prophecy.

Marginal references: Or, when he was to disguise himself, and enter into the battel.

31 But the king of Syria commanded his thirty and two captains, that had rule over his chariots , saying, Fight neither with small nor great, save onely with the king of Israel .

And the men that fought from them, or with them, i. e. his whole Army. Possibly the Chariots and the whole Army were distributed into thirty two several parts, and each Captain ruled those Chariots and Soldiers attending upon them, which fell to his share.

This he ordered, either in Policy, truly supposing this to be the best way to put an end to the War: or, with design to take him Prisoner, that thereby he might wipe out the stain of his own Captivity, and recover the honour and advantage which then he lost: or rather, by the Power and Providence of God, which disposeth the hearts of Kings as he pleaseth; and inclined them to this course, that they might, though ignorantly, accomplish his word and counsel.

32 And it came to pass, when the captains of the chariots saw Jehoshaphat, that they said, Surely it is the king of Israel. And they turned aside to fight against him: and Jehoshaphat cried out .

They drew their Forces from their several quarters towards Iehoshaphat.

To the Lord for help, 2 Chron. 18. 31.

33 And it came to pass, when the captains of the chariots perceived that it was not the king of Israel , that they turned back from pursuing him.

Which they easily perceived; either, by their words uttered to God or them; or, by the difference of his shape and countenance from that of Ahab, which probably many of them very well knew.

34 And a certain man drew a bow at a venture , and smote the king of Israel between the joynts of the harness : wherefore he said unto the driver of his chariot, Turn thine hand, and carry me out of the host , for I am wounded.

Heb. In his simplicity, i. e. ignorantly, without care, or choice, or any design, or thought of reaching Ahab. Or, according to his perfection, i. e. with his perfect and utmost strength: which is mentioned as the reason why it pierced through the joynts of his Armour.

Where the several parts of his Armour are joyned together; which possibly were not then joyned with so much art and closeness as now they are.

Out of the midst of the Host where the heat of the Battel was, into a safer part of the Army. See the next Verse.

Marginal references: Heb. in his simplicity.; Heb. joynts and the breast-plate.; Heb. made sick.

35 And the battel increased that day: and the king was stayed up in his chariot against the Syrians, and died at even, and the blood ran out of the wound, into the midst of the chariot.

i. e. Grew hot and violent.

Was supported by Cordials, or by his Servants, that by his presence he might encourage his Soldiers to Fight more couragiously, and that he might see the event of the Battel.

Marginal references: Heb. ascended.; Heb. bosom.

36 And there went a proclamation throughout the host , about the going down of the sun, saying, Every man to his city, and every man to his own countrey .

Probably by Iehoshaphat's order, with the consent of the chief Captains of Israel; and possibly with the permission of the King of Syria, upon notice of Ahab's Death, which was the onely thing at which he aimed, ver. 31.

The King is Dead, and the Battel ended: and therefore every man hath liberty to return to his own House and private occasions.

38 And one washed the chariot in the pool of Samaria, and the dogs licked up his blood , and they washed his armour, according unto the word of the LORD, which he spake .

Together with the Water wherewith it was mixed.

Of which see the Note on chap. 21. 19.

Marginal references: Chap. 21. 19.

39 Now the rest of the acts of Ahab, and all that he did, and the ivory house which he made, and all the cities that he built, are they not written in the book of the chronicles of the kings of Israel?

Heb. the house of the tooth or teeth, to wit, of Elephants: See chap. 10. 18. Not that it was made wholly of solid Ivory, but because the other materials were covered, or intermixed, or adorned with Ivory. Compare Amos 3. 15.

41 ¶ And Jehoshaphat the son of Asa began to reign over Judah in the fourth year of Ahab king of Israel.

Who Reigned 22 Years: therefore he Reigned about 18 Years with Ahab.

Marginal references: 2 Chr. 20. 31.

42 Jehoshaphat was thirty and five years old when he began to reign, and he reigned twenty and five years in Jerusalem: and his mothers name was Azubah the daughter of Shilhi.

Part, by himself; and partly, with his Sons whom he took into the Fellowship of his Kingdom. Of which, see more on 2 King 1. 17.

43 And he walked in all the ways of Asa his father , he turned not aside from it, doing that which was right in the eyes of the LORD: nevertheless, the high places were not taken away ; for the people offered and burnt incense yet in the high places.

He took the same care for the Government of his Kingdom; and especially, for the Reformation of Religion, that Asa did: of whom, see Chap. 15. 11.

Object. It is said, he did take them away, 2 Chron. 17. 6. Answ. He took away those which were Erected to Idols; of which, he seems to speak there, because the high places are there joyned with groves, which were generally Erected to Idols, and not to the True God, as will appear to any one that shall compare all the Scriptures where groves are mentioned; but he could not take away those which were Erected to the True God; of which, this place manifestly speaks; as also that Parallel place, 1 King. 15. 14. where see the notes. Or, he took them away, but not fully; or not in the very beginning of his Reign.

44 And Jehoshaphat made peace with the king of Israel .

With Ahab first, and then with his Son. This is noted as a Blemish in his Government, 2 Chron. 19. 2. and proved of most Mischievous Consequence to Iehoshaphat's Posterity; as we shall see 2 King. 9. and 10.

45 Now the rest of the acts of Jehoshaphat, and his might that he shewed, and how he warred, are they not written in the book of the chronicles of the kings of Judah ?

Whence the most memorable Passages were Translated into that Canonical Book of the Chronicles.

46 And the remnant of the Sodomites which remained in the days of his father Asa, he took out of the land.

Of whom see Deut. 23. 17. 1 King. 14. 24. and 15. 12.

47 There was then no king in Edom: a deputy was king.

Sent, and set over them by the Kings of Iudah, from the time of David, 2 Sam. 8. 14. until the days of Iehoram, 2 Chron. 21. 8.

48 Jehoshaphat made ships of Tharshish to go to Ophir for gold: but they went not; for the ships were broken at Ezion-geber .

As it is expressed, 2 Chron. 20. 36. Or, there were to Iehoshaphat ten ships: the Ellipsis of the Verb Substantive, and of the Praefix Lamed, being frequent in the Hebrew Language. Some render the Words, he made ten ships; so joyning both Texts together, and out of both compleating the sence.

Either, 1. Of the Sea, as this Word is thought sometimes to be used. Or, rather 2. To go to Tarshish, (as it is expressed, 2 Chron. 20. 36.) and then[illegible: 1+ letters]e [illegible: 1 word] Ophir, as it here follows. See more on 1 King. 10. [illegible: 1 word].

Of which, See 1 King. 9. 28.

Which was in Edom, and consequently in Iehoshaphat's Territories.

Marginal references: Or, had ten ships.

49 Then said Ahaziah the son of Ahab unto Jehoshaphat, Let my servants go with thy servants in the ships, but Jehoshaphat would not .

Obj. It is said, That he did joyn with Ahaziah herein, 2 Chron. 20. 35, 36. Answ. That was before this time, and before the Ships were broken: for the breaking of the Ships mentioned here, ver. 48. is noted to be the [illegible: 1 word] of his Sin, in joyning with Ahaziah, and of the [illegible: 1 word] consequent upon it, 2 Chron. 20 37. And good [illegible: 1 word] being warned and chastised by God for this Sin, [illegible: 1 word] not be perswaded to repeat it; whereby he shewed the sincerity of his Repentance.

51 ¶ Ahaziah the son of Ahab began to reign over Israel in Samaria the seventeenth year of Jehoshaphat king of Judah, and reigned two years over Israel.

By comparing this Verse with ver. 41. it appears, that Ahaziah was made King by his Father, and Reigned in Conjunction with him a year or two before Ahab's Death, and as long after it; even as Iehoram the son of Iehoshaphat was made King by his Father in his Life-time, as we shall see hereafter; which possibly was done in compliance with Ahab's desire upon Marriage of his Daughter to Iehoshaphat's Son; and it may be Ahab, to induce and encourage him to do so, gave him an Example of it, and made his Son his Partner in the Kingdom.

Either after his Fathers Death: or one before it, and another after it.

52 And he did evil in the sight of the LORD, and walked in the way of his father, and in the way of his mother, and in the way of Jeroboam the son of Nebat, who made Israel to sin.

Which Clause seems here added, to shew, how little the Authority and Example of Parents, or Ancestors, is to be valued, where it is opposed to the Will and Word of God.

1Ki 22:1

Allied Campaign of Ahab and Jehoshaphat against the Syrians at Ramoth, and Death of Ahab (compare 2 Chron 18:2-34). - 1Ki 22:1. “And they rested three years; there was no war between Aram and Israel,” ישׁב here is to keep quiet, to undertake nothing, as in Jdg 5:17, etc. The subject to ויּשׁבוּ is Aram and Israel mentioned in the second clause. The length of time given here points back to the end of the war described in 1 Kings 20.

1Ki 22:2-4

In the third year (not necessarily “towards the end of it,” as Thenius supposes, for Jehoshaphat’s visit preceded the renewal of the war) Jehoshaphat visited the king of Israel, with whom he had already formed a marriage alliance by marrying his son to Ahab’s daughter (2Ch 18:1; 2Ki 8:18). Ahab then said to his servants that the king of Syria had kept the city of Ramoth in Gilead (probably situated on the site of the present Szalt: see at Deu 4:43), which he ought to have given up, according to the conditions of the peace in 1Ki 20:34, and asked Jehoshaphat whether he would go with him to the war against Ramoth, which the latter promised to do. “I as thou, my people as thy people, my horses as thy horses;” i.e., I am at thy service with the whole of my military power. In the place of the last words we have therefore in the Chronicles ועמך בּמּלחמה, “I am with thee in the war,” i.e., I will assist thee in the war.

1Ki 22:5-7

But as Jehoshaphat wished also to inquire the word of the Lord concerning the war, Ahab gathered together about 400 prophets, who all predicted as out of one mouth a prosperous result to the campaign. These 400 prophets are neither the 400 prophets of Asherah who had not appeared upon Carmel when Elijah was there (1Ki 18:19-20), nor prophets of Baal, as some of the earlier commentators supposed, since Ahab could not inquire of them את־דּבר יהוה. On the other hand, they were not “true prophets of Jehovah and disciples of the prophets” (Cler., Then.), but prophets of Jehovah worshipped under the image of an ox, who practised prophesying as a trade without any call from God, and even if they were not in the pay of the idolatrous kings of Israel, were at any rate in their service. For Jehoshaphat did not recognise them as genuine prophets of Jehovah, but inquired whether there was not such a prophet still in existence (1Ki 22:7), that they might inquire the will of the Lord of him (מאותו).

1Ki 22:8

Ahab then named to him one, but one whom he hated, because he never prophesied good concerning him, but only evil,Just as Agamemnon says to Calchas in Il. iv. 106: μάντι κακῶν, ου ̓ πώποτέ μοι τὸ κρήγουν εἶπας, κ.τ.λ. namely, Micah the son of Jimlah. Josephus and the Rabbins suppose him to have been the prophet, whose name is not given, who had condemned Ahab in the previous war for setting Benhadad at liberty (1Ki 20:35.). But there is no foundation for this, and it is mere conjecture. At any rate, Ahab had already come to know Micah as a prophet of evil, and, as is evident from 1Ki 22:26, had had him imprisoned on account of an unwelcome prophecy. Ahab’s dislike to this prophet had its root in the belief, which was connected with heathen notions of prophecy and conjuring, that the prophets stood in such a relation to the Deity that the latter necessarily fulfilled their will; a belief which had arisen from the fact that the predictions of true prophets always came to pass (see at Num 22:6 and Num 22:17).

1Ki 22:9

By Jehoshaphat’s desire, Ahab nevertheless sent a chamberlain (סריס; see at 1Sa 8:15 and Gen 37:36) to fetch Micah (מהרה, bring quickly).

1Ki 22:10-12

In the meantime the prophets of the calves continued to prophesy success before the two kings, who sat upon thrones “clothed in robes,” i.e., in royal attire, upon a floor in front of the gate of Samaria. גּרן, a threshing-floor, i.e., a levelled place in the open air. In order to give greater effect to their announcement, one of them, named Zedekiyah the son of Cnaanah, made himself iron horns, probably iron spikes held upon the head (Thenius), and said, “With these wilt thou thrust down Aram even to destruction.” This symbolical action was an embodiment of the figure used by Moses in the blessing of Joseph (Deu 33:17): “Buffalo horns are his (Joseph’s) horns, with them he thrusts down nations” (vid., Hengstenberg, Beitrr. ii. p. 131), and was intended to transfer to Ahab in the case before them that splendid promise which applied to the tribe of Ephraim. But the pseudo-prophet overlooked the fact that the fulfilment of the whole of the blessing of Moses was dependent upon fidelity to the Lord. All the rest of the prophets adopted the same tone, saying, “Go to Ramoth, and prosper,” i.e., and thou wilt prosper. (On this use of two imperatives see Ges. §130, 2).

1Ki 22:13-14

The messenger who fetched Micah tried on the way to persuade him to prophesy success to the king as the other prophets had done; but Micah replied with a solemn oath, that he would only speak what Jehovah said to him.

1Ki 22:15-17 Micah’s prophecy concerning the war, and his testimony against the lying prophets. - 1Ki 22:15, 1Ki 22:16. When Micah had come into the presence of the king, he replied to his question, “Shall we go against Ramoth?” etc., in just the same words as the pseudo-prophets, to show the king how he would speak if he were merely guided by personal considerations, as the others were. From the verbal agreement in his reply, and probably also from the tone in which he spoke, Ahab perceived that his words were ironical, and adjured him to speak only truth in the name of Jehovah. Micah then told him what he had seen in the spirit (1Ki 22:17): “I saw all Israel scatter itself upon the mountains, as sheep that have no shepherd;” and then added the word of the Lord: “These have no master; let them return every one to his house in peace.” That is to say, Ahab would fall in the war against Ramoth in Gilead, and his army scatter itself without a leader upon the mountains of Gilead, and then every one would return home, without being pursued and slain by the enemy. Whilst Zedekiyah attempted to give greater emphasis to his prophecy by symbolically transferring to Ahab’s enterprise the success predicted by Moses, Micah, on the other hand, showed to the king out of the law that would really take place in the intended war, namely, that very state of things which Moses before his departure sought to avert from Israel, by the prayer that the Lord would set a man over the congregation to lead them out and in, that the congregation might not become as sheep that have no shepherd (Num 27:16-17).

1Ki 22:18

But although Ahab had asked for a true word of the Lord, yet he endeavoured to attribute the unfavourable prophecy to Micah’s persona enmity, saying to Jehoshaphat, “Did I not tell thee that he prophesies nothing good concerning me, but only evil (misfortune)?”

1Ki 22:19-25

Micah was not led astray, however, by this, but disclosed to him by a further revelation the hidden ground of the false prophecy of his 400 prophets. וגו שׁמע לכן, “therefore, sc. because thou thinkest so, hear the word of Jehovah: I saw the Lord sit upon His throne, and all the army of heaven stand around him (עליו עמד as in Gen 18:8, etc.) on His right hand and on His left. And the Lord said, Who will persuade Ahab to go up and fall at Ramoth in Gilead? and one spake so, the other so; and the spirit came forth (from the ranks of the rest), stood before Jehovah, and said, I will persuade him...I will go out and be a lying spirit in the mouth of all his prophets. And He (Jehovah) said, Persuade, and thou wilt also be able; go forth and do so. And now Jehovah has put a lying spirit into the mouth of all his prophets; but Jehovah (Himself) has spoken evil (through me) concerning thee.” The vision described by Micah was not merely a subjective drapery introduced by the prophet, but a simple communication of the real inward vision by which the fact had been revealed to him, that the prophecy of those 400 prophets was inspired by a lying spirit. The spirit (הרוּח) which inspired these prophets as a lying spirit is neither Satan, nor any evil spirit whatever, but, as the definite article and the whole of the context show, the personified spirit of prophecy, which is only so far a πνεῦμα ἀκάθαρτον τῆς πλάνης (Zec 13:2; 1Jo 4:6) and under the influence of Satan as it works as שׁקר רוּח in accordance with the will of God. For even the predictions of the false prophets, as we may see from the passage before us, and also from Zec 13:2 and the scriptural teaching in other passages concerning the spiritual principle of evil, were not mere inventions of human reason and fancy; but the false prophets as well as the true were governed by a supernatural spiritual principle, and, according to divine appointment, were under the influence of the evil spirit in the service of falsehood, just as the true prophets were moved by the Holy Spirit in the service of the Lord. The manner in which the supernatural influence of the lying spirit upon the false prophets is brought out in Micah’s vision is, that the spirit of prophecy (רוח הנבואה) offers itself to deceive Ahab as שׁקר רוּח in the false prophets. Jehovah sends this spirit, inasmuch as the deception of Ahab has been inflicted upon him as a judgment of God for his unbelief. But there is no statement here to the effect that this lying spirit proceeded from Satan, because the object of the prophet was simply to bring out the working of God in the deception practised upon Ahab by his prophets. - The words of Jehovah, “Persuade Ahab, thou wilt be able,” and “Jehovah has put a lying spirit,” etc., are not to be understood as merely expressing the permission of God, as the fathers and the earlier theologians suppose. According to the Scriptures, God does work evil, but without therefore willing it and bringing forth sin. The prophet’s view is founded upon this thought: Jehovah has ordained that Ahab, being led astray by a prediction of his prophets inspired by the spirit of lies, shall enter upon the war, that he may find therein the punishment of his ungodliness. As he would not listen to the word of the Lord in the mouth of His true servants, God had given him up (παρέδωκεν, Rom 1:24, Rom 1:26, Rom 1:28) in his unbelief to the working of the spirits of lying. But that this did not destroy the freedom of the human will is evident from the expression תּפתּה, “thou canst persuade him,” and still more clearly from תּוּכל גּם, “thou wilt also be able,” since they both presuppose the possibility of resistance to temptation on the part of man.

Zedekiah was so enraged at this unveiling of the spirit of lying by which the pseudo-prophets were impelled, that he smote Micah upon the cheek, and said (1Ki 22:24): “Where did the Spirit of Jehovah depart from me, to speak to thee?” To אי־זה the Chronicles add as an explanation, הדּרך: “by what way had he gone from me?” (cf. 2Ki 3:8, and Ewald, §326, a.) Zedekiah was conscious that he had not invented his prophecy himself, and therefore it was that he rose up with such audacity against Micah; but he only proved that it was not the Spirit of God which inspired him. If he had been inspired by the Spirit of the Lord, he would not have thought it necessary to try and give effect to his words by rude force, but he would have left the defence of his cause quietly to the Lord, as Micah did, who calmly replied to the zealot thus (1Ki 22:25): “Thou wilt see it (that the Spirit of Jehovah had departed from thee) on the day when thou shalt go from chamber to chamber to hide thyself” (החבה for החבא, see Ges. §75, Anm. 21). This was probably fulfilled at the close of the war, when Jezebel or the friends of Ahab made the pseudo-prophets suffer for the calamitous result; although there is nothing said about this in our history, which confines itself to the main facts.

1Ki 22:26-27

But Ahab had Micah taken back to Amon the commander of the city, and to Joash the king’s son, with the command to put him in prison and to feed him with bread and water of affliction, till he came safe back (בּשׁלום) from the war. From the expression השׁיבהוּ, “lead him back,” it evidently follows that Micah had been fetched from the commander of the city, who had no doubt kept him in custody, as the city-prison was probably in his house. The opposite cannot be inferred from the words “put him into the prison;” for this command, when taken in connection with what follows, simply enjoins a more severe imprisonment.

1Ki 22:28

In his consciousness of the divine truth of his announcement, Micah left the king with these words: “If thou come back safe, Jehovah has not spoken by me. Hear it, all ye nations.” עמּים does not mean people, for it is only in the antique language of the Pentateuch that the word has this meaning, but nations; and Micah thereby invokes not only the persons present as witnesses of the truth of his words, but the nations generally, Israel and the surrounding nations, who were to discern the truth of his word from the events which would follow (see at Mic 1:2).

1Ki 22:29-40 The issue of the war, and death of Ahab. - 1Ki 22:29. Ahab, disregarding Micah’s prophecy, went on with the expedition, and was even joined by Jehoshaphat, of whom we should have thought that, after what had occurred, he at any rate would have drawn back. He was probably deterred by false shame, however, from retracting the unconditional promise of help which he had given to Ahab, merely in consequence of a prophetic utterance, which Ahab had brought against his own person from Micah’s subjective dislike. But Jehoshaphat narrowly escaped paying the penalty for it with his life (v. 32), and on his fortunate return to Jerusalem had to listen to a severe reproof from the prophet Jehu in consequence (2Ch 19:2).

1Ki 22:41-42 1Ki 22:41-44, which give the age of Jehoshaphat when he ascended the throne, and the duration and character of his reign, are also found with slight deviations in 2Ch 20:31-33, in the closing summary of the history of his reign.

1Ki 22:43 “He walked entirely in the way of his father Asa and departed not from it, to do what was well-pleasing to the Lord,” whereas Asa’s heart had become more estranged from the Lord in the last years of his reign (see 1Ki 15:18.). - On the worship of the high places (1Ki 22:43), see at 1Ki 15:14.

1Ki 22:44

He maintained peace with the king of Israel, i.e., with every one of the Israelitish kings who were contemporaneous with him, viz., Ahab, Ahaziah, and Joram, whereas hitherto the two kingdoms had assumed an attitude of hostility towards each other. Even if this friendly bearing towards Israel was laudable in itself, Jehoshaphat went beyond the bounds of what was allowable, since he formed a marriage alliance with the house of Ahab, by letting his son Joram marry a daughter of Ahab and Jezebel (2Ch 18:1).

1Ki 22:45-46

The brave deeds (הגּבוּרה) which he performed include both his efforts to strengthen his kingdom, partly by raising fortifications and organizing the military force, and partly by instructing the people in the law and improving the administration of justice (2Ch 17:7-19 and 2Ch 19:4-11), and also the wars which he waged, viz., the expeditions already mentioned. - For 1Ki 22:46 see 1Ki 15:12.

1Ki 22:47 “There was (then) no (real) king in Edom; a vicegerent was king,” i.e., governed the country. This remark is introduced here merely on account of what follows, namely, to show how it was that Jehoshaphat was able to attempt to restore the maritime trade with Ophir. If we observe this connection between the verse before us and what follows, we cannot infer from it, as Ewald does (Gesch. iii. pp. 464 and 474ff.), that the Edomites with Egyptian help had forced from Rehoboam both their liberty and also their right to have a king of their own blood, and had remained in this situation till Jehoshaphat completely subjugated them again. (See the remarks on 1Ki 11:21-22.) All that can be gathered from 2 Chron 20 is, that the Edomites, in league with the Ammonites and other desert tribes, made an incursion into Judah, and therefore tried to throw off the supremacy of Judah, but did not succeed in their attempt.

1Ki 22:48-50

The brief notice concerning Jehoshaphat’s attempt to build Tarshish ships (for the word, see pp. 105f) for the voyage to Ophir is expanded in 2Ch 20:36-37, where we learn that Jehoshaphat had allied himself with Ahaziah of Israel for this purpose, and that the prophet Eliezer predicted the destruction of his ships on account of this alliance. When the ships had been broken in pieces in Eziongeber, no doubt by a storm, Ahaziah made this fresh proposal to him: “Let my people sail with thy people;” but Jehoshaphat would not. Ahaziah evidently wanted to persuade Jehoshaphat to make another attempt, after the destruction of the ships which were first built; but Jehoshaphat did not agree to it any more, because it was impossible for him, after the fulfilment of Eliezer’s prediction, to expect a more favourable result. Thus the two accounts can be harmonized in a very simple manner, with the exception of the words “to go to Tarshish,” which we find in the Chronicles in the place of “to go to Ophir,” the reading in our text, and which sprang from an erroneous interpretation of the expression “ships of Tarshish” (see above, pp. 105f). The Chethîb עשׂר is an error of the pen for עשׂה (Keri); but נשׁבּרה (Chethîb) is not to be altered into נשׁבּרוּ, since the construction of a singular verb with the subject following in the plural is by no means rare (vid., Ewald, §317, a.). On Eziongeber and Ophir, see at 1Ki 9:26 and 1Ki 9:28.

1Ki 22:51

Reign of Ahaziah of Israel. - 1Ki 22:51. For the datum “in the seventeenth year of Jehoshaphat,” see at 2Ki 1:17.

1Ki 22:52-53

Ahaziah walked in the way of his father and his mother, who had introduced the worship of Baal into the kingdom, and in the way of Jeroboam, who had set up the calves (cf. 1Ki 16:30-33). - In 1Ki 22:53 it is again expressly added, that he adored and worshipped Baal, as in 1Ki 16:31. - With this general description of his character not only is the chapter brought to a close, but the first book of Kings also, - very unsuitably, however, since the further account of Ahaziah’s reign and of his death is given in 2 Kings 1 of the following book. It would have been incomparably more suitable to commence a fresh chapter with 1Ki 22:52, and indeed to commence the second book there also.

Jehoshaphat's League with Ahab. (b. c. 897.)

1 And they continued three years without war between Syria and Israel. 2 And it came to pass in the third year, that Jehoshaphat the king of Judah came down to the king of Israel. 3 And the king of Israel said unto his servants, Know ye that Ramoth in Gilead is ours, and we be still, and take it not out of the hand of the king of Syria? 4 And he said unto Jehoshaphat, Wilt thou go with me to battle to Ramoth-gilead? And Jehoshaphat said to the king of Israel, I am as thou art, my people as thy people, my horses as thy horses. 5 And Jehoshaphat said unto the king of Israel, Enquire, I pray thee, at the word of the Lord to day. 6 Then the king of Israel gathered the prophets together, about four hundred men, and said unto them, Shall I go against Ramoth-gilead to battle, or shall I forbear? And they said, Go up; for the Lord shall deliver it into the hand of the king. 7 And Jehoshaphat said, Is there not here a prophet of the Lord besides, that we might enquire of him? 8 And the king of Israel said unto Jehoshaphat, There is yet one man, Micaiah the son of Imlah, by whom we may enquire of the Lord : but I hate him; for he doth not prophesy good concerning me, but evil. And Jehoshaphat said, Let not the king say so. 9 Then the king of Israel called an officer, and said, Hasten hither Micaiah the son of Imlah. 10 And the king of Israel and Jehoshaphat the king of Judah sat each on his throne, having put on their robes, in a void place in the entrance of the gate of Samaria; and all the prophets prophesied before them. 11 And Zedekiah the son of Chenaanah made him horns of iron: and he said, Thus saith the Lord , With these shalt thou push the Syrians, until thou have consumed them. 12 And all the prophets prophesied so, saying, Go up to Ramoth-gilead, and prosper: for the Lord shall deliver it into the king's hand. 13 And the messenger that was gone to call Micaiah spake unto him, saying, Behold now, the words of the prophets declare good unto the king with one mouth: let thy word, I pray thee, be like the word of one of them, and speak that which is good. 14 And Micaiah said, As the Lord liveth, what the Lord saith unto me, that will I speak.

Though Ahab continued under guilt and wrath, and the dominion of the lusts to which he had sold himself, yet, as a reward for his professions of repentance and humiliation, though the time drew near when he should descend into battle and perish, yet we have him blessed with a three years' peace (v. 1) and an honourable visit made him by Jehoshaphat king of Judah, v. 2. The Jews have a fabulous conceit, that when Ahab humbled himself for his sin, and lay in sackcloth, he sent for Jehoshaphat to come to him, to chastise him; and that he staid with him for some time, and gave him so many stripes every day. This is a groundless tradition. He came now, it is probable, to consult him about the affairs of their kingdoms. It is strange that so great a man as Jehoshaphat would pay so much respect to a kingdom revolted from the house of David, and that so good a man should show so much kindness to a king revolted from the worship of God. But, though he was a godly man, his temper was too easy, which betrayed him into snares and inconveniences. The Syrians durst not give Ahab any disturbance. But,

I. Ahab here meditates a war against the Syrians, and advises concerning it with those about him, v. 3. The king of Syria gave him the provocation; when he lay at his mercy, he promised to restore him his cities (ch. xx. 34), and Ahab foolishly took his word, when he ought not to have dismissed him till the cities were put into his possession. But now he knows by experience, what he ought before to have considered, that as the kisses, so the promises, of an enemy are deceitful, and there is no confidence to be put in leagues extorted by distress. Benhadad is one of those princes that think themselves bound by their word no further and no longer than it is for their interest. Whether any other cities were restored we do not find, but Ramoth-Gilead was not, a considerable city in the tribe of Gad, on the other side Jordan, a Levites' city, and one of the cities of refuge. Ahab blames himself, and his people, that they did not bestir themselves to recover it out of the hands of the Syrians, and to chastise Ben-hadad's violation of his league; and resolves to let that ungrateful perfidious prince know that as he had given him peace he could give him trouble. Ahab has a good cause, yet succeeds not. Equity is not to be judged of by prosperity.

II. He engages Jehoshaphat, and draws him in, to join with him in this expedition, for the recovery of Ramoth-Gilead, v. 4. And here I do not wonder that Ahab should desire the assistance of so pious and prosperous a neighbour. Even bad men have often coveted the friendship of the good. It is desirable to have an interest in those that have an interest in heaven, and to have those with us that have God with them. But it is strange that Jehoshaphat will go so entirely into Ahab's interests as to say, I am as thou art, and my people as thy people. I hope not; Jehoshaphat and his people are not so wicked and corrupt as Ahab and his people. Too great a complaisance to evildoers has brought many good people, through unwariness, into a dangerous fellowship with the unfruitful works of darkness. Jehoshaphat had like to have paid dearly for his compliment when, in battle, he was taken for Ahab. Yet some observe that in joining with Israel against Syria he atoned for his father's fault in joining with Syria against Israel, ch. xv. 19, 20.

III. At the special instance and request of Jehoshaphat, he asks counsel of the prophets concerning this expedition. Ahab thought it enough to consult with his statesmen, but Jehoshaphat moves that they should enquire of the word of the Lord, v. 5. Note, 1. Whithersoever a good man goes he desires to take God along with him, and will acknowledge him in all his ways, ask leave of him, and look up to him for success. 2. Whithersoever a good man goes he ought to take his religion along with him, and not be ashamed to own it, no, not when he is with those who have no kindness for it. Jehoshaphat has not left behind him, at Jerusalem, his affection, his veneration, for the word of the Lord, but both avows it and endeavours to introduce it into Ahab's court. If Ahab drew him into his wars, he will draw Ahab into his devotions.

IV. Ahab's 400 prophets, the standing regiment he had of them (prophets of the groves they called them), agreed to encourage him in this expedition and to assure him of success, v. 6. He put the question to them with a seeming fairness: Shall I go or shall I forbear? But they knew which way his inclination was and designed only to humour the two kings. To please Jehoshaphat, they made use of the name Jehovah: He shall deliver it into the hand of the king; they stole the word from the true prophets (Jer. xxiii. 30) and spoke their language. To please Ahab they said, Go up. They had indeed probabilities on their side: Ahab had, not long since, beaten the Syrians twice; he had now a good cause, and was much strengthened by his alliance with Jehoshaphat. But they pretended to speak by prophecy, not by rational conjecture, by divine, not human, foresight: "Thou shalt certainly recover Ramoth-Gilead." Zedekiah, a leading man among these prophets, in imitation of the true prophets, illustrated his false prophecy with a sign, v. 11. He made himself a pair of iron horns, representing the two kings, and their honour and power (both of which were signified by horns, exaltation and force), and with these the Syrians must be pushed. All the prophets agreed, as one man, that Ahab should return from this expedition a conqueror, v. 12. Unity is not always the mark of a true church and a true ministry. Here were 400 men that prophesied with one mind and one mouth, and yet all in an error.

V. Jehoshaphat cannot relish this sort of preaching; it is not like what he was used to. The false prophets cannot so mimic the true but that he who had spiritual senses exercised could discern the fallacy, and therefore he enquired for a prophet of the Lord besides, v. 7. He is too much of a courtier to say any thing by way of reflection on the king's chaplains, but he waits to see a prophet of the Lord, intimating that he could not look upon these to be so. They seemed to be somewhat (whatever they were, it made no matter to him), but, in conference, they added nothing to him, they gave him no satisfaction, Gal. ii. 6. One faithful prophet of the Lord was worth them all.

VI. Ahab has another, but one he hates, Micaiah by name, and, to please Jehoshaphat, he is willing to have him sent for, v. 8-10. Ahab owned that they might enquire of the Lord by him, that he was a true prophet, and one that knew God's mind. And yet, 1. He hated him, and was not ashamed to own to the king of Judah that he did so, and to give this for a reason. He doth not prophesy good concerning me, but evil. And whose fault was that? If Ahab had done well, he would have heard nothing but good from heaven; if he do ill, he may thank himself for all the uneasiness which the reproofs and threats of God's word gave him. Note, Those are wretchedly hardened in sin, and are ripening apace for ruin, who hate God's ministers because they deal plainly with them and faithfully warn them of their misery and danger by reason of sin, and reckon those their enemies that tell them the truth. 2. He had (it should seem) imprisoned him; for, when he committed him (v. 26), he bade the officer carry him back, namely, to the place whence he came. We may suppose that this was he that reproved him for his clemency to Ben-hadad (ch. xx. 38, &c.) and for so doing was cast into prison, where he had lain these three years. This was the reason why Ahab knew where to find him so readily, v. 9. But his imprisonment had not excluded him for divine visits: the spirit of prophecy continued with him there. He was bound, but the word of the Lord was not. Nor did it in the lease abate his courage, nor make him less confident or faithful in delivering his message. Jehoshaphat gave too gentle a reproof to Ahab for expressing his indignation against a faithful prophet: Let not the king say so, v. 8. He should have said, "Thou art unjust to the prophet, unkind to thyself, and puttest an affront upon his Lord and thine, in saying so." Such sinners as Ahab must be rebuked sharply. However he so far yielded to the reproof that, for fear of provoking Jehoshaphat to break off from his alliance with him, he orders Micaiah to be sent for with all speed, v. 9. The two kings sat each in their robes and chairs of state, in the gate of Samaria, ready to receive this poor prophet, and to hear what he had to say; for many will give God's word the hearing that will not lend it an obedient ear. They were attended with a crowd of flattering prophets, that could not think of prophesying any thing but what was very sweet and very smooth to two such glorious princes now in confederacy. Those that love to be flattered shall not want flatterers.

VII. Micaiah is pressed by the officer that fetches him to follow the cry, v. 13. That officer was unworthy the name of an Israelite who pretended to prescribe to a prophet; but he thought him altogether such a one as the rest, who studied to please men and not God. He told Micaiah how unanimous the other prophets were in foretelling the king's good success, how agreeable it was to the king, intimating that it was his interest to say as they said—he might thereby gain, not only enlargement, but preferment. Those that dote upon worldly things themselves think every body else should do so too, and true or false, right or wrong, speak and act for their secular interest only. He intimated likewise that it would be to no purpose to contradict such a numerous and unanimous vote; he would be ridiculed, as affecting a foolish singularity, if he should. But Micaiah, who knows better things, protests, and backs his protestation with an oath, that he will deliver his message from God with all faithfulness, whether it be pleasing or displeasing to his prince (v. 14): "What the Lord saith to me, that will I speak, without addition, diminution, or alteration." This was nobly resolved, and as became one who had his eye to a greater King than either of these, arrayed with brighter robes, and sitting on a higher throne.

Micaiah's Prediction. (b. c. 897.)

15 So he came to the king. And the king said unto him, Micaiah, shall we go against Ramoth-gilead to battle, or shall we forbear? And he answered him, Go, and prosper: for the Lord shall deliver it into the hand of the king. 16 And the king said unto him, How many times shall I adjure thee that thou tell me nothing but that which is true in the name of the Lord ? 17 And he said, I saw all Israel scattered upon the hills, as sheep that have not a shepherd: and the Lord said, These have no master: let them return every man to his house in peace. 18 And the king of Israel said unto Jehoshaphat, Did I not tell thee that he would prophesy no good concerning me, but evil? 19 And he said, Hear thou therefore the word of the Lord : I saw the Lord sitting on his throne, and all the host of heaven standing by him on his right hand and on his left. 20 And the Lord said, Who shall persuade Ahab, that he may go up and fall at Ramoth-gilead? And one said on this manner, and another said on that manner. 21 And there came forth a spirit, and stood before the Lord , and said, I will persuade him. 22 And the Lord said unto him, Wherewith? And he said, I will go forth, and I will be a lying spirit in the mouth of all his prophets. And he said, Thou shalt persuade him, and prevail also: go forth, and do so. 23 Now therefore, behold, the Lord hath put a lying spirit in the mouth of all these thy prophets, and the Lord hath spoken evil concerning thee. 24 But Zedekiah the son of Chenaanah went near, and smote Micaiah on the cheek, and said, Which way went the Spirit of the Lord from me to speak unto thee? 25 And Micaiah said, Behold, thou shalt see in that day, when thou shalt go into an inner chamber to hide thyself. 26 And the king of Israel said, Take Micaiah, and carry him back unto Amon the governor of the city, and to Joash the king's son; 27 And say, Thus saith the king, Put this fellow in the prison, and feed him with bread of affliction and with water of affliction, until I come in peace. 28 And Micaiah said, If thou return at all in peace, the Lord hath not spoken by me. And he said, Hearken, O people, every one of you.

Here Micaiah does well, but, as is common, suffers ill for so doing.

I. We are told how faithfully he delivered his message, as one that was more solicitous to please God than to humour either the great or the many. In three ways he delivers his message, and all displeasing to Ahab:—

1. He spoke as the rest of the prophets had spoken, but ironically: Go, and prosper, v. 15. Ahab put the same question to him that he had put to his own prophets (Shall we go, or shall we forbear?) seeming desirous to know God's mind, when, like Balaam, he was strongly bent to do his own, which Micaiah plainly took notice of when he bade him go, but with such an air and pronunciation as plainly showed he spoke it by way of derision; as if he had said, "I know you are determined to go, and I hear your own prophets are unanimous in assuring you of success; go then and take what follows. They say, The Lord shall deliver it into the hand of the king; but I do not tell thee that thus saith the Lord; no, he saith otherwise." Note, Those deserve to be bantered that love to be flattered; and it is just with God to give up those to their own counsels that give up themselves to their own lusts. Eccl. xi. 9. In answer to this Ahab adjured him to tell him the truth, and not to jest with him (v. 16), as if he sincerely desired to know both what God would have him to do and what he would do with him, yet intending to represent the prophet as a perverse ill-humoured man, that would not tell him the truth till he was thus put to his oath, or adjured to do it.

2. Being thus pressed, he plainly foretold that the king would be cut off in this expedition, and his army scattered, v. 17. He saw them in a vision, or in a dream, dispersed upon the mountains, as sheep that had no one to guide them. Smite the shepherd, and the sheep will be scattered, Zech. xiii. 7. This intimates, (1.) That Israel should be deprived of their king, who was their shepherd. God took notice of it, These have no master. (2.) That they would be obliged to retire re infecta—without accomplishing their object. He does not foresee any great slaughter in the army, but that they should make a dishonorable retreat. Let them return every man to his house in peace, put into disorder indeed for the present, but no great losers by the death of their king; he shall fall in war, but they shall go home in peace. Thus Micaiah, in his prophecy, testified what he had seen and heard (let them take it how they pleased), while the others prophesied merely out of their own hearts; see Jer. xxiii. 28. "The prophet that has a dream let him tell that, and so quote his authority; and he that has my word, let him speak my word faithfully, and not his own; for what is the chaff to the wheat?" Now Ahab finds himself aggrieved, turns to Jehoshaphat, and appeals to him whether Micaiah had not manifestly a spite against him, v. 18. Those that bear malice to others are generally willing to believe that others bear malice to them, though they have no cause for it, and therefore to put the worst constructions upon all they say. What evil did Micaiah prophesy to Ahab in telling him that, if he proceeded in this expedition, it would be fatal to him, while he might choose whether he would proceed in it or no? The greatest kindness we can do to one that is going a dangerous way is to tell him of his danger.

3. He informed the king how it was that all his prophets encouraged him to proceed, that God permitted Satan by them to deceive him into his ruin, and he by vision knew of it; it was represented to him, and he represented it to Ahab, that the God of heaven had determined he should fall at Ramoth-Gilead (v. 19, 20), that the favour he had wickedly shown to Ben-hadad might be punished by him and his Syrians, and that he being in some doubt whether he should go to Ramoth-Gilead or no, and resolving to be advised by his prophets, they should persuade him to it and prevail (v. 21, 22); and hence it was that they encouraged him with so much assurance (v. 23); it was a lie from the father of lies, but by divine permission. This matter is here represented after the manner of men. We are not to imagine that God is ever put upon new counsels, or is ever at a loss for means whereby to effect his purposes, nor that he needs to consult with angels, or any creature, about the methods he should take, nor that he is the author of sin or the cause of any man's either telling or believing a lie; but, besides what was intended by this with reference to Ahab himself, it is to teach us, (1.) That God is a great king above all kings, and has a throne above all the thrones of earthly princes. "You have your thrones," said Micaiah to these two kings, "and you think you may do what you will, and we must all say as you would have us; but I saw the Lord sitting upon his throne, and every man's judgment proceeding from him, and therefore I must say as he says; he is not a man, as you are." (2.) That he is continually attended and served by an innumerable company of angels, those heavenly hosts, who stand by him, ready to go where he sends them and to do what he bids them, messengers of mercy on his right hand, of wrath on his left hand. (3.) That he not only takes cognizance of, but presides over, all the affairs of this lower world, and overrules them according to the counsel of his own will. The rise and fall of princes, the issues of war, and all the great affairs of state, which are the subject of the consultations of wise and great men, are no more above God's direction than the meanest concerns of the poorest cottages are below his notice. (4.) That God has many ways of bringing about his own counsels, particularly concerning the fall of sinners when they are ripe for ruin; he can do it either in this manner or in that manner. (5.) That there are malicious and lying spirits which go about continually seeking to devour, and, in order to that, seeking to deceive, and especially to put lies into the mouths of prophets, by them to entice many to their destruction. (6.) It is not without the divine permission that the devil deceives men, and even thereby God serves his own purposes. With him are strength and wisdom, the deceived and the deceivers are his, Job xii. 16. When he pleases, for the punishment of those who receive not the truth in the love of it, he not only lets Satan loose to deceive them (Rev. xx. 7, 8), but gives men up to strong delusions to believe him, 2 Thess. ii. 11, 12. (7.) Those are manifestly marked for ruin that are thus given up. God has certainly spoken evil concerning those whom he had given up to be imposed upon by lying prophets. Thus Micaiah gave Ahab fair warning, not only of the danger of proceeding in this war, but of the danger of believing those that encouraged him to proceed. Thus we are warned to beware of false prophets, and to try the spirits; the lying spirit never deceives so fatally as in the mouth of prophets.

II. We are told how he was abused for delivering his message thus faithfully, thus plainly, in a way so very proper both to convince and to affect. 1. Zedekiah, a wicked prophet, impudently insulted him in the face of the court, smote him on the cheek, to reproach him, to silence him and stop his mouth, and to express his indignation at him (thus was our blessed Saviour abused, Matt. xxvi. 67, that Judge of Israel, Mic. v. 1); and as if he not only had the spirit of the Lord, but the monopoly of this Spirit, that he might not go without his leave, he asks, Which way went the Spirit of the Lord from me to speak to thee? v. 24. The false prophets were always the worst enemies the true prophets had, and not only stirred up the government against them, but were themselves abusive to them, as Zedekiah here. To strike within the verge of the court, especially in the king's presence, is looked upon by our law as a high misdemeanour; yet this wicked prophet gives this abuse to a prophet of the Lord, and is not reprimanded nor bound to his good behaviour for it. Ahab was pleased with it, and Jehoshaphat had not courage to appear for the injured prophet, pretending it was out of his jurisdiction; but Micaiah, though he returns not his blow (God's prophets are not strikers nor persecutors, dare not avenge themselves, render blow for blow, or be in any way accessory to the breach of the peace), yet, since he boasted so much of the Spirit, as those commonly do that know least of his operations, he leaves him to be convinced of his error by the event: Thou shalt know when thou hidest thyself in an inner chamber, v. 25. It is likely Zedekiah went with Ahab to the battle, and took his horns of iron with him to encourage the soldiers, to see with pleasure the accomplishment of his prophecy, and return in triumph with the king; but, the army being routed, he fled among the rest from the sword of the enemy, sheltered himself as Ben-hadad had done in a chamber within a chamber (ch. xx. 30), lest he should perish, as he knew he deserved to do, with those whom he had deluded, as Balaam did (Num. xxxi. 8), and lest the blind prophet should fall into the ditch with the blinded prince whom he had misled. Note, Those that will not have their mistakes rectified in time by the word of God will be undeceived, when it is too late, by the judgments of God. 2. Ahab, that wicked king, committed him to prison (v. 27), not only ordered him to be taken into custody, or remitted to the prison whence he came, but to be fed with bread and water, coarse bread and puddle-water, till he should return, not doubting but that he should return a conqueror, and then he would put him to death for a false prophet (v. 27)—hard usage for one that would have prevented his ruin! But by this it appeared that God had determined to destroy him, as 2 Chron. xxv. 16. How confident is Ahab of success. He doubts not but he shall return in peace, forgetting what he himself had reminded Ben-hadad of, Let not him that girdeth on the harness boast; but there was little likelihood of his coming home in peace when he left one of God's prophets behind him in prison. Micaiah put it upon the issue, and called all the people to be witnesses that he did so: "If thou return in peace, the Lord has not spoken by me, v. 28. Let me incur the reproach and punishment of a false prophet, if the king come home alive." He ran no hazard by this appeal, for he knew whom he had believed; he that is terrible to the kings of the earth, and treads upon princes as mortar, will rather let thousands of them fall to the ground than one jot or tittle of his own word; he will not fail to confirm the word of his servants, Isa. xliv. 26.

Ahab's Death. (b. c. 897.)

29 So the king of Israel and Jehoshaphat the king of Judah went up to Ramoth-gilead. 30 And the king of Israel said unto Jehoshaphat, I will disguise myself, and enter into the battle; but put thou on thy robes. And the king of Israel disguised himself, and went into the battle. 31 But the king of Syria commanded his thirty and two captains that had rule over his chariots, saying, Fight neither with small nor great, save only with the king of Israel. 32 And it came to pass, when the captains of the chariots saw Jehoshaphat, that they said, Surely it is the king of Israel. And they turned aside to fight against him: and Jehoshaphat cried out. 33 And it came to pass, when the captains of the chariots perceived that it was not the king of Israel, that they turned back from pursuing him. 34 And a certain man drew a bow at a venture, and smote the king of Israel between the joints of the harness: wherefore he said unto the driver of his chariot, Turn thine hand, and carry me out of the host; for I am wounded. 35 And the battle increased that day: and the king was stayed up in his chariot against the Syrians, and died at even: and the blood ran out of the wound into the midst of the chariot. 36 And there went a proclamation throughout the host about the going down of the sun, saying, Every man to his city, and every man to his own country. 37 So the king died, and was brought to Samaria; and they buried the king in Samaria. 38 And one washed the chariot in the pool of Samaria; and the dogs licked up his blood; and they washed his armour; according unto the word of the Lord which he spake. 39 Now the rest of the acts of Ahab, and all that he did, and the ivory house which he made, and all the cities that he built, are they not written in the book of the chronicles of the kings of Israel? 40 So Ahab slept with his fathers; and Ahaziah his son reigned in his stead.

The matter in contest between God's prophet and Ahab's prophets is here soon determined, and it is made to appear which was in the right. Here,

I. The two kings march with their forces to Ramoth-Gilead, v. 29. That the king of Israel, who hated God's prophet, should so far disbelieve his admonition as to persist in his resolution, notwithstanding, is not strange; but that Jehoshaphat, that pious prince, who had desired to enquire by a prophet of the Lord, as disrelishing and discrediting Ahab's prophets, should yet proceed, after so fair a warning, is matter of astonishment. But by the easiness of his temper he was carried away with the delusion (as Barnabas was with the dissimulation, Gal. ii. 13) of his friends. He gave too much heed to Ahab's prophets, because they pretended to speak from God too, and in his country he had never been imposed upon by such cheats. He was ready to give his opinion with the majority, and to conclude that it was 400 to one but they should succeed. Micaiah had not forbidden them to go; nay, at first, he said, Go, and prosper. If it came to the worst, it was only Ahab's fall that was foretold, and therefore Jehoshaphat hoped he might safely venture.

II. Ahab adopts a contrivance by which he hopes to secure himself and expose his friend (v. 30): "I will disguise myself, and go in the habit of a common soldier, but let Jehoshaphat put on his robes, to appear in the dress of a general." He pretended thereby to do honour to Jehoshaphat, and to compliment him with the sole command of the army in this action. He shall direct and give orders, and Ahab will serve as a soldier under him. But he intended, 1. To make a liar of a good prophet. Thus he hoped to elude the danger, and so to defeat the threatening, as if, by disguising himself, he could escape the divine cognizance and the judgments that pursued him. 2. To make a fool of a good king, whom he did not cordially love, because he was one that adhered to God and so condemned his apostasy. He knew that if any perished it must be the shepherd (so Micaiah had foretold); and perhaps he had intimation of the charge the enemy had to fight chiefly against the king of Israel, and therefore basely intended to betray Jehoshaphat to the danger, that he might secure himself. Ahab was marked for ruin; one would not have been in his coat for a great sum; yet he will over-persuade this godly king to muster for him. See what those get that join in affinity with vicious men, whose consciences are debauched, and who are lost to every thing that is honourable. How can it be expected that he should be true to his friend that has been false to his God?

III. Jehoshaphat, having more piety than policy, put himself into the post of honour, though it was the post of danger, and was thereby brought into the peril of his life, but God graciously delivered him. The king of Syria charged his captains to level their force, not against the king of Judah, for with him he had no quarrel, but against the king of Israel only (v. 31), to aim at his person, as if against him he had a particular enmity. Now Ahab was justly repaid for sparing Ben-hadad, who, as the seed of the serpent commonly do, stung the bosom in which he was fostered and saved from perishing. Some think that he designed only to have him taken prisoner, that he might now give him as honourable a treatment as he had formerly received from him. Whatever was the reason, this charge the officers received, and endeavoured to oblige their prince in this matter; for, seeing Jehoshaphat in his royal habit, they took him for the king of Israel, and surrounded him. Now, 1. By his danger God let him know that he was displeased with him for joining in confederacy with Ahab. Jehoshaphat had said, in compliment to Ahab (v. 4), I am as thou art; and now he was indeed taken for him. Those that associate with evil doers are in danger of sharing in their plagues. 2. By his deliverance God let him know that, though he was displeased with him, yet he had not deserted him. Some of the captains that knew him perceived their mistake, and so retired from the pursuit of him; but it is said (2 Chron. xviii. 31) that God moved them (for he has all hearts in his hand) to depart from him. To him he cried out, not in cowardice, but devotion, and from him his relief came: Ahab was in no care to succour him. God is a friend that will not fail us when other friends do.

IV. Ahab receives his mortal wound in the battle, notwithstanding his endeavours to secure himself in the habit of a private sentinel. Let no man think to hide himself from God's judgment, no, not in masquerade. Thy hand shall find out all thy enemies, whatever disguise they are in, v. 34. The Syrian that shot him little thought of doing such a piece of service to God and his king; for he drew a bow at a venture, not aiming particularly at any man, yet God so directed the arrow that, 1. He hit the right person, the man that was marked for destruction, whom, if they had taken alive, as was designed, perhaps Ben-hadad would have spared. Those cannot escape with life whom God hath doomed to death. 2. He hit him in the right place, between the joints of the harness, the only place about him where this arrow of death could find entrance. No armour is of proof against the darts of divine vengeance. Case the criminal in steel, and it is all one, he that made him can make his sword to approach him. That which to us seems altogether casual is done by the determinate counsel and fore-knowledge of God.

V. The army is dispersed by the enemy and sent home by the king. Either Jehoshaphat or Ahab ordered the retreat of the sheep, when the shepherd was smitten: Every man to his city, for it is to no purpose to attempt any thing more, v. 36. Ahab himself lived long enough to see that part of Micaiah's prophecy accomplished that all Israel should be scattered upon the mountains of Gilead (v. 17), and perhaps with his dying lips did himself give orders for it; for though he would be carried out of the army, to have his wounds dressed (v. 34), yet he would be held up in his chariot, to see if his army were victorious. But, when he saw the battle increase against them, his spirits sunk, and he died, but his death was so lingering that he had time to feel himself die; and we may well imagine with what horror he now reflected upon the wickedness he had committed, the warnings he had slighted, Baal's altars, Naboth's vineyard, Micaiah's imprisonment. Now he sees himself flattered into his own ruin, and Zedekiah's horns of iron pushing, not the Syrians, but himself, into destruction. Thus is he brought to the king of terrors without hope in his death.

VI. The royal corpse is brought to Samaria and buried there (v. 37), and hither are brought the bloody chariot and bloody armour in which he died, v. 38. One particular circumstance is taken notice of, because there was in it the accomplishment of a prophecy, that when they brought the chariot to the pool of Samaria, to be washed, the dogs (and swine, says the LXX.) gathered about it, and, as is usual, licked the blood, or, as some think, the water in which it was washed, with which the blood was mingled: the dogs made no difference between royal blood and other blood. Now Naboth's blood was avenged (ch. xxi. 19), and that word of David, as well as Elijah's word, was fulfilled (Ps. lxviii. 23), That thy foot may be dipped in the blood of thy enemies, and the tongue of thy dogs in the same. The dogs licking the guilty blood was perhaps designed to represent the terrors that prey upon the guilty soul after death.

Lastly, The story of Ahab is here concluded in the usual form, v. 39, 40. Among his works mention is made of an ivory house which he built, so called because many parts of it were inlaid with ivory; perhaps it was intended to vie with the stately palace of the kings of Judah, which Solomon built.

Jehoshaphat's Death. (b. c. 897.)

41 And Jehoshaphat the son of Asa began to reign over Judah in the fourth year of Ahab king of Israel. 42 Jehoshaphat was thirty and five years old when he began to reign; and he reigned twenty and five years in Jerusalem. And his mother's name was Azubah the daughter of Shilhi. 43 And he walked in all the ways of Asa his father; he turned not aside from it, doing that which was right in the eyes of the Lord : nevertheless the high places were not taken away; for the people offered and burnt incense yet in the high places. 44 And Jehoshaphat made peace with the king of Israel. 45 Now the rest of the acts of Jehoshaphat, and his might that he showed, and how he warred, are they not written in the book of the chronicles of the kings of Judah? 46 And the remnant of the sodomites, which remained in the days of his father Asa, he took out of the land. 47 There was then no king in Edom: a deputy was king. 48 Jehoshaphat made ships of Tharshish to go to Ophir for gold: but they went not; for the ships were broken at Ezion-geber. 49 Then said Ahaziah the son of Ahab unto Jehoshaphat, Let my servants go with thy servants in the ships. But Jehoshaphat would not. 50 And Jehoshaphat slept with his fathers, and was buried with his fathers in the city of David his father: and Jehoram his son reigned in his stead. 51 Ahaziah the son of Ahab began to reign over Israel in Samaria the seventeenth year of Jehoshaphat king of Judah, and reigned two years over Israel. 52 And he did evil in the sight of the Lord , and walked in the way of his father, and in the way of his mother, and in the way of Jeroboam the son of Nebat, who made Israel to sin: 53 For he served Baal, and worshipped him, and provoked to anger the Lord God of Israel, according to all that his father had done.

Here is, I. A short account of the reign of Jehoshaphat king of Judah, of which we shall have a much fuller narrative in the book of Chronicles, and of the greatness and goodness of that prince, neither of which was lessened or sullied by any thing but his intimacy with the house of Ahab, which, upon several accounts, was a diminution to him. His confederacy with Ahab in war we have already found dangerous to him, and his confederacy with Ahaziah his son in trade sped no better. He offered to go partner with him in a fleet of merchant-ships, that should fetch gold from Ophir, as Solomon's navy did, v. 49. See 2 Chron. xx. 35, 36. But, while they were preparing to set sail, they were exceedingly damaged and disabled by a storm (broken at Ezion-geber), which a prophet gave Jehoshaphat to understand was a rebuke to him for his league with wicked Ahaziah (2 Chron. xx. 37); and therefore, as we are told here (v. 49), when Ahaziah desired a second time to be a partner with him, or, if that could not be obtained, that he might but send his servants with some effects of board Jehoshaphat's ships, he refused: Jehoshaphat would not. The rod of God, expounded by the word of God, had effectually broken him off from his confederacy with that ungodly unhappy prince. Better buy wisdom dear than be without it; but experience is therefore said to be the mistress of fools because those are fools that will not learn till they are taught by experience, and particularly till they are taught the danger of associating with wicked people. Now Jehoshaphat's reign appears here to have been none of the longest, but one of the best. 1. It was none of the longest, for he reigned but twenty-five years (v. 42), but then it was in the prime of his time, between thirty-five and sixty, and these twenty-five, added to his father's happy forty-one, give us a grateful idea of the flourishing condition of the kingdom of Judah, and of religion in it, for a great while, even when things were very bad, upon all accounts, in the kingdom of Israel. If Jehoshaphat reigned not so long as his father, to balance this he had not those blemishes on the latter end of his reign that his father had (2 Chron. xvi. 9, 10, 12), and it is better for a man that has been in reputation for wisdom and honour to die in the midst of it than to outlive it. 2. Yet is was one of the best, both in respect of piety and prosperity. (1.) He did well: He did that which was right in the eyes of the Lord (v. 43), observed the commands of his God, and trod in the steps of his good father; and he persevered therein: He turned not aside from it. Yet every man's character has some but or other, so had his; the high places were not taken away, no not out of Judah and Benjamin, though those tribes lay so near Jerusalem that they might easily bring their offerings and incense to the altar there, and could not pretend, as some other of the tribes, the inconveniency of lying remote. But old corruptions are with difficulty rooted out, especially when they have formerly had the patronage of those that were good, as the high places had of Samuel, Solomon, and some others. (2.) His affairs did well. He prevented the mischiefs which had attended their wars with the kingdom of Israel, establishing a lasting peace (v. 44), which would have been a greater blessing if he had contented himself with a peace, and not carried it on to an affinity with Israel; he put a deputy, or viceroy, in Edom, so that the kingdom was tributary to him (v. 47), and therein the prophecy concerning Esau and Jacob was fulfilled, that the elder should serve the younger. And, in general, mention is made of his might and his wars, v. 45. He pleased God, and God blessed him with strength and success. His death is spoken of (v. 50), to shut up his story, yet, in the history of the kings of Israel, we find mention of him afterwards, 2 Kings iii. 7.

II. The beginning of the story of Ahaziah the son of Ahab, v. 51-53. His reign was very short, not two years. Some sinners God makes quick work with. It is a very bad character that is here given him. He not only kept up Jeroboam's idolatry, but the worship of Baal likewise; though he had heard of the ruin of Jeroboam's family, and had seen his own father drawn into destruction by the prophets of Baal, who had often been proved false prophets, yet he received no instruction, took no warning, but followed the example of his wicked father and the counsel of his more wicked mother Jezebel, who was still living. Miserable are the children that not only derive a stock of corruption from their parents, but are thus taught by them to trade with it; and unhappy, most unhappy parents, are those that help to damn their children's souls.