Matthew Poole and continuators on 1 Kings 22

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.