The First Book of the Kings, commonly called the Third Book of the Kings
1 Kings 22
Chapter XXII · Vol. II, pp. 760–762
1 Ahab, seduced by false prophets, according to the word of Micaiah is slain at Ramoth-gilead. 37 The dogs lick up his blood, and Ahaziah succeedeth him. 41 Jehoshaphat's good reign. 45 His acts. 50 Jehoram succeedeth him. 51 Ahaziah's wicked reign.
2 And it bcame to pass in the third year, that Jehoshaphat the king of Judah came down to the king of Israel.
b 2 Ch.18.2-34. Jehoshaphat's son had married Ahab's daughter.
3 (And the king of Israel said unto his servants, Know ye that cRamoth in Gilead is 1ours, and we be still,2 and take it not out of the hand of the king of Syria?)
4 And he said unto Jehoshaphat, dWilt 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.3
5 And Jehoshaphat said unto the king of Israel, eInquire, I pray thee, at the word of the LORD to-day.4
e Nu.27.21. Ju.1.1; 20.18,23,28. 1 Sa.23.4,10,11. 2 Sa.2.1; 5.19,23.
4 The inconsistency of Jehoshaphat appears in engaging in the war, ver. 4, and now proposing to ask counsel of the LORD. By this we are prepared for the further inconsistency of refusing God's counsel when given (ver. 29) by his true prophet.—Note, It is one thing humbly to seek counsel of God in our perplexities, another thing to search for his concurrence in our own previous determinations.—C.
6 Then the king of Israel gathered the fprophets together, about four hundred men,5 and said unto them, Shall I go against Ramoth-gilead to battle, or shall I forbear? And they said, Go up; gfor the Lord6 shall deliver it into the hand of the king.
f Of the groves, ch.18.19.
5 The prophets of Baal were 450, ch. 18. 19, and all these perished, ver.40. But the prophets of the groves were 400, ch. 18.40, and these still remained, and were most probably the false and flattering prophets now assembled.—C.
g Eze.13.7. Je.28.1-4,9; 14.13,14. ver.22,23.
6 Their reply is, in the Hebrew, not JEHOVAH, but ADONAI, a word which would not offend Jehoshaphat as Baal would, but which enables them to avoid honouring Jehovah, the true God.—Note, Equivocal expressions are amongst the surest marks of heresy, whereas it ever stands self-condemned by avoiding to discover its real meaning, Tit.3.11.—C.
7 And Jehoshaphat said, hIs there not here a prophet of the LORD besides, that we might inquire of him?
8 And the king of Israel said unto Jehoshaphat, There is yet ione man (Micaiah the son of Imlah) by whom we may kinquire of the LORD: but lI hate him; for he doth not prophesy mgood concerning me, but evil. And Jehoshaphat said, Let not the king say so.
9 Then the king of Israel called an officer,7 and said, Hasten hither Micaiah the son of Imlah.
7 Or, eunuch.
10 And the king of Israel, and Jehoshaphat the king of Judah, sat each on his throne, having nput on their robes, in a void place8 in the entrance of the gate of Samaria; and all the prophets oprophesied before them.
11 And Zedekiah the son of Chenaanah made him phorns of iron; and he said, qThus saith the LORD, With these shalt thou push the Syrians, until thou have consumed them.
p Je.27.2; 28.13. Zec.1.18,19.
q Je.14.13,14; 23.25-32; 28.2,3; 29.21. Eze.13.2-8.
12 And all the prophets prophesied so, saying,r Go up to Ramoth-gilead, and prosper: for the LORD shall deliver it into the king's hand.
r ver.6,15,22,23,32-36.
13 And the messenger that was gone to call Micaiah spake unto him, saying, Behold now, thes 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.9
s Ho.7.3. Is.30.10. Eze.3.19,22. Mi.2.11.
9 Alas! for the lot of kings, for whom, and for all in authority, let us ever pray; for the object of many is not so much to counsel them as to please them, and if possible even the servants of the Lord will be seduced to flatter them.—C.
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, uGo, and prosper: for the LORD shall deliver it into the hand of the king.1
u ch.18.27. Ec.11.9. Ju.10.14. Mat.26.45. 2 Ch.18.14.
1 Was the Lord's prophet guilty of uttering an untruth? No; words are true or false, not according to the meaning they may or ordinarily do bear, but according to the meaning they are at any special time intended and known to bear. Ahab knew, probably by Micaiah's looking at or pointing to the false prophets, or by the tone of Micaiah's voice, that the words were not his own, but a quotation, and therefore he adjures him to deliver his own words. C.—Perhaps some ironical gesture accompanied Micaiah's words. Many instances of irony are to be found in Scripture, and that Micaiah now spoke in irony is too manifest to escape the notice of the most cursory reader. His words are precisely those of the false prophets, ver. 6, 12, and were doubtless intended by him to reprove the king for his idolatry and impiety. That the design of the prophet was perceived by Ahab is evident from his immediately adjuring him to speak nothing but the truth, that is, to discover to him what really would be the result of the expedition, upon which the prophet assumed another tone, and related to him his vision.—I.
16 And the king said unto him, How many times shall I xadjure thee that thou tell me nothing but that which is true in the name of the LORD?
x Mat.26.63. 1 Sa.14.24. I charge thee as thou shalt answer to God.
17 And he said, yI saw all Israel zscattered 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.
y Eze.1.4. Ac.10.11,17. Je.1.11-15.
18 And the king of Israel said unto Jehoshaphat, Did aI not tell thee that he would prophesy no good concerning me, but evil?
A.M. 3107. B.C. 897.
a ver.8.
19 And he said, Hear thou therefore the word of the LORD: I saw the LORD bsitting on his throne, and all the chost of heaven standing by him on his right hand and on his left.
20 And the LORD said, Who shall 2persuade Ahab, that he may go up and fall at Ramoth-gilead? And one said on this manner, and another said on that manner.
2 Or, deceive. This is to be understood figuratively.
22 And the LORD said unto him, Wherewith? And he said, I will go forth, and I ewill be a lying spirit in the mouth of all his prophets. And he said, Thou fshalt persuade him, and prevail also:3 go forth, and do so.
e Jn.8.44. 1 Jn.4.6. Re.12.9. 2 Th.2.11.
f Ju.9.23. Job 12.16. Ps.109.17. Eze.14.9. 2 Th.2.11,12.
3 This relation is either a parable or vision, representing, as by a picture, more vividly than by words, the utter falsehood of Ahab's prophets. No one ever mistakes a parable for a literal fact, or accuses the narrator of untruth; and infidels only stultify themselves when they accuse the Bible by applying a rule that, in no other case, is ever for a moment applied.—C.
23 Now therefore, behold, the LORD hath put a lying spirit4 in the mouth of all these thy prophets, and the LORD hath spoken evil concerning thee.
4 This may be understood literally, for God by giving over liars to the guidance of a lying spirit is righteously adjudging them to the darkness they loved, and in that sense, and in that only, may he be said not merely to permit a lying spirit to enter, but actually to put a lying spirit in their mouth.—C.
24 But Zedekiah the son of Chenaanah went near, and gsmote 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 han inner chamber5 to hide thyself.
26 And the king of Israel said, Take Micaiah, and carry him back6 unto Amon the governor of the city, and to Joash the king's son;
6 The prophet had been in prison for his honest rebuking and warning of Ahab.—C.
27 And say, Thus saith the king, iPut this fellow in the prison, and feed him with kbread of affliction, and with water of affliction, until I come in peace.
28 And Micaiah said, lIf thou return at all in peace, the LORD hath not spoken by me. And he said, mHearken, O people, every one of you.
29 Son the king of Israel, and Jehoshaphat the king of Judah, went up to Ramoth-gilead.7
n ver.2. 2 Ch.18.28.
7 A distance of about 24 miles. Jehoshaphat goes up on the authority of 400 prophets against one. But neither truth nor its evidence should be tested by the numbers or concurrence of witnesses, but by their character, means of knowledge, object, corroborative circumstances, and the internal nature of the testimony itself.—C.
30 And the king of Israel said unto Jehoshaphat, I will disguise myself,8 and enter into the battle; obut put thou on thy 9robes. And the king of Israel disguised himself, and went into the battle.
8 Or, when he was to disguise himself and enter into the battle.
o ch.14.2; 20.38. Ps.12.2. ver.31,32.
9 Affecting to place or really placing him thus as a mere spectator.—C.
31 But the king of Syria commanded his pthirty and two captains that had rule over his chariots, saying, qFight neither with small nor great, save only with the king of Israel.
p ch.20.4.
q Je.16.6. 2 Ch.35.22, with ch.20.33,42. So ungratefully Ben-hadad rewarded his sinful kindness.
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 turnedr aside to fight against him; and Jehoshaphat scried out.9
A.M. 3107. B.C. 897.
r 2 Ch.18.31. ver.31. Pr.13.20.
s 2 Ch.18.31. ch.17.20,21. Ps.130.1; 34.6; 40.17; 142.4,5; 140.1; 143.7. Ex.14.15.
9 Not as a coward, but to inform them that he was a mere spectator, as at a public tournament, of which the royal robes instead of armour would afford a decisive evidence.—C.
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 tat a venture,1 and smote the king of Israel between the joints2 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.3
t Heb. in his simplicity, 2 Sa.15.11.
1 Not at random, but with the utmost skill and strength, according to Frey, who translates it by 'perfection,' which these qualities constitute. C.——The Hebrew word signifies 'in simplicity,' i.e. without any design of killing Ahab, without any knowledge that Ahab was before him. The word refers exclusively to the intention, and not to the physical power put forth. The man saw the enemy, shot at them, and the arrow pierced the armour of Ahab.—P.
2 Heb. joints and the breastplate.
3 Heb. made sick.
35 And uthe battle increased4 that day:5 and the king was stayed up6 in his chariot against the Syrians, and died at even: and the blood ran out of the wound into the midst7 of the chariot.
u ch.20.42. ver.17,28. 2 Ch.18.34.
4 Heb. ascended.
5 The army would be little affected by the wound and temporary retirement of the king; for on comparing ver. 34, 35, he seems to have retired and returned, as his disguise would prevent them from knowing his disaster, which might have dispirited his army.—C.
6 Dathe has, 'was compelled to remain in his chariot,' the Syrians pressing him so sore that he could not quit the field.—I.
7 Heb. bosom.
36 And there went a proclamation throughout the host about the going down of the sun, saying, xEvery man to his city, and every man to his own country.8
x ver.17. 2 Ki.14.12. 2 Sa.18.16. ch.12.16.
8 When Ahab's death was known, those who succeeded in command issued this proclamation, which was a complete accomplishment of Micaiah's vision, ver. 17.—I.
38 And one washed the chariot in the pool of Samaria; and the dogs licked up his blood; and they washed his armour; yaccording unto the word of the LORD which he spake.
y ch.21.19.
39 Now zthe rest of the acts of Ahab, and all that he did, and the aivory house1 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?
z ch.14.19; 15.31; 16.5,20,27. 2 Ki.1.18; 10.34; 13.8,9,12,13; 14.15,16,28,29.
1 Inlaid with ivory, or with much furniture, ornamented with ivory, as tables, couches, throne, ch.10.18, &c.—C.
40 So Ahab slept with his fathers; and Ahaziah his son reigned in his stead.
41 And bJehoshaphat the son of Asa began to reign over Judah in the fourth year of Ahab king of Israel.
b 2 Ch.20.31.
42 Jehoshaphat was thirty and five years old2 when he began to reign; and he reigned ctwenty and five years in Jerusalem: and his dmother's name was Azubah, the daughter of Shilhi.
43 And he ewalked 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 fthe high places were not taken away; for the people offered and burnt incense yet in the high places.3
e 2 Ch.15.10; 17.3. 2 Ch.xvii.-xx., with xiv. xv.
f ch.15.14. 2 Ki.14.3,4; 15.3,4,34,35. Le.26.30. But it was to God, not to idols.
3 This statement is reconciled with 2 Ch. 17. 6, by observing that it is there said, 'he took away the high places and groves,' which shows they were the seats of idolatry; while the high places, where, in unsettled times, the true God was wont to be served, were still, through some neglect or difficulty, permitted to remain.—C.
44 And Jehoshaphat gmade peace with the king of Israel.
g 2 Ch.19.2. 2 Co.6.14. He.12.14. Ep.5.11. 1 Co.15.33.
45 Now hthe 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?
h ch.11.41; 14.29; 15.7,23. 2 Ki.8.23,24; 12.19; 14.18; 15.6,7,36,38; 16.19,20; 20.20,21; 21.17,18,25; 23.28.
46 And the iremnant of the sodomites, which remained in the days of his father Asa, he took out of the land.4
i ch.15.12. Ge.13.13. Jude 7. Ro.1.26,27. De.23.17.
4 By banishment, or even death, as the law of God directed, a law still in force in these lands.—C.
48 Jehoshaphat made ships5 of 6Tharshish lto go to Ophir7 for gold: but they went not; for the ships were broken8 at mEzion-geber.
5 Or, had ten ships.
6 See note on ch. 10.22.—C.
l 2 Ch.20.35,36. ch.10.22; 9.28.
7 See note on ch. 9.28.—C.
8 Or, according to Parkhurst, merely injured, and capable of repair, and to sail, as proposed by Ahaziah. It appears from 2 Ch. 20. 36 that Jehoshaphat and Ahaziah had been joined in building the fleet, but that after the storm, Jehoshaphat, warned by Eliezer, refused to make any farther attempt.—C.
m ch.9.26. Nu.33.35,36.
49 Then said Ahaziah the son of Ahab unto Jehoshaphat, Let my servants go with thy servants in the ships: but nJehoshaphat would 9not.
n 2 Ch.20.37; 25.7. Pr.9.6; 13.20; 1.10,14.
9 In 2 Ch.20.36 it is said he did join Ahaziah in a nautical expedition; but perhaps the reference here is to a second proposal which he rejected. Some, however, by changing one Hebrew letter (of similar sound), instead of 'would not,' translate 'consented to him.' This would harmonize the two narratives better still. The order of events would then be (1) The alliance with Amaziah, ver.44. (2) His proposal, ver.49. (3) The destruction of the combined fleet, ver.48. Ezion-geber was at the head of the north-east arm of the Red Sea, and there is a dangerous ridge of rocks there, where Tarshish ships (i.e. large vessels) might easily be wrecked.—I.
50 And Jehoshaphat oslept with his 1fathers, 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 reign2 over Israel in Samaria the seventeenth year of Jehoshaphat king of Judah, and reigned ptwo years over Israel.
2 B.C. 897.
p ch.15.25. 2 Ki.1.17.
52 And he qdid 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:
q ch.16.30-32; 21.25; 12.26-33; 13.33.
53 For he served rBaal, and worshipped him, and provoked to anger the LORD God of Israel, according to all that his father had done.
r Ju.2.11. ch.16.31; 21.25.
Notes
Reflections.—Wicked sovereigns pay little regard to the laws either of gratitude or of solemn treaties. It is taking hold of the opportunities which God puts in our hand, not leagues with perfidious princes, that will secure our rights; and least of all ought leagues extorted by distress to be trusted to. The worst of men from selfish motives will court the friendship of the godly; but whenever opportunity serves are sure to expose them to danger. The conscience, the life of saints, yea, and all that they have, are endangered by sinful compliances to evil men: but tender saints can never delight in evil and flattering ministers, nor fail to regard the faithful servants of God. Unity and multitude are poor proofs of a good cause. Nothing is a surer sign of an evil minister than his encouraging wicked and hypocritical men to sleep on in their sin: nor is anything a more dreadful plague to persons or nations than the united flattery of unfaithful ministers. When flatterers abound the men of God ought to be the more bold and faithful in opposition to them. Hardened sinners will indeed hate them for dealing faithfully with their conscience, but God will stand by them when he gives up the lovers of flattery to be imposed on by it to their own ruin; and multitudes of evil spirits are always awaiting his permission to delude into destruction their own most hearty votaries. Faithful ministers are commonly rewarded with persecution and abuse: and none are more bitter enemies than the teachers of lies. But God will quickly vindicate his servants in accomplishing the threatenings which they have denounced. Such as are guileless themselves are unsuspicious of others: but wicked men, to compass their own ends, will not stick to betray their best friends. And indeed when the godly are out of the way of their duty they need not wonder that they fall into mischief. But if they cry unto the Lord they will find him a present help in the time of trouble. When the hour of men is come there is no avoiding their destiny. By events which to us are purely accidental, God can execute his purpose and accomplish his word. No character on earth except Christ's is perfectly spotless. Even good men are apt to indulge long-rooted customs of sinning. But how unwise is it for them to cultivate familiarity with the wicked, even after they have smarted for it! and it is a mercy if repeated strokes make them amend their error at the last.