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1 Kings 22:1-53

1 Kings 22:1-53

The Pulpit Commentary · Joseph S. Exell and contributors · Public Domain

EXPOSITION

THE EXPEDITION OF AHAB AND JEHOSHAPHAT AGAINST HRAMOTH-GILEAD. THE DEATH OF AHAB. THE REIGNS OF JEHOSHAPHAT AND AHAZIAH.

1 Kings 22:1

And they continued [rather, rested. Heb. sate, dwelt. Cf. 5:17. The LXX. has ἐκάθισε, sing.] three years without war [The Hebrew explains the "rested"—there was not war, etc. See Ewald, 286 g. The three years (not full years, as the next verse shows) are to be counted from the second defeat of Ben-hadad; the history, that is to say, is resumed from 1 Kings 20:34-43. Rawlinson conjectures that it was during this period that the Assyrian invasion, under Shalmaneser II; took place. The Black Obelisk tells us that Ahab of Jezreel joined a league of kings, of whom Ben-hadad was one, against the Assyrians, furnishing a force of 10,000 footmen and 2000 chariots; see "Hist. Illust." pp. 113, 114. The common danger might well compel a cessation of hostilities] between Syria and Israel.

1 Kings 22:2

And it came to pass in the third year [Of the peace; not after the death of Naboth, as Stanley], that Jehoshaphat the king of Judah came down [The journey to Jerusalem being invariably described as a "going up," one from Jerusalem to the provinces would naturally be spoken of as a "going down"] to the king of Israel. [For aught that appears, this was the first time that the monarchs of the sister kingdoms had met, except in battle, since the disruption, though the marriage of Jehoram, son of Jehoshaphat, with Athaliah, the daughter of Ahab and Jezebel, had taken place some years before this date (2 Chronicles 18:1, 2 Chronicles 18:2). It is probable that it was the growing power of Syria had led to this affinity and alliance.]

1 Kings 22:3

And the king of Israel said unto his servants [During the visit. It seems likely that Jehoshaphat went down to Samaria by Ahab's invitation, and that the latter then had this campaign in view. The chronicler says that Ahab "incited," or "stirred him up" (same word as in 1 Kings 21:25) to go with him to battle. Ahab was unable to contend single-handed, and without Divine assistance—which he could not now look for—against Syria; and saw no means of compelling the execution of the treaty which Ben-hadad had made with him (1 Kings 20:34), and which he appears to have shamelessly broken, except by the help of Jehoshaphat, whose military organizetion at this time must have been great, and, indeed, complete (2 Chronicles 17:10-19). It is in favour of this view that Ahab entertained him and his large retinue with such profuse hospitality. The chronicler, who dwells on the number of sheep and oxen slain for the feast, intimates that it was this generous reception "persuaded" Jehoshaphat to join in the war], Know ye that Ramoth in Gilead [Generally, as below (1 Kings 22:4, 1 Kings 22:6, etc.), "Ramoth-Gilead," i.e; of Gilead. See note on 1 Kings 4:13. This "great frontier fortress was, in the hands of Syria, even after many reverses, a constant menace against Israel" (Stanley)] is ours [i.e; it was one of the cities which Ben-hadad had promised to restore (1 Kings 20:34). This shows that, as we might expect from a man of Ben-hadad's overbearing yet pusillanimous character, he had not kept good faith. Though so long a time had elapsed, it was still in his hands], and we be still [ חָשָׁה is onomatopoetic, like our "hush." Marg. rightly, silent from taking it. The word conveys very expressively that they had been afraid of making any movement to assert their rights, lest they should attract the attention and anger of their powerful and incensed neighbour], and take it not out of the hand of the king of Syria? [It is hardly likely that Ahab could have forgotten the warning of 1 Kings 20:42. It is probable that Ben-hadad's flagrant disregard of his treaty engagements determined him to run all risks, especially if he could secure the help of the then powerful king of Judah.]

1 Kings 22:4

And he said unto Jehoshaphat, Wilt thou go with me to battle to Ramoth-Gilead? [It is probable this question was asked with some misgivings. Such an alliance was altogether new, and Ahab might well wonder how the idea would strike a pious prince like Jehoshaphat. That the latter ought to have refused his help, we know from 2 Chronicles 19:2.] And Jehoshaphat said to the king of Israel, I am as thou art [Heb. as I as thou], my people as thy people, my horses as thy horses. [From the ready and unreserved way in which he at once engages in this war, we may safely conclude that he, too, had reason to fear the power of Syria. Probably Ben-hadad, when he besieged Samaria (1 Kings 20:1), had formed the idea of reducing the whole of Palestine to subjection. And Jehoshaphat would remember that Ramoth-Gilead, where the Syrian king was still entrenched, was but forty miles distant from Jerusalem. Bähr holds that horses are specially mentioned "because they formed an essential part of the military power" (, ; ). It is true that in a campaign against the Syrians they would be especially useful (see on 1 Kings 20:1.); but they receive no mention at the hands of the chronicler, who reads instead of this last clause, "And we (or I) will be with thee in the war."]

1 Kings 22:5

And Jehoshaphat said unto the king of Israel, Inquire, I pray thee, at [This word is redundant] the word of the Lord today. [ כַּיוֹם hardly conveys that "he asks to have the prophets called in at once," "lest Ahab should consent in word and put off the inquiry in act" (Rawlinson); but rather means, "at this crisis," "under these circumstances." This request agrees well with what we learn elsewhere as to Jehoshaphat's piety (2 Chronicles 17:4-9; 2 Chronicles 19:5-7, etc.) And, remembering how Ahab's late victories had been foretold by a prophet, and had been won by the help of Jehovah, Jehoshaphat might well suppose that his new ally would be eager to know the word of the Lord.]

1 Kings 22:6

Then the king of Israel gathered the prophets [Called by Micaiah "his prophets" (1 Kings 22:22), and "thy prophets" (1 Kings 22:23)] together, about four hundred men [From the number (cf. 1 Kings 18:19) it has been concluded that these were "the prophets of the groves," i.e; of Astarte, who escaped the massacre of the Baal prophets (1 Kings 18:40). Others have supposed that they were prophets of Baal. But both these suppositions are negatived

And yet that they were not true prophets of the Lord, or of the" sons of the prophets," appears

(2) from 1 Kings 22:20 sqq; where Micaiah disclaims them, and is found in direct opposition to them. The only conclusion open to us, consequently—and it is now generally adopted—is that they were the priests of the high places of Bethel and Dan, the successors of those whom Jeroboam had introduced into the priestly office. It need cause us no surprise to find these priests here described as "prophets" (of. ; ), and as claiming prophetic gifts, for the priests of Baal bore the same name (1 Kings 18:19, 1 Kings 18:22, etc.), and apparently pretended to similar powers. "No ancient people considered any cultus complete without a class of men through whom the god might be questioned" (Bähr). The existence of so large a number of prophets of the calves proves that the inroads of idolatry had by no means destroyed the calf worship. If its priests were so many, its worshippers cannot have been few], and said unto them, Shall I go against Ramoth-Gilead to battle, or shall I forbear? And they said, Go up; for the Lord [ אֲדֹנָי It is very significant that at first they hesitate to use the ineffable name. It was probably this circumstance excited Jehoshaphat's suspicions. It has been said that the reason why he was dissatisfied with this answer is unexplained; hut when we remember how careful the true prophet was to speak in the name of Jehovah (1 Kings 14:7; 1 Kings 17:1,1 Kings 17:14; 1 Kings 20:13, 1 Kings 20:14, 1 Kings 20:28), we can hardly doubt that it was their mention of "Adonai "occasioned his misgivings. The chronicler gives the word as Elohim] shall deliver it [LXX. διδοὺς δώσει, shall surely give it] into the hand of the king.

1 Kings 22:7

And Jehoshaphat said, Is there not here a prophet of the Lord [Heb. Jehovah] besides [i.e; in addition to these soi-disant prophets. He hardly likes to say bluntly that he cannot regard them as inspired, but at the same time hints clearly that he cannot be satisfied as to their mission and authority], that we might inquire of him?

1 Kings 22:8

And the king of Israel said unto Jehoshaphat, There is yet one man [Cf. 1 Kings 18:22], Micaiah [The name ( = Who is like Jehovah?) is as appropriate to the man who bore it as Elijah's name was to him (1 Kings 17:1; cf. 1 Kings 18:39). But it is not an uncommon name in the Old Testament—it is borne by eight different persons. Compare Michael, "Who is like God?"] the son of Imlah [The chronicler writes the name Imla, יִמְלָא], by whom we may inquire of the Lord [Ahab evidently had wished Jehoshaphat to understand that the prophets already consulted were prophets of Jehovah, as no doubt they claimed to be. One of them bore a name in which the sacred Jah formed a part]: but I hate [ שְׂנֵאתִי (cf. odi), have learned to hate] him [Ahab had good reasons for not caring to consult a man whom he had put into prison (see 1 Kings 18:26, and compare ), because of his reproofs or unwelcome predictions. Josephus, and Jewish writers generally, identify Micaiah with the nameless prophet of 1 Kings 21:1-29:42]; for he doth not prophesy good concerning me, but evil [The chronicler adds כָל־יָמָיו; i.e; persistently, throughout his whole career. Ahab insinuates that Micaiah is actuated by personal dislike. The commentators refer to Homer. I1. 4; 106-108.] And Jehoshaphat said, Let not the king say so. [He does not mean that the prophet cannot say just what he will, but suggests that Ahab is prejudiced against him. Perhaps he suspected that there might be a very different reason for Micaiah's sinister predictions.]

1 Kings 22:9

Then the king of Israel caned an officer [Heb. one eunuch. So the LXX; εὐνοῦχον ἕνα. So that Samuel's forebodings have been realized Probably, like Ebed Melech, the Ethiopian (), he was a foreigner; possibly a prisoner of war (Herod. 3:49; 6:32). suggests that even such a king as Ahab would hardly inflict this humiliation upon an Israelite. From 1 Chronicles 28:1, Hebrews, we gather that even David's court had its eunuchs, and we may be sure that Solomon's enormous harem could not be maintained without them. In later days we find them prominent in the history, and occupying important positions under the king (2 Kings 8:6; 2 Kings 9:32; 2 Kings 23:11; 2 Kings 25:19; ; ; , etc. Cf. )], and said, Hasten hither Micaiah the son of.

1 Kings 22:10

And the king of Israel and Jehoshaphat the king of Judah sat each on his throne ["Oriental kings had portable thrones, which they took with them upon their journeys" Rawlinson], having put on their robes [As a council of state was to be held, the kings put on their official vestments. בְּגָדִים simply means "coverings," "clothes," but that the special royal dress is here intended is clear, as Bähr observes, from Le 1 Kings 21:10. This gathering of prophets and counsellors seems to have followed the banquet. When Jehoshaphat expressed his readiness to go to war, Ahab appears to have forthwith convened this assembly, in order that the matter might be put in train at once. Ewald says a review of the troops was designed, but of this the text knows nothing] in a void place [Heb. a threshing-floor. See note on 1 Kings 21:1. The "floor" implies not only a vacant space, but an exalted position. Ordinarily, it would not be enclosed within the city walls, nor does it appear that this floor was] in the entrance [The Hebrew has no preposition; simply פֶּתַח which would be more correctly rendered "at the entrance." The town gate was the great place of concourse (2 Kings 7:1). Here, too, justice was dispensed. See ; 2 Samuel 15:2; 2 Samuel 19:8; ; ; ; ; ; , , etc.] of the gate of Samaria; and all the prophets prophesied before them. [They continued their prophesyings even whilst Micah was being summoned. Or the reference may be to the prophesyings of verse 6.

1 Kings 22:11

And Zedekiah [This name = "Justice of Jehovah," is one of the proofs that these cannot have been prophets of Baal, as Stanley and others suppose] the son of Chenaanah [= "Canaanitess." But we gather from 1 Chronicles 7:10 that this, like Shelomith, was a man's name. The Benjamite there mentioned may be identical with the father (or ancestor) of Zedekiah] made him [Rawlinson would translate, had made him," He says that the horns must have "been made previously, in expectation of some such occasion as that now afforded him." But it is quite conceivable that during the prophesyings, which clearly lasted some time, the idea occurred to Zedekiah, and it would not take long to put it into execution] horns of Iron [Thenius understands that these were iron spikes held on the forehead. But the reference is clearly to the horns of a bullock, and the appropriateness of the prophetic act is only manifest when we remember that Ephraim is compared to a bullock (), and more, that Moses spake beforehand of the strength of his horns, and predicted that with them he should "push the people together to the ends of the earth." Not only, that is to say, was the horn a familiar Oriental symbol of power (1 Samuel 2:1, 1 Samuel 2:10; 2 Samuel 22:3; ; ; ; , etc.), but it was identified in a peculiar manner with the powerful tribe of Ephraim; in ether words, with the kingdom of Israel This symbolical act was not necessarily an imitation of the action of Ahijah (1 Kings 11:30). Such acted parables were not uncommon among the prophets (2 Kings 13:15; ; ; ; sqq.; .; )]: and he said, Thus saith the Lord [Heb. Jehovah. He now uses the sacred name; no doubt because of Jehoshaphat's demand, verse 7], With these shalt thou push [the word of ] the Syrians, until thou have consumed then.

1 Kings 22:12

And all the prophets prophesied [Heb. were prophesying] so, saying, Go up to Ramoth-Gilead, and prosper [a Hebraism for "thou wilt prosper." Gesenius, Gram. § 127. 2, cites parallels in ; ; ; ; ; , and reminds us that in the Latin divide et impera we have the same idiom]: for the Lord tall speak in His name now, hoping thus to satisfy the king of Judah] shall deliver it into the king's hand.

1 Kings 22:13

And the messenger that was gone [or went] to call Micaiah, spake unto him, saying, Behold now, the words of the prophets declare good unto the king with one mouth [Heb. one mouth good to the king. The messenger may possibly have had instructions to seek to conciliate Micaiah. In any case he thinks it well to tell him of the unanimity of the prophets. His testimony, he suggests, will surely agree with theirs]: let thy word, I pray thee, be like the word of one of them, and speak that which is good of the [Heb. speak good.]

1 Kings 22:14

And Micaiah said, As the Lord liveth, what the Lord saith unto me, that will I speak. [We are forcibly reminded of the answer of Balaam, , . And we may see not only in the suggestion of this messenger, but also in Ahab's belief (), that Micaiah could prophesy at pleasure, a striking correspondence with the ideas of Balak (ib. , ). Instead of regarding the prophet as being merely the mouthpiece of Deity, he was believed in that age to have a supernatural influence with God, and to be entrusted with magical powers to shape the future, as well as to foretell it.]

1 Kings 22:15

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? [Same words as in 1 Kings 22:6. There is an apparent studied fairness in this repetition. It is as if Ahab said, "Despite his prejudice against me, I will not attempt to influence his mind. I only deal with him as with the rest."] And he answered him, Go, and prosper: for the Lord shall deliver it into the hand of the king. [As Ahab's inquiry is the echo of the question of 1 Kings 22:6, so is Micaiah's response identical with the answer of the prophets. He simply echoes their words, of which, perhaps, he has been informed by the eunuch. There was an exquisite propriety in this. The question was insincere; the reply was ironical (cf. 1 Kings 18:27). Ahab is answered "according to the multitude of his idols" (). He wishes to be deceived, and he is deceived. No doubt Micaiah's mocking tone showed that his words were ironical; but Ahab's hollow tone had already proved to Micaiah that he was insincere; that he did not care to know the will of the Lord, and wanted prophets who would speak to him smooth things and prophesy deceits ().]

1 Kings 22:16

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? [Rawlinson concludes from these words that "this mocking manner was familiar to Micaiah, who had used it in some former dealing with the Israelite monarch." But we must remember that Ahab's words were really addressed to Jehoshaphat. He is so manifestly playing a part, that we need not assume that he is strictly truthful. His great desire evidently is to discredit Micah's predictions, which he clearly perceives, from the bitter and ironical tone of the latter, will be adverse to him.]

1 Kings 22:17

And he said [We may imagine how entire was the change of tone. He now speaks with profound seriousness. Thenius sees in the peculiarity and originality of this vision a proof of the historical truth of this history. "We feel that we are gradually drawing nearer to the times of the later prophets. It is a vision which might rank amongst those of Isaiah or Ezekiel" (Stanley)], 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. [The last words are illustrated by the command of verse 31; compare verse 36. We may also picture the effect these words would have on the assembly at the city gate. For, however much they might be inclined to discredit Micaiah's words, and however much the reckless, unreasoning war spirit might possess them, there were none who did not understand that this vision portended the dispersion of the Israelite army and the death of its leader. King and people had been constantly represented under the figure of shepherd and sheep, and notably by Moses himself, who had used these very words, "sheep without a shepherd" (; cf. , ; ; , ; , passim). It is observable that Micaiah's vision, like Zedekiah's parable, borrows the language of the Pentateuch. Coincidences of this remote character are the most powerful proofs that the Pentateuch was then written.]

1 Kings 22:18

And the king of Israel said unto Jehoshaphat, Did I not tell thee that he would [Heb. say to thee, He will, etc.] prophesy no good concerning me but evil? [It is clear that Ahab had understood perfectly the purport of Micaiah's words. He now appeals to them as a proof of the latter's malice.]

1 Kings 22:19

And he said, Hear thou [in 2 Chronicles 18:18, Hear ye] therefore [The LXX. has οὐχ οὕτως, whence it would almost appear that they had the text לא כֵן before them (Bähr). But לָכֵן is every way to be preferred. It is emphatic by position, and the meaning is, "Since you will have it that my words are prompted by malice, hear the message I have for you," etc.] the word of the Lord. I saw the Lord [It is not implied (Wordsworth) that he had any direct and objective vision of God, such as Moses (), Elijah, or St. Stephen. He here declares what he may have seen in dream or trance. (Cf. ; ; ; .) It was a real but inner vision (Keil). In its interpretation the caution of Peter Martyr is carefully to be borne in mind; Omnia haec dicuntur ἀνθρωποπαθῶς] sitting on his throne [It was natural for some of the commentators to see in these words a reference to the two kings then sitting in their royal apparel, each upon his throne. But it is very doubtful whether any such thought was present in the mind of the speaker, who, imply relates a vision of the past], and all the host of heaven [The celestial powers, cherubim, angels, archangels, who surround the Lord of glory. That there can be no reference to the sun, moon, and stars, notwithstanding that these are called "the host of heaven" in , , is clear from the next words. The expression is to be explained by , ] standing by him [ עָלָיו; for the meaning, see ] on his right hand and on his left. [The resemblance of this vision to that of Isaiah (1 Kings 6:1-8) must not be overlooked.]

1 Kings 22:20

And the Lord said, Who shall persuade [Same word in , Hebrews; 14:15; 16:5; , etc.; in all of which instances it is translated "entice." Compare with this question that of .] Ahab, that he may go up and fan at Ramoth-Gilead? [The meaning is that Ahab's death in battle had been decreed in the counsels of God, and that the Divine Wisdom had devised means for accomplishing His purpose.] And one said on this manner, and another said [Heb. saying] on that manner. [Bähr again quotes from Peter Martyr: "Innuit varies providentiae Dei modos, quibus decreta sua ad exitum perducit," and adds that in this vision "inner and spiritual processes are regarded as real phenomena, nay, even as persons."]

1 Kings 22:21

And there came forth a spirit [Heb. the spirit. By some, especially of the earlier commentators, understood of the evil spirit. But the view now generally adopted (Thenius, Keil, Bähr) is that "the spirit of prophecy" is meant, "the power which, going forth from God and taking possession of a man, makes him a prophet (1 Samuel 10:6, 1 Samuel 10:10; 1 Samuel 19:20, 1 Samuel 19:23). The נָביא is the אִישׁ הָרוּחַ ()" Bähr. This power is here personified], and stood before the Lord, and said, I [emphatic in the Hebrew] will persuade [or entice] him.

1 Kings 22:22

And the Lord said unto him, Wherewith? [Heb. By what?] And he said, I will go forth, and I will be a lying spirit [Heb. a spirit of a lie. Cf. ; 1 ] in the mouth of all his prophets. [His prophets, not God's. Cf. 2 Kings 3:13.] And he said, Thou shalt persuade him. and prevail also: go forth, and do so.

1 Kings 22:23

Now therefore, behold, the Lord hath put a lying spirit in the mouth Of all these thy [Cf. ὁ οἷκος ὑμῶν, ] prophets [This statement, especially to those who have taken the narrative literally, and who have seen in "the spirit" either one of the angels of God, or Satan himself, has presented almost insuperable difficulties. The main difficulty lies in the fact that the Almighty and All Holy is here made to give His sanction to deceit and lying, for the purpose of tempting Ahab to his death. We have precisely the same difficulty, though, if possible, more directly expressed in : "If the prophet be deceived… I the Lord have deceived that prophet." Cf. ; 1 Samuel 16:15. But this difficulty vanishes if we remember that this is euthropopathic language, and is merely meant to convey that God had "taken the house of Israel in their own heart," because they were "estranged from Him through their idols" (). Ahab wished to be guided by false prophets, and the justice of God decreed that he should be guided by them to his ruin. Sin is punished by sin. "God proves His holiness most of all by this, that He punishes evil by evil, and destroys it by itself" (Bähr). Ahab had chosen lying instead of truth: by lying—according to the lex talionis—he should be destroyed. The difficulty, in fact, is that of the permission of evil in the world; of the use of existent evil by God to accomplish His purposes of good], and the Lord [not I alone, 1 Samuel 16:18] hath spoken [i.e; decreed] evil concerning thee.

1 Kings 22:24

But Zedekiah the son of Chenaanah [Rawlinson holds that he was a sort of coryphaeus of the false prophets. It is more probable that, having put himself forward on a former occasion (1 Kings 22:11), he now feels specially aggrieved at Micaiah's blunt assertion, that he and the rest have been possessed by a spirit of lies] went near, and smote Micaiah [A thoroughly natural touch. But the whole narrative has every mark of naturalness and veracity. It is easy to see how enraged Zedekiah would be at the slight cast upon his prophetic powers. Apparently this gross indignity elicited no protest or word of displeasure from either of the kings. Micaiah, like Elijah, was left alone], on the cheek [cf. ; ; ; and above all ; ; . Herein Micaiah had "the fellowship of sufferings" () with our blessed Lord. Rawlinson thinks that his hands would be bound, but this is extremely improbable. In that case Ahab could hardly have asked him to prophesy (), or if he did, Jehoshaphat would know beforehand what to expect], and said, Which way [Heb. What, or where. The chronicler supplies "way," thereby bringing the expression into unison with 1 Kings 13:12; 2 Kings 3:8; ] went [Heb. passed, crossed, עָבַר] the Spirit of the Lord [These words are important, as showing that the speaker had not identified "the spirit" of verse 21 with the evil spirit: sqq.] from me to speak unto thee? [It is pretty clear from these words, in connexion with verse 23, that Zedekiah had been conscious of an inspiration, of a spirit not his own, which impelled him to speak and act as he did. We must not attach too much import-ante to a taunting and passionate speech, but its meaning appears to be: I have spoken in the name and by the spirit of Jehovah. Thou claimest to have done the same. How is it that the Spirit of God speaks one thing by me, another by thee? Thou hast seen () the secret counsels of Heaven. Tell us, then, which way, etc.

1 Kings 22:25

And Micaiah said, Behold, thou shalt see [Keil understands, "that the Spirit of the Lord had departed from thee." But the meaning rather appears to be, "Thou shalt see which was a true prophet." He does not answer the insolent question, but says," Thou wilt alter thy mind in the day," etc. With this may be compared our Lord's words, . He also manifests our Lord's spirit (1 Peter 2:22 sqq.) "as if the Great Example had already appeared before him" (Bähr)] in that day when thou shalt go into an inner chamber [see note on 1 Kings 20:30] to hide thyself. [When was this prediction fulfilled? Probably when the news of the defeat reached Samaria, or on the day after Ahab's death. Jezebel would almost certainly take summary vengeance upon the false prophets who were responsible for her husband's death and the reverses of the army. Or if she did not, the prophets had good reason to fear that she would, and would hide accordingly.

1 Kings 22:26

And the king of Israel said, Take [Sing. Take thou. This command was probably addressed to the eunuch mentioned in 1 Kings 22:9] Micaiah and carry him back [Heb. make him return. This shows clearly that he had come from prison] unto Amon the governor [ שַׂר chief; same word in 1 Kings 4:2; 1 Kings 11:24; 1 Kings 16:9; ; , , etc. The "chief of the city" is also mentioned 2 Kings 23:8; cf. ] of the city [who would naturally have charge of the town prison. Probably the prison was in his house. Cf. ; ], and to Joash the king's son. [Thenius supposes that this prince had been entrusted to Amon for his military education, and refers to 2 Kings 10:1. But in that case he would hardly have been mentioned as associated with him in the charge of so important a prisoner. Whoever Joash was, he was a man in authority. It is curious that we find another prophet, Jeremiah, put into the prison of Malchiah, the son of the king (A.V. the son of Hammelech; same expression as here), ; cf. . Some have seen in this designation a name of office, and Bähr thinks that "Joash was not probably a son of Ahab, but a prince of the blood." But when we remember what a number of sons Ahab had (2 Kings 10:1), no valid reason can be assigned why Joash should not have been one of them. He may have been billeted upon Amon, and yet associated with him in the government of the city.]

1 Kings 22:27

And say [Heb. thou shalt say], Thus saith the king, Put this fellow in the prison [Heb. house of the prison. Bähr thinks that Micaiah had formerly been in arrest under Amon's charge, and now was to be committed to the prison proper. But more probably the words mean, "put him in the prison again." His superadded punishment was to be in the shape of prison diet. It is probable that it was owing to the presence of Jehoshaphat that Micaiah escaped with no severer sentence], and feed him with bread of affliction [or oppression, לָחַץ pressit; cf. ; ; 2 Kings 6:32], and with water of affliction [Josephus (Ant. 8.15. 4) relates that after Micaiah's prediction the king was in great suspense and fear, until Zedekiah deliberately smote him, in order to show that he was powerless to avenge an injury as the man of God did (1 Kings 13:4), and therefore no true prophet. This may be an "empty Rabbinical tradition" (Bähr), but we may be sure that Ahab did not hear Micaiah's words unmoved. He had had such convincing proofs of the foresight and powers of the Lord's prophets that he may well have trembled, even as he put on a bold front, and sent Micaiah back to the prison house], until I come in peace. [This looks like an effort to encourage himself and those around him. But it almost betrays his misgivings. He would have them think he had no fears.

1 Kings 22:28

And Micaiah said, If thou return at all in peace, the Lord hath not spoken by me. And he said, Hearken, O people [Rather, O nations. Audite, populi crones, Vulgate. He appeals, so to speak, to the world], every one of you. [It is a curious circumstance that these same words are found at the beginning of the prophecy of Micah (1 Kings 1:2). The coincidence may be purely accidental, or the words may have been borrowed by the prophet, not, indeed, from our historian, but from some record, the substance of which is embodied in this history. Micah lived about a century and a half after Micaiah; about a century before the Book of Kings was given to the world.

1 Kings 22:29

So the king of Israel and Jehoshapat the king of Judah went up to Ramoth-Gilead to battle. ["By the very network of evil counsel which he has woven for himself is the king of Israel led to his ruin" (Stanley). We can hardly doubt that Jehoshaphat at least would have been well content to abandon the expedition. After the solicitude he had manifested for the sanction of one of the prophets of Jehovah, and after that the one who had been consulted had predicted the defeat of the army, the king of Judah must have had re,my misgivings. But it is not difficult to understand why, notwithstanding his fears, he did not draw back. For, in the first place, he had committed himself to the war by the rash and positive promise of 1 Kings 22:4. In the next place, he was Ahab's guest, and had been sumptuously entertained by him, and it would therefore require some moral courage to extricate himself from the toils in which he was entangled. Moreover he would have subjected himself to the imputation of cowardice had he deserted his ally because of a prophecy which threatened the latter with death. The people around him, again, including perhaps his own retinue, were possessed with the spirit of battle, and treated the prophecy of Micaiah with contempt, and it would be difficult for him to swim alone against the current. It is probable, too, that he discounted the portentous words of Micaiah on account of the long. standing quarrel between him and Ahab. And, finally, we must remember that his own interests were threatened by Syria, and he may well have feared trouble from that quarter in case this war were abandoned. Rawlinson suggests that he may have conceived a personal affection for Ahab; but 2 Chronicles 19:2 affords but slender ground for this conclusion.]

1 Kings 22:30

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