Text -- 1 Kings 22:1-17 (NET)

Ahab Dies in Battle

22:1 There was no war between Syria and Israel for three years. 22:2 In the third year King Jehoshaphat of Judah came down to visit the king of Israel. 22:3 The king of Israel said to his servants, “Surely you recognize that Ramoth Gilead belongs to us, though we are hesitant to reclaim it from the king of Syria.” 22:4 Then he said to Jehoshaphat, “Will you go with me to attack Ramoth Gilead?” Jehoshaphat replied to the king of Israel, “I will support you; my army and horses are at your disposal.” 22:5 Then Jehoshaphat added, “First seek an oracle from the Lord.” 22:6 So the king of Israel assembled about four hundred prophets and asked them, “Should I attack Ramoth Gilead or not?” They said, “Attack! The sovereign one will hand it over to the king.” 22:7 But Jehoshaphat asked, “Is there not a prophet of the Lord still here, that we may ask him?” 22:8 The king of Israel answered Jehoshaphat, “There is still one man through whom we can seek the Lord’s will. But I despise him because he does not prophesy prosperity for me, but disaster. His name is Micaiah son of Imlah. Jehoshaphat said, “The king should not say such things.” 22:9 The king of Israel summoned an official and said, “Quickly bring Micaiah son of Imlah.” 22:10 Now the king of Israel and King Jehoshaphat of Judah were sitting on their respective thrones, dressed in their robes, at the threshing floor at the entrance of the gate of Samaria. All the prophets were prophesying before them. 22:11 Zedekiah son of Kenaanah made iron horns and said, “This is what the Lord says, ‘With these you will gore Syria until they are destroyed.’” 22:12 All the prophets were prophesying the same, saying, “Attack Ramoth Gilead! You will succeed; the Lord will hand it over to the king.” 22:13 Now the messenger who went to summon Micaiah said to him, “Look, the prophets are in complete agreement that the king will succeed. Your words must agree with theirs; you must predict success.” 22:14 But Micaiah said, “As certainly as the Lord lives, I will say what the Lord tells me to say.” 22:15 When he came before the king, the king asked him, “Micaiah, should we attack Ramoth Gilead or not?” He answered him, “Attack! You will succeed; the Lord will hand it over to the king.” 22:16 The king said to him, “How many times must I make you solemnly promise in the name of the Lord to tell me only the truth?” 22:17 Micaiah said, “I saw all Israel scattered on the mountains like sheep that have no shepherd. Then the Lord said, ‘They have no master. They should go home in peace.’”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 1Ki 22:2

_It is strange, that so good a man would be so closely connected with a king revolted from the worship of God! But he appears to have been of too easy a temper, which betrayed him to many inconveniencies.

Wesley: 1Ki 22:3

Belongeth to us by right. both by God's donation, and by our last agreement with Ben - hadad, 1Ki 20:34, which yet he refuseth to deliver up.

Wesley: 1Ki 22:5

A good man, wherever he goes, will take God along with him, will acknowledge him in all his ways, and look to him for success. And wherever he goes, he ought to take his religion along with him: and not be ashamed to own it, even among those who have no kindness for it.

Wesley: 1Ki 22:6

Doubtless his own false prophets, or the priests of the groves; who yet gave in their answer in the name of Jehovah; either, in compliance with Jehoshaphat, or by Ahab's direction, that Jehoshaphat might be deceived by them, into a good opinion of the war.

Wesley: 1Ki 22:8

In this place, for whom I can speedily send: for there were also other prophets elsewhere in the kingdom, but these were not at hand.

Wesley: 1Ki 22:8

Not one of the twelve prophets, who lived about a hundred and fifty years after this time, but another of that name.

Wesley: 1Ki 22:8

Let us neither hate his person, nor despise his message; but first hear it, and then do as we see cause.

Wesley: 1Ki 22:9

It seems, he had imprisoned him; for 1Ki 22:26, he bids the officer carry him back, namely to the place where he was before. Probably this was he that had reproved him, for letting Ben - hadad go: And for that, had lain in prison three years. But this did not make him less confident, or less faithful in delivering his message.

Wesley: 1Ki 22:14

What answer God shall put in to my mouth. Bravely resolved! And as became one who had an eye to a greater king than either of these.

Wesley: 1Ki 22:15

Using the very words of the false prophets, in way of derision. Micaiah's meaning is plainly this, because thou dost not seek to know the truth, but only to please thyself, go to the battle, as all thy prophets advise thee, and try the truth of their prediction by thy own experience.

Wesley: 1Ki 22:17

In the spirit, or in a vision.

Wesley: 1Ki 22:17

Upon the mountains of Gilead, nigh Ramoth, where they lay encamped by Ahab's order.

Wesley: 1Ki 22:17

As people who have lost their king.

Wesley: 1Ki 22:17

Discharged from the war: which was fulfilled, 1Ki 22:26.

JFB: 1Ki 22:1

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).

JFB: 1Ki 22:2

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.

JFB: 1Ki 22:3-8

A Levitical and free town on the north border of Gad (Deu 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.

JFB: 1Ki 22:10

Literally, "a threshing-floor," formed at the gate of Samaria.

JFB: 1Ki 22:11

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 Deu 33:17); but it was little more than a flourish with a spontoon [CALMET, Fragments].

JFB: 1Ki 22:14-17

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;--

JFB: 1Ki 22:17

The purport of this was that the army of Israel would be defeated and dispersed; that Ahab would fall in the battle, and the people return without either being pursued or destroyed by the enemy.

Clarke: 1Ki 22:1

Three years without war - That is, from the time that Ahab made the covenant with Ben-hadad, mentioned 1Ki 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.

Clarke: 1Ki 22:4

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 2Ch 18:1; 2Ki 8:18. This coalition did not please God, and Jehoshaphat is severely reproved for it by Jehu the seer, 2Ch 19:1-3.

Clarke: 1Ki 22:6

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 1Ki 18:19, etc.

Clarke: 1Ki 22:8

Micaiah the son of Imlah - The Jews suppose that it was this prophet who reproved Ahab for dismissing Ben-hadad, 1Ki 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.

Clarke: 1Ki 22:9

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.

Clarke: 1Ki 22:11

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.

Clarke: 1Ki 22:13

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?

Clarke: 1Ki 22:15

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 1Ki 22:6, 1Ki 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, 1Ki 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 poss

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.

Clarke: 1Ki 22:17

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.

TSK: 1Ki 22:1

am 3104-3107, bc 900-897, 1Ki 20:34

TSK: 1Ki 22:2

am 3107, bc 897

in the third : 1Ki 22:1; Mat 12:40, Mat 16:21

Jehoshaphat : 1Ki 22:41, 1Ki 22:44, 1Ki 15:24; 2Ki 8:18; 2Ch 18:1, 2-27

TSK: 1Ki 22:3

Ramoth : 1Ki 4:13; Deu 4:43; Jos 20:8

still : Heb. silent from taking it, Jdg 16:2; 2Sa 19:10 *marg.

TSK: 1Ki 22:4

Wilt thou go : 2Ki 3:7; 2Ch 18:3

I am as thou : 2Ch 19:2; Psa 139:21, Psa 139:22; Pro 13:20; 1Co 15:33; 2Co 6:16, 2Co 6:17; Eph 5:11; 2Jo 1:11; Rev 2:26

TSK: 1Ki 22:5

Inquire : Num 27:21; Jos 9:14; Jdg 1:1, Jdg 20:18, Jdg 20:23, Jdg 20:29; 1Sa 14:18, 1Sa 23:2, 1Sa 23:4, 1Sa 23:9-12; 1Sa 30:8; 2Ki 1:3, 2Ki 3:11; 1Ch 10:13; 2Ch 18:4, 2Ch 18:5; Pro 3:5, Pro 3:6; Jer 21:2; Jer 42:2-6; Eze 14:3, Eze 20:1-3

TSK: 1Ki 22:6

the prophets together : 1Ki 18:19; 2Ti 4:3

Go up : 1Ki 22:15, 1Ki 22:22, 1Ki 22:23; 2Ch 18:14; Jer 5:31, Jer 8:10, Jer 8:11, Jer 14:13, Jer 14:14, Jer 23:14-17; Jer 28:1-9; Eze 13:7-16, Eze 13:22; Mat 7:15; 2Pe 2:1-3; Rev 19:20

the Lord : This prophecy is couched in the ambiguous terms in which the heathen oracles were delivered. It may mean, either ""The Lord will deliver it (Ramoth Gilead) into the king’ s (Ahab’ s) hand;""or, ""The Lord will deliver (Israel) into the king’ s (of Syria) hand.""So in the famous reply of the Delphian oracle to Pyrrhus: Aio te Aacida , Romanos vincere posse: Ibis redibis nunquam in bello peribis ; ""I say to thee, Pyrrhus the Romans shall overcomecaps1 . tcaps0 hou shalt go, thou shalt return never in war shalt thou perish.""

TSK: 1Ki 22:7

Is there not : 2Ki 3:11-13; 2Ch 18:6, 2Ch 18:7

TSK: 1Ki 22:8

yet one man : 1Ki 18:4, 1Ki 19:10, 1Ki 19:14, 1Ki 20:41, 1Ki 20:42

but I hate him : 1Ki 22:27, 1Ki 20:43, 1Ki 21:20; Gen 37:8; 2Ch 36:16; Psa 34:21; Pro 9:8, Pro 15:12; Isa 49:7; Jer 18:18, Jer 20:10, Jer 43:3, Jer 43:4; Amo 5:10; Zec 11:8; Mat 10:22; Joh 3:19-21, Joh 7:7, Joh 15:18, Joh 15:19, Joh 17:14; Gal 4:16; Rev 11:7-10

good : 1Ki 22:13; Isa 30:10; Jer 38:4; Mic 2:11

concerning me : 1Ki 20:35-42; 2Ki 9:22; Isa 3:11, Isa 57:19-21

Let not the : 1Ki 21:27-29; Pro 5:12-14; Mic 2:7

TSK: 1Ki 22:9

officer : or, eunuch, 2Ki 9:32; 2Ch 18:8; Isa 39:7; Dan 1:18

Hasten : 1Ki 22:26, 1Ki 22:27

TSK: 1Ki 22:10

having put : 1Ki 22:30; Est 5:1, Est 6:8, Est 6:9; Mat 6:20, Mat 11:8; Act 12:21, Act 25:23

void place : Heb. floor

all the prophets : 1Ki 18:29; 2Ch 18:9-11; Jer 27:14-16; Eze 13:1-9

TSK: 1Ki 22:11

horns of iron : Jer 27:2, Jer 28:10-14; Zec 1:18-21; Act 19:13-16; 2Co 11:13-15; 2Ti 3:8

Thus saith : Jer 23:17, Jer 23:25, Jer 23:31, Jer 28:2, Jer 28:3, Jer 29:21; Eze 13:6-9, Eze 22:27, Eze 22:28; Mic 3:11

TSK: 1Ki 22:12

Go up : 1Ki 22:6-15, 1Ki 22:32-36; 2Ch 35:22

TSK: 1Ki 22:13

Behold now : Psa 10:11, Psa 11:1, Psa 14:1, Psa 50:21; Isa 30:10, Isa 30:11; Hos 7:3; Amo 7:13-17; Mic 2:6, Mic 2:7, Mic 2:11; 1Co 2:14-16

TSK: 1Ki 22:14

what the Lord : Num 22:38, Num 24:13; 2Ch 18:12, 2Ch 18:13; Jer 23:28, Jer 26:2, Jer 26:3, Jer 42:4; Eze 2:4-8; Eze 3:17-19; Act 20:26, Act 20:27; 2Co 2:17, 2Co 4:2; Gal 1:10

TSK: 1Ki 22:15

shall we go : 1Ki 22:6

Go and prosper : This was strong irony; they were the precise words of the false prophets; but were spoken by Micaiah in such a tone and manner as at once shewed Ahab that he did not believe, but ridiculed these words of uncertainty. The reply of the Delphian oracle to Crosesus was as ambiguous as that returned to Pyrrhus, Croesus Halym penetrans magnam pervertet opum vim , ""If Croesus crosses the Halys, he will overthrow a great empire.""This he understood of the empire of Cyrus; the event proved it to be his owncaps1 . hcaps0 e was deluded, yet the oracle maintained its credit. 1Ki 18:27; Jdg 10:14; 2Ki 3:13; 2Ch 18:14; Ecc 11:9; Mat 26:45

TSK: 1Ki 22:16

shall I adjure : Jos 6:26; 1Sa 14:24; 2Ch 18:15; Mat 26:63; Mar 5:7; Act 19:13

that thou tell : Jer 42:3-6; Mat 22:16, Mat 22:17

TSK: 1Ki 22:17

I saw : 1Sa 9:9; Jer 1:11-16; Eze 1:4; Act 10:11-17

as sheep : 1Ki 22:34-36; Num 27:17; 2Ch 18:16, 2Ch 18:17; Jer 23:1, Jer 23:2, Jer 50:6, Jer 50:17; Eze 34:4-6; Zec 10:2, Zec 13:7; Mat 9:36

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Ki 22:1

Three years - These must be counted from the close of the second campaign of Ben-hadad 1Ki 20:34. They were not full years, as is evident from the next verse. Probably the first year is that of Ben-hadad’ s dismissal after his defeat; the second is a year of actual peace; while the third is that in which Jehoshaphat paid his visit, and the Ramoth-Gilead expedition took place. The pause, here noticed, in the war between Israel and Syria was perhaps the result of a common danger. It was probably in the year following Ben-hadad’ s dismissal by Ahab, that the first great Assyrian expedition took place into these parts. Shalmaneser II relates that on his first invasion of southern Syria, he was met by the combined forces of Ben-hadad, Ahab, the king of Hamath, the kings of the Hittites, and others, who gave him battle, but suffered a defeat.

Barnes: 1Ki 22:2

This visit indicates an entire change in the relations which we have hitherto found subsisting between the kingdoms of Israel and Judah. The common danger to which the two kingdoms were exposed from the growing power of Syria had probably induced them to forget their differences. Jehoshaphat’ s eldest son, Jehoram, was married to Athaliah, the daughter of Ahab: but apparently the bond between the two families had not hitherto led to any very close intimacy, much less to any joint military expeditions. Jehoshaphat seems to have taken no part in the former Syrian wars of Ahab, nor did he join in the great league against the Assyrians (1Ki 22:1 note). His visit now was probably one of mere friendliness, without any political object. Ahab, however, turned the visit to political advantage. From this time until the displacement of Ahab’ s dynasty by Jehu, very intimate relations subsisted between the two kingdoms (1Ki 22:49; 2Ki 3:7; 2Ki 8:28-29; 2Ch 20:36, etc.).

Barnes: 1Ki 22:3

By the terms of Ahab’ s covenant with Ben-hadad, Ramoth in Gilead ought, long ere this, to have been restored 1Ki 20:34. Hence, the claim "is ours,"i. e., "it belongs to us of right though the Syrians still hold possession of it."

Barnes: 1Ki 22:4

Ahab, well aware of the military strength of Syria, and feeling that he cannot now expect divine aid 1Ki 20:42; 1Ki 21:21, asks the aid of Jehoshaphat, whose military resources were very great 2Ch 17:12-19. Jehoshaphat’ s answer is one of complete acquiescence, without reserve of any kind (compare 2Ch 18:3). Jehoshaphat was afterward rebuked for thus consenting to "help the ungodly"2Ch 19:2. He probably acted not merely from complaisance, but from a belief that the interests of his own kingdom would be advanced by the step which he agreed to take. The power of Syria was at this time very menacing.

Barnes: 1Ki 22:5

Jehoshaphat, with characteristic piety 1Ki 22:43 takes advantage of his position as Ahab’ s friend and ally, to suggest inquiry of the Lord (Yahweh) before the expedition is undertaken. Lest Ahab should consent in word and put off the inquiry in act, he asks to have the prophets called in at once: "today."

Barnes: 1Ki 22:6

The prophets - i. e., In all probability the prophets attached to the worship of the calves; not real prophets of Yahweh. This seems evident both from Jehoshaphat’ s dissatisfaction 1Ki 22:7, and from the strong antagonism apparent between the true Yahweh-prophet Micaiah, and these self-styled "prophets of the Lord"1Ki 22:22-25.

The Lord shall deliver it - In the Hebrew the word here used for "Lord"is אדני 'ǎdonāy . Later (i. e., in 1Ki 22:11-12) Lord or יהוה y^e hovâh is used. It would seem as if the idolatrous prophets shrank from employing the latter title until they found that Jehoshaphat insisted on learning the will of Yahweh in the matter.

Barnes: 1Ki 22:7

Jehoshaphat was dissatisfied. These men - creatures of Ahab, tainted with the worship of calves if not with Baal-worship - had promised victory, but not in the name of Yahweh. Jehoshaphat, therefore, asked, "Is there not here a true prophet of Yahweh besides these 400 professed prophets?"

Barnes: 1Ki 22:8

There is yet one man, Micaiah - Elijah, it appears, had withdrawn again after the events of the last chapter, and there was no known prophet of Yahweh within reach of Samaria except Micaiah.

He doth not prophesy good concerning me but evil - Whether the tradition in 1Ki 20:41 note be true or not, it is certain that Ahab had imprisoned him 1Ki 22:26, and probable that the imprisonment was on account of threatening prophecies. Ahab suggests to Jehoshaphat that Micaiah is one who allows his private feelings to determine the utterances which he delivers as if from Yahweh. Hence, the force of Jehoshaphat’ s answer, "Let not the king say so;"i. e., "Let not the king suppose that a prophet would be guilty of such impiety,"- an impiety from which even Balaam shrank Num 22:18.

Barnes: 1Ki 22:9

An officer - More properly, as in the margin, "a eunuch."Eunuchs seem to have been first introduced among the Israelites by David (1Ch 28:1 note). They were a natural accompaniment of the seraglio of Solomon. The present passage is the first which shows that, after the separation of the kingdom, the kings of Israel employed them (compare 2Ki 8:6; 2Ki 9:32).

Barnes: 1Ki 22:10

Sat each on his throne - Or, "were sitting."They had removed from the banquet 2Ch 18:2 to the void place, or empty space at the entrance of the gate Rth 4:1; 2Sa 15:2, where Ahab daily sat to hear complaints and decide causes. Each was seated upon his throne, the Oriental kings having portable thrones, which they took with them upon their journeys.

Barnes: 1Ki 22:11

Horns of iron - The horn in Scripture is the favorite symbol of power; and pushing with the horn is a common metaphor for attacking and conquering enemies (see Deu 33:17; Compare Psa 44:5; Dan 8:4). Zedekiah, in employing a symbolic action, was following the example of a former Israelite prophet 1Ki 11:30.

Thus saith the Lord - Or, יהוה y^e hovâh . Zedekiah lays aside the unmeaningful "Lord" אדני 'ǎdonāy of the general company of Israelite prophets 1Ki 22:6, and professes to have a direct message from Yahweh to Ahab. He may have believed his own words, for the "lying spirit"1Ki 22:22 may have seemed to him a messenger from Yahweh. All the rest followed his example 1Ki 22:12.

Barnes: 1Ki 22:13

And the messenger spake unto him ... - There seems to have been a widespread notion among the irreligious and the half-religious of the ancient world, that their prophets were not the mere mouth-pieces of the god, but that they were persons who had power with the god, and could compel, or at least induce, Him to work their will (compare Num 24:10; Isa 30:10). They saw that the prophet’ s word was accomplished; they did not understand that if he falsified his message the accomplishment would no longer follow.

Barnes: 1Ki 22:14

Micaiah, as a true prophet of Yahweh, of course rejected the counsel offered him, which he felt to be at once wicked and foolish. Compare also the resolution of Balaam, marginal reference.

Barnes: 1Ki 22:15

And he answered him ... - Micaiah speaks the exact words of the 400 in so mocking and ironical a tone, that the king cannot mistake his meaning, or regard his answer as serious. The king’ s rejoinder implies that this mocking manner was familiar to Micaiah, who had used it in some former dealings with the Israelite monarch. Hence, in part, the king’ s strong feeling of dislike (compare 1Ki 22:8).

Barnes: 1Ki 22:17

Thus adjured, Micaiah wholly changes his tone. Ahab cannot possibly mistake the meaning of his vision, especially as the metaphor of "sheep and shepherd"for king and people was familiar to the Israelites from the prayer of Moses Num 27:17.

Poole: 1Ki 22:1

They continued the Syrians and Israelites, designed in the following words. Three years computed from the last war and league wherewith it was concluded; because both Ahab and Benhadad were so weakened and broken by the late wars, that they needed and desired peace to recruit themselves, and repair their former losses.

Poole: 1Ki 22:2

Having now, as he supposed, made a firm peace with Ahab by the alliance contracted between Jehoram his son, and Athaliah, Ahab’ s daughter; of which see 2Ki 8:18 2Ch 18:1 .

Poole: 1Ki 22:3

Is ours i.e. belongeth to us by right, both by God’ s donation, and designation of it for a city of refuge, Jos 21:38 , and by our last agreement with Ben-hadad, 1Ki 20:31 , which he refuseth to deliver up to us upon our demand.

Poole: 1Ki 22:4

I will heartily and effectually join with thee, and my forces shall be at thy service, as much as thy own.

Poole: 1Ki 22:5

By some prophet; that we may know the mind of God in it, and what success we may expect. This was the practice of the godly. See Jud 1:1 20:28 1Sa 23:2 .

Poole: 1Ki 22:6

The prophets doubtless were his own false prophets, or the priests of Baal; probably those very four hundred men whom Jezebel preserved from that great slaughter, 1Ki 18 , who yet gave in their answer in the name of Jehovah, not of Baal; either in compliance with Jehoshaphat; or rather, by Ahab’ s direction, that good Jehoshaphat might be deceived by them into a good opinion of the war.

Poole: 1Ki 22:7

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

Poole: 1Ki 22:8

There is yet one 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.

Micaiah not one of the twelve prophets, who lived about one hundred and fifty years after this time, but another of that name.

He doth not prophesy good concerning me, but evil he is always a messenger of evil tidings; which was true, but no sufficient reason why he should hate him, because Micaiah was purely God’ s instrument in all his messages; and whatsoever evil he threatened, Ahab himself was the cause and procurer of it.

Let not the king say so do not presage evil to our enterprise: let us neither hate his person, nor despise his message; but first hear it, and then do as we see cause.

Poole: 1Ki 22:10

Their robes their royal robes, and ensigns of majesty.

In a void place 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 administered, or soldiers were placed for the defence of the city in time of war.

Poole: 1Ki 22:11

Horns of iron fit emblems of the power and victory of these two kings. The devil is God’ s ape, and the false prophets sometimes imitating the true, who when they declared God’ s mind by words, did also oftentimes confirm it by sensible signs. See Isa 20:2 Jer 27:2 .

Thus saith the Lord Heb. Jehovah ; whose name he pretends, to gain the more credit and countenance to his words. See Poole "1Ki 21:7" .

Poole: 1Ki 22:13

This he designs, not out of any love to Micaiah, (whom he persuades to debauch his conscience,) but merely out of a desire to gratify his king’ s humour.

Poole: 1Ki 22:14

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

Poole: 1Ki 22:15

He answered him 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, 1Ki 21:19 .

Secondly, From Ahab’ s reply, 1Ki 21:16 , which shows that he suspected Micaiah’ s sincerity in that answer, and gathered by his gesture or manner of speaking that he spake only mimically, as representing and traducing the false prophets for their answer. See the like ironical passages Gen 3:22 Jud 10:14 1Ki 18:27 Ecc 11:9 Eze 20:39 Amo 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 only to please thyself, go to the battle, 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.

Poole: 1Ki 22:16

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

Poole: 1Ki 22:17

I saw in the spirit, or in a vision.

Upon the hills 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 Mat 24:16 .

As sheep that have not a shepherd as people who have lost their king. See Num 27:17 Isa 40:11 44:28 Eze 34:23 .

Every man to his house in peace discharged from the war; which was fulfilled, 1Ki 22:36 .

PBC: 1Ki 22:1

1Ki 22:1

See PB: 1Ki 21:1

Haydock: 1Ki 22:1

Israel, from the time when Benadad and Achab had made a league, chap. xx. 34.

Haydock: 1Ki 22:2

Josaphat. It is wonderful that a prince of so great piety, should be on terms of such strict friendship with a most wicked king. God did not approve of it; and the event was unfortunate, 2 Paralipomenon xx. 37. Achab received the king of Juda with extraordinary magnificence, 2 Paralipomenon xviii. 2. It is thought that (Calmet) the latter had married his daughter, (Grotius) or rather (Haydock) he had taken Athalia for his son Joram, 2 Paralipomenon xviii. 1. (Tirinus) (Menochius)

Haydock: 1Ki 22:3

Syria. Benadad had not restored it; either because he no longer regarded his treaty, or because the city had not been taken by his father. (Calmet)

Haydock: 1Ki 22:5

One, in concord, (Haydock) and ready to march against the same enemy. ---

Lord. This was rather late, if (Menochius) the army was already receiving its pay under the walls of Samaria. (Josephus, [Antiquities?] viii. 15.) ---

God ought to have been consulted at first. (Menochius)

Haydock: 1Ki 22:6

Men, probably the prophets of the groves, who had not gone to Carmel, chap. xviii. 19, 22. (Calmet) ---

The recent slaughter had not deterred others from imitating the example of the false prophets. (Haydock)

Haydock: 1Ki 22:7

Lord. Josaphat knew that these four hundred were addicted to idol worship, (Haydock) and suspected that they only flattered their king. (Josephus)

Haydock: 1Ki 22:8

One man. Perhaps Micheas alone resided at Samaria. Elias and his disciples were in the country. Josephus and some others think, (Calmet) that the son of Jemla had been cast into prison for what he had said to Achab, when he had dismissed the king of Syria, chap. xx. 43. (Haydock) ---

Not so. Good advice should be followed, though it be not pleasant. (Menochius) ---

Josaphat justly suspected the schismatical false prophets. (Worthington)

Haydock: 1Ki 22:9

Eunuch. Hebrew saris, denotes also "a servant;" or Achab might have purchased this stranger.

Haydock: 1Ki 22:10

Court, or barn floor. They were in or near cities, that they might be so protected from the incursions of enemies, who strove to set the corn on fire, 1 Kings xxiii. 1., and Judges xv. 5.

Haydock: 1Ki 22:11

Push, "with the horn," ( Greek: keratiseis; Septuagint) and throw into the air, (Menochius) like a bull. (Calmet) ---

Nothing shall withstand thy power. The actions of Sedecias were of the same import as his words. (Haydock) ---

See Jeremias xxvii. 2., and xxviii. 10. ---

Such horns were shewn to Zacharias; (i. 18.) as false prophets often do, like the true ones. (Worthington)

Haydock: 1Ki 22:15

Go up, &c. This was spoken ironically, and by way of jesting at the flattering speeches of the false prophets: and so the king understood it, as appears by his adjuring Micheas, in the following verse, to tell him the truth in the name of the Lord. (Challoner) ---

Micheas had only repeated their words, and by his accent and gestures (Du Hamel) might easily explain his meaning. (Haydock) ---

Similar examples of irony may be seen, chap. xviii. 27., and Genesis iii. 22. (Calmet) ---

The prophet might also pray for success. But the king begged for a positive answer. (Worthington)

Haydock: 1Ki 22:17

No shepherd....no master, clearly intimated (Menochius) that the king should perish in the battle. Paralipomenon reads: These have no masters. (Haydock)

Gill: 1Ki 22:1

And they continued three years without war between Syria and Israel. From the time that Benhadad made a covenant with Ahab; not three full years, but part of them: it was threatened by Elijah from the Lord, that Ahab's life should go for Benhadad's, because he had let him, go, 1Ki 22:42, but because of his humiliation, as is thought by Ben Gersom and others, it was respited for those three years; and now an opportunity and occasion would be given for the fulfilment of what was threatened.

Gill: 1Ki 22:2

And it came to pass in the third year,.... Of the peace, before it was expired:

that Jehoshaphat the king of Judah came down to the king of Israel; to Ahab, from Jerusalem to Samaria, reckoned thirty two miles ^m; either to make peace with him, and put an end to the wars which subsisted between Israel and Judah since the division of the kingdom, 1Ki 22:44 or to contract an affinity with him, by marrying his son to a daughter of Ahab, 2Ki 8:18 or rather after peace was made, and that strengthened by the marriage; and so he went merely to pay a visit, as he judged he might then with great safety; and he and all his retinue were entertained by Ahab in a very sumptuous and liberal manner, 2Ch 18:1.

Gill: 1Ki 22:3

(And the king of Israel said unto his servants,.... His nobles, those of his privy council, his ministers of state; or "had said" ⁿ, some little time before Jehoshaphat came:

know ye that Ramoth in Gilead is ours a city of refuge beyond Jordan, in the tribe of Gad, and so of course must belong to the kingdom of Israel, of which see Jos 20:8.

and we be still, and take it not out of the hand of the king of Syria?) neither demand it, nor take any measures to oblige him to deliver it up; representing it as a great omission, and as a piece of negligence and slothfulness, or cowardice.

Gill: 1Ki 22:4

This affair being lately canvassed at the council board, and very much on Ahab's mind, he puts this question to Jehoshaphat, his visitor, relation, and ally; wisely considering that his own forces were small, and that to have such an auxiliary might be of great advantage to him:

and Jehoshaphat said to the king of Israel, I am as thou art, my people as thy people, my horses as thy horses; meaning, that he and his soldiers, foot and horse, were at his service.

Gill: 1Ki 22:5

And Jehoshaphat said unto the king of Israel, inquire, I pray thee, at the word of the Lord today. Being a pious and religious prince, he did not choose to go into a war at once, without consulting the Lord by his prophets, whether it was his will and pleasure they should engage in it, and should prosper; and he was desirous of having this done immediately, before they proceeded any further.

Gill: 1Ki 22:6

Then the king of Israel gathered the prophets together, about four hundred men,.... False prophets, as the Targum and Arabic version; and they are called Ahab's prophets, and not the Lord's, 1Ki 22:23 perhaps these were the prophets of the groves, that ate at Jezebel's table, and were preserved when the prophets of Baal were destroyed, since the number agrees with them, see 1Ki 18:19.

and said unto them, shall I go against Ramothgilead to battle, or shall I forbear? which would you advise to? signifying he should take their advice:

and they said, go up; for the Lord shall deliver it into the hand of the king: which words are very ambiguous, like the oracles of the Heathens; for they do not express who or what should be delivered up, for the word it is a supplement, nor to what king the delivery should be made; whether the Syrians, and the place they held should be given up to king Ahab, which they would have understood; or whether the Israelites should be delivered up to king Benhadad; so that, whichever had been the case, the credit of their prophecy would be secured. They used the word "Lord", and not Baal, in complaisance to Jehoshaphat, and perhaps as directed by Ahab.

Gill: 1Ki 22:7

And Jehoshaphat said, is there not here a prophet of the Lord besides, that we might inquire of him? He suspected these to be false prophets, though he would not call them so; nor suggest that they were not the prophets of the Lord, because he would not affront Ahab, who had an opinion of them; and therefore asks, if there were no other that went under the character of a prophet of the Lord, that he might inquire of him for his further satisfaction.

Gill: 1Ki 22:8

And the king of Israel said unto Jehoshaphat, there is yet one man (Micaiah the son of Imlah), by whom we may inquire of the Lord,.... And but one in Samaria; Elijah and Elisha were elsewhere:

but I hate him, for he doth not prophesy of good concerning me, but evil; who is thought to be the same that was several times with him when engaged in the war with the king of Syria, 1Ki 20:13 and each time, excepting the last, he brought him good tidings; but because, in his last message, he told him, that, since he had let Benhadad go, his life should go for his life, and his people for his people, for that he hated him:

and Jehoshaphat said, let not the king say so; which was very modestly, though perhaps too gently, said; suggesting that the prophets of the Lord should be heard, respected, and honoured, let their message be as it would, since they spake not of their own mind and will, but what they were moved unto by the Spirit of God.

Gill: 1Ki 22:9

Then the king of Israel called an officer,.... An eunuch, as the word is sometimes used, one of pages:

and said, hasten hither Micaiah the son of Imlah; who, as it seems from 1Ki 22:26 was in prison, where perhaps Ahab had cast him for his last prophecy to him, and where he had lain ever since; and this gives a reason why he could so readily send for him, knowing where he was.

Gill: 1Ki 22:10

And the king of Israel, and Jehoshaphat the king of Judah, sat each on his throne,.... In great state and majesty:

having put on their robes; their royal robes, which they wore when they appeared in pomp and grandeur:

in a void place in the entrance of the gate of Samaria; where courts of judicature were held, and there was an open void space for the people to assemble in to hear; the word has the signification of a corn floor, and the Jews suppose they and their attendants sat in a semicircle like the half of a corn floor, after the same manner in which they say the sanhedrim at Jerusalem sat ^o:

and all the prophets prophesied before them; concerning this affair of going to Ramothgilead.

Gill: 1Ki 22:11

And Zedekiah the son of Chenaanah made him horns of iron,.... Horns are emblems of power and might, and iron ones of greater strength still; the prophets sometimes made use of visible signs, to represent the things they prophesied of should come to pass, see Isa 20:2, and the same method this prophet took:

and he saith, thus saith the Lord; imitating the true prophets: with these shall thou push the Syrians until thou hast consumed them: Abarbinel thinks he had in view the blessing of Joseph by Moses, Deu 33:17 where he is compared to a bullock with horns; and these said to be the ten thousands of Ephraim, and the thousands of Manasseh; and Ahab being of the tribe of Joseph, and ruling in Ephraim and Manasseh, the prophet chose to make use of this emblem for his encouragement.

Gill: 1Ki 22:12

And all the prophets prophesied so, saying, go up to Ramothgilead, and prosper,.... All encouraged the king to go up against this place, and prophesied of victory, as Zedekiah did:

for the Lord shall deliver it into the king's hand; see Gill on 1Ki 22:6.

Gill: 1Ki 22:13

And the messenger that was gone to call Micaiah spake unto him,.... By the way, as they came along together, as Josephus ^p observes:

behold, now, the words of the prophets declare good unto the king with one mouth; they are unanimous that he shall prosper in his undertaking against the Syrians:

let thy word, I pray thee, be like the word of one of them, and speak that which is good; which, as an ignorant man, he might advise to from good will to the prophet, that he might not be branded with singularity, and a spirit of contradiction, and that he might have the favour of the king, and be released from prison, pitying his miserable condition in which he found him.

Gill: 1Ki 22:14

And Micaiah said, as the Lord liveth,.... He swore by the living God, for the confirmation of what he was about to say:

what the Lord saith unto me, that will I speak; truly and faithfully, keeping nothing back, nor adding anything, whether it be good or evil, pleasing or displeasing; it looks as if as yet he had no instruction from the Lord what to say, and yet the vision he later declares seems to have been had by him before, 1Ki 22:17.

Gill: 1Ki 22:15

So he came to the king,.... Being introduced by the officer:

and the king said unto him, Micaiah, shall we go up against Ramothgilead to battle, or shall we forbear? the same question in the same words that was put to the other prophets, 1Ki 22:6, only there he uses the singular number, here the plural, including Jehoshaphat with him:

and he answered him, go, and prosper: for the Lord shall deliver it into the hand of the king; he answered not in the name of the Lord, saying, "thus saith the Lord", nor did he speak his own sense and in his own words, nor seriously, but by way of derision; he took up the words of the prophets, and bantered them; it is as if he should say, the prophets bid you go, and tell you that you shall "prosper", and that the city will be delivered into the king's hand; do as they direct you, and see what the issue will be, no doubt it will be good, since they are all agreed; but he delivered the above words with such gestures, and such a tone, and with a contemptuous smile in his countenance, which showed that he spoke not seriously, but sarcastically; and this the king plainly discovered, as appears by what follows.

Gill: 1Ki 22:16

And the king said unto him, how many times shall I adjure thee,.... Not that he had as yet adjured him at all, or not till now; but he asks him how often he must be obliged to do it; and now he adjures him once for all, that he might not be forced to repeat it:

that thou tell me nothing but that which is true in the name of the Lord? for he observed he did not speak in the name of the Lord before, and what he said was not in a serious but ludicrous manner, and not to be regarded as truth.

Gill: 1Ki 22:17

And he said,.... The prophet, in a serious and solemn manner, being adjured by the king:

I saw all Israel scattered on the hills, as sheep that have not a shepherd; the armies of Israel routed, dispersed, and fleeing, some one way and some another, on the mountains of Gilead near Ramoth, weak and helpless, not knowing where to go for safety, having none to direct them; and this was either now instantly represented to his mind, or what had been before in a dream or vision:

and the Lord said, these have no master; these sheep have no shepherd this army hath no general,

Israel has lost its king: let them return every man to his house in peace, very few slain, Jarchi thinks Ahab only, see 1Ki 22:31 that part of the threatening, 1Ki 20:42 was now to he accomplished, "thy life shall go for his life", but the other part, "and thy people for his people", was to be deferred to another time.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Ki 22:1

¹ tn Heb “and they lived three years without war between Aram and Israel.”

NET Notes: 1Ki 22:2

¹ tn The word “visit” is supplied in the translation for stylistic reasons.

NET Notes: 1Ki 22:3

¹ tn Heb “Do you know that Ramoth Gilead belongs to us, and we hesitate to take it from the hand of the king of Aram?” The rhetorical question expects the answer, “Of course, you must know!”

NET Notes: 1Ki 22:4

¹ tn Heb “Like me, like you; like my people, like your people; like my horses; like your horses.”

NET Notes: 1Ki 22:5

¹ tn Heb “and Jehoshaphat said to the king of Israel.”

² tn Heb “the word of the Lord.” Jehoshaphat is requesting a prophetic oracle revealing the Lord’s will in the matter and their prospects for success. For examples of such oracles, see 2 Sam 5:19, 23-24.

NET Notes: 1Ki 22:6

¹ tn Heb “Should I go against Ramoth Gilead for war or should I refrain?”

² tn Though Jehoshaphat requested an oracle from “the Lord” (יְהוָה, Yahweh), they stop short of actually using this name and substitute the title אֲדֹנָי (’adonai, “lord; master”). This ambiguity may explain in part Jehoshaphat’s hesitancy and caution (vv. 7-8). He seems to doubt that the four hundred are genuine prophets of the Lord.

NET Notes: 1Ki 22:8

¹ tn Heb “to seek the Lord from him.”

² tn Or “hate.”

³ tn The words “his name is” are supplied for stylistic reasons.

NET Notes: 1Ki 22:10

¹ tn Heb “were sitting, a man on his throne.”

² map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

NET Notes: 1Ki 22:13

¹ tn Heb “the words of the prophets are [with] one mouth good for the king.”

² tn Heb “let your words be like the word of each of them and speak good.”

NET Notes: 1Ki 22:15

¹ sn “Attack! You will succeed; the Lord will hand it over to the king.” One does not expect Micaiah, having just vowed to speak only what the Lord tells him, to agree with the other prophets and give the king an inaccurate prophecy. Micaiah’s actions became understandable later, when it is revealed that the Lord desires to deceive the king and lead him to his demise. The Lord even dispatches a lying spirit to deceive Ahab’s prophets. Micaiah can lie to the king because he realizes this lie is from the Lord. It is important to note that in v. 14 Micaiah only vows to speak the word of the Lord; he does not necessarily say he will tell the truth. In this case the Lord’s word itself is deceptive. Only when the king adjures him to tell the truth (v. 16), does Micaiah do so.

NET Notes: 1Ki 22:16

¹ tn Or “swear an oath by.”

NET Notes: 1Ki 22:17

¹ tn Heb “he”; the referent (Micaiah) has been specified in the translation for clarity.

Geneva Bible: 1Ki 22:1

And they continued ^{( a )} three years without war between Syria and Israel.

^{( a )} Ben-hadad the king of Syria, and Ahab made a peace which endured three years.

Geneva Bible: 1Ki 22:2

And it came to pass in the third year, that Jehoshaphat the king of Judah ^{( b )} came down to the king of Israel.

^{( b )} To see and visit him.

Geneva Bible: 1Ki 22:3

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

^{( c )} The kings of Syria kept Ramoth before this league was made by Benhadad: therefore he did not think he was bound by it to restore it.

Geneva Bible: 1Ki 22:4

And he said unto Jehoshaphat, Wilt thou go with me to battle to Ramothgilead? And Jehoshaphat said to the king of Israel, ^{( d )} I [am] as thou [art], my people as thy people, my horses as thy horses.

^{( d )} I am ready to join and go with you , and all of mine is at your command.

Geneva Bible: 1Ki 22:5

And Jehoshaphat said unto the king of Israel, ^{( e )} Enquire, I pray thee, at the word of the LORD to day.

^{( e )} He seemed that he would not go to war unless God approved it, yet when Michaiah advised the opposite he would not obey.

Geneva Bible: 1Ki 22:6

Then the king of Israel gathered the ^{( f )} prophets together, about four hundred men, and said unto them, Shall I go against Ramothgilead to battle, or shall I forbear? And they said, Go up; for the Lord shall deliver [it] into the hand of the king.

^{( f )} Meaning the false prophets, who were liars and served for money whom Jezebel had assembled and kept after the death of those whom Elijah slew.

Geneva Bible: 1Ki 22:7

And Jehoshaphat said, [Is there] not here a prophet of the ^{( g )} LORD besides, that we might enquire of him?

^{( g )} Jehoshaphat did not acknowledge the false prophets to be God's ministers, but contemned them.

Geneva Bible: 1Ki 22:8

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 ^{( h )} I hate him; for he doth not prophesy good concerning me, but evil. And Jehoshaphat said, Let not the king say so.

^{( h )} By which we see that the wicked cannot abide to hear the truth, but hate the prophets of God and molest them.

Geneva Bible: 1Ki 22:9

Then the king of Israel called an ^{( i )} officer, and said, Hasten [hither] Micaiah the son of Imlah.

^{( i )} Read (Gen 37:36).

Geneva Bible: 1Ki 22:10

And the king of Israel and Jehoshaphat the king of Judah sat each on his throne, having put on their ^{( k )} robes, in a void place in the entrance of the gate of Samaria; and all the prophets prophesied before them.

^{( k )} In their kingly apparel.

Geneva Bible: 1Ki 22:11

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

^{( i )} The true prophets of God were accustomed to use signs for the confirmation of their doctrine, (Isa 20:2; Jer 7:2) in which the false prophets imitated them, thinking by it to make their doctrine more believable.

Geneva Bible: 1Ki 22:13

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 ^{( m )} one mouth: let thy word, I pray thee, be like the word of one of them, and speak [that which is] good.

^{( m )} This is the common argument of the wicked, who think that no one should speak against anything if the majority approves of it, be they ever so ungodly.

Geneva Bible: 1Ki 22:15

So he came to the king. And the king said unto him, Micaiah, shall we go against Ramothgilead to battle, or shall we forbear? And he answered him, ^{( n )} Go, and prosper: for the LORD shall deliver [it] into the hand of the king.

^{( n )} He speaks this in derision, because the king attributed so much to the false prophets, meaning that by experience he should discern that they were liars.

Geneva Bible: 1Ki 22:17

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

^{( o )} It is better for them to return home than to be punished and scattered because they go to war without God's counsel and approval.

Commentary -- Verse Range Notes

TSK Synopsis: 1Ki 22:1-53

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 succeeds him.

41 Jehoshaphat's good reign.

45 His acts.

46 Jehoram succeeds him.

51 Ahaziah's evil reign.

MHCC: 1Ki 22:1-14

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.

MHCC: 1Ki 22:15-28

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.

Matthew Henry: 1Ki 22:1-14

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 (1Ki 22:1) and an honourable visit made him by Jehoshaphat king of Judah, 1Ki 22:2. 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, 1Ki 22:3. The king of Syria gave him the provocation; when he lay at his mercy, he promised to restore him his cities (1Ki 20:34), 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, 1Ki 22:4. 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, 1Ki 15:19, 1Ki 15:20.

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, 1Ki 22:5. 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, 1Ki 22:6. 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 23:30) 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, 1Ki 22:11. 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, 1Ki 22:12. 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, 1Ki 22:7. 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 2:6. 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, 1Ki 22:8-10. 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 (1Ki 22:26), 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 (1Ki 20:38, etc.) 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, 1Ki 22:9. 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, 1Ki 22:8. 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, 1Ki 22:9. 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, 1Ki 22:13. 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 (1Ki 22:14): " 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.

Matthew Henry: 1Ki 22:15-28

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, 1Ki 22:15. 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. Ecc 11:9. 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, 1Ki 22:17. 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, Zec 13:7. 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 23:28. "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, 1Ki 22:18. 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 (1Ki 22:19, 1Ki 22:20), 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 (1Ki 22:21, 1Ki 22:22); and hence it was that they encouraged him with so much assurance (1Ki 22:23); 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 12:16. 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 20:7, Rev 20:8), but gives men up to strong delusions to believe him, 2Th 2:11, 2Th 2:12. (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, Mat 26:67, that Judge of Israel, Mic 5:1); 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? 1Ki 22:24. 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, 1Ki 22:25. 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 (1Ki 20:30), lest he should perish, as he knew he deserved to do, with those whom he had deluded, as Balaam did (Num 31:8), 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 (1Ki 22:27), 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 (1Ki 22:27) - hard usage for one that would have prevented his ruin! But by this it appeared that God had determined to destroy him, as 2Ch 25:16. 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, 1Ki 22:28. 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 44:26.

Keil-Delitzsch: 1Ki 22:1-40

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,

(Note: 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 22:30-31

And even Ahab could not throw off a certain fear of the fulfilment of Micah's prophecy. He therefore resolved to go to the battle in disguise, that he might not be recognised by the enemy. ובא התהפּשׂ ("disguise myself and go into the battle,"i.e., I will go into the battle in disguise): an infin. absol ., - a broken but strong form of expression, which is frequently used for the imperative, but very rarely for the first person of the voluntative (cf. Ewald, § 328, c .), and which is probably employed here to express the anxiety that impelled Ahab to take so much trouble to ensure his own safety. (Luther has missed the meaning in his version; in the Chronicles, on the contrary, it is correctly given.) לבשׁ ואתּה , "but do thou put on thy clo thes. "These words are not to be taken as a command, but simply in this sense: "thou mayest (canst) put on thy (royal) dress, since there is no necessity for thee to take any such precautions as I have to take."There is no ground for detecting any cunning, vafrities , on the part of Ahab in these words, as some of the older commentators have done, as though he wished thereby to divert the predicted evil from himself to Jehoshaphat. but we may see very clearly that Ahab had good reason to be anxious about his life, from the command of the Syrian king to the captains of his war-chariots (1Ki 22:31) to fight chiefly against the king of Israel. We cannot infer from this, however, that Ahab was aware of the command. The measure adopted by him may be sufficiently accounted for from his fear of the fulfilment of Micah's evil prophecy, to which there may possibly have been added some personal offence that had been given on his part to the Syrian king in connection with the negotiations concerning the surrender of Ramoth, which had no doubt preceded the war. The thirty-two commanders of the war-chariots and cavalry are, no doubt, the commanders who had taken the place of the thirty-two kings (1Ki 21:24). "Fight not against small and great, but against the king of Israel only,"i.e., endeavour above all others to fight against the king of Israel and to slay him.

1Ki 22:32-33

And when the leaders of the war-chariots saw Jehoshaphat in the battle in his royal clothes, they took him for the king of Israel (Ahab), and pressed upon him. Then Jehoshaphat cried out; and from this they perceived that he was not the king of Israel, and turned away from him. וגו אך אמרוּ והמּה , "and they thought, it is only (i.e., no other than) the king of Israel." עליו יסרוּ , "they bent upon him."Instead of this we have in the Chronicles עליו יסבּוּ , "they surrounded him,"and Thenius proposes to alter our text to this; but there is no necessity for doing so, as סוּר also occurs in a similar sense and connection in 1Ki 20:39. How far Jehoshaphat was saved by his crying out, is not precisely stated. He probably cried out to his followers to come to his aid, from which the Syrians discovered that he was not the king of Israel, whom they were in search of. The chronicler adds (1Ki 2:18, 1Ki 2:31): "and the Lord helped him and turned them off from him;"thus believingly tracing the rescue of the king to its higher causality, though without our having any right to infer from this that Jehoshaphat cried aloud to God for help, which is not implied in the words of the Chronicles.

1Ki 22:34

But notwithstanding the precaution he had taken, Ahab did not escape the judgment of God. "A man drew his bow in his simplicity"( לתמּו as in 2Sa 15:11), i.e., without trying to hit any particular man, "and shot the king of Israel between the skirts and the coat of mail." דּבקים are "joints by which the iron thorax was attached to the hanging skirt, which covered the abdomen"(Cler.). The true coat of mail covered only the breast, to somewhere about the last rib; and below this it had an appendage (skirts) consisting of moveable joints. Between this appendage and the true coat of mail there was a groove through which the arrow passed, and, entering the abdomen, inflicted upon the king a mortal would; so that he said to his charioteer: ידיך הפך , verte manus tuas , i.e., turn round (cf. 2Ki 9:23). The Chethîb ידיך (plural) is the only correct reading, since the driver held the reins in both his hands. החליתי כּי : for I am wounded.

1Ki 22:35

"And the conflict ascended,"i.e., became more violent. The use of the verb עלה in this sense may be accounted for on the supposition that it is founded upon the figure of a rising stream, which becomes more and more impetuous the higher it rises (vid., Isa 8:7). "And the king was stationed (i.e., remained or kept himself in an upright posture) upon the chariot before the Syrians,"that he might not dishearten his soldiers, "and died in the evening, and poured the blood of the wounds in the middle hollow ( חיק ) of the chariot."

1Ki 22:36-37

Towards sunset the cry went through the army ( המּחנה , the army drawn up in battle array), "Every one into his city and into his land!"- In 1Ki 22:37 the historian shows how the word of the Lord was fulfilled in the case of Ahab. "Thus the king died and came to Samaria:"equivalent to, thus the king reached Samaria dead; and he was buried there.

1Ki 22:38

When they washed the chariot at the pool of Samaria, the dogs licked his blood, while the harlots were bathing (in the pool). והזּנות רחצוּ is a circumstantial clause, and רחץ means to bathe, as in Exo 2:5. This explanation, which is sustained by the grammar and is the only tenable one, disposes of the several arbitrary interpretations of these words, together with the emendations of the text of which Thenius is so fond. In this way was the word of the Lord through Elijah (1Ki 21:19) and the unknown prophet (1Ki 20:42) fulfilled; also the prediction of Micah (1Ki 22:17). Ahab had paid the penalty with his own life for sparing the life of Benhadad (1Ki 20:42), and his blood was licked up by the dogs (1Ki 21:19). The fact that the dogs licked up the blood and the harlots were bathing in the pool, when the chariot that was stained with the blood of Ahab was being washed, is mentioned as a sign of the ignominious contempt which was heaped upon him at his death.

1Ki 22:39-40

Close of Ahab's history. We have no further account of his buildings. "The ivory palace,"i.e., the palace inlaid with ivory, he had probably built in his capital Samaria (cf. Amo 3:15).

Constable: 1Ki 16:29--22:41

1. Ahab's evil reign in Israel 16:29-22:40

Ahab ruled Israel from Samaria for 22 years (874-853 B.C.). During the first of these years Asa ruled alone in Judah. Then for three years Asa and Jehoshaphat shared the throne. For the remainder of Ahab's reign Jehoshaphat ruled alone.

Constable: 1Ki 22:1-28

Yahweh's plan to terminate Ahab 22:1-28

Another significant battle occurred between the battle of Ramoth-gilead that the writer recorded in chapter 22 (853 B.C.) and the battles he recorded in chapter 20. Ahab and his Aramean ally Ben-Hadad II (860-841 B.C.) defeated their mutual foe King Shalmaneser III of Assyria at Qarqar on the Orontes River in Aram (also in 853 B.C.).²²⁸ The writers of Scripture did not refer to this battle, but a record of it that Shalmaneser wrote has survived and is now in the British Museum.²²⁹ Perhaps it was this victory that encouraged Ahab to challenge his ally at Ramoth-gilead.

Jehoshaphat had come to Judah's throne in 873 B.C. and had allied himself by marriage to Ahab (2 Chron. 18:1). He had undoubtedly come down from Jerusalem (topographically and symbolically) to Samaria at Ahab's invitation. Verses 1 and 2 seem to introduce the events in verses 3-40 as they read in the text. However several years passed between Jehoshaphat's visit in verse 2 and Ahab's invitation to him in verse 4 (cf. 2 Chron. 18:1-2).²³⁰ Evidently the three years of peace mentioned in verse 1 followed the Battle of Aphek (20:26-30; 873 B.C.). Ahab's invitation to Jehoshaphat to join him in battle against the Arameans at Ramoth-gilead (vv. 3-4) must have taken place in 854 or 853 B.C.

Ramoth-gilead had been one of the chief cities in Gad, east of Jezreel about 33 miles, but the Arameans had captured it. Jehoshaphat was a devotee of Yahweh. It was typical of him to inquire concerning the Lord's will (v. 5) though Ahab could not have cared less to do so. The 400 prophets Ahab assembled may have been apostate prophets of Yahweh since Baal prophets would probably have been unacceptable to Jehoshaphat (v. 6; cf. vv. 11, 12, 24). We should therefore interpret Jehoshaphat's request for a prophet of Yahweh (v. 7) as a request for a faithful prophet. Ahab hated Micaiah because he always told the king the truth. Ahab wanted to feel good more than he wanted to know the truth. This is another evidence of Ahab's continuing antagonism toward Yahweh and His representatives (cf. 21:20).

Like Elijah, Micaiah was willing to stand alone for God (v. 14; cf. 18:22). Micaiah had stood before Ahab many times before (v. 8). This time he told the king what he wanted to hear sarcastically (v. 15). Ahab's reply was also sarcastic (v. 16). He had never had to tell Micaiah to speak the truth in Yahweh's name. Micaiah's vision of Israel was of defenseless sheep without a human shepherd, namely, Ahab. They would come home after the battle peacefully (v. 17). The king responded to this prophecy of his death glibly (v. 18). He could not have believed the Lord's word and gone into battle.²³¹ Micaiah proceeded to explain that Ahab was the target of God's plan. He would lure him into battle. Still Ahab remained unbelieving. God was Ahab's real enemy, not Aram.²³²

"Foolishly, Ahab thought Elijah and Micaiah were his enemies when, quite the contrary, they were his only links to a future worth living. Today's readers of Scripture have the same option that was offered Ahab: they may hear and repent, or they may sulk and resent the messenger."²³³

The identity of the spirit that stood before the Lord and offered to entice Ahab (v. 21, cf. v. 6) is problematic. This "spirit" may be a personified spirit of prophecy, or it may have been a demon or Satan.

". . . God Himself instigated and authorized the deception of Ahab, as indicated by the Lord's initial question to the assembly (22:20), His commission to the spirit (v. 22), and Micaiah's willingness to prophesy a lie after he had vowed to speak only the word of the Lord (vv. 14-15). If the spirit of verses 20-23 can be identified with the divine spirit that energizes prophecy (v. 24), this thesis is further corroborated. The introduction of the truth, rather than ameliorating the deception, shows how effective it was. Even when faced with the truth, Ahab insisted on charging into battle, for the lying spirit working through the prophetic majority had convinced him he would be victorious."²³⁴

". . . God is truthful in that He keeps His unconditional promises to His people and fulfills His sovereign decrees and oaths. God's commitment to truthfulness, however, does not mean that He never uses deceit as a method of judgment on sinners. But He does so without compromising His truthful character and commitment to righteousness."²³⁵

Another view is that Satan initiated and superintended demonic activity, which God permitted (cf. 2 Sam. 24:1; 1 Chron. 21:1; Job 1:13-22; 2:7; Zech. 3:1; Matt. 12:24; John 8:44).²³⁶

Striking on the cheek (v. 24) was a much greater insult then than it is now. Zedekiah was bluffing to the very end. Ahab proved to be hard to the point of insensibility instead of repenting at this prophetic word of judgment, as he had previously done (vv. 26-27; cf. 21:27). Time would tell that Micaiah's words were from the Lord (v. 28).

"The comment in verses 25-26 [about Ahab's wickedness] certainly makes Ahab to be the worst of all twenty kings of Israel."²³⁷

Guzik: 1Ki 22:1-53

1 Kings 22 - The Death of Ahab

A. God foretells Ahab's doom.

1. (1-4) Ahab sets his eyes upon Ramoth-Gilead.

Now three years passed without war between Syria and Israel. Then it came to pass, in the third year, that Jehoshaphat the king of Judah went down to visit the king of Israel. And the king of Israel said to his servants, "Do you know that Ramoth in Gilead is ours, but we hesitate to take it out of the hand of the king of Syria?" So he said to Jehoshaphat, "Will you go with me to fight at Ramoth Gilead?" Jehoshaphat said to the king of Israel, "I am as you are, my people as your people, my horses as your horses."

a. Do you know that Ramoth in Gilead is ours, but we hesitate to take it out of the hand of the king of Syria? Previously, the King of Syria promised to return certain cities to Israel (1 Kings 20:34) in exchange for leniency after defeat in battle. Apparently this was a city that Ben-Hadad never returned to Israel and it was in a strategically important location.

b. Will you go with me to fight at Ramoth Gilead? King Ahab of Israel asked King Jehoshaphat of Judah to help him in this dispute against Syria. This made some sense, because Ramoth-Gilead was only 40 miles from Jerusalem.

2. (5-9) Jehoshaphat proposes that they seek God in the matter.

Also Jehoshaphat said to the king of Israel, "Please inquire for the word of the LORD today." Then the king of Israel gathered the prophets together, about four hundred men, and said to them, "Shall I go against Ramoth Gilead to fight, or shall I refrain?" So they said, "Go up, for the Lord will deliver it into the hand of the king." And Jehoshaphat said, "Is there not still a prophet of the LORD here, that we may inquire of Him?" So the king of Israel said to Jehoshaphat, "There is still one man, Micaiah the son of Imlah, by whom we may inquire of the LORD; but I hate him, because he does not prophesy good concerning me, but evil." And Jehoshaphat said, "Let not the king say such things!" Then the king of Israel called an officer and said, "Bring Micaiah the son of Imlah quickly!"

a. Please inquire for the word of the LORD today: Considering the generally adversarial relationship between Ahab and the prophets of Yahweh, this was a bold request of Jehoshaphat to ask of Ahab. It wasn't surprising that Ahab picked prophets who would tell them that they wanted to hear.

b. Go up, for the Lord will deliver it into the hand of the king: When Ahab gathered the prophets, they were not faithful prophets of the LORD. These were prophets happy to please their kings, and to tell them what they wanted to hear. Jehoshaphat still wanted to hear from a prophet of Yahweh, the LORD (Is there not still a prophet of the LORD here, that we may inquire of Him?).

c. I hate him, because he does not prophesy good concerning me, but evil: Ahab hated the messenger because of the message. His real conflict was with God, but he focused his hatred against the prophet Micaiah. Yet he was willing to listen to the King of Judah when he advised that Ahab should listen to the Prophet Micaiah.

3. (10-12) An object less from the unfaithful prophets.

The king of Israel and Jehoshaphat the king of Judah, having put on their robes, sat each on his throne, at a threshing floor at the entrance of the gate of Samaria; and all the prophets prophesied before them. Now Zedekiah the son of Chenaanah had made horns of iron for himself; and he said, "Thus says the LORD: 'With these you shall gore the Syrians until they are destroyed.'" And all the prophets prophesied so, saying, "Go up to Ramoth Gilead and prosper, for the LORD will deliver it into the king's hand."

a. Sat each on his throne, at a threshing floor at the entrance of the gate of Samaria: This illustrates the ancient custom of holding court and making decisions at the gates of the city. There were even thrones for high officials to sit on at the gates of the city of Samaria.

b. Thus says the LORD: These unfaithful prophets (such as Zedekiah) prophesied in the name of the LORD, but they did not prophesy truthfully. Many commentators believe these prophets were pagan prophets, perhaps representatives of Asherah or other pagan gods or goddesses. Yet they clearly prophesied in the name of the LORD. It is best to regard these not as pagan prophets, but unfaithful prophets to the true God.

i. Perhaps these were true followers of Yahweh who were seduced by Ahab's sincere but shallow repentance three years before (1 Kings 21:27-29). After that, they began to align with Ahab uncritically. Three years later they were willing to prophesy lies to Ahab if that was what he wanted to hear.

c. With these you shall gore the Syrians until they are destroyed: Zedekiah used a familiar tool of ancient prophets - the object lesson. He used horns of iron to illustrate the thrust of two powerful forces, armies that would rout the Syrians. Zedekiah had the agreement of 400 other prophets (all the prophets prophesied so).

i. This must have been a vivid and entertaining presentation. We can be certain that every eye was on Zedekiah when he used the horns of iron to powerfully illustrate the point. It was certainly persuasive to have 400 prophets speak in agreement on one issue. No matter how powerful and persuasive the presentation, their message was unfaithful.

4. (13-16) The prophecy of Micaiah, the faithful prophet.

Then the messenger who had gone to call Micaiah spoke to him, saying, "Now listen, the words of the prophets with one accord encourage the king. Please, let your word be like the word of one of them, and speak encouragement." And Micaiah said, "As the LORD lives, whatever the LORD says to me, that I will speak." Then he came to the king; and the king said to him, "Micaiah, shall we go to war against Ramoth Gilead, or shall we refrain?" And he answered him, "Go and prosper, for the LORD will deliver it into the hand of the king!" So the king said to him, "How many times shall I make you swear that you tell me nothing but the truth in the name of the LORD?"

a. As the LORD lives, whatever the LORD says to me, that I will speak: The assistants of King Ahab tried to persuade Micaiah to speak in agreement with the 400 other prophets. Micaiah assured him that he would simply repeat what God said to him.

i. This was a dramatic scene. Micaiah was brought out from prison (1 Kings 22:26 indicates that he came from prison). We see a prophet in rags and chains stand before two kings, ready to speak on behalf of the LORD.

ii. "This might have daunted the good prophet, but that he had lately seen the Lord sitting upon His throne with all the host of heaven standing by Him, and hence he so boldly looked in the face these two kings in their majesty; for he beheld them as so many mice." (Trapp)

b. Go and prosper, for the LORD will deliver it into the hand of the king! When Micaiah said this, his tone was probably mocking and sarcastic. He said similar words to the 400 unfaithful prophets, but delivered a completely different message.

c. How many times shall I make you swear that you tell me nothing but the truth in the name of the LORD? King Ahab recognized the mocking tone of Micaiah's prophecy and knew it contradicted the message of the 400 prophets. He demanded that Micaiah tell nothing but the truth - which Ahab believed and hoped was the message of the 400 other prophets.

5. (17-18) Micaiah speaks the true prophecy from the LORD.

Then he said, "I saw all Israel scattered on the mountains, as sheep that have no shepherd. And the LORD said, 'These have no master. Let each return to his house in peace.'" And the king of Israel said to Jehoshaphat, "Did I not tell you he would not prophesy good concerning me, but evil?"

a. I saw all Israel scattered on the mountains, as sheep that have no shepherd: Micaiah was challenged to tell the truth, and now he changed his tone from mocking to serious. He said that not only would Israel be defeated, but also that their leader (shepherd) would perish.

b. Did I not tell you he would not prophesy good concerning me, but evil? King Ahab said that he wanted the truth - but he couldn't handle the truth. What he didn't consider was that though Micaiah prophesied evil towards Ahab, he prophesied truth.

i. "Ahab knew in his heart that Micaiah would not fear or flatter him, but only declare the word of Jehovah. This he construed into personal hatred . . . Hatred of the messenger of God is clear evidence of willful wickedness." (Morgan)

6. (19-23) Micaiah reveals the inspiration behind the 400 prophets.

Then Micaiah said, "Therefore hear the word of the LORD: I saw the LORD sitting on His throne, and all the host of heaven standing by, on His right hand and on His left. And the LORD said, 'Who will persuade Ahab to go up, that he may fall at Ramoth Gilead?' So one spoke in this manner, and another spoke in that manner. Then a spirit came forward and stood before the LORD, and said, 'I will persuade him.' The LORD said to him, 'In what way?' So he said, 'I will go out and be a lying spirit in the mouth of all his prophets.' And the LORD said, 'You shall persuade him, and also prevail. Go out and do so.' Therefore look! The LORD has put a lying spirit in the mouth of all these prophets of yours, and the LORD has declared disaster against you."

a. I saw the LORD sitting on His throne, and all the host of heaven standing by: King Ahab and others at the court found it hard to explain how one prophet could be right and 400 prophets could be wrong. Here Micaiah explained the message of the 400 prophets. It is possible that this was just a parable, but it is more likely that Micaiah had an accurate prophetic glimpse into the heavenly drama behind these events.

b. On His right hand and on His left: Since the right hand was the place of favor, this may indicate that God spoke to the combined host of heaven, both faithful and fallen angelic beings.

i. Some people forget that Satan and his fellow fallen angels have access to heaven (Job 1:6, Revelation 12:10). There is a well-intentioned but mistaken teaching that God can allow no evil in His presence, meaning that Satan and other fallen angels could not be in His presence. These passages show that God can allow evil in His presence, though He can have no fellowship with evil and one day all evil will be removed from His presence (Revelation 20:14-15).

c. Who will persuade Ahab to go up, that he may fall at Ramoth Gilead? God wanted to bring judgment against Ahab, so He asked this group of the host of heaven for a volunteer to lead Ahab into battle.

d. I will go out and be a lying spirit in the mouth of all his prophets: Apparently, one of the fallen angels volunteered for this task. Since Ahab wanted to be deceived, God would give him what He wanted, using a willing fallen angel who worked through willing unfaithful prophets.

i. "It is rather a personified spirit of prophecy (Zechariah 13:2; 1 John 4:6), for even the false prophets may be governed by supernatural or spiritual forces rather than merely human reason. It represents the power of a lie in the mouth of someone opposed to the truth and speaking for his own ends." (Wiseman)

7. (24-28) The reaction of the false prophets and Ahab.

Now Zedekiah the son of Chenaanah went near and struck Micaiah on the cheek, and said, "Which way did the spirit from the LORD go from me to speak to you?" And Micaiah said, "Indeed, you shall see on that day when you go into an inner chamber to hide!" So the king of Israel said, "Take Micaiah, and return him to Amon the governor of the city and to Joash the king's son; and say, 'Thus says the king: "Put this fellow in prison, and feed him with bread of affliction and water of affliction, until I come in peace."' " But Micaiah said, "If you ever return in peace, the LORD has not spoken by me." And he said, "Take heed, all you people!"

a. Now Zedekiah the son of Chenaanah went near and struck Micaiah: Zedekiah responded the way many do when they are defeated in argument - he responded with violence.

b. Put this fellow in prison: King Ahab responded the way many tyrants do when they are confronted with the truth. Ahab wanted Micaiah imprisoned and deprived (feed him with the bread of affliction and water of affliction).

i. Take Micaiah, and return him tells us that they took Micaiah from the prison to speak to these kings.

ii. "The phrase 'bread of affliction and water of affliction' may be translated 'bread and water of scant measure.'" (Dilday)

c. If you ever return in peace, the LORD has not spoken by me: The prophet Micaiah made one final and ultimate appeal. He was willing to be judged by whether his prophecy came to pass or not.

B. Ahab dies in battle.

1. (29-30) Jehoshaphat and Ahab go into battle.

So the king of Israel and Jehoshaphat the king of Judah went up to Ramoth Gilead. And the king of Israel said to Jehoshaphat, "I will disguise myself and go into battle; but you put on your robes." So the king of Israel disguised himself and went into battle.

a. So the king of Israel and Jehoshaphat the king of Judah went up to Ramoth Gilead: It is easy to understand why King Ahab of Israel went to this battle; he didn't want to believe that Micaiah's prophecy was true and wanted to courageously oppose it. It is less easy to understand why King Jehoshaphat of Judah went to this battle with Ahab. He should have believed the prophecy of Micaiah and known that the battle would end in disaster and the death of at least Ahab.

i. It may be that Jehoshaphat had a fatalistic attitude towards the will of God, figuring that if it all was God's will then there was nothing he or anyone else could do about it.

b. I will disguise myself and go into battle; but you put on your robes: Going into the battle, Ahab did not want to be identified as a king and therefore be a special target. He thought this would help protect him against Micaiah's prophecy of doom. It is more difficult to explain why Jehoshaphat agreed to go into the battle as the only clearly identified king. Perhaps he was either not very smart or he had very great faith.

2. (31-36) Jehoshaphat is saved and Ahab dies in battle.

Now the king of Syria had commanded the thirty-two captains of his chariots, saying, "Fight with no one small or great, but only with the king of Israel." So it was, when the captains of the chariots saw Jehoshaphat, that they said, "Surely it is the king of Israel!" Therefore they turned aside to fight against him, and Jehoshaphat cried out. And it happened, when the captains of the chariots saw that it was not the king of Israel, that they turned back from pursuing him. Now a certain man drew a bow at random, and struck the king of Israel between the joints of his armor. So he said to the driver of his chariot, "Turn around and take me out of the battle, for I am wounded." The battle increased that day; and the king was propped up in his chariot, facing the Syrians, and died at evening. The blood ran out from the wound onto the floor of the chariot. Then, as the sun was going down, a shout went throughout the army, saying, "Every man to his city, and every man to his own country!"

a. Fight with no one small or great, but only with the king of Israel: Ahab's previous mercy to Ben-Hadad did not win any lasting favor with the rulers of Syria. This strategy of the Syrian army made Ahab's counter-strategy of disguising himself in battle seem very wise.

i. "Thus doth the unthankful infidel repay the mercy of his late victor . . . but God had a holy hand in it." (Trapp)

b. Jehoshaphat cried out: Finding himself as the only identifiable king in the battle, Jehoshaphat found himself quickly in danger. He cried out unto the LORD and was rescued when they turned back from pursuing him.

i. 2 Chronicles 18:31 makes it clear that the LORD heard Jehoshaphat's cry and rescued him.

ii. After the close escape at Ramoth Gilead, Jehoshaphat rededicated himself to the spiritual reform of Judah: he went out again among the people from Beersheba to the mountains of Ephraim, and brought them back to the LORD God of their fathers (2 Chronicles 19:4).

c. Now a certain man drew a bow at random, and struck the king of Israel: This seemed to be pure chance. It was a certain man, and he pulled his bow at random - but it struck as if it were a sin-seeking missile. God orchestrated the unintended actions of man to result in an exercise of His judgment.

i. "And now what joy could Ahab's black soul, ready to depart, have of his ivory house? Who had not rather be a Micaiah in the jail than Ahab in the chariot? Wicked men have the advantage of the way, godly men of the end." (Trapp)

d. The king was propped up in his chariot, facing the Syrians, and died at evening: Ahab faced the end of his life bravely, dying propped up in his chariot to inspire his troops. When his death became known the battle was over.

i. "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." (Clarke)

3. (37-40) God's word to Ahab is fulfilled.

So the king died, and was brought to Samaria. And they buried the king in Samaria. Then someone washed the chariot at a pool in Samaria, and the dogs licked up his blood while the harlots bathed, according to the word of the LORD which He had spoken. Now the rest of the acts of Ahab, and all that he did, the ivory house which he built and all the cities that he built, are they not written in the book of the chronicles of the kings of Israel? So Ahab rested with his fathers. Then Ahaziah his son reigned in his place.

a. So the king died: The word through the Prophet Micaiah proved true. King Ahab never returned to Samaria or Israel in peace.

b. The dogs licked up his blood while the harlots bathed: This was an almost fulfillment of God's word through Elijah in 1 Kings 21:19, where Elijah prophesied that dogs would lick the blood of Ahab. This proved true, but not in the place Elijah said it would happen. God relented from His original judgment against Ahab announced in 1 Kings 21, but because of Ahab's false repentance and continued sin a very similar judgment came upon him.

c. According to the word of the LORD which He had spoken: There was another prophecy was fulfilled in the death of Ahab. It was the word from the anonymous prophet of 1 Kings 20:42, that Ahab spared Ben-Hadad's life at the expense of his own.

d. The ivory house which he built and all the cities that he built: By materialist standards the reign of Ahab was a success. He was generally militarily successful and enjoyed a generally prosperous economy. Yet spiritually his reign was a disaster, one of the worst ever for Israel.

C. The reigns of Jehoshaphat and Ahaziah.

1. (41-50) Summary of the reign of Jehoshaphat.

Jehoshaphat the son of Asa had become king over Judah in the fourth year of Ahab king of Israel. Jehoshaphat was thirty-five years old when he became king, and he reigned twenty-five years in Jerusalem. His mother's name was Azubah the daughter of Shilhi. And he walked in all the ways of his father Asa. He did not turn aside from them, doing what was right in the eyes of the LORD. Nevertheless the high places were not taken away, for the people offered sacrifices and burned incense on the high places. Also Jehoshaphat made peace with the king of Israel. Now the rest of the acts of Jehoshaphat, the might that he showed, and how he made war, are they not written in the book of the chronicles of the kings of Judah? And the rest of the perverted persons, who remained in the days of his father Asa, he banished from the land. There was then no king in Edom, only a deputy of the king. Jehoshaphat made merchant ships to go to Ophir for gold; but they never sailed, for the ships were wrecked at Ezion Geber. Then Ahaziah the son of Ahab said to Jehoshaphat, "Let my servants go with your servants in the ships." But Jehoshaphat would not. And Jehoshaphat rested with his fathers, and was buried with his fathers in the City of David his father. Then Jehoram his son reigned in his place.

a. Jehoshaphat the son of Asa: Asa was a good king and Jehoshaphat his son followed in his footsteps and did what was right in the eyes of the LORD.

i. The writer of 1 Kings actually summarized many of the remarkable accomplishments of Jehoshaphat, who was one of the better kings of Judah. From 2 Chronicles we learn many of Jehoshaphat's other accomplishments.

· He sent teachers of God's Word out to all his kingdom (2 Chronicles 17:7-9).

· He established a permanent military garrison along the northern frontier (2 Chronicles 17:1-2, 12).

· He trained and equipping a sizeable army (2 Chronicles 17:14-19) that was able to quell a Transjordan invasion (2 Chronicles 20:1-30).

· He placed Edom under Judean control, controlling an important caravan route to the south (2 Kings 3:8-27; 2 Chronicles 20:36).

· God blessed his reign so much that the fear of the LORD came upon neighboring nations so that they did not make war against Jehoshaphat (2 Chronicles 17:10).

· Jehoshaphat was also an able administrator, implementing judicial reforms (2 Chronicles 19:5-11) and religious reforms (2 Chronciles 17:3-9).

· Jehoshaphat was also the king connected to the famous incident when the army of Judah saw a great victory won as the Levites led the battle with praise (2 Chronicles 20:15-23).

b. Nevertheless the high places were not taken away: Jehoshaphat did not do everything he should have as a king. Yet he reformed Israel even more deeply than Asa did (the rest of the perverted persons, who remained in the days of his father Asa, he banished from the land).

i. "In 2 Chronicles 17:6, it is expressly said, that he did take way the high places. Allowing that the text is right in 2 Chronicles the two places may be easily recognized. There were two kinds of high places in the land: 1. Those used for idolatrous purposes. 2. Those that were consecrate to God, and were used before the temple was built. The former he did take away, the latter he did not." (Clarke)

c. There was then no king in Edom: "This note is introduced by the writer to account for Jehoshaphat's building ships at Ebion-geber, which was in the territory of the Edomites, and which showed them to be at that time under the Jewish yoke." (Clarke)

d. Let my servants go with your servants in the ships: After a disastrous shipping venture Jehoshaphat was tempted to make an alliance with Israel, but Jehoshaphat would not. This was to his credit. He learned the lesson of not entering a partnership with the ungodly.

i. 2 Chronicles 20:35-37 tells us more about this shipping venture with Israel. It tells us that Jehoshaphat did make an alliance with Ahaziah and it ended in disaster. The LORD told Jehoshaphat why: Because you have allied yourself with Ahaziah, the LORD has destroyed your works (2 Chronicles 20:37). It was after this word of the LORD that Jehoshaphat turned down the offer of a continued alliance with King Ahaziah of Israel.

e. Then Jehoram his son reigned in his place: Jehoshaphat gave his son Jehoram to Athaliah in marriage, the daughter of Ahab and Jezebel (2 Chronicles 18:1). This was a serious error because the reign of Ahaziah was a spiritual and national disaster for Judah because Jehoram walked in the ways of the kings of Israel, just as the house of Ahab had done, for he had the daughter of Ahab as a wife (2 Chronicles 21:6). The ill effects of this were felt even to the next generation, because Ahaziah the son of Jehoram was also a bad king for Judah (2 Chronicles 22:2-4).

2. (51-53) The evil reign of King Ahaziah of Israel, the son of Ahab.

Ahaziah the son of Ahab became king over Israel in Samaria in the seventeenth year of Jehoshaphat king of Judah, and reigned two years over Israel. 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 had made Israel sin; for he served Baal and worshiped him, and provoked the LORD God of Israel to anger, according to all that his father had done.

a. He reigned two years over Israel: Ahab reigned 22 years, but his son only reigned two years. Though his repentance was shallow, when Ahab repented after an announcement of judgment in 1 Kings 21, God relented from the immediate judgment and promised to bring judgment in the days of Ahab's son. Ahaziah's short reign was a fulfillment of this prophecy in 1 Kings 21:29.

i. "By comparing this verse with verse 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." (Poole)

b. 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: Considering the sinful ways of Jeroboam, Ahab, and Jezebel, there is hardly anything worse that could be said of a king.

i. With this, the Book of 1 Kings ends on a low note. It began with the promise of the twilight of Israel greatest king, David. It ends with the sad reign of one of the most wicked kings over a divided nation.

© 2004 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: 1 Kings (Book Introduction)

THE FIRST AND SECOND BOOKS OF KINGS, in the ancient copies of the Hebrew Bible, constitute one book. Various titles have been given them; in the Septuagint and the Vulgate they are called the Third and Fourth Books of Kings. The authorship of these books is unknown; but the prevailing opinion is that they were compiled by Ezra, or one of the later prophets, from the ancient documents that are so frequently referred to in the course of the history as of public and established authority. Their inspired character was acknowledged by the Jewish Church, which ranked them in the sacred canon; and, besides, it is attested by our Lord, who frequently quotes from them (compare 1Ki 17:9; 2Ki 5:14 with Luk 4:24-27; 1Ki 10:1 with Mat 12:42).

JFB: 1 Kings (Outline)

• ABISHAG CHERISHES DAVID IN HIS EXTREME AGE. (1Ki 1:1-4)
• ADONIJAH USURPS THE KINGDOM. (1Ki. 1:5-31)
• SOLOMON, BY DAVID'S APPOINTMENT, IS ANOINTED KING. (1Ki. 1:32-49)
• ADONIJAH, FLEEING TO THE HORNS OF THE ALTAR, IS DISMISSED BY SOLOMON. (1Ki 1:50-53)
• DAVID DIES. (1Ki 2:1-11)
• SOLOMON SUCCEEDS HIM. (1Ki 2:12-24)
• JOAB SLAIN. (1Ki. 2:28-45)
• SHIMEI PUT TO DEATH. (1Ki 2:34-46)
• SOLOMON MARRIES PHARAOH'S DAUGHTER. (1Ki 3:1)
• HIGH PLACES BEING IN USE, HE SACRIFICES AT GIBEON. (1Ki 3:2-5)
• HE CHOOSES WISDOM. (1Ki 3:6-15)
• HIS JUDGMENT BETWEEN TWO HARLOTS. (1Ki 3:16-28)
• SOLOMON'S PRINCES. (1Ki 4:1-6)
• HIS TWELVE OFFICERS. (1Ki 4:7-21)
• HIS WISDOM. (1Ki 4:29-34)
• HIRAM SENDS TO CONGRATULATE SOLOMON. (1Ki 5:1-6)
• FURNISHES TIMBER TO BUILD THE TEMPLE. (1Ki 5:7-12)
• SOLOMON'S WORKMEN AND LABORERS. (1Ki 5:13-18)
• THE BUILDING OF SOLOMON'S TEMPLE. (1Ki 6:1-4)
• THE CHAMBERS THEREOF. (1Ki 6:5-10)
• GOD'S PROMISES UNTO IT. (1Ki 6:11-14)
• THE CEILING AND ADORNING OF IT. (1Ki 6:15-22)
• THE TIME TAKEN TO BUILD IT. (1Ki 6:37-38)
• BUILDING OF SOLOMON'S HOUSE. (1Ki 7:1)
• OF THE HOUSE OF LEBANON. (1Ki 7:2-7)
• HIRAM'S WORKS. (1Ki. 7:13-51)
• THE DEDICATION OF THE TEMPLE. (1Ki 8:1-12)
• SOLOMON'S BLESSING. (1Ki 8:12-21)
• HIS PRAYER. (1Ki. 8:22-61)
• HIS SACRIFICE OF PEACE OFFERING. (1Ki 8:62-64)
• THE PEOPLE JOYFUL. (1Ki 8:65)
• GOD'S COVENANT IN A SECOND VISION WITH SOLOMON. (1Ki 9:1-9)
• THE MUTUAL PRESENTS OF SOLOMON AND HIRAM. (1Ki 9:10-23)
• SOLOMON'S YEARLY SACRIFICES. (1Ki 9:24-28)
• THE QUEEN OF SHEBA ADMIRES THE WISDOM OF SOLOMON. (1Ki 10:1-13)
• HIS RICHES. (1Ki. 10:14-29)
• SOLOMON'S WIVES AND CONCUBINES IN HIS OLD AGE. (1Ki 11:1-8)
• GOD THREATENS HIM. (1Ki 11:9-13)
• REFUSING THE OLD MEN'S COUNSEL. (1Ki 12:1-5)
• JEROBOAM MADE KING OVER THEM. (1Ki 12:20-33)
• JEROBOAM'S HAND WITHERS. (1Ki. 13:1-22)
• THE DISOBEDIENT PROPHET SLAIN BY A LION. (1Ki 13:23-32)
• AHIJAH DENOUNCES GOD'S JUDGMENTS AGAINST JEROBOAM. (1Ki. 14:1-20)
• REHOBOAM'S WICKED REIGN. (1Ki 14:21-24)
• SHISHAK SPOILS JERUSALEM. (1Ki 14:25-31)
• ABIJAM'S WICKED REIGN OVER JUDAH. (1Ki 15:1-8)
• ASA'S GOOD REIGN. (1Ki 15:9-22)
• NADAB'S WICKED REIGN. (1Ki 15:25-34)
• JEHU'S PROPHECY AGAINST BAASHA. (1Ki 16:1-8)
• ZIMRI'S CONSPIRACY. (1Ki 16:9-22)
• OMRI BUILDS SAMARIA. (1Ki 16:23-28)
• JOSHUA'S CURSE FULFILLED UPON HIEL THE BUILDER OF JERICHO. (1Ki 16:34)
• ELIJAH, PROPHESYING AGAINST AHAB, IS SENT TO CHERITH. (1Ki 17:1-7)
• HE IS SENT TO A WIDOW OF ZAREPHATH. (1Ki 17:8-16)
• HE RAISES HER SON TO LIFE. (1Ki 17:17-24)
• ELIJAH MEETS OBADIAH. (1Ki. 18:1-16)
• ELIJAH, BY PRAYER, OBTAINS RAIN. (1Ki 18:41-46)
• ELIJAH FLEES TO BEER-SHEBA. (1Ki 19:1-3)
• ELISHA FOLLOWS ELIJAH. (1Ki 19:19-21)
• BEN-HADAD BESIEGES SAMARIA. (1Ki 20:1-12)
• THE SYRIANS ARE SLAIN. (1Ki 20:13-20)
• A PROPHET REPROVES HIM. (1Ki 20:35-42)
• NABOTH REFUSES AHAB HIS VINEYARD. (1Ki 21:1-4)
• JEZEBEL CAUSES NABOTH TO BE STONED. (1Ki 21:5-16)
• ELIJAH DENOUNCES JUDGMENTS AGAINST AHAB AND JEZEBEL. (1Ki 21:17-29)
• AHAB SLAIN AT RAMOTH-GILEAD. (1Ki. 22:1-36)

TSK: 1 Kings 22 (Chapter Introduction)

Overview

1Ki 22:1, Ahab, seduced by false prophets, according to the word of Micaiah, is slain at Ramoth-gilead; 1Ki 22:37, The dogs lick up his blood, and Ahaziah succeeds him; 1Ki 22:41, Jehoshaphat’s good reign; 1Ki 22:45, His acts; 1Ki 22:46, Jehoram succeeds him; 1Ki 22:51, Ahaziah’s evil reign.

Poole: 1 Kings (Book Introduction)

FIRST BOOK OF KINGS COMMONLY CALLED

THE THIRD BOOK OF THE KINGS

THE ARGUMENT

THESE two Books called Of the Kings, because they treat of the kings of Judah and Israel, were written by the prophets, or holy men of God, living in or near their several times, and by some one of them digested into this order. But whoever was the penman, that these are a part of those Holy Scriptures which were Divinely inspired is sufficiently evident first,

From the concurring testimony of the whole Jewish church in all ages, to whom were committed the oracles of God, Rom 3:2 , who also did faithfully discharge their duty in preserving and delivering them entirely and truly to their posterity from time to time, as plainly appears, because Christ and his apostles, who reproved them freely for their several sins, never taxed them with this fault, of depraving the Holy Scriptures of the Old Testament. Secondly, Because this is manifest concerning divers parcels of them which were taken out of the records of the prophets Nathan, Ahijah, and Iddo, 2Ch 9:29 , and out of the prophecies of Isaiah and Jeremiah; and the rest doubtless were of the same nature.

Thirdly, From the approbation of these books by the New Testament, both generally, as 2Ti 3:16 , All Scripture is given by inspiration from God, &c., which is affirmed concerning all those Holy Scriptures which Timothy had known, from a child, 2Ti 3:15 , and therefore must necessarily be meant of all the books of the Old Testament, which the Jews owned for canonical Scripture; and particularly Rom 11:2,3 , &c., where a passage out of these books is quoted and owned as a part of the Holy Scripture, called the Scripture by way of eminency.

Poole: 1 Kings 22 (Chapter Introduction)

KINGS CHAPTER 22

Ahab, intending war against the Syrians, is advised by Jehoshaphat first to ask counsel of God: Ahab’ s prophets advise him to it, especially Zedekiah, 1Ki 22:1-12 , Micaiah, a prophet of the Lord, dissuadeth him from it; and is put in prison by Ahab, 1Ki 22:13-28 . Ahab goeth to the battle; is slain; the dogs lick his blood; and Ahaziah succeedeth him, 1Ki 22:29-40 . Jehoshaphat’ s good reign over Judah: his acts and death: Jehoram succeedeth him, 1Ki 22:41-50 . Ahaziah’ s evil reign, 1Ki 22:51-53 .

MHCC: 1 Kings (Book Introduction)

The history now before us accounts for the affairs of the kingdoms of Judah and Israel, yet with special regard to the kingdom of God among them; for it is a sacred history. It is earlier as to time, teaches much more, and is more interesting than any common histories.

MHCC: 1 Kings 22 (Chapter Introduction)

(1Ki 22:1-14) Jehoshaphat makes a league with Ahab.

(1Ki 22:15-28) Micaiah predicts the death of Ahab.

(1Ki 22:29-40) Death of Ahab.

(1Ki 22:41-50) Jehoshaphat's good reign over Judah.

(1Ki 22:51-53) Ahaziah's evil reign over Israel.

Matthew Henry: 1 Kings (Book Introduction)

An Exposition, with Practical Observations, of The First Book of Kings

Many histories are books of kings and their reigns, to which the affairs of their kingdoms are reduced; this is a piece of honour that has commonly been paid to crowned heads. The holy Scripture is the history of the kingdom of God among men, under the several administrations of it; but there the King is one and his name one. The particular history now before us accounts for the affairs of the kingdoms of Judah and Israel, yet with special regard to the kingdom of God among them; for still it is a sacred history, much more instructive and not less entertaining than any of the histories of the kings of the earth, to which (those of them that are of any certainty) it is prior in time; for though there were kings in Edom before there was any king in Israel, Gen 36:31 (foreigners, in that point of state, got the precedency), yet the history of the kings of Israel lives, and will live, in holy Writ, to the end of the world, whereas that of the kings of Edom is long since buried in oblivion; for the honour that comes from God is durable, while the honour of the world is like a mushroom, which comes up in a night and perishes in a night. - The Bible began with the story of patriarchs, and prophets, and judges, men whose converse with heaven was more immediate, the record of which strengthens our faith, but is not so easily accommodated to our case, now that we expect not visions, as the subsequent history of affairs like ours under the direction of common providence; and here also we find, though not many types and figures of the Messiah, yet great expectations of him; for not only prophets, but kings, desired to see the great mysteries of the gospel, Luk 10:24 - The two books of Samuel are introductions to the books of the Kings, as they relate the origin of the royal government in Saul and of the royal family in David. These two books give us an account of David's successor, Solomon, the division of his kingdom, and the succession of the several kings both of Judah and Israel, with an abstract of their history down to the captivity. And as from the book of Genesis we may collect excellent rules of economics, for the good governing of families, so from these books we may collect rules of politics, for the directing of public affairs. There is in these books special regard had to the house and lineage of David, from which Christ came. Some of his sons trod in his steps, and others did not. The characters of the kings of Judah may be thus briefly given: - David the devout, Solomon the wise, Rehoboam the simple, Abijah the valiant, Asa the upright, Jehoshaphat the religious, Jehoram the wicked, Ahaziah the profane, Joash the backslider, Amaziah the rash, Uzziah the mighty, Jotham the peaceable, Ahaz the idolater, Hezekiah the reformer, Manasseh the penitent, Amon the obscure, Josiah the tender-hearted, Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiah, all wicked, and such as brought ruin quickly on themselves and their kingdom. The number of the good and bad is nearly equal, but the reigns of the good were generally long and those of the bad short, the consideration of which will make the state of Israel not altogether so bad in this period as at first it seems. In this first book we have, I. The death of David, ch. 1 and 2. II. The glorious reign of Solomon, and his building the temple (ch. 3-10), but the cloud his sun set under, ch. 11. III. The division of the kingdoms in Rehoboam, and his reign and Jeroboam's, ch. 12-14. IV. The reigns of Abijah and Asa over Judah, Baasha and Omri over Israel, ch. 15 and 16. V. Elijah's miracles, ch. 17-19. VI. Ahab's success against Benhadad, his wickedness and fall, ch. 20-22. And in all this history it appears that kings, though gods to us, are men to God, mortal and accountable.

Matthew Henry: 1 Kings 22 (Chapter Introduction)

This chapter finishes the history of Ahab's reign. It was promised in the close of the foregoing chapter that the ruin of his house should not come in his days, but his days were soon at an end. His war with the Syrians at Ramoth-Gilead is that which we have an account of in this chapter. I. His preparations for that war. He consulted, 1. His privy-council (1Ki 22:1-3). 2. Jehoshaphat (1Ki 22:4). 3. His prophets. (1.) His own, who encouraged him to go on this expedition (1Ki 22:5, 1Ki 22:6), Zedekiah particularly (1Ki 22:11, 1Ki 22:12). (2.) A prophet of the Lord, Micaiah, who was desired to come by Jehoshaphat (1Ki 22:7, 1Ki 22:8), sent for (1Ki 22:9, 1Ki 22:10-13, 1Ki 22:14), upbraided Ahab with his confidence in the false prophets (1Ki 22:15), but foretold his fall in this expedition (1Ki 22:16-18), and gave him an account how he came to be thus imposed upon by his prophets (1Ki 22:19-23). He is abused by Zedekiah (1Ki 22:24, 1Ki 22:25), and imprisoned by Ahab (1Ki 22:26-28). II. The battle itself, in which, 1. Jehoshaphat is exposed. But, 2. Ahab is slain (1Ki 22:29-40). In the close of the chapter we have a short account, (1.) Of the good reign of Jehoshaphat king of Judah (1Ki 22:41-50). (2.) Of the wicked reign of Ahaziah king of Israel (1Ki 22:51-53).

Constable: 1 Kings (Book Introduction)

Introduction

Title

The Books of 1 and 2 Kings received their names because they document the reigns of the 40 kings of the kingdoms of Israel and Judah following David.¹

In the Hebrew Bible 1 and 2 Kings were one book until the sixteenth century. The ancients regarded them as the continuation of the narrative begun in Samuel. The Septuagint (Greek) translation of the Hebrew text, dating from about 250 B.C., was the first to divide Kings into two books. That division has continued to the present day. The Septuagint translators, however, called these two books 3 and 4 Kingdoms. First and 2 Kingdoms were our 1 and 2 Samuel. Jerome's Vulgate (Latin) translation, which dates about A.D. 400, changed the name from Kingdoms to Kings.

"The English Bible presents the books primarily as historical accounts. Their placement next to 1, 2 Chronicles demonstrates the collectors' interest in detailing all the events of Israel's history. In contrast, the Hebrew Bible places Joshua-Kings with the prophets, which highlights their common viewpoints. This decision implies that 1, 2 Kings are being treated as proclamation and history."²

Writer and Date

Most Old Testament scholars today believe several different individuals wrote and edited Kings because of theories concerning textual transmission that have gained popularity in the last 150 years. However, many conservatives have continued to follow the older tradition of the church that one individual probably put Kings together.³ This view finds support in the stylistic and linguistic features that run through the whole work and make it read like the product of a single writer. Some of these features are the way the writer described and summarized each king's reign, the consistent basis on which he evaluated all the kings, and recurring phrases and terms.

The identity of the writer is unknown today and has been for centuries. Ancient Jewish tradition suggested Ezra or Ezekiel as possible writers since both of these men were biblical writers who lived after the Babylonian exile. The record of King Jehoiachin's release from Babylonian captivity (2 Kings 25:27-30) points to a date of final composition sometime after that event. Jeremiah has traditional Talmudic support as well though he never went to Babylon but died in Egypt. Of course, someone else may have written Kings. Scholars have suggested these men only because they were famous writers who lived when Kings reached its final form.

Most non-conservatives date Kings considerably later than the sixth or fifth centuries.⁴

Scope

The historical period Kings covers totals about 413 years. The events that frame this period were Solomon's coronation as co-regent with David (973 B.C.) and Jehoiachin's release from Babylonian exile (560 B.C.).

However, most of Kings deals with the period that spans Solomon's coronation and the destruction of Jerusalem in 586 B.C., a period of 387 years. In terms of the temple, at the beginning we see the temple built and at the end the temple burnt.

". . . 1, 2 Kings present Israel's history as a series of events that describe how and why the nation fell from the heights of national prosperity to the depths of conquest and exile."⁵

"More specifically, 1, 2 Kings explain how and why Israel lost the land it fought so hard to win in Joshua and worked so hard to organize in Judges and 1, 2 Samuel."⁶

"Plot relates the causes and effects in a story. Thus, the story line in 1, 2 Kings may be that Israel went into exile, but the plot is Israel went into exile because of its unfaithfulness to God. To make cause and effect unfold, plots normally have at least two basic aspects: conflict and resolution. A plot's conflict is the tension in a story that makes it an interesting account, while a plot's resolution is the way the conflict is settled. How the author develops these two components usually decides the shape and effectiveness of the plot."⁷

This historical period is more than twice that of the one the Books of Samuel covered, which was about 150 years in length. The Book of Judges covers about 300 years of Israel's history.

The dates of the kings of Israel and Judah that I have used in the following notes are those of Edwin Thiele.⁸ He has worked out the many problems regarding these dates more satisfactorily than anyone else in the opinion of most scholars.⁹

Message¹⁰

The fact that this book opens and closes with death should be a clue as to its message.

It opens with David's death, and it closes with Ahab's death. The intervening period of about a century and a half is a story of national decline, disruption, disintegration, and disaster. Israel and Judah passed from affluence and influence to poverty and paralysis.

There is an emphasis in this book on thrones.

Obviously there were the thrones of Judah and Israel on earth with their kings who succeeded one another. However there is also the throne in heaven with its one King. Rehoboam and Jeroboam had their successors, the kings who replaced one another. Yahweh also in a sense had His successors, the prophets who replaced one another as His messengers to the people. While the kings remind us of the thrones on earth, the prophets remind us of the throne in heaven.

The thrones on earth present a story of disruption, disintegration, and disaster in both kingdoms, Judah and Israel. This trend continued despite changes in the methods the various rulers employed to govern their people.

Solomon's method of government was oppression. He taxed the people greatly and conscripted them into government service. The result was material magnificence. He multiplied riches and manifested great displays in the temple, the palace, and throughout his kingdom. He increased the military strength of the nation. Nevertheless in the process he ground down the people. The state became more important than the people. The testimony to this appears in 12:4. The result was dissatisfaction with Solomon's method of government.

In reaction to this method Rehoboam chose a new method of government: autocracy. He decided to tighten his grip on the people so he could control them (12:14). He believed the people should trust in their rulers, but he did not trust in God. Consequently he failed. Autocracy led to revolution (12:16).

Jeroboam chose a third method of government: democracy. He let the people determine how they would live. While this resulted in more pleasant conditions for the people, it also resulted in ultimate disaster for his nation. Notice what democracy produced in Jeroboam's day: 12:27-29. People cannot rule themselves effectively. We need God to govern us. Jeroboam believed rulers should trust in the people, but he did not trust in God. Consequently he failed. He made religion convenient, and the people became corrupt (12:30-31).

Rehoboam's successors in Judah chose a method of government we could call government by policy. That is, they chose to follow precedent, the pattern of their predecessors, rather than getting and following God's direction for their nation. There were some exceptions to this approach, but on the whole this was Judah's method of government.

Jeroboam's successors in Israel, however, chose a different method of government: selfishness. The kings of Israel cared little for the people of Israel. What concerned them primarily was what they could get out of being king for themselves. That is why the story of the kingdom of Israel is a story of intrigue, assassinations, and much bloodshed.

In summary, every form of human government results in disastrous failure if people do not acknowledge God's sovereignty. People cannot govern themselves effectively. The result is always decline, disruption, and disintegration. This is one of the great revelations of 1 Kings.

However there is another throne in view in this book: the throne in heaven. Whereas 1 Kings reveals that human government always fails, it also reveals that God's government never fails. There are two ways God exercised His kingship over His people during Israel's monarchy.

First, He broke in on human life with messages that the prophets delivered. Ahijah announced the division of the kingdom (11:26-39). Later he announced the death of Jeroboam's son (14:4-16). Shemaiah directed Rehoboam not to fight against Jeroboam (12:21-24). An unnamed prophet announced the fate of Jeroboam's altar (13:1-10). Jehu announced Baasha's doom (16:1-4). Elijah vindicated Yahweh in the days of Ahab's apostasy (chs. 17-21). Another unnamed prophet rebuked Ahab for allowing Ben-Hadad to escape (20:35-43). Micaiah foretold Israel's scattering (22:8-28). These are all evidences that God was governing His people independently of the kings when they forgot Him. The heavenly throne ruled in spite of the earthly thrones.

The second way God exercised His rule, in addition to sending messages by the prophets, was by directly and indirectly intervening in the lives of His people. He appeared and spoke directly to Solomon, which resulted in the building of the temple. He raised up an adversary to Solomon, namely Jeroboam. He slew Abijah. He withheld rain and brought famine. He sent fire from heaven on Mt. Carmel. He sent rain. He appeared to Elijah in an earthquake. He enticed Ahab into battle through the mouths of lying prophets.

In short, God ruled by exercising direct and indirect influence over people, by directly intervening and by controlling circumstances occasionally. He manipulated history. God sits in perfect control and continuity over all the human chaos that peoples' failure to rule themselves causes.

The message of the book, therefore, is that when people exclude God, every method of human government will fail; but even so God is still on His throne and is in control.

If people exclude God, every method of government ends in disaster. Even though in Solomon's reign the king emphasized religious forms and ceremonies, internal development, foreign treaties, and intellectual attainment, his oppression did not bring stability and peace. Autocracy will end in revolution eventually. Democracy that locks God out can result in the most terrible consequences for the people whose interests it professes to advocate. Government by policy can only deteriorate. Selfish rulers will only rape their nations.

Man cannot govern himself because he does not know himself apart from God's Word. How can he govern others about whom he knows even less? If people do not submit to the throne in heaven, no matter what method of government they choose, they will fail. As Christians, we must remember who is in control. We must look beyond our government to our God.

First Kings also reveals God's method in the midst of human failures.

First, when a throne on earth rebels against the throne in heaven God abandons that throne on earth. He separated Himself from it. He allowed the evil choices of the rulers to work themselves out to their inevitable consequences. Departure leads to disaster. Apostasy results in awful consequences (cf. Rom. 1).

Second, God keeps some consciousness of Himself and His government alive in the hearts and minds of a remnant. The prophets spoke. All Christians exercise that ministry today. We should speak for God to our generation.

Third, God maintains ultimate control. He controls history directly and indirectly so His purposes get accomplished. The Christian never needs to panic. God has revealed His plan for history. Knowledge of the Word should give us stability in uncertain times.

What I have said is true on the national scale is also true on the individual level. If a person excludes God from his or her life, no matter how the person may live, he or she will fail. We can resist God's authority, but we cannot overcome it. People only break themselves by refusing to submit to the throne in heaven. People need reminding of the throne in heaven. These principles have worked out throughout history. God's plan moves ahead.

Constable: 1 Kings (Outline)

Outline

I. The reign of Solomon chs. 1-11

A. Solomon's succession to David's throne 1:1-2:12

1. David's declining health 1:1-4

2. Adonijah's attempt to seize the throne 1:5-53

3. David's charge to Solomon 2:1-9

4. David's death 2:10-12

B. The foundation of Solomon's reign 2:13-4:34

1. Solomon's purges 2:13-46

2. Solomon's wisdom from God ch. 3

3. Solomon's political strength ch. 4

C. Solomon's greatest contribution chs. 5-8

1. Preparations for building ch. 5

2. Temple construction ch. 6

3. Solomon's palace 7:1-12

4. The temple furnishings 7:13-51

5. The temple dedication ch. 8

D. The fruits of Solomon's reign chs. 9-11

1. God's covenant with Solomon 9:1-9

2. Further evidences of God's blessing 9:10-28

3. Solomon's greatness ch. 10

4. Solomon's apostasy ch. 11

II. The divided kingdom -1 Kings 12-2 Kings 17

A. The first period of antagonism 12:1-16:28

1. The division of the kingdom ch. 12

2. Jeroboam's evil reign in Israel 12:25-14:20

3. Rehoboam's evil reign in Judah 14:21-31

4. Abijam's evil reign in Judah 15:1-8

5. Asa's good reign in Judah 15:9-24

6. Nadab's evil reign in Israel 15:25-32

7. Baasha's evil reign in Israel 15:33-16:7

8. Elah's evil reign in Israel 16:8-14

9. Zimri's evil reign in Israel 16:15-20

10. Omri's evil reign in Israel 16:21-28

B. The period of alliance -1 Kings 16:29-2 Kings 9:29

1. Ahab's evil reign in Israel 16:29-22:40

2. Jehoshaphat's good reign in Judah 22:41-50

3. Ahaziah's evil reign in Israel -1 Kings 22:51-2 Kings 1:18

(Continued in notes on 2 Kings)

One writer observed that a chiastic structure marks the Books of Kings.¹¹

A Solomon/United Monarchy -- 1 Kings 1:1-11:25

B Jeroboam/Rehoboam; the division of the kingdom -- 1 Kings 11:26-14:31

C Kings of Judah/Israel -- 1 Kings 15:1-16:22

D The Omride dynasty; the rise and fall of the Baal cult in Israel and Judah -- -1 Kings 16:23-2 Kings 12

C' Kings of Judah/Israel -- 2 Kings 13-16

B' The fall of the Northern Kingdom -- 2 Kings 17

A' The Kingdom of Judah -- 2 Kings 18-25.

Constable: 1 Kings

1 Kings

Bibliography

Aharoni, Yohanan. "The Building Activities of David and Solomon." Israel Exploration Journal 24:1(1974):13-16.

Aharoni, Yohanan, and Michael Avi-Yonahl. The Macmillan Bible Atlas. Revised ed., New York: Macmillan Publishing Co., 1977.

Albright, William F. Archaeology and the Religion of Israel. 5th ed. Baltimore: Johns Hopkins Press, 1968.

_____. The Archaeology of Palestine. 1949 Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, Eng.: Penguin Books, 1956.

_____. "Two Cressets From Marisa and the Pillars of Jachin and Boaz." Bulletin of the American Schools of Oriental Research 85 (February 1942):18-27.

_____. Yahweh and the Gods of Canaan. Garden City, N.Y.: Doubleday, 1969.

Allen, Nigel. "Jeroboam and Shechem." Vetus Testamentum 24:3(July1974):353-57.

Allen, Ronald B. "Elijah the Broken Prophet." Journal of the Evangelical Theological Society 22:3(1979):193-202.

Andersen, Francis I. "The Socio-Juridical Background of the Naboth incident." Journal of Biblical Literature 85(1966):46-57.

"Annotated Bibliography on I Kings." Biblical Viewpoint 17:1 (April 1973):57-63.

Ap-Thomas, D. R. "Elijah on Mount Carmel." Palestine Exploration Quarterly 92(1960):146-55.

Archer, Gleason L., Jr. "Old Testament History and Recent Archaeology From Solomon to Zedekiah." Bibliotheca Sacra 127:507 (July-September 1970):195-211.

_____. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

Auld, A. Graeme. I & II Kings. Daily Study Bible Series. Philadelphia: Westminster Press, 1986.

_____. "Prophets and Prophecy in Jeremiah and Kings." Zeitschrift für die Alttestamentliche Wissenschaft 96:1(1984):66-82.

B., J. G. Short Meditations on Elisha. New York: Loizeaux Brothers, n.d.

Ball, E. "The Co-Regency of David and Solomon (1 Kings 1). Vetus Testamentum 27:3 (July 1977):268-79.

Bartlett, John R. "The Moabites and Edomites." In Peoples of Old Testament Times, pp. 229-258. Edited by D. J. Wiseman. Oxford: Clarendon Press, 1973.

Battenfield, James R. "YHWH's Refutation of the Baal Myth through the Actions of Elijah and Elisha." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 19-37. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan, and Scott, n.d.; reprint ed., 6 vols. in 1, Grand Rapids: Zondervan Publishing House, 1966.

Berlin, Adele. "Characterization in Biblical Narrative: David's Wives." Journal for the Study of the Old Testament 23 (July 1982):69-85.

Berry, George Ricker. "The Glory of Yahweh and the Temple." Journal of Biblical Literature 56(1937):115-17.

Bright, John A. A History of Israel. Philadelphia: Westminster Press, 1959.

Brindle, Wayne A. "The Causes of the Division of Israel's Kingdom." Bibliotheca Sacra 141:563 (July-September 1984):223-33.

Bronner, Leah. The Stories of Elijah and Elisha. Leiden, Netherlands: E. J. Brill, 1968.

Burney, C. F. Judges and Kings. Reprint ed. New York: KTAV Publishing House, 1970.

Bury, J. B.; S. A. Cook; and F. E. Adcock, eds. The Cambridge Ancient History. 12 vols. 2nd ed. reprinted. Cambridge, Eng.: University Press, 1928.

Carroll, R. P. "The Elijah-Elisha Sagas: Some Remarks on Prophetic Succession in Ancient Israel." Vetus Testamentum 19:4 (October 1969):408-14.

Childs, Brevard S. Old Testament Theology in a Canonical Context. Philadelphia: Fortress Press, 1986.

Chisholm, Robert B., Jr. "Does God Deceive?" Bibliotheca Sacra 155:617 (January-March 1998):11-28.

_____. "The Polemic against Baalism in Israel's Early History and Literature." Bibliotheca Sacra 151:603 (July-September 1994):267-83.

Cohen, Rudolph. "The Fortresses King Solomon Built to Protect His Southern Border." Biblical Archaeology Review 11:3 (May-June 1985):56-70.

_____. "Solomon's Negev Defense Line Contained Three Fewer Fortresses." Biblical Archaeology Review 12:4 (July-August 1986):40-45.

Cohen, Shaye J. D. "Solomon and the Daughter of Pharaoh: Intermarriage, Conversion, and the Impurity of Women." Journal of the Ancient Near Eastern Society 16-17 (1984-85):23-27.

Cohn, Robert L. "The Literary Logic of 1 Kings 17-19." Journal of Biblical Literature 101:3 (September 1982):333-50.

_____. "Literary Technique in the Jeroboam Narrative." Zeitschrift für die Alttestamentliche Wissenschaft 97 (1985):23-35.

Constable, Thomas L. "Analysis of Bible Books--Old Testament." Paper submitted for course 685 Analysis of Bible Books--Old Testament. Dallas Theological Seminary, January 1967.

_____. "1 Kings." In The Bible Knowledge Commentary: Old Testament, pp. 483-536. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Crenshaw, James L. Old Testament Wisdom: An Introduction. Atlanta: John Knox, 1981.

Crockett, William Day. A Harmony of the Books of Samuel, Kings, and Chronicles. Grand Rapids: Baker Book House, 1973.

Cross, Frank M, Jr. Canaanite Myth and Hebrew Epic. Cambridge: Harvard University Press, 1973.

_____. "An Interpretation of the Nora Stone." Bulletin of the American Schools of Oriental Research 208 (December 1972):13-19.

Danelius, Eva. "The Sins of Jeroboam Ben-Nebat." Jewish Quarterly Review 58:(1967-68):95-114 and 204-23.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

Davis, John J., and John C Whitcomb. A History of Israel. Reprint ed., Grand Rapids: Baker Book House, 1980.

Day, John. "Asherah in the Hebrew Bible and Northwest Semitic Literature." Journal of Biblical Literature 105:3 (September 1986):385-408.

de Vaux, Roland. Ancient Israel: Its Life and Institutions. 2 vols. Translated by John McHugh. New York: McGraw-Hill, 1961.

DeVries, Simon. 1 Kings. Word Biblical Commentary. Waco: Word Books, 1985.

Dumbrell, William J. "What Are You Doing Here? Elijah at Horeb." Crux 22:1 (March 1986):12-19.

Edwards, I. E. S. "Egypt: From the Twenty-second to the Twenty-fourth Dynasty." In Cambridge Ancient History. 3rd ed. Edited by John Boardman, et al. Cambridge, Eng.: Cambridge University Press, 1982.

Farrar, F. W. The First Book of Kings. Reprint ed. Minneapolis: Klock and Klock, 1981.

Fensham, F. C. "A Few Observations on the Polarisation between Yahweh and Baal in I Kings 17-19." Zeitschrift für die Alttestamentliche Wissenschaft 92:2 (1980):227-36.

Fritz, Volkmar. "Temple Architecture." Biblical Archaeology Review 13:4 (July-August 1987):38-49.

Gaebelein, Arno C. The Annotated Bible. 4 vols. Reprint ed. Chicago: Moody Press, and New York: Loizeaux Brothers, Inc., 1970.

Galil, Gershon. "The Message of the Book of Kings in Relation to Deuteronomy and Jeremiah." Bibliotheca Sacra 158:632 (October-December 2001):406-14.

Gates, John T., and Harold Stigers. "First and Second Kings." In The Wycliffe Bible Commentary, pp. 307-66. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

Gray, John. I & II Kings. Old Testament Library series. London: SCM Press, 1964; revised ed., Philadelphia: Westminster Press, 1970.

Green, Alberto R. "Israelite Influence at Shishak's Court." Bulletin of the American Schools of Oriental Research 233 (1979):59-62.

Gross, Walter. "Lying Prophet and Disobedient Man of God in 1 Kings 13: Role Analysis as an Instrument of Theological Interpretation of an OT Narrative Text." Semeia 15 (1979):97-135.

Gunn, David M. "David and the Gift of the Kingdom (2 Samuel 2-4, 9-20, 1 Kings 1-2)." Semeia 3 (1975):14-45.

Halpern, Baruch. The Constitution of the Monarchy in Israel. Harvard Semitic Monograph 25. Chico, Calif.: Scholars Press, 1981.

_____. "Levitic Participation in the Reform Cult of Jeroboam I." Journal of Biblical Literature 95:1 (1976):31-42.

Harrison, Roland K. Introduction to the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1969.

Harton, George M. "Fulfillment of Deuteronomy 28-30 in History and in Eschatology." Th.D. dissertation, Dallas Theological Seminary, 1981.

Hayman, Leo. "A Note on I Kings 18:27." Journal of Near Eastern Studies 10(1951):57-58.

Heater, Homer, Jr. "A Theology of Samuel and Kings." In A Biblical Theology of the Old Testament, pp. 115-55. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Hendricks, Howard G. Taking A Stand. Portland: Multnomah Press, 1983.

Herrmann, Siegfried. A History of Israel in Old Testament Times. Philadelphia: Fortress Press, 1975.

Hickman, D. "The Chronology of Israel and Judah." Catastrophism and Ancient History 7:2 (July 1985):57-70; 8:1 (January 1986):5-23.

Hoffmeier, James K. "Egypt As an Arm of Flesh: A Prophetic Response." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 79-97. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

House, Paul R. 1, 2 Kings. New American Commentary series. N.c.: Broadman & Holman Publishers, 1995.

Hurowitz, V. I Have Built You an Exalted House: Temple Building in the Bible in Light of Mesopotamian and Northwest Semitic Writing. Journal for the Study of the Old Testament Supplement 115. Sheffield, Eng.: Sheffield Academic Press, 1992.

Johnson, John E. "The Old Testament Offices as Paradigm for Pastoral Identity." Bibliotheca Sacra 152:606 (April-June 1995):182-200.

Jones, Gwilym H. 1 and 2 Kings. 2 vols. New Century Bible Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., and London: Marshall, Morgan, and Scott, 1984.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Kaufman, Asher S. "Where the Ancient Temple of Jerusalem Stood." Biblical Archaeology Review 9:2 (March-April 1983):40-59.

Keil, C. F. The Books of the Kings. Translated by James Martin. Biblical Commentary on the Old Testament. Reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Kitchen, K. A. The Bible In the World. Downers Grove, Ill.: InterVarsity Press, 1977.

_____. "The Old Testament in its Context: 4 The Twin Kingdom, Judah and Assyria (c. 930-640 BC)." Theological Students' Fellowship Bulletin 62 (1972):2-10.

Klein, Ralph W. "Jeroboam's Rise to Power." Journal of Biblical Literature 89:2 (June 1970):217-18.

_____. "Once More: Jeroboam's Rise to Power.'" Journal of Biblical Literature 92:4(December 1973):582-84.

Krummacher, F. W. Elijah the Tishbite. Reprint ed. Grand Rapids: Zondervan Publishing House, n.d.

Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed., Grand Rapids: Zondervan Publishing House, 1960. Vol. 3: Samuel-Kings, by Chr. Fr. David Erdmann and Karl Chr. W. T. Bahr. Translated, enlarged, and edited by C. H. Toy, John A. Broadus, Edwin Harwood, and W. G. Sumner.

Liver, J. "The Books of the Acts of Solomon." Biblica 48:1(1967):75-101.

Long, Burke O. "A Darkness Between Brothers: Solomon and Adonijah." Journal for the Study of the Old Testament 19 (February 1981):79-94.

Luckenbill, D. D. "Benhadad and Hadadezer." American Journal of Semitic Languages 27(1911):267-84.

Lundquist, John M. "Temple, Covenant, and Law in the Ancient Near East and in the Old Testament." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 293-305. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

Lust, J. "A Gentle Breeze or a Roaring Thunderous Sound?" Vetus Testamentum 25:1(January 1975):110-15.

Maller, Allen S. "Hiram from Tyre." Journal or Reform Judaism 29:2(Spring 1982):41-42.

Mayhue, Richard L. "False Prophets and the Deceiving Spirit." Master's Seminary Journal 4:2 (Fall 1993):135-63.

Mazar, Benjamin. "The Campaign of Pharaoh Shishak to Palestine." Vetus Testamentum Supplements 4 (1957):57-66.

McFall, Leslie. "A Translation Guide to the Chronological Data in Kings and Chronicles." Bibliotheca Sacra 148:589 (January-March 1991):3-45.

McNeely, Richard I. First and Second Kings. Everyman's Bible Commentary series. Chicago: Moody Press, 1979.

McNicol, Allan J. "The Heavenly Sanctuary in Judaism: A Model for Tracing the Origin of an Apocalypse." Journal of Religious Studies 13:2 (1987):66-94.

Meyer, F. B. Elijah and the Secret of His Power. Chicago: Fleming H. Revell, n.d.

Mitchell, T. C. "Israel and Judah Until the Revolt of Jehn (931-841 B.C.)." In Cambridge Ancient History. 3rd ed. Edited by John Boardman, et al. Cambridge, Eng.: Cambridge University Press, 1982.

Miller, J. Max. "So Tibni Died." Vetus Testamentum 18(1968):392-94.

Monson, James M. The Land Between. Jerusalem: By the author, P.O. Box 1276, 1983.

Montgomery, James A. A Critical and Exegetical Commentary on the Books of Kings. International Critical Commentary series. Edited by Henry Snyder Gehman. Edinburgh: T. and T. Clark, 1967.

_____. "Archival Data in the Books of Kings." Journal of Biblical Literature 53(1934):46-52.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Morgenstern, Julian. "Chronological Data of the Dynasty of Omri." Journal of Biblical Literature 59(1940):385-96.

Myers, Jacob. II Chronicles. Anchor Bible series. Garden City, N.Y.: Doubleday, 1965.

Napier, B. D. "The Omrides of Jezreel." Vetus Testamentum 9 (1959):366-78.

Nelson, R. D. First and Second Kings. Interpretation: A Biblical Commentary for Preaching and Teaching series. Louisville: John Knox, 1987.

Newsome, James D., Jr. ed. A Synoptic Harmony of Samuel, Kings, and Chronicles. Grand Rapids: Baker Book House, 1986.

Noth, Martin. The Deuteronomistic History. Journal for the Study of the Old Testament Supplement Series, 15. Sheffield, Eng.: JSOT Press, 1981.

Oppenheim, A. Leo. Ancient Mesopotamia. Chicago: University of Chicago Press, 1964.

Oswalt, John N. "The Golden Calves and the Egyptian Concept of Deity." Evangelical Quarterly 45 (1973):13-20.

Ovellette, Jean. "The Solomonic Debir according to the Hebrew Text of I Kings 6." Journal of Biblical Literature 89:3 (September 1970):338-43.

Parker, Kim Ian. "Repetition as a Structuring Device in 1 Kings 1-11." Journal for the Study of the Old Testament 42 (October 1988):19-27.

Patterson, Richard D. "The Widow, the Orphan, and the Poor in the Old Testament and the Extra-Biblical Literature." Bibliotheca Sacra 130:519 (July-September 1973):223-34.

Patterson, Richard D., and Hermann J Austel. "1, 2 Kings." In 1 Kings--Job. Vol. 4 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1988.

Payne, J. Barton. The Theology of the Older Testament. Grand Rapids: Zondervan Publishing House, 1962.

Pfeiffer, Charles F., and Howard F. Vos. The Wycliffe Historical Geography of Bible Lands. Chicago: Moody Press, 1967.

Porten, Bezalel. "The Structure and Theme of the Solomon Narrative (1 Kings 3-11)." Hebrew Union College Annual 38 (1967):93-128.

Pritchard, James B., ed. Ancient Near Eastern Texts Relating to the Old Testament. 2nd ed. Princeton: Princeton University Press, 1955.

Rasmussen, Carl G. "The Economic Importance of Caravan Trade for the Solomonic Empire." In A Tribute to Gleason Archer, pp. 153-66. Edited by Walter C. Kaiser Jr. and Ronald F. Youngblood. Chicago: Moody Press, 1986.

Rendsburg, Gary A. "The Mock of Baal in 1 Kings 18:27." Catholic Biblical Quarterly 50:3 (July 1988):414-17.

Rice, Gene. Nations under God. International Theological Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., and Edinburgh: The Handsel Press Ltd., 1990.

Ringgren, Helmer. Religions of the Ancient Near East. Philadelphia: Westminster Press, 1973.

Rofe, Alexander. "The Vineyard of Naboth: The Origin and Message of the Story." Vetus Testamentum 38:1 (1988):89-104.

Rogers, Jeffrey S. "Narrative Stock and Deuteronomistic Elaboration in 1 Kings 2." Catholic Biblical Quarterly 50:3 (July 1988):398-413.

Rowley, H. H. "Elijah on Mount Carmel." Bulletin of the Johns Rylands Library 43:1 (September 1960):190-219.

Ruth, Richard L. "The Doctrine of Dreams." Bibliotheca Sacra 124:500 (October-December 1968):360-64.

Ruthven, Jon. "A Note on Elijah's Fire from Yahweh.'" Journal of the Evangelical Theological Society 12:2 (1969):111-15.

Saint-Laurent, George. "Light from Ras Shamra on Elijah's Ordeal upon Mount Carmel." In Scripture in Context, pp. 123-39. Edited by Carl D. Evans, et al. Pittsburgh: Pickwick, 1980.

Savran, George. "1 and 2 Kings." In The Literary Guide to the Bible, pp. 146-64. Edited by Robert Alter and Frank Kermode. Cambridge: Harvard University Press, 1987.

Schulman, Alan R. "Diplomatic Marriage in the Egyptian New Kingdom." Journal of Near Eastern Studies 38 (1979):177-193.

Schwantes, Siegfried J. A Short History of the Ancient Near East. Grand Rapids: Baker Book House, 1965.

Selms, A. Van. "The Origin of the Title The King's Friend.'" Journal of Near Eastern Studies 16 (1957):118-23.

Shea, William H. "A Note on the Date of the Battle of Qarqar." Journal of Cuneiform Studies 29 (1977):240-42.

Simon, Uriel. "I Kings 13: A Prophetic Sign--Denial and Persistence." Hebrew Union College Annual 47 (1976):81-117.

Slotki, I. W. Kings. London: Soncino Press, 1950.

Smith, James E. "Prolegomena to the Study of Kings." Seminary Review 21:3 (September 1975):77-115.

Soards, Marion L., Jr. "Elijah and the Lord's Word: A Study of I Kings 17:17-24." Studia Biblica et Theologica 13:1 (April 1983):39-50.

Soggin, J. Alberto. "Compulsory Labor Under David and Solomon." In Studies in the Period of David and Solomon and Other Essays, pp. 259-67. Edited by Tomoo Ishida. Winona Lake, Ind.: Eisenbrauns, 1983.

Smith, Morton. "The So-Called Biography of David' in the Books of Samuel and Kings." Harvard Theological Review 44 (1951):167-69.

Smith, J. M. P. "The Character of King David." Journal of Biblical Literature 52 (1933):1-11.

Student Map Manual. Jerusalem: Pictorial Archive (Near Eastern History) Est., 1979.

Thiele, Edwin R. A Chronology of the Hebrew Kings. Contemporary Evangelical Perspectives series. Grand Rapids: Zondervan Publishing House, 1981.

_____. "Coregencies and Overlapping Reigns Among the Hebrew Kings." Journal of Biblical Literature 93 (1974):174-200.

_____. The Mysterious Numbers of the Hebrew Kings. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1965.

Thomsom, H. C. "A Row of Cedar Beams." Palestinian Exploration Quarterly 92 (1960):57-63.

"Tirzah: An Early Capital of Israel." Buried History 22:1 (March 1986):14-24.

Torcszyner, Harry. "The Riddle in the Bible." Hebrew Union College Annual 1 (1924):125-49.

Tromp, Nicholas J. "Water and Fire on Mount Carmel." Biblica 56:4 (1975):480-502.

Ullendorff, Edward. "The Queen of Sheba." Bulletin of the John Rylands Library 45:2 (1963):486-504.

Unger, Merrill F. Israel and the Aramaeans of Damascus. Reprint ed. Grand Rapids: Baker Book House, 1980.

Ussishkin, David. "King Solomon's Palaces." Biblical Archaeologist 36 (1973):78-105.

Van Beek, Gus W. "Frankincense and Myrrh." Biblical Archaeologist 23:3 (September 1960):70-95.

Von Wyrick, Stephen. "Israel's Golden Calves." Biblical Illustrator 13:1 (Fall 1986):3, 9-12.

Wallace, N. H. "The Oracles Against the Israelite Dynasties in 1 and 2 Kings." Biblica 67:1 (1986):21-40.

Weinfeld, Moshe. "The Counsel of the Elders' to Rehoboam and Its Implications." MAARAV 3:1 (January 1982):27-53.

Whitelam, Keith W. "The Defence of David." Journal for the Study of the Old Testament 29 (June 1984):61-87.

_____. "The Symbols of Power." Biblical Archaeologist 49:3 (September 1986):166-73.

Williamson, H. G. M. 1 and 2 Chronicles. New Century Bible Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1982.

Wiseman, Donald John. 1 & 2 Kings: An Introduction and Commentary. Tyndale Old Testament Commentaries series. Downers Grove, Ill.. and Leicester, Eng.: Inter-Varsity Press, 1993.

Wood, Leon. Elijah, Prophet of God. Des Plaines, Ill.: Regular Baptist Press, 1968.

_____. Israel's United Monarchy. Grand Rapids: Baker Book House, 1979.

_____. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

Zevit, Ziony. "Deuteronomistic Historiography in -1 Kings 12-2 Kings 17 and the Reinvestiture of the Israelian Cult." Journal for the Study of the Old Testament 32 (1985):57-73.

Zuidhof, Albert. "King Solomon's Molten Sea and (pi)." Biblical Archaeologist 45:3 (Summer 1982):179-84.

Copyright 2003 by Thomas L. Constable

Haydock: 1 Kings (Book Introduction)

THE THIRD BOOK OF KINGS.

INTRODUCTION.

This and the following Book are called by the holy Fathers, The Third and Fourth Book of Kings; but by the Hebrews, the First and Second. They contain the history of the kingdoms of Israel and Juda, from the beginning of the reign of Solomon to the captivity. As to the writer of these books, it seem most probable they were not written by one man, nor at one time; but as there was all along a succession of prophets in Israel, who recorded, by divine inspiration, the most remarkable things that happened in their days, these books seem to have been written by these prophets. See 2 Paralipomenon, alias 2 Chronicles ix. 29., xii. 15., xiii. 22., xx. 34., xxvi. 22., and xxxii. 32. (Challoner) --- This book informs us of the death of David, chap. ii. 11, where some Greek copies concluded the second book "of the reigns or kingdoms," as they style all the four books. Theodoret and Diodorus follow this division. The point is of no consequence; and the Hebrew editions have often varied. Origen observes, that the Jews denoted these two books from the first words, "Ouammelech David." (Eusebius, Hist. vi. 25.) (Haydock) --- In St. Jerome's time, the four books made only two. The present book details the actions of Solomon, (Calmet) till the end of the 12th chapter. Then we behold the division of the kingdom: Roboam, Abias, Asa, and Josaphat, reign over Juda; Jeroboam, &c., over Israel; while the prophets Abias, Elias, Eliseus, appear in the remaining eleven chapters. (Worthington) --- Though the memoirs seem to have been left by contemporary authors, (Haydock) one, and most probably Esdras, made the compilation, after the captivity, inserting frequently the very words of his authors, yet so as to make some additional reflections. (Calmet) --- The Rabbins generally attribute the work to Jeremias. (Haydock) --- He is more attentive to the house of David, and to display the rewards of the piety, and the punishment of vice, as well as the glory of the temple and of religion, than to describe the military exploits, which occupy so much of the profane history. (Calmet)

Gill: 1 Kings (Book Introduction)

INTRODUCTION TO 1 KINGS

This, and the following book, properly are but one book, divided into two parts, and went with the Jews under the common name of Kings. This, in the Syriac version, is called the Book of Kings; and in the Arabic version, the Book of Solomon, the Son of David the Prophet, because it begins with his reign upon the death of his father; and, in the Vulgate Latin version, the Third Book of Kings, the two preceding books of Samuel being sometimes called the First and Second Books of Kings, they containing the reigns of Saul and David; and in the Septuagint version both this and the following book are called Kingdoms, because they treat of the kingdom of Israel and Judah, after the division in the times of Rehoboam, son of Solomon, and of the several kings of them; as of Solomon before the division, so afterwards of the kings of Judah; Rehoboam, Abijam, Asa, Jehoshaphat, Jehoram, Ahaziah, Jehoash, Amaziah, Uzziah or Azariah, Jotham, Ahaz, Hezekiah, Manasseh, Amon, Josiah, Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiah; and of the kings of Israel, Jeroboam, Nadab, Baasha, Elah, Zimri, Omri, Ahab, Ahaziah, Jehu, Jehoahaz, Jehoash, Jeroboam the son of Joash, Zachariah, Shallum, Menahem, Pekahiah, Pekah, and Hoshea; so that these books may, with great propriety, be called the books or histories of the kings in the two kingdoms of Judah and Israel: who they were written by, is not easy to say; some think they were written by piecemeal by the prophets that lived in the several reigns successively, as Nathan, Ahijah the Shilonite, Iddo, Isaiah, and Jeremiah, and afterwards put together by an inspired writer. The Jews commonly say ^a, that Jeremiah wrote the book of the Kings, by which they mean this, and the following book; though very probably they were written by Ezra, since the history in them is carried down to the liberty granted to Jehoiachin in Babylon; but that Ezra was the writer of all the preceding historical books, and even of the Pentateuch, cannot be admitted, which is the conceit of Spinosa ^b; part of whose tract is just now republished by somebody, word for word, under a title as in the margin ^c; but that Ezra was not the writer of the Pentateuch is clear, since he refers to it as written by Moses, and as the rule of religion and worship in his times, Ezr 3:2; and it is certain these writings were in being in the times of Josiah, Amaziah, Joash, yea, of David, and even of Joshua, 2Ch 34:14; and as for the book of Joshua, that also was written long before Ezra's time; it must be written long before the times of David, before the Jebusites were expelled from Jerusalem, since the writer of it says, that they dwelt there in his days, Jos 15:63; the book of Judges must be written before the times of Samuel and David, since the former refers to the annals of it, 1Sa 12:9; and the latter alludes to some passages in it, Psa 68:7; see Jdg 5:4; and a speech of Joab's, 2Sa 11:21, shows it to be an history then extant: to which may be added, that in it Jerusalem is called Jebus, Jdg 19:10; which it never was, after it was taken by David out of the hands of the Jebusites, 2Sa 5:6; the book of Ruth very probably was written by Samuel; had it been of a later date, or written by Ezra, the genealogy with which it concludes, would doubtless have been carried further than to David: the Book of Samuel, and particularly the song of Hannah in it, were written in all probability before the penning of the hundred thirteenth psalm, Psa 113:1, in which some expressions seem to be taken from it wherefore, though the two books of Kings may be allowed to be written or compiled by Ezra, the ten preceding ones cannot be assigned to him: however, there is no room to doubt of the divine authority of these two books, when the honour our Lord has done them is observed, by quoting or referring to several histories in them; as to the account of the queen of Sheba coming to hear the wisdom of Solomon; of the famine in the times of Elijah; and of that prophet being sent to the widow of Sarepta, and of the cleansing of Naaman the Syrian in the times of Elisha, Mat 12:42 from 1Ki 17:1 2Ki 5:10; to which may be added, the quotations and references made by the apostles to passages in them, as by the Apostle Paul in Rom 11:2 from 1Ki 19:14 where this book is expressly called the Scripture; and by the Apostle James, Jam 5:17; who manifestly refers to 1Ki 17:1; and there are various things in this part of Scripture, which are confirmed by the testimonies of Heathen writers, as will be observed in the exposition of it. The use of these books is to carry on the history of the Jewish nation, to show the state of the church of God in those times, and his providential care of it amidst all the changes and vicissitudes in the state; and, above all, to transmit to us the true genealogy of the Messiah, which serves to confirm the Evangelist Matthew's account of it.

Gill: 1 Kings 22 (Chapter Introduction)

INTRODUCTION TO 1 KINGS 22

This chapter relates, that after three years' peace with the king of Syria, Ahab was inclined to go to war with him, to take Ramothgilead out of his hands; and he drew in Jehoshaphat, king of Judah, to join him in it, 1Ki 22:1, but before they went into it, they took advice, Ahab of his four hundred prophets, which Jehoshaphat not being satisfied with, a true prophet of the Lord, Micahah, was sent for, 1Ki 22:5 who, when he came, jeered Ahab with what his prophets had said to him; intimated that he should be killed, and explained it to him how he came to be deceived by his prophets, 1Ki 22:15 upon which he was smitten on the cheek by Zedekiah, one of the false prophets, and imprisoned by the order of Ahab, 1Ki 22:24, after which the two kings went to the battle, and Jehoshaphat was in great danger of his life; but Ahab was wounded, and died, 1Ki 22:29, and the chapter is concluded with an account of the reign of Jehoshaphat king of Judah, 1Ki 22:41, and of Ahaziah king of Israel, 1Ki 22:51.