1 Kings · Chapter 22

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

Verse 1. They continued three years — That is, three years were spent; without war between Syria and Israel — Computed from the last war and league wherewith it was concluded. Both Ahab and Ben-hadad were so weakened and broken by the late wars, that they needed and desired peace to recruit themselves, and repair their former losses.

SYRIAN WARS AND AHAB’S DEATH, 1-40.

1. Three years without war — Three years from the time of the covenant between Ahab and Ben-hadad. 1 Kings 20:34.

V. 2. Came down, &c.-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.

Verse 2. The king of Judah came down to the king of Israel — Having now, as he supposed, made a firm peace with him, by the alliance contracted between Jehoram his son, and Athaliah, Ahab’s daughter, 2 Kings 8:18; 2 Chronicles 18:1. 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 to easy a temper, which betrayed him to many inconveniences.

Verse 2. Jehoshaphat had married his son Jehoram to Athaliah, daughter of Jezebel; probably from the idea that the connection would prevent internal war for the future: oh fatal mistake!

2. Came down — From Jerusalem to Samaria. From every part of the Holy Land Jerusalem was spoken of as up. Compare the parallel passage in 2 Chronicles 18. “This visit,” observes Rawlinson, “indicates an entire change in the relations which we have hitherto found subsisting between the kingdoms of Israel and Judah. It is probable that the common danger to which the two kingdoms were exposed from the growing power of Syria had induced them to forget their differences, and, remembering their common origin, to join together in a close alliance.”

V. 3. Is ours-Belongeth to us by right. both by God’s donation, and by our last agreement with Ben-hadad, 1 Kings 20:34, which yet he refuseth to deliver up.

Verse 3. Know ye not that Ramoth in Gilead is ours? — Belongeth to us by right, both by God’s donation, and by our last agreement with Ben- hadad, 1 Kings 20:34. It is probable Ben-hadad had not made good his part of the covenant, to restore all the cities which the Syrians had taken from Israel, and that this was one which he refused to deliver up.

3. Ramoth in Gilead — Supposed by many, to be identical with the modern es Salt, just south of Mount Gilead, on the east of the Jordan. See note on 1 Kings 4:13. It seems that Ben-hadad had not restored this city to Ahab, and so had failed to meet the conditions of the treaty in which he promised to restore all the cities of Israel which had fallen into his hands 1 Kings 20:34.

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

Verse 4. He said to Jehoshaphat, Wilt thou go up with me, &c.? — It is not strange that Ahab should desire the assistance of so pious and prosperous a neighbour as Jehoshaphat, and should wish to draw him in to join him in this expedition for the recovery of Ramoth-Gilead. Even bad men have often coveted the friendship of the good; but it is strange that Jehoshaphat should go so entirely into Ahab’s interests as to say, I am as thou art, and my people as thy people — That is, I will heartily and effectually join with thee; and my forces shall be at thy service, as much as thine own.

4. I am as thou art, my people as thy people — I am in perfect sympathy and affinity with thee; my people and my property are to be treated and used as thine own.

V. 5. Enquire-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.

Verse 5. Jehoshaphat said, Inquire, I pray thee, &c. — By some prophet; that we may know the mind of God in this matter, and what success we may expect. 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.

5. Jehoshaphat said — The king of Judah shows a piety superior to that of Ahab. He doubtless knew that Ahab’s former successes against the Syrians were predicted by a prophet of the Lord, (1 Kings 20:13; 12:28;) and he would seek a like encouragement again.

V. 6. The prophets-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.

Verse 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 1 Kings 18:19, &c.

Verse 6. The king of Israel gathered the prophets together — Doubtless his own false prophets, such as he had set up by rewards and promises, and who accordingly knew how to suit his humour, and flatter his vanity, and 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.

6. About four hundred men — “These four hundred prophets were neither the four hundred prophets of Asherah, (1 Kings 18:19,) who did not appear before Elijah on Carmel, nor the prophets of Baal, as many old expositors thought, for by these Ahab could not inquire at the word of the Lord; but they were the prophets of the calves, that is, prophets of the kingdom of Israel, who complied with the calf worship, and gave themselves out as prophets of Jehovah, worshipped under the symbol of the calves.” — Keil.

Verses 7, 8. Is there not here a prophet of the Lord besides? — Besides these who may seem to be such in your opinion, and by their own profession? He did not entirely reject these as no prophets of the Lord, though he had some doubt of their being divinely inspired with the certain knowledge of future events; and therefore he desired to know if there was any other from whom he might receive further satisfaction. There is yet one man, &c. — Namely, 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. Micaiah the son of Imlah — Not the person whom we call Micah, one of the twelve minor prophets, for he lived a 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 to me of evil tidings. This probably was true, but not a sufficient reason why he should hate him, because Micaiah only delivered the messages which God sent by him; and whatsoever evil he denounced, Ahab himself was the cause and procurer of it. Jehoshaphat said, Let not the king say so — Let us neither hate his person, nor despise his message; but first hear it, and then do as we see cause.

Ver. 7. Is there not here a prophet of the Lord besides? It was a maxim, even of the ancient pagan priests, that nothing of importance was to be undertaken without consulting the gods.

7. A prophet of the Lord besides — Jehoshaphat was not satisfied with the four hundred. He would hear Jehovah’s word from another class of prophets; for, while not denying that these were prophets of the Lord, he looked upon them as doubtful characters.

V. 8. One man-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. Micaiah-Not one of the twelve prophets, who lived about a hundred and fifty years after this time, but another of that name. Let not, &c.-Let us neither hate his person, nor despise his message; but first hear it, and then do as we see cause.

Verse 8. Micaiah the son of Imlah] The Jews suppose that it was this prophet who reproved Ahab for dismissing Ben-hadad, 1 Kings 20:35, &c. 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.

Verses 7, 8. Is there not here a prophet of the Lord besides? — Besides these who may seem to be such in your opinion, and by their own profession? He did not entirely reject these as no prophets of the Lord, though he had some doubt of their being divinely inspired with the certain knowledge of future events; and therefore he desired to know if there was any other from whom he might receive further satisfaction. There is yet one man, &c. — Namely, 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. Micaiah the son of Imlah — Not the person whom we call Micah, one of the twelve minor prophets, for he lived a 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 to me of evil tidings. This probably was true, but not a sufficient reason why he should hate him, because Micaiah only delivered the messages which God sent by him; and whatsoever evil he denounced, Ahab himself was the cause and procurer of it. Jehoshaphat said, Let not the king say so — Let us neither hate his person, nor despise his message; but first hear it, and then do as we see cause.

8. I hate him — Some suppose that it was this Micaiah who uttered against Ahab the oracle recorded 1 Kings 20:42. Certain it is that he had spoken concerning Ahab before, and so displeased the king that he had been committed to prison. See verses 26, 27.

V. 9. Micaiah-It seems, he had imprisoned him; for ver. 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.

Verse 9. The king of Israel called an officer] syrs saris, literally a eunuch; probably a foreigner, for it was not lawful to disgrace an Israelite by reducing him to such a state.

Verses 9, 10. Hasten hither Micaiah — It seems he had imprisoned him; for, verse 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, 1 Kings 20:42: and for that, had lain in prison three years. But this did not make him less confident, or less faithful in delivering his message. Having put on 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. And all the prophets prophesied before them — Continued to encourage them in their design; all agreeing, to a man, in the same fawning compliances with Ahab, and the same treacherous counsels, which pleased and tickled, for the present, but proved fatal in the end.

9. An officer — syrs, a eunuch; one who was in constant attendance on the king. The word shows how far Ahab’s court had become modelled after those of the nations around him, for eunuchs were regarded as indispensable to an Oriental sovereign. Hasten hither Micaiah — This implies that Micaiah was in prison, and could be produced at the king’s order.

Verses 9, 10. Hasten hither Micaiah — It seems he had imprisoned him; for, verse 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, 1 Kings 20:42: and for that, had lain in prison three years. But this did not make him less confident, or less faithful in delivering his message. Having put on 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. And all the prophets prophesied before them — Continued to encourage them in their design; all agreeing, to a man, in the same fawning compliances with Ahab, and the same treacherous counsels, which pleased and tickled, for the present, but proved fatal in the end.

10. Each on his throne — Thrones purposely erected for this august occasion near the gates of the city. Robes — Royal garments. A void place — Probably the site of an old threshingfloor; a broad, open space, where a vast assembly might gather.

Verse 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.

Verse 11. Zedekiah made him horns of iron — Fit emblems of the power and victory of these two kings. The devil is God’s ape, and the false prophets imitated the true, who, when they declared God’s mind by words, did also sometimes confirm it by sensible signs, Isaiah 20:2; Jeremiah 27:2. Thus saith the Lord — Hebrew, Jehovah, in whose name he pretends to speak, to gain the more credit and countenance to his words.

11. Zedekiah — One of the four hundred false prophets. Made him horns of iron — In order to prophesy by symbol as well as by word. With these shalt thou push the Syrians — Here was an embodying of the imagery of Deuteronomy 33:17, where of the triumph of Joseph it is said: “His glory is like the firstling of his bullock, and his horns are like the horns of unicorns; with them he shall push the people together to the ends of the earth.” Not only do Zedekiah’s words and action bear witness to the existence of the Pentateuch at that time, but also show his desire to strengthen his prophecy by embodying in it an old promise to the most prominent tribe in Israel.

12. The Lord shall deliver it into the king’s hand — This announcement was ambiguous, like the heathen oracles, and capable of different explanations, for it did not distinctly designate whether the king of Israel or the king of Syria would be the victor. Micaiah, when called, uttered the same words, (verse 15;) and by his manner of voice and look imitated the irony of Elijah at Carmel, (1 Kings 18:27,) as if to suggest to Ahab how misleading and unworthy of Jehovah was such an ambiguous oracle.

Verse 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?

Verses 13, 14. Speak that which is good — This was a most absurd request: for if Micaiah was a true prophet, he could say nothing but what was suggested to him by divine inspiration, and if he were not, why should he speak at all? Of what use could his prophesying be unless to deceive? What the Lord saith unto me, that will I speak — What answer the Lord shall put into my mind and mouth. He resolves as became one who had an eye to a greater king than either of these. He seems, as yet, to have had no revelation about the matter. But when the question was put to him, God taught him what to answer.

SYRIAN WARS AND AHAB’S DEATH, 1-40.

1. Three years without war — Three years from the time of the covenant between Ahab and Ben-hadad. 1 Kings 20:34.

V. 14. Said-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.

Verses 13, 14. Speak that which is good — This was a most absurd request: for if Micaiah was a true prophet, he could say nothing but what was suggested to him by divine inspiration, and if he were not, why should he speak at all? Of what use could his prophesying be unless to deceive? What the Lord saith unto me, that will I speak — What answer the Lord shall put into my mind and mouth. He resolves as became one who had an eye to a greater king than either of these. He seems, as yet, to have had no revelation about the matter. But when the question was put to him, God taught him what to answer.

SYRIAN WARS AND AHAB’S DEATH, 1-40.

1. Three years without war — Three years from the time of the covenant between Ahab and Ben-hadad. 1 Kings 20:34.

V. 15. Go-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.

Verse 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 1 Kings 22:6, 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, 1 Kings 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 endeavoured 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 Crœsus words which are capable of a double meaning, and which he understood to his own destruction:—

Crœsus, 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, Æacida, Romanos vincere posse

Ibis redibis nunquam in bello peribis.

Pyrrhus, king of Epirus, understood by this that he should conquer the Romans, against whom he was then making war; but the oracle could be thus translated: “The Romans shall overcome thee.” He trusted in the former, made unsuccessful war, and was overcome; and yet the juggling priest saved his credit. The latter line is capable of two opposite meanings:—

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

“Thou shalt go, thou shalt never return, thou shalt perish in war.” When prophecies and oracles were not delivered in this dubious way, they were generally couched in such intricate and dark terms that the assistance of the oracle was necessary to explain the oracle, and then it was ignotum per ignotius, a dark saying paraphrased by one yet more obscure.

Verses 15, 16. He answered him, Go, and prosper — He gave the very same answer, and in the same words, which the other prophets had done; but spake them in such a manner, that Ahab plainly discerned he derided and mocked him: his meaning being evidently 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. The king said, How many times shall I adjure thee? — He had not adjured him before, but now he does; as, probably, observing something in the countenance and gesture of Micaiah, which persuaded him that what he said was rather ironical than the real sentiments of his mind.

SYRIAN WARS AND AHAB’S DEATH, 1-40.

1. Three years without war — Three years from the time of the covenant between Ahab and Ben-hadad. 1 Kings 20:34.

Verses 15, 16. He answered him, Go, and prosper — He gave the very same answer, and in the same words, which the other prophets had done; but spake them in such a manner, that Ahab plainly discerned he derided and mocked him: his meaning being evidently 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. The king said, How many times shall I adjure thee? — He had not adjured him before, but now he does; as, probably, observing something in the countenance and gesture of Micaiah, which persuaded him that what he said was rather ironical than the real sentiments of his mind.

16. How many times shall I adjure thee — Here observe how the same words, which in the mouth of the false prophets are by the king regarded as a prophecy of good, in the mouth of Micaiah are regarded as false and of evil omen.

V. 17. I saw-In the spirit, or in a vision. The hills-Upon the mountains of Gilead, nigh Ramoth, where they lay encamped by Ahab’s order. As sheep-As people who have lost their king. Return-Discharged from the war: which was fulfilled, ver. 26.

Verse 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.

Verse 17. And he said, I saw — Namely, in the Spirit, or in a vision; all Israel scattered upon the hills — Upon the mountains of Gilead, where they lay encamped by Ahab’s order, or to which they fled from the enemy. As sheep that have no shepherd — As people that have lost their king. The Lord said, These have no master; let them return, &c. — Discharged from the war. This was fulfilled, verse 36.

Ver. 17. As sheep that have not a shepherd. Cyrus and David are called shepherds. Here then is a plain inference, that Ahab should be killed, and the Israelites lose their shepherd. Ministers must still prophesy evil against the wicked: to them they are “prophets of disasters.” Iliad 1.

17. As sheep that have not a shepherd — Appropriate simile of a people that have lost their king, and so a prophecy of the fall of Ahab and the dispersion of his army. As Zedekiah had used imagery drawn from the Pentateuch, so does Micaiah also bear witness to that ancient book by using another simile of Moses. Compare Numbers 27:17.

V. 18. Evil-Nay, but what evil was it, to tell him, what would be the event, if he proceeded in his expedition, while it was in his own power, whether he would proceed, or no? The greatest kindness we can do to one that is walking in a dangerous way, is to tell him of his danger.

Verse 18. The king of Israel said, Did not I tell thee, &c. — Now thou seest my words verified, and how this man shows his hatred by his malignant and treasonable prophecy, and how little regard is to be paid to his words. Which crafty insinuation seems to have had too great an influence on good Jehoshaphat, otherwise he would not have gone to the battle. That he would prophesy no good concerning me, but evil — Nay, but what evil was it to tell him what would be the event if he proceeded in his expedition, while it was in his own power whether he would proceed or not? The greatest kindness we can do to one that is walking in a dangerous way is to tell him of his danger.

SYRIAN WARS AND AHAB’S DEATH, 1-40.

1. Three years without war — Three years from the time of the covenant between Ahab and Ben-hadad. 1 Kings 20:34.

V. 19. He said-I will give thee a distinct and true account of the whole matter, in God’s name and presence. I saw-By the eyes of my mind: for he could not see the Lord with bodily eyes. The Host-The angels, both good and bad, the one possibly on his right, the other on his left hand. Nor is it strange that the devils are called the host of heaven; if you consider, first, that their original seat was in heaven. Secondly, that the name of heaven is often given to all that part of the world which is above the earth, and among the rest, to the air, and where the devil’s residence and dominion lies, Ephesians 2:2, and that both Michael and his angels, and the Dragon and his angels, are said to be, and to wage war in heaven, Revelation 12:7, either the air, or the church.

Verse 19. I saw the Lord sitting on his throne] This is a mere parable, and only tells in figurative language, what was in the womb of providence, the events which were shortly to take place, the agents employed in them, and the permission on the part of God for these agents to act. Micaiah did not choose to say before this angry and impious king, “Thy prophets are all liars; and the devil, the father of lies, dwells in them;” but he represents the whole by this parable, and says the same truths in language as forcible, but less offensive.

Verse 19. And he said, Hear thou therefore the word of the Lord — Because thou givest credit to thy false prophets, and disbelievest my words, as if they were but the suggestions of my own fancy, and of hatred to thy person, I will give thee a distinct and true account of the whole matter in God’s name and presence. I saw the Lord sitting on his throne — Not with his bodily eyes certainly, for with them he could not see God, but with the eyes of his mind, or rather in a vision. For we must by no means look upon what follows as the relation of an affair really transacted, but merely as an account of a symbolical vision, like that of Peter, (Acts 10.,) when he saw heaven opened, and a certain vessel descending unto him; whereby Micaiah was informed how it came to pass that so many prophets prophesied falsely, or contrary to what the event of things would prove; which was, that these prophets were influenced, not by the Spirit of God, which is the spirit of truth, but by an evil spirit, a spirit of error and falsehood, of flattery and dissimulation. For we should form most unjust ideas of the truth and holiness of God, if we supposed he would really send a spirit of lying into any of his prophets, which they could not distinguish from true inspiration; for this would be to confound false prophecy with true, and to make God the author of moral evil, which he can in no way or manner ever be. It would have been to overturn the whole authority of prophecy; for, if the true prophets had been once actuated by a false spirit, there would have been an end of placing any dependance on them for the future. The whole foundation of their authority would have been overthrown.

19. I saw the Lord — Here is a vision worthy of Isaiah or Ezekiel. All the host of heaven standing by him — The prophet drew his imagery from the very scene before him. The kings on their thrones, and the surrounding host assembled at the gate of Samaria, were representative of the King of kings sitting on his throne and surrounded by the host of ministering spirits who do his will in the armies of heaven and among the inhabitants of the earth.

V. 20. Who shall-This is not to be grossly understood, as if God were at a loss to find out an expedient to accomplish his own will; but only to bring down divine things to our shallow capacities, and to express the various means which God hath to execute his own designs.

Verses 20-22. The Lord said, Who shall persuade Ahab, &c. — This is not to be understood grossly, as if God were at a loss to find out an expedient to accomplish his own designs; nor is it to be supposed that there was really any such consultation, before the Divine Majesty, as who should be employed to persuade Ahab to undo himself. But this is a symbolical representation, to signify that the Lord resolved to suffer Ahab to be deceived and perish at Ramoth-Gilead rather than in any other place; in order that he, who sinfully suffered Ben-hadad to escape, might be punished by Ben-hadad. And there came forth a spirit — An evil one; and stood before the Lord — This is not to be taken literally. There are, however, evil spirits who are very forward to entice men to their own destruction, and have power so to do, if the Lord do not hinder them. He said, I will be a lying spirit in the mouth of all his prophets — I will suggest to them that which will deceive them. And he said, Thou shalt persuade him, and prevail also — I will give them up into thy hands, and leave them to their own ignorance and wickedness. Go forth, and do so — This is not a command, but only a permission. If we suppose this to be any thing more than a symbolical vision, we must say God permitted this evil spirit to follow his own inclinations, which he knew would have success, and prevail with Ahab to believe he should prosper in this war, wherein God intended he should perish. Ahab’s prophets had observed how prosperous he had been in former wars with the king of Syria, and that made them forward to promise him the same success in this also. And Ahab was as forward to believe as they were to promise.

20. Who shall persuade Ahab — Here in the light of Divine counsels we see Jehovah giving over an incorrigible sinner to judicial blindness and ruin. Ahab had rejected the truth, and hardened his heart against the force of the most convincing miracles of Divine power, and for this cause God sent him “strong delusion that he should believe a lie.” 2 Thessalonians 2:11.

V. 21. A spirit-An evil spirit came, and presented himself before the throne.

Verses 20-22. The Lord said, Who shall persuade Ahab, &c. — This is not to be understood grossly, as if God were at a loss to find out an expedient to accomplish his own designs; nor is it to be supposed that there was really any such consultation, before the Divine Majesty, as who should be employed to persuade Ahab to undo himself. But this is a symbolical representation, to signify that the Lord resolved to suffer Ahab to be deceived and perish at Ramoth-Gilead rather than in any other place; in order that he, who sinfully suffered Ben-hadad to escape, might be punished by Ben-hadad. And there came forth a spirit — An evil one; and stood before the Lord — This is not to be taken literally. There are, however, evil spirits who are very forward to entice men to their own destruction, and have power so to do, if the Lord do not hinder them. He said, I will be a lying spirit in the mouth of all his prophets — I will suggest to them that which will deceive them. And he said, Thou shalt persuade him, and prevail also — I will give them up into thy hands, and leave them to their own ignorance and wickedness. Go forth, and do so — This is not a command, but only a permission. If we suppose this to be any thing more than a symbolical vision, we must say God permitted this evil spirit to follow his own inclinations, which he knew would have success, and prevail with Ahab to believe he should prosper in this war, wherein God intended he should perish. Ahab’s prophets had observed how prosperous he had been in former wars with the king of Syria, and that made them forward to promise him the same success in this also. And Ahab was as forward to believe as they were to promise.

21. There came forth a spirit — Literally, the spirit; that is, the particular spirit that served as the agent of Divine judgment in this judicial blinding of Ahab’s heart. This spirit was but one of that vast host of evil powers whose ministry so largely affects the children of disobedience. This scene before the throne of the Lord is in perfect keeping with that recorded in Job 1:6-12. it is not merely vision and parable, but, in harmony with other Scriptures, opens to us the knowledge of a vast host of unseen spirits, going to and fro seeking whom they may destroy, (2 Peter 5:8,) yet all held in check, and often, if not always, used by Jehovah himself to execute his wise and holy purposes.

V. 22. He said-I will inspire a lie into the minds and mouths of his prophets. Thou shalt-I will give them up into thy hands, and leave them to their own ignorance and wickedness. Go-This is not a command, but only a permission.

Verse 22. Go forth, and do so.] This is no more than, “God has permitted the spirit of lying to influence the whole of thy prophets; and he now, by my mouth, apprises thee of this, that thou mayest not go and fall at Ramoth-gilead.” Never was a man more circumstantially and fairly warned; he had counsels from the God of truth, and counsels from the spirit of falsity; he obstinately forsook the former and followed the latter. He was shown by this parable how every thing was going on, and that all was under the control and direction of God, and that still it was possible for him to make that God his friend whom by his continual transgressions he had made his enemy; but he would not: his blood was therefore upon his own head.

Verses 20-22. The Lord said, Who shall persuade Ahab, &c. — This is not to be understood grossly, as if God were at a loss to find out an expedient to accomplish his own designs; nor is it to be supposed that there was really any such consultation, before the Divine Majesty, as who should be employed to persuade Ahab to undo himself. But this is a symbolical representation, to signify that the Lord resolved to suffer Ahab to be deceived and perish at Ramoth-Gilead rather than in any other place; in order that he, who sinfully suffered Ben-hadad to escape, might be punished by Ben-hadad. And there came forth a spirit — An evil one; and stood before the Lord — This is not to be taken literally. There are, however, evil spirits who are very forward to entice men to their own destruction, and have power so to do, if the Lord do not hinder them. He said, I will be a lying spirit in the mouth of all his prophets — I will suggest to them that which will deceive them. And he said, Thou shalt persuade him, and prevail also — I will give them up into thy hands, and leave them to their own ignorance and wickedness. Go forth, and do so — This is not a command, but only a permission. If we suppose this to be any thing more than a symbolical vision, we must say God permitted this evil spirit to follow his own inclinations, which he knew would have success, and prevail with Ahab to believe he should prosper in this war, wherein God intended he should perish. Ahab’s prophets had observed how prosperous he had been in former wars with the king of Syria, and that made them forward to promise him the same success in this also. And Ahab was as forward to believe as they were to promise.

22. Go forth, and do so — Thus the Lord actually sends the lying spirit forth to execute a Divine judgment, just as he sent evil spirits to trouble Saul, (1 Samuel 16:14,) and work the destruction of Abimelech. Judges 9:23. Hence it was something more than a bare permission on the part of God. According to the Scriptures, Jehovah often uses the wicked spirits as agents to accomplish certain Divine judgments, and does not merely permit their work as a matter of simple toleration.

Verse 23. The Lord hath put a lying spirit] He hath permitted or suffered a lying spirit to influence thy prophets. Is it requisite again to remind the reader that the Scriptures repeatedly represent God as doing what, in the course of his providence, he only permits or suffers to be done? Nothing can be done in heaven, in earth, or hell, but either by his immediate energy or permission. This is the reason why the Scripture speaks as above.

Verse 23. Now therefore, behold, the Lord hath put, &c. — It is frequent in the Holy Scriptures to call that the Lord’s doing which he only permits to be done; because he has the supreme direction of all things, and governs the event. Wicked devices proceed from wicked men and wicked spirits: but, that they prevail and take effect, is owing to the hand of God directing and ordering when and where they shall light, and what shall be the issue of them. Hath put a lying spirit into the mouth, &c. — Hath permitted a lying spirit to influence these men. Hath spoken evil concerning thee — Hath decreed that thou shalt perish in this war. It may not be amiss to observe here, that “the evil being, named Satan, was little known to the Jewish people till their captivity; and then this history was taught openly as a security against the doctrine of the two principles. The Jewish lawgiver, where he so frequently enumerates and warns the Israelites of the snares and temptations which would draw them to transgress the law of God, never mentions this capital enemy of heaven. Nay, when the form of that sacred history which Moses composed obliged him to treat of Satan’s first grand machination against mankind, he entirely hides this wicked spirit under the animal which he made his instrument; but, as the fulness of time drew near, they were made more and more acquainted with this their capital enemy. When Ahab, for the crimes and follies of the people, was suffered to be infatuated, we have the account in the words of Micaiah above. Satan is not here recorded by name; and so we must conclude the people were yet to know little of his history: however, this undertaking sufficiently declared his nature.” Div. Leg., vol. 4. p. 279.

SYRIAN WARS AND AHAB’S DEATH, 1-40.

1. Three years without war — Three years from the time of the covenant between Ahab and Ben-hadad. 1 Kings 20:34.

V. 24. Zedekiah-The chief of the false prophets, who was much in the king’s favour. Which way-In what manner went it? Forasmuch as I and my brethren have consulted the Lord, and have the same spirit which thou pretendest to have.

Verse 24. Which way went the Spirit of the Lord from me] This is an expression of as great insolence as the act was of brutal aggression. “Did the Spirit of the Lord, who rests solely upon me, condescend to inspire thee? Was it at this ear [where he smote him] that it entered, in order to hold communion with thee?” Josephus tells an idle rabbinical tale about this business, which is as unworthy of repetition as it is of credit. See his Antiq. of the Jews, book viii., c. 10.

Verses 24, 25. But Zedekiah went near — The chief of the false prophets, who was much in the king’s favour. Which way went the Spirit of the Lord, &c. — In what manner went it? Contemptuous language as well as behaviour: as much as to say, How dare you prophesy directly contrary to what I have done, who have the Spirit of the Lord! Behold, thou shalt go into an inner chamber — Into a secret place; to hide thyself — For fear of being seized and punished as a false prophet, and as the great author and abetter of this pernicious war, and of Ahab’s destruction. Probably he went with Ahab to the battle, after which he was glad to shelter himself where he could.

24. Smote Micaiah — This act of insolence was an outburst of rage and malice, prompted by a momentary consciousness that Micaiah’s words were but too true. Which way went the Spirit — This was an attempt to turn the biting point of Micaiah’s vision against himself. As if he had said: The lying spirit has suddenly gone out from me to speak through thee; how has he effected it so quickly! Which route did he take?

V. 25. Hide thyself-Probably he went with Ahab to the battle, after which he was glad to shelter himself where he could.

Verse 25. When thou shalt go into an inner chamber] It is probable that this refers to some Divine judgment which fell upon this deceiver. Hearing of the tragical result of the battle, he no doubt went into a secret place to hide himself from the resentment of Jezebel, and the Israelitish courtiers, and there it is probable he perished; but how, when, or where, is not mentioned.

Verses 24, 25. But Zedekiah went near — The chief of the false prophets, who was much in the king’s favour. Which way went the Spirit of the Lord, &c. — In what manner went it? Contemptuous language as well as behaviour: as much as to say, How dare you prophesy directly contrary to what I have done, who have the Spirit of the Lord! Behold, thou shalt go into an inner chamber — Into a secret place; to hide thyself — For fear of being seized and punished as a false prophet, and as the great author and abetter of this pernicious war, and of Ahab’s destruction. Probably he went with Ahab to the battle, after which he was glad to shelter himself where he could.

25. Go into an inner chamber — No account of Zedekiah’s subsequent history is recorded, but it has generally been, with much probability, supposed that when Ahab’s friends saw the fatal issue of this war for Ramoth-gilead, they bent their fury against this lying prophet and his associates, and then, too late, Zedekiah painfully recalled the saying of the man of God whom he so maliciously mocked.

Verses 26, 27. Take Micaiah, and carry him back — Namely, into prison, where, it seems, he was before shut up; for so the Lord’s prophets were treated by Ahab. Feed him with bread of affliction, &c. — With very coarse and spare diet, whereby he may be only supported to endure his torment. Until I come in peace — Until I return in triumph, which I doubt not I shall, in spite of all his malicious suggestions to the contrary; and then I shall call him to an account for all his lies and impudence. Hard usage for one that would have prevented his ruin! We see here how confident Ahab was of success! He questions not but he should return in peace, forgetting what he himself had said to Ben-hadad, Let not him that girdeth on his harness boast: but there was little likelihood of his returning in peace when he left one of God’s prophets behind him in prison.

26. Carry him back — This expression, together with the following verse, clearly intimates that Micaiah had previously been incarcerated for prophesying contrary to the desires of the king.

V. 27. Bread, &c.-With a very course and sparing diet, whereby he may be only supported to endure his torment.

Verse 27. Feed him with bread of affliction.] Deprive him of all the conveniences and comforts of life; treat him severely; just keep him alive, that he may see my triumph.

Verses 26, 27. Take Micaiah, and carry him back — Namely, into prison, where, it seems, he was before shut up; for so the Lord’s prophets were treated by Ahab. Feed him with bread of affliction, &c. — With very coarse and spare diet, whereby he may be only supported to endure his torment. Until I come in peace — Until I return in triumph, which I doubt not I shall, in spite of all his malicious suggestions to the contrary; and then I shall call him to an account for all his lies and impudence. Hard usage for one that would have prevented his ruin! We see here how confident Ahab was of success! He questions not but he should return in peace, forgetting what he himself had said to Ben-hadad, Let not him that girdeth on his harness boast: but there was little likelihood of his returning in peace when he left one of God’s prophets behind him in prison.

27. Bread of affliction — Scanty prison fare, causing pain and sorrow, and ever reminding him of cruelty and want.

Verse 28. Micaiah said, If thou return, &c., the Lord hath not spoken by me — Let me incur the reproach and punishment of a false prophet; and he — Namely, Micaiah; said, Hearken, O people, every one of you — Knowing in whom he had believed, and being fully assured of the truth of his prophecy, he calls all the people to be witnesses of it.

SYRIAN WARS AND AHAB’S DEATH, 1-40.

1. Three years without war — Three years from the time of the covenant between Ahab and Ben-hadad. 1 Kings 20:34.

Verse 29. So the king of Israel and Jehoshaphat — went up, &c. — Notwithstanding the declaration Micaiah had made of God’s decree, Jehoshaphat was persuaded by Ahab and other prophets to go on this expedition; partly because Micaiah was a person unknown to him, and both he and the other prophets professing to speak from God, it seemed difficult to him to determine the controversy between them, which, he probably thought, only the event could decide: and partly because the war was just and lawful, being undertaken to recover Ahab’s rights, which the Syrian king unjustly detained from him.

SYRIAN WARS AND AHAB’S DEATH, 1-40.

1. Three years without war — Three years from the time of the covenant between Ahab and Ben-hadad. 1 Kings 20:34.

Verse 30. I will disguise myself] Probably he had heard of the orders given by Ben-hadad to his thirty-two captains, to fight with the king of Israel only; that is, to make their most powerful attack where he commanded, in order to take him prisoner, that he might lead him captive whose captive he formerly was; and therefore he disguised himself that he might not be known.

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

The Septuagint gives the clause a different and more intelligible turn: “I will cover (conceal) myself, and enter into the battle; kai su endusai ton imatismon mou, but put thou on MY robes.” And does it not appear that he did put on Ahab’s robes? And was it not this that caused the Syrians to mistake him for the king of Israel? 1 Kings 22:32.

Verse 30. The king of Israel said, I will disguise myself — Put off my imperial habit, and appear as a private man, that the Syrians may not know me, and direct their main force against me. This he judged they would do, as knowing him to be the principal author of this war, and that it was likely to die with him. But put thou on thy robes — Thy royal robes, which thou mayest do without danger, because thou art not the object of the rage of the Syrians, nor of this false prophecy. Thus, while he pretended to do honour to Jehoshaphat, and compliment him with the sole command of the army in this action, he hoped to elude the danger, and so defeat the threatening, as if by disguising himself he could escape the divine cognizance, and the judgments that pursued him.

30. I will disguise myself — This rendering, which follows the Septuagint, gives the true sense. The Hebrew is literally, to disguise myself and go into battle, as if the words were an exclamation, and thrown in without proper grammatical connexion. Ahab feared the issue of this battle, for Micaiah’s warning words had been to him an evil omen, and he thought by disguising himself to escape personal injury. Possibly, also, spies had informed him of the order of the king of Syria for his men to fight only with the king of Israel. Put thou on thy robes — Some have imagined that Ahab would have been pleased to have had Jehoshaphat killed in this war that he might seize upon his kingdom and unite it with his own, and therefore counseled him to array himself in his royal robes. As if to favour this thought, the Septuagint has, Put on my apparel. But this is hardly likely, and the sense of the passage more naturally is: Evil is predicted of me, and I will therefore disguise; but this precaution is not necessary for thee, and thou mayest put on thy royal apparel.

V. 31. Save only-This he ordered, truly supposing this to be the best way to put an end to the war: and by the providence of God, which disposeth the hearts of kings as he pleaseth; and inclined them to this course, that they might, though ignorantly, accomplish his counsel. Perhaps Ben-hadad only designed to have taken him prisoner, that he might now give him as honourable a treatment, as he had formerly received from him.

Verse 31. Fight only with the king of Israel — This he ordered, truly supposing this to be the best way to put an end to the war; and by the providence of God, which disposeth the hearts of kings as he pleaseth, and which inclined them to this course, that they might, though ignorantly, accomplish his counsel. Perhaps Ben-hadad only designed to have taken him prisoner, that he might now give him as honourable a treatment as he had formerly received from him.

31. His thirty and two captains — Whom he had appointed in the room of the thirty-two vassal kings. 1 Kings 20:1, 24. Fight… only with the king of Israel — This is the return which Ahab gets for his kindness in sparing Ben-hadad’s life. 1 Kings 20:32.

Verses 32, 33. When the captains — saw Jehoshaphat, they said, Surely, &c. — They saw no other but him in a royal habit, and hence concluded he must be the king of Israel, whom they believed to be present in the battle, and to be the commander of the Israelitish army. They turned aside to fight against him — They drew their forces from their several quarters toward him. And Jehoshaphat cried out — By his danger God now let him know that he was displeased with him, for joining in confederacy with Ahab. They that associate with evil doers are in danger of sharing in their plagues. When the captains — perceived it was not the king of Israel — This they would easily perceive, either by the words which he spake, when he cried out, or by the difference of his form and countenance from those of Ahab, whom, probably, many of them had seen, and knew well. They turned back from pursuing him — Thus, by his deliverance, God showed him that, though he was displeased with him, he had not deserted him. To him he cried out, not in cowardice, but devotion, and from him his relief came. For God, who has the hearts of all men in his hand, moved them to depart from him, 2 Chronicles 18:31. In the mean time Ahab, who brought him into this danger, seems to have been in no care to succour him. God is a friend who will not fail us when other friends do.

32. Jehoshaphat cried out — He called upon God to save him, and probably used in his prayer his own name, or title, or at least some expression by which those Syrian captains learned that he was not the king of Israel. By this means “the Lord helped him; and God moved them to depart from him.” 2 Chronicles 18:31.

Verses 32, 33. When the captains — saw Jehoshaphat, they said, Surely, &c. — They saw no other but him in a royal habit, and hence concluded he must be the king of Israel, whom they believed to be present in the battle, and to be the commander of the Israelitish army. They turned aside to fight against him — They drew their forces from their several quarters toward him. And Jehoshaphat cried out — By his danger God now let him know that he was displeased with him, for joining in confederacy with Ahab. They that associate with evil doers are in danger of sharing in their plagues. When the captains — perceived it was not the king of Israel — This they would easily perceive, either by the words which he spake, when he cried out, or by the difference of his form and countenance from those of Ahab, whom, probably, many of them had seen, and knew well. They turned back from pursuing him — Thus, by his deliverance, God showed him that, though he was displeased with him, he had not deserted him. To him he cried out, not in cowardice, but devotion, and from him his relief came. For God, who has the hearts of all men in his hand, moved them to depart from him, 2 Chronicles 18:31. In the mean time Ahab, who brought him into this danger, seems to have been in no care to succour him. God is a friend who will not fail us when other friends do.

SYRIAN WARS AND AHAB’S DEATH, 1-40.

1. Three years without war — Three years from the time of the covenant between Ahab and Ben-hadad. 1 Kings 20:34.

V. 34. The joints-Where the several parts of his armour were joined together. The only place about him where this arrow of death could find entrance. No armour is proof against the darts of divine vengeance. Case the criminal in steel, and it is all one: he that made him, can make his sword approach him. And that which to us seems altogether casual, comes by the determinate counsel of God.

Verse 34. Drew a bow at a venture] It is supposed that he shot, as the archers in general did, not aiming at any person in particular. The word wmtl lethummo, which we translate in his simplicity, has been variously understood; in his integrity, his uprightness; in his perfection; i.e., to the utmost of his skill and strength. This is most probably the meaning; and may imply both aim and power, having his butt full in view. In cases where the archers wished to do the greatest execution, they bent their bows, and pulled till the subtending string drew back the arrow up to its head. This they could not do always, because it required their whole strength; and they could not put forth their utmost effort each time and continue to discharge many shots. Our old national ballad of the Chevy-chace mentions the slaying of Sir Hugh Montgomery, who had slain Earl Percy, in nearly the same way that Ahab appears to have been shot:— “And thus did both these nobles die,

Whose courage none could stain:

An English archer then perceived

His noble lord was slain,

Who had a bow bent in his hand

Made of a trusty tree;

An arrow, of a cloth-yard long,

Up to the head drew he;

Against Sir Hugh Montgomery then

So right his shaft he set,

The gray goose wing that was thereon

In his heart’s blood was wet.”

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

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

Verse 34. A certain man drew a bow at a venture — Shot at a venture among the army, without care, or choice, or any design of reaching Ahab, or any particular person; and smote the king of Israel between the joints of the harness — Where the several parts of his armour were joined together; the only place about him where this arrow of death could find entrance. No armour is proof against the darts of divine vengeance. Case the criminal in steel, and it is all one; he that made him can make his sword approach him. And that which to us seems altogether casual, comes by the determined counsel of God.

34. A certain man — Josephus says he was a young nobleman whose name was Naaman; the same, perhaps, who afterwards became a leper and was healed by Elisha. See note on 2 Kings 5:1. At a venture — This is not a proper rendering. The Hebrew is wmtl, in his innocence; in his simplicity; that is, without any evil intent, and not expecting to strike so sacred a mark as the king. The thought is, not that he shot at random, but that he had no thought that the man at whom he aimed was Ahab. Between the joints of the harness — Margin, joints and the breastplate. But to speak of smiting between the joints and a part of the armour is strange, and to render joints of the harness or breastplate is not allowable. The word rendered harness is coat of mail, on which see note at 1 Samuel 17:5. The word rendered joints, Bahr explains as a hanging skirt, which protected the lower part of the body, and understands that the arrow penetrated between these two parts of the king’s armour, and entered the lower part of the abdomen.

Verse 35. The king was stayed up] He did not wish his misfortune should be known, lest his troops should be discouraged.

Verses 35, 36. The battle increased that day — There was a sharp fight after this; insomuch that the king, for fear his soldiers should give way, would return into the field, notwithstanding his wounds, and be supported in his chariot, to encourage his army. And died at even — Finding, too late, the truth of Micaiah’s words; and Zedekiah’s horns of iron pushing, not the Syrians, but himself into destruction. And there went a proclamation throughout the host — Probably by Jehoshaphat’s order, with the consent of the chief captains of Israel. Saying, Every man to his city, &c. — It is to no purpose to attempt any thing more: the king is dead, and the battle ended; and therefore every man has liberty to return to his own city and habitation. The Syrians also, it is likely, were content to be gone, having slain their capital enemy. By this proclamation the prediction of Micaiah was exactly fulfilled, according to his vision, verse 17.

35. The king was stayed up — Contrary to his first directions to be carried out of the host. The first order was probably partially obeyed; but as the king on retiring saw the battle waxing hotter and hotter, he thought it better for him to stay and witness the fight, and encourage his own troops as far as his disguised presence might serve to do so. The midst — Or, bosom, of the chariot; the hollow place inside where the warriors stood.

Verse 36. Every man to his city] It appears that the Israelites and Jews maintained the fight the whole of the day; but when at evening the king died, and this was known, there was a proclamation made, probably with the consent of both Syrians and Israelites, that the war was over. Ahab being dead, his subjects did not choose to contend for Ramoth-gilead; so the Israelites went to their own cities, and the Syrians to their own country.

Verses 35, 36. The battle increased that day — There was a sharp fight after this; insomuch that the king, for fear his soldiers should give way, would return into the field, notwithstanding his wounds, and be supported in his chariot, to encourage his army. And died at even — Finding, too late, the truth of Micaiah’s words; and Zedekiah’s horns of iron pushing, not the Syrians, but himself into destruction. And there went a proclamation throughout the host — Probably by Jehoshaphat’s order, with the consent of the chief captains of Israel. Saying, Every man to his city, &c. — It is to no purpose to attempt any thing more: the king is dead, and the battle ended; and therefore every man has liberty to return to his own city and habitation. The Syrians also, it is likely, were content to be gone, having slain their capital enemy. By this proclamation the prediction of Micaiah was exactly fulfilled, according to his vision, verse 17.

SYRIAN WARS AND AHAB’S DEATH, 1-40.

1. Three years without war — Three years from the time of the covenant between Ahab and Ben-hadad. 1 Kings 20:34.

V. 37. Died-Finding too late the truth of Micaiah’s words; and Zedekiah’s horns of iron, pushing not the Syrians, but himself, into destruction.

SYRIAN WARS AND AHAB’S DEATH, 1-40.

1. Three years without war — Three years from the time of the covenant between Ahab and Ben-hadad. 1 Kings 20:34.

Verse 38. The dogs licked up his blood] Some of the rabbins think that this was in the very place where Naboth was stoned; see on 1 Kings 21:19. The Septuagint translates this verse strangely: “And the swine and the dogs licked his blood, and the whores bathed themselves in his blood, according to the word of the Lord.” It is certain that the Hebrew words, wxjr twnzh hazzonoth rachatsu, “washed his armour,” might be translated as the Septuagint have done; “and the whores (or public women) washed,” &c. And so the rabbins seem to have understood the words; but then they suppose that Jezebel had made him two images of prostitutes, which he had with him in the chariot. It is not worth inquiring into the use for which they say these images were made. See Kimchi and Jarchi.

Verse 38. The dogs licked up his blood — Together with the water wherewith it was mixed. This circumstance is noticed because it was the accomplishment of one part of Elijah’s prophecy concerning him. Now Naboth’s blood was avenged!

Ver. 38. The dogs licked his blood, as Elijah had foretold: 1 Kings 21:19.

38. Dogs licked up his blood — The blood which all that day had been trickling through his armour and falling down upon the chariot. Thus was partially fulfilled the words of Elijah. 1 Kings 21:19. And they washed his armour — Rather, and harlots bathed; that is, harlots came and bathed in the water of the pool while it was yet stained with the blood of the fallen king. This fact is recorded to show the unconcern and contempt with which the death of Ahab was regarded even in his own metropolis.

V. 39. Ivory house-Not that it was made of solid ivory, but because the other materials were covered, or inlaid with ivory.

Verse 39. Ivory house] A royal palace which he built in Samaria, decorated with ivory, and hence called the ivory house. Amos the prophet speaks against this luxury, Amos 3:15.

Verse 39. The ivory house which he made — Not that it was wholly made of solid ivory, but the other materials used in building it were covered, or intermixed, or adorned with ivory. It appears by this short history that Ahab would have had some noble qualities in him, if he had not been incurably addicted to idolatry, and other sins and vices.

39. The ivory house — Probably his royal palace at Samaria was so ornamented and inwrought with ivory as to be called the ivory house. Of his works no other record now remains.

JEHOSHAPHAT’S REIGN, 41-50.

The reign of this king of Judah is rapidly passed over in this book, but is more fully detailed in 2 Chronicles chaps. 17-20.

SYRIAN WARS AND AHAB’S DEATH, 1-40.

1. Three years without war — Three years from the time of the covenant between Ahab and Ben-hadad. 1 Kings 20:34.

V. 41. Of Ahab-Who reigned twenty two years; therefore he reigned about eighteen years with Ahab.

Verse 42. Jehoshaphat was thirty and five years old, &c. — The intention of the writer of this book was principally to give us the history of the kings of the house of David, with which he begins, and then interweaves with it some account of the kings of Israel. Thus having finished the history of Asa, king of Judah, he recounts the affairs of Israel under Ahab; who being dead, he returns to the history of the kings of Judah, who were the chief objects of his attention.

V. 43. High places-He took them away, but not fully; or not in the beginning of of his reign.

Verse 43. The high places were not taken away] In 2 Chronicles 17:6, it is expressly said, that he did take away the high places. Allowing that the text is right in 2 Chron., the two places may be easily reconciled. There were two kinds of high places in the land: 1. Those used for idolatrous purposes. 2. Those that were consecrated to God, and were used before the temple was built. The former he did take away; the latter he did not. But some think the parallel place in 2 Chronicles 17:6 is corrupted, and that, instead of rysh ועוד veod hesir, “and moreover he took away,” we should read, rysh alw velo hesir, “and he did NOT take away.”

Verse 43. He walked in all the ways of Asa — He took the same care for the government of his kingdom, and especially for the reformation of religion, which Asa did. Nevertheless, the high places were not taken away — Not fully, or not in the beginning of his reign. For that he did take them away, at least in part, and probably all those which were erected for the worship of idols, appears from 2 Chronicles 17:9. The people offered — incense yet in the high places — Old corruptions are not eradicated without difficulty, especially when they have formerly had the patronage of those that were good, as the high places had of Samuel, Solomon, and some others. Indeed this error was so deeply rooted, that the best of their kings, till Hezekiah’s time, connived at it.

V. 44. Made peace-With Ahab first, and then with his son. This is noted as a blemish in his government, 2 Chronicles 19:2, and proved of most mischievous consequence to his posterity.

Verses 44-46. Jehoshaphat made peace, &c. — With Ahab first, and then with his son. This is noted as a blemish in his government, 2 Chronicles 19:2; and proved of most mischievous consequence to his posterity. The remnant of the sodomites — he took out of the land — He made a more narrow search after them than his father had done, who is said to have removed them; but, it appears, some still remained, though without his knowledge.

44. Made peace with the king of Israel — His son Jehoram married Ahab’s daughter. 2 Kings 8:18. As we have just seen, Jehoshaphat went up with Ahab to battle against Ramoth-gilead. Blunt finds some undesigned coincidences in this history which serve to confirm its veracity. “Thus, Ahab is succeeded by a son Ahaziah (ver. 40) on the throne of Israel, and Jehoram is also succeeded by a son Ahaziah (the nephew of the other) on the throne of Judah. 2 Chronicles 22:1. Again, Ahaziah, king of Israel, dies, and he is succeeded by a Jehoram; (2 Kings 1:17; 3:1;) but a Jehoram, the brother-in-law of the former, is at the same moment on the throne of Judah, as his father’s colleague. 2 Kings 1:17. However our patience may be put to the proof in disengaging the thread of Israel and Judah at this point of their annals, we have the satisfaction of feeling that the intricacy of the history at such a moment is a very strong argument for the truth of the history. For though no remark is made upon this identity of names, we at once perceive that it may very naturally be referred to the union which is said to have taken place between the houses.”

Verses 44-46. Jehoshaphat made peace, &c. — With Ahab first, and then with his son. This is noted as a blemish in his government, 2 Chronicles 19:2; and proved of most mischievous consequence to his posterity. The remnant of the sodomites — he took out of the land — He made a more narrow search after them than his father had done, who is said to have removed them; but, it appears, some still remained, though without his knowledge.

Verse 46. The remnant of the sodomites] vdqh of the consecrated persons; or it may rather apply here to the system of pollution, effeminacy, and debauch. He destroyed the thing itself; the abominations of Priapus, and the rites of Venus, Baal, and Ashtaroth. No more of that impure worship was to be found in Judea.

Verses 44-46. Jehoshaphat made peace, &c. — With Ahab first, and then with his son. This is noted as a blemish in his government, 2 Chronicles 19:2; and proved of most mischievous consequence to his posterity. The remnant of the sodomites — he took out of the land — He made a more narrow search after them than his father had done, who is said to have removed them; but, it appears, some still remained, though without his knowledge.

46. The sodomites — See note on 1 Kings 14:24. It seems that Asa had not succeeded in removing all. Compare 1 Kings 15:12.

V. 47. A deputy-Sent, and set over them by the kings of Judah, from the time of David, until the days of Jehoram, 2 Chronicles 21:8.

Verse 47. There was no king in Edom] It is plain that the compiler of this book lived after the days of Jehoshaphat, in whose time the Edomites revolted; see 2 Kings 8:22. David had conquered the Edomites, and they continued to be governed by deputies, appointed by the kings of Judah, till they recovered their liberty, as above. This note is introduced by the writer to account for Jehoshaphat’s building ships at Ezion-geber, which was in the territory of the Edomites, and which showed them to be at that time under the Jewish yoke.

Verse 47. A deputy was king — Sent and set over them by the kings of Judah, whose viceroy he was, as we now speak. This kind of government continued in Edom from the days of David, who began it, until the time of Jehoram, Jehoshaphat’s son, who lost this authority.

47. No king in Edom — Ever since David subjected the Edomites (2 Samuel 8:13, 14) that people had been without a king, and tributary to Israel. In Jehoshaphat’s reign they joined Moab and Ammon against Israel, but were most disastrously defeated by the hand of God. 2 Chronicles 20:10-23. A deputy was king — bxn, a prefect; an officer like one of these twelve (1 Kings 4:7) whom Solomon appointed over the several districts of his kingdom. This officer was sometimes called king. 2 Kings 3:12 Kings 3:9. “This note is introduced by the writer to account for Jehoshaphat’s building ships at Ezion-geber, which was in the territory of the Edomites, and which showed them to be at that time under the Jewish yoke.” — Clarke.

Verse 48. Ships of Tharshish to go to Ophir for gold] In the parallel place (2 Chronicles 20:36) it is said that Jehoshaphat joined himself to Ahaziah, to make ships to go to Tharshish; and they made the ships in Ezion-geber. Concerning these places, and the voyage thither, see the notes on 1 Kings 9:26-28; 10:11, 22. Some translate, instead of ships of Tharshish, ships of burden. See Houbigant, who expresses himself doubtful as to the meaning of the word.

Verse 48. Jehoshaphat made ships of Tharshish — These ships were not to go to Tharshish, but Ophir. But, it appears, they were called ships of Tharshish from their form, being made after the model of the ships which traded to that place. And all such ships, wheresoever they were built, were called ships of Tharshish. The ships were broken at Ezion-geber — Probably by a storm.

48. Ships of Tarshish — Ships designed to go to Tarshish, as 2 Chronicles 20:36, explains it. On Tarshish, see note at 1 Kings 10:22; and on Ophir, note on 1 Kings 9:28. Here observe that ships designed to carry on commerce with Tarshish might be built at Ezion-geber, and also might be used to carry on commerce with Ophir. To some it may seem strange that ships designed to go to Tartessus, in Spain, were built on the Red Sea; but if the circumnavigation of Africa was understood in that ancient time, as we have assumed in note on 1 Kings 10:22, then this building of ships at Ezion-geber to go to Tartessus need not seem strange at all. Besides, the former friendly relations between the courts of Jerusalem and Tyre probably no longer existed; and as the Phenicians were masters of the Mediterranean Sea, Jehoshaphat thought his commerce with Tartessus would be safer and easier by way of the Red Sea and the coast of Africa. Keil, however, supposes that this fleet was to be transported from Ezion-geber access the Isthmus of Suez, where Cleopatra afterwards sought to transport her fleet — a supposition hardly probable if the route around Africa were known. The ships were broken — Probably by a storm, and because the boats were not well-built, and the Jewish sailors had not the proper knowledge of the sea and of the management of ships. In Solomon’s time the Hebrews had the aid of Phenician shipmen both in building and managing their fleets; (1 Kings 9:27;) but now, for want of these, they suffered loss. Ezion-geber — See note on 1 Kings 9:26.

V. 49. Would not-He did join with Ahaziah before this time, and before the ships were broken: for the breaking of the ships mentioned here, is noted to be the effect of his sin, in joining with Ahaziah, 2 Chronicles 20:37. And Jehoshaphat being warned and chastised by God for this sin, would not be persuaded to repeat it.

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

Verse 49. Jehoshaphat would not — He had contracted an amity with this king, and engaged himself so far, as to permit him to join with him in this navy, 2 Chronicles 20:35. But, being chastised, and better instructed by his ill success, and the breaking of the ships, and being reproved for his sin in joining with him, by a prophet, he would not be persuaded to repeat it, or to continue this league with him.

49. Jehoshaphat would not — From 2 Chronicles 20:36, 37, we learn that Ahaziah did join himself with Jehoshaphat in building ships at Ezion-geber; and for allowing this, Jehoshaphat was reproved by the prophet Eliezer, and the ships were wrecked as a Divine judgment for the offence. Accordingly we naturally infer that Jehoshaphat’s attempt to form for himself a navy, as described in the preceding verse, was subsequent to the one spoken of in 2 Chronicles 20:36; and when Ahaziah wished again to join himself with Jehoshaphat in this second attempt, the latter refused. But nevertheless his ship-building proved a failure.

V. 51. Ahaziah, &c.-Ahaziah was made king by his father, and reigned in conjunction with him a year or two before Ahab’s death, and as long after it; even as Jehoram the son of Jehoshaphat was made king by his father in his life-time, which possibly was done in compliance with Ahab’s desire upon marriage of his daughter to Jehoshaphat’s son; and it may be Ahab, to induce him to do so, give him an example of it, and made his son his partner in the kingdom.

Verses 51, 52. And reigned two years over Israel — Not complete, as appears from 2 Kings 3:1; but part of two years; for he died before his second year was ended. He walked in the way of his father — Followed the wicked example he had set, especially in worshipping Baal. And in the way of his mother — Jezebel, who was still living; acting according to her wicked counsel. And in the way of Jeroboam — Kept up his idolatry in worshipping the calves. Though he had heard of the ruin of Jeroboam’s family, and had seen his own father drawn to his own destruction by the prophets of Baal, who had been often proved to be false prophets, yet he received no instruction, took no warning, but pursued their wicked courses, not in the least amended by all that had befallen them. And provoked the Lord, according to all that his father had done — Most unhappy parents, that thus help to damn their own children’s souls! We see by all this, how little the example of parents or ancestors is to be valued, where it is opposed to the word and will of God!

BEGINNING OF AHAZIAH’S REIGN, 51-53.

51. Reigned two years — More exactly speaking, one year and part of another. Compare 2 Kings 3:1, and see note on 2 Kings 1:17. With this account of the beginning of Ahaziah’s reign the next chapter ought to have commenced. It will be seen from these few verses that Ahaziah followed in the footsteps of his wicked father.

V. 52. In the way-Which seems added, to shew, how little the example of parents, or ancestors, is to be valued where it is opposed to the will and word of God.

Verses 51, 52. And reigned two years over Israel — Not complete, as appears from 2 Kings 3:1; but part of two years; for he died before his second year was ended. He walked in the way of his father — Followed the wicked example he had set, especially in worshipping Baal. And in the way of his mother — Jezebel, who was still living; acting according to her wicked counsel. And in the way of Jeroboam — Kept up his idolatry in worshipping the calves. Though he had heard of the ruin of Jeroboam’s family, and had seen his own father drawn to his own destruction by the prophets of Baal, who had been often proved to be false prophets, yet he received no instruction, took no warning, but pursued their wicked courses, not in the least amended by all that had befallen them. And provoked the Lord, according to all that his father had done — Most unhappy parents, that thus help to damn their own children’s souls! We see by all this, how little the example of parents or ancestors is to be valued, where it is opposed to the word and will of God!

BEGINNING OF AHAZIAH’S REIGN, 51-53.

51. Reigned two years — More exactly speaking, one year and part of another. Compare 2 Kings 3:1, and see note on 2 Kings 1:17. With this account of the beginning of Ahaziah’s reign the next chapter ought to have commenced. It will be seen from these few verses that Ahaziah followed in the footsteps of his wicked father.

V. 53. His father, &c.-Most unhappy parents, that thus help to damn their own children’s souls!

BEGINNING OF AHAZIAH’S REIGN, 51-53.

51. Reigned two years — More exactly speaking, one year and part of another. Compare 2 Kings 3:1, and see note on 2 Kings 1:17. With this account of the beginning of Ahaziah’s reign the next chapter ought to have commenced. It will be seen from these few verses that Ahaziah followed in the footsteps of his wicked father.