1 Kings22chapter 22

1 Kings 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.”

1 Kings 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.”

1 Kings 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.”

1 Kings 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.”

1 Kings 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?”

1 Kings 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.”

1 Kings 22:8

“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.”

1 Kings 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.”

1 Kings 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).”

1 Kings 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.”

1 Kings 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 yehovâh. 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.”

1 Kings 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. Jehoshaphat cannot relish this sort of preaching; it is not like what he was used to.”

1 Kings 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.”

1 Kings 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.”

1 Kings 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).”

1 Kings 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.”

1 Kings 22:17

“I saw all Israel scattered upon the hills, as sheep that have not a shepherd--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.”

1 Kings 22:18-23

“Did I not tell thee that he would prophesy no good concerning me, but evil?--Since Ahab was disposed to trace this unwelcome truth to personal enmity, Micaiah proceeded fearlessly to tell the incensed monarch in full detail what had been revealed to him. The Hebrew prophets, borrowing their symbolic pictures from earthly scenes, described God in heaven as a king in His kingdom.”

1 Kings 22:19

“How should we interpret the "throne of God" but as the angelic powers over whose minds the Lord presides from on high while he arranges everything below? And what does the "host of heaven" signify but the multitude of the attending angels? And what does …”

1 Kings 22:19

“David’s Psalms had familiarised the Israelites with Yahweh sitting upon a throne in the heavens (Psa 9:7; Psa 11:4; Psa 45:6; Psa 103:19, etc.); but to be allowed to see in vision the ineffable glory of the Almighty thus seated, was a rare favor. It was granted to Isaiah, to Daniel (marginal references), to Ezekiel Eze 1:26, and in Christian times to Stephen Act 7:56, and John Rev 4:2.”

1 Kings 22:19

“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.”

1 Kings 22:20

“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.”

1 Kings 22:21-22

“I think every evil and deceitful spirit is a lie, and whenever anyone of these speaks, it speaks from its own resources and by no means from the resources of God. And the father of these [spirits] is the liar, the devil. We will now present what moved us to say that every inferior spirit is false.”

1 Kings 22:21

A spirit - “The spirit “ - which some explain as “the evil spirit” - i. e. Satan; others as simply “the spirit” who should “persuade.”

1 Kings 22:23

“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.”

1 Kings 22:24

“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.”

1 Kings 22:25

“And Micaiah said, behold, thou shalt see in the day when thou shalt go into an inner chamber to hide thyself. Who would either accompany Ahab to the battle, and, upon his being wounded, flee to the first place of secrecy for safety; or, upon the news of his defeat brought to Samaria, would betake himself to a private chamber for security, fearing the enemy would pursue to the very place; or else through fear of the populace, who would attribute the death of the king to the advice of him and the other prophets.”

1 Kings 22:26

“Carry him back - literally, “cause him to return.” Micaiah had been in custody before, and was brought by Ahab’s messenger from his prison. The governor of the city - This is one out of several notices respecting what may be called the “constitution” of the Israelite kingdom. The king consulted on important matters a Council of elders 1Ki 20:7-8. The general administration was carried on by means of the governors of provinces 1Ki 20:14 and of cities 2Ki 10:”

1 Kings 22:27

“Feed him with bread of affliction ... - Micaiah is to be once more put in prison, but, in order to punish him for his uncomplying spirit, upon a poorer and scantier diet than he had been previously allowed. This is to continue until Ahab returns in peace. Ahab introduces this expression purposely, in order to show his entire disbelief of Micaiah’s prophecy.”

1 Kings 22:27

“But by this it appeared that God had determined to destroy him, as 2 Chron. xxv. 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.”

1 Kings 22:29

“So the king of Israel, and Jehoshaphat the king of Judah, went up to Ramothgilead. Which, according to Bunting (r), was twenty four miles from Samaria.”

1 Kings 22:29

“It might have been expected that Jehoshaphat would have withdrawn from the expedition when he heard Micaiah denounce it. He had, however, rashly committed himself to take part in the war by a solemn promise, before he bethought himself of inquiring what was the will of God in the matter. Now he was ashamed to draw back, especially as Ahab, whom the prophecy chiefly threatened, was resolved to brave it. He may also have had a personal affection for Ahab, and so have been loth to desert him in his need. Compare 2Ch 19:2.”

1 Kings 22:29

“He was ready to give his opinion with the majority, and to conclude that it was 400 to one but they should succeed. Micaiah had not forbidden them to go; nay, at first, he said, Go, and prosper. If it came to the worst, it was only Ahab's fall that was foretold, and therefore Jehoshaphat hoped he might safely venture.”

1 Kings 22:30

“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?”

1 Kings 22:31

“Commanded - “Had commanded.” Ben-hadad delivers his order in the hyperbolical style common in the East. His meaning is, “Make it your chief object to kill or take the king of Israel.” Apparently, his own defeat and captivity were still rankling in his mind, and he wished to retaliate on Ahab, the humiliation which he considered himself to have suffered. He shows small appreciation of the generosity which had spared his life and restored him to his kingdom.”

1 Kings 22:32

“Surely it is the king of Israel - This was a natural supposition, as Jehoshaphat alone wore royal robes. And Jehoshaphat cried out - Jehoshaphat called to his men for help, using perhaps his own special battle-cry, which would be distinct from that of Ahab, and would probably be known to the Syrians.”

1 Kings 22:34

“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 לתמו 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.”

1 Kings 22:34

“No armour is of 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 to approach him. That which to us seems altogether casual is done by the determinate counsel and fore-knowledge of God.”

1 Kings 22:35

“The battle increased - See the margin; i. e. the tide of battle rose higher. Compare Isa 8:7-8. The king was stayed up in his chariot - The king’s wound made it impossible for him to remain standing without help; he therefore had himself supported in his chariot by attendants, in order that his soldiers might not lose heart, as they would be sure to do, if they knew of his peril. Ahab must not be denied the credit of right princely fortitude on this occasion. The midst of the chariot - literally, as in the margin.”

1 Kings 22:36

“And there went a proclamation throughout the host, about the going down of the sun,.... Much about the time that Ahab died; and this proclamation by an herald might be made by his order, as he was dying, or by Jehoshaphat, when he understood he was dead: saying, every man to his city, and every man to his own country; the order was to cease fighting, and make the best of their way as fast as they could to their own homes, since their shepherd and master was dead, which fulfilled the vision of Micaiah, 1Ki 22:”

1 Kings 22:37

“You see, not all the humiliations with which Elijah had threatened Ahab were accomplished, thanks to [the king's] profound repentance, nor was Ahab's corpse devoured by birds or wild beasts. Instead he was brought to the royal palace in Samaria, and there, after being celebrated …”

1 Kings 22:38

“And one washed the chariot in the pool of Samaria,.... After the body was taken out, very likely the chariot driver, who drove it into the pool, and plunged it into it, as the word signifies, to cleanse it from the blood of his master: and the dogs licked up his blood; mixed with the water of the pool; the Septuagint adds, "the swine", which is not probable, such creatures not being bred in the land of Israel: and they washed his armour; his coat of mail, through the joints of which the blood issued, and ran upon it.”

1 Kings 22:38

“The dogs licked up his blood - Some of the rabbins think that this was in the very place where Naboth was stoned; see on 1Ki 21:19 (note).”

1 Kings 22:38

“Now Naboth's blood was avenged ( ch. xxi. 19 ), and that word of David, as well as Elijah's word, was fulfilled ( Ps. lxviii. 23 ), That thy foot may be dipped in the blood of thy enemies, and the tongue of thy dogs in the same.”

1 Kings 22:39

“The ivory house - So called from the character of its ornamentation. Ivory was largely used in the ancient world as a covering of wood-work, and seems to have been applied, not only to furniture, but to the doors and walls of houses. Nothing is known of the cities built by Ahab; but the fact is important as indicating the general prosperity of the country in his time, and his own activity as a ruler.”

1 Kings 22:41

“And Jehoshaphat the son of Asa began to reign over Judah in the fourth year of Ahab king of Israel. And as Ahab reigned twenty two years, 1Ki 16:29, Jehoshaphat must reign about eighteen years with him, and seven years after him.”

1 Kings 22:43

“On the general piety of Asa, see above, 1Ki 15:11-15 and references. Jehoshaphat seems to have been a still better king, for he did not, like Asa, fall away in his old age 2Ch 16:2-12. The high places were not taken away - This seems to contradict 2Ch 17:6. Probably the writer of Chronicles refers to the desire and intention of the monarch, while the author of Kings records the practical failure of his efforts.”

1 Kings 22:44

“This refers probably to an early period in Jehoshaphat’s reign - about his eighth or his ninth year - when he closed the long series of wars between the two kingdoms by a formal peace, perhaps at once cemented by a marriage between Jehoram and Athaliah (1Ki 22:2 note).”

1 Kings 22:44

“Made peace - With Ahab first, and then with his son. This is noted as a blemish in his government, 2 Chron. xix, 2, and proved of most mischievous consequence to his posterity.”

1 Kings 22:45

“The book of the chronicles ... - Compare 1Ki 22:39 note. The biographer of Jehoshaphat appears to have been Jehu, the son of Hanani 2Ch 20:34.”

1 Kings 22:46

“The remnant of the sodomites - הקדש 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.”

1 Kings 22:47

“In the time of Solomon, Hadad 1Ki 11:14, according to the Septuagint, “reigned over Edom.” It appears by the present passage that the country had been again reduced either by Jehoshaphat, or by an earlier king, and was dependent on the kingdom of Judah, being governed by a “deputy” or viceroy, who, however, was allowed the royal title (compare 2Ki 3:9, 2Ki 3:12, 2Ki 3:26). This government of dependencies by means of subject-kings was the all but universal practice in the East down to the time of Cyrus (the 1Ki 4:21 note).”

1 Kings 22:48

“Ships of Tharshish to go to Ophir for gold - In the parallel place (2Ch 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 1Ki 9:26-28 (note); 1Ki 10:11 (note), 1Ki 10:22 (note). Some translate, instead of ships of Tharshish, ships of burden. See Houbigant, who expresses himself doubtful as to the meaning of the word.”

1 Kings 22:49

“2Ch 20:35-36, explains that the two kings conjointly built the fleet with which the Ophir trade (1Ki 9:28 note) was to be re-opened. Ahaziah had thus an interest in the ships; and when they were wrecked, attributing, as it would seem, the calamity to the unskillfulness of his ally’s mariners, he proposed that the fleet should be manned in part by Israelite sailors - men probably accustomed to the sea, perhaps trained at Tyre.”

1 Kings 22:49

“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 Chron. xx, 37. And Jehoshaphat being warned and chastised by God for this sin, would not be persuaded to repeat it.”

1 Kings 22:50

“And Jehoshaphat slept with his fathers, and was buried with his fathers in the city of David his father,.... In the city of Sion, where David, Rehoboam, Abijam, and Asa, were buried: and Jehoram his son reigned in his stead; who was now thirty two years of age, and he reigned ten years.”

1 Kings 22:51

“Ahaziah the son of Ahab began to reign over Israel in Samaria the seventeenth year of Jehoshaphat king of Judah,.... It is observed, that Jehoshaphat began to reign in the fourth year of Ahab, and Ahab reigned twenty two years, see 1Ki 22:41, and therefore Ahab's son must begin to reign in the eighteenth year of Jehoshaphat; but perhaps he was made king in his father's lifetime, before he went on his expedition to Ramothgilead, or Ahab's reign was not twenty two years complete: and reigned two years over Israel; not complete, as appears from 2Ki 3:1.”

1 Kings 22:52

“Which evil was idolatry: and walked in the way of his father; his father Ahab, who worshipped Baal: and in the way of his mother; his mother Jezebel, who was still living, and served Baal and Astarte, the deities of her country: and in the way of Jeroboam the son of Nebat; who set up and worshipped the golden calves: who made Israel to sin; by the worship of the same, into which he drew them by his example and authority.”

1 Kings 22:52

“In the way of his mother - In this phrase, which does not occur anywhere else, we see the strong feeling of the writer as to the influence of Jezebel (compare 1Ki 16:31). Verses 1Ki 22:51-53. It would be of advantage if these verses were transferred to the Second Book of Kings, which would thus open with the commencement of Ahaziah’s reign. The division of the books does not proceed from the author. See the introduction to the Book of Kings”

1 Kings 22:53

“For he served Baal, and worshipped him,.... That is, Ahaziah served him, as his father had done, and his mother still did: and provoked to anger the Lord God of Israel, according to all that his father had done; of which there is an instance in the first chapter of the following book; for falling through a lattice, and becoming sick upon it, he quickly died, having sent messengers to inquire of the god of Ekron whether he should die or not.”