1Ki 22:6-23 | Clarke | e4.org | 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 , &c.

‏ 1 Kings 22:6-23

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 1Ki 18:19, &c.

Verse 8. Micaiah the son of Imlah] The Jews suppose that it was this prophet who reproved Ahab for dismissing Ben-hadad, 1Ki 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.

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

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 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?

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 1Ki 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, 1Ki 22:16, that he would speak to him nothing but truth; and on this the prophet immediately relates to him the prophetic vision which pointed out the disasters which ensued.

It is worthy of remark that this prophecy of the king's prophets is couched in the same ambiguous terms by which the false prophets in the heathen world 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 Croesus words which are capable of a double meaning, and which he understood to his own destruction:-

Croesus, Halym penetrans, magnam subvertet opum vim,

Which says, in effect:-

"If you march against Cyrus, he will either overthrow you, or you will overthrow him."

He trusted in the latter, the former took place. He was deluded, and yet the oracle maintained its credit. So in the following:-

Aio te, AEacida, Romanos vincere 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.

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 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 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.

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.