When he had come to the king, the king said to him, “Micaiah, shall we go to Ramoth Gilead to battle, or shall we forbear?” He answered him, “Go up and prosper; and Yahweh will deliver it into the hand of the king.”
Parallel Translations
-
When he had come to the king, the king said to him, “Micaiah, shall we go to Ramoth Gilead to battle, or shall we forbear?” He answered him, “Go up and prosper; and Yahweh will deliver it into the hand of the king.”
-
So he came to the king. And the king said unto him, Micaiah, shall we go against Ramoth-gilead to battle, or shall we forbear? And he answered him, Go, and prosper: for the LORD shall deliver it into the hand of the king.
-
And when he was come to the king, the king said unto him: 'Micaiah, shall we go to Ramoth-gilead to battle, or shall we forbear?' And he answered him: 'Go up, and prosper; and the LORD will deliver it into the hand of the king.'
Cross-references (6)
Passages linked to 1 Kings 22:15 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Judges 10:14 Go and cry to the gods which you have chosen. Let them save you in the time of your distress!”
- 1 Kings 18:27 At noon, Elijah mocked them, and said, “Cry aloud; for he is a god. Either he is deep in thought, or he has gone somewhere, or he is on a journey, or perhaps he sleeps and must be awakened.”
- 2 Kings 3:13 Elisha said to the king of Israel, “What have I to do with you? Go to the prophets of your father, and to the prophets of your mother.” The king of Israel said to him, “No, for Yahweh has called these three kings together to deliver them into the hand of Moab.”
- 2 Chronicles 18:14 When he had come to the king, the king said to him, “Micaiah, shall we go to Ramoth Gilead to battle, or shall I forbear?” He said, “Go up, and prosper. They shall be delivered into your hand.”
- Ecclesiastes 11:9 Rejoice, young man, in your youth, and let your heart cheer you in the days of your youth, and walk in the ways of your heart, and in the sight of your eyes; but know that for all these things God will bring you into judgment.
- Matthew 26:45 Then he came to his disciples, and said to them, “Sleep on now, and take your rest. Behold, the hour is at hand, and the Son of Man is betrayed into the hands of sinners.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (14 sources)
Historical commentary, presented as a primary source — not an endorsement.
Private notes
Saved on this device only — never synced or sent anywhere.
Geneva Bible translators 1599 · Public Domain He speaketh this in derision, because the king attributed…
He speaketh this in derision, because the king attributed so much to the false prophets, meaning, that by experience he should try that they were but flatterers.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 1Ki 22:15 So he came to the king. And…
1Ki 22:15 So he came to the king. And the king said unto him, Micaiah, shall we go against Ramothgilead to battle, or shall we forbear? And he answered him, Go, and prosper: for the LORD shall deliver [it] into the hand of the king.
Ver. 15. Go, and prosper.] Ironice pseudo prophetas fingit. And Ahab perceived that he spake it scoffingly, and in a tone of derision. See the like, Gen 3:22 2Ch 25:8 Ecc 11:9 Lam 4:21 Amo 4:4-5 1Ki 18:27.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain He answered him; not seriously, but ironically, using the…
He answered him; not seriously, but ironically, using the very words of the false prophets, in way of derision; as appears, first, From his omission of that solemn preface,
Thus saith the Lord, or, This is the word of the Lord, which the prophets generally used, and which himself useth when he comes to his serious answer, 1Ki 21:19.
Read full note →
Secondly, From Ahab’s reply, 1Ki 21:16, which shows that he suspected Micaiah’s sincerity in that answer, and gathered by his gesture or manner of speaking that he spake only mimically, as representing and traducing the false prophets for their answer. See the like ironical passages Gen 3:22; Jdg 10:14; 1Ki 18:27; Ecc 11:9; Eze 20:39; Amo 4:4,5; all which expressions are not used to lead men into mistakes, but to bring them to the sight of their sin and duty, which may be done sometimes most efficaciously in this way. So Micaiah’s meaning is plainly this, Because thou dost not seek to know the truth, but only to please thyself, go to the battle, as all thy prophets advise thee, and expect the success which they promise thee, and try the truth of their prediction by thy own costly experience.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain Here Micaiah does well, but, as is common, suffers…
Here Micaiah does well, but, as is common, suffers ill for so doing.
I. We are told how faithfully he delivered his message, as one that was more solicitous to please God than to humour either the great or the many. In three ways he delivers his message, and all displeasing to Ahab: -
Read full note →
1. He spoke as the rest of the prophets had spoken, but ironically: Go, and prosper, Kg1 22:15. Ahab put the same question to him that he had put to his own prophets (Shall we go, or shall we forbear?) seeming desirous to know God's mind, when, like Balaam, he was strongly bent to do his own, which Micaiah plainly took notice of when he bade him go, but with such an air and pronunciation as plainly showed he spoke it by way of derision; as if he had said, "I know you are determined to go, and I hear your own prophets are unanimous in assuring you of success; go then and take what follows. They say, The Lord shall deliver it into the hand of the king; but I do not tell thee that thus saith the Lord; no, he saith otherwise." Note, Those deserve to be bantered that love to be flattered; and it is just with God to give up those to their own counsels that give up themselves to their own lusts. Ecc 11:9. In answer to this Ahab adjured him to tell him the truth, and not to jest with him (v. 16), as if he sincerely desired to know both what God would have him to do and what he would do with him, yet intending to represent the prophet as a perverse ill-humoured man, that would not tell him the truth till he was thus put to his oath, or adjured to do it.
2. Being thus pressed, he plainly foretold that the king would be cut off in this expedition, and his army scattered, Kg1 22:17. He saw them in a vision, or in a dream, dispersed upon the mountains, as sheep that had no one to guide them. Smite the shepherd, and the sheep will be scattered, Zac 13:7. This intimates, (1.) That Israel should be deprived of their king, who was their shepherd. God took notice of it, These have no master. (2.) That they would be obliged to retire re infecta - without accomplishing their object. He does not foresee any great slaughter in the army, but that they should make a dishonorable retreat. Let them return every man to his house in peace, put into disorder indeed for the present, but no great losers by the death of their king; he shall fall in war, but they shall go home in peace. Thus Micaiah, in his prophecy, testified what he had seen and heard (let them take it how they pleased), while the others prophesied merely out of their own hearts; see Jer 23:28. "The prophet that has a dream let him tell that, and so quote his authority; and he that has my word, let him speak my word faithfully, and not his own; for what is the chaff to the wheat?" Now Ahab finds himself aggrieved, turns to Jehoshaphat, and appeals to him whether Micaiah had not manifestly a spite against him, Kg1 22:18. Those that bear malice to others are generally willing to believe that others bear malice to them, though they have no cause for it, and therefore to put the worst constructions upon all they say. What evil did Micaiah prophesy to Ahab in telling him that, if he proceeded in this expedition, it would be fatal to him, while he might choose whether he would proceed in it or no? The greatest kindness we can do to one that is going a dangerous way is to tell him of his danger.
3. He informed the king how it was that all his prophets encouraged him to proceed, that God permitted Satan by them to deceive him into his ruin, and he by vision knew of it; it was represented to him, and he represented it to Ahab, that the God of heaven had determined he should fall at Ramoth-Gilead (Kg1 22:19, Kg1 22:20), that the favour he had wickedly shown to Ben-hadad might be punished by him and his Syrians, and that he being in some doubt whether he should go to Ramoth-Gilead or no, and resolving to be advised by his prophets, they should persuade him to it and prevail (Kg1 22:21, Kg1 22:22); and hence it was that they encouraged him with so much assurance (Kg1 22:23); it was a lie from the father of lies, but by divine permission. This matter is here represented after the manner of men. We are not to imagine that God is ever put upon new counsels, or is ever at a loss for means whereby to effect his purposes, nor that he needs to consult with angels, or any creature, about the methods he should take, nor that he is the author of sin or the cause of any man's either telling or believing a lie; but, besides what was intended by this with reference to Ahab himself, it is to teach us, (1.) That God is a great king above all kings, and has a throne above all the thrones of earthly princes. "You have your thrones," said Micaiah to these two kings, "and you think you may do what you will, and we must all say as you would have us; but I saw the Lord sitting upon his throne, and every man's judgment proceeding from him, and therefore I must say as he says; he is not a man, as you are." (2.) That he is continually attended and served by an innumerable company of angels, those heavenly hosts, who stand by him, ready to go where he sends them and to do what he bids them, messengers of mercy on his right hand, of wrath on his left hand. (3.) That he not only takes cognizance of, but presides over, all the affairs of this lower world, and overrules them according to the counsel of his own will. The rise and fall of princes, the issues of war, and all the great affairs of state, which are the subject of the consultations of wise and great men, are no more above God's direction than the meanest concerns of the poorest cottages are below his notice. (4.) That God has many ways of bringing about his own counsels, particularly concerning the fall of sinners when they are ripe for ruin; he can do it either in this manner or in that manner. (5.) That there are malicious and lying spirits which go about continually seeking to devour, and, in order to that, seeking to deceive, and especially to put lies into the mouths of prophets, by them to entice many to their destruction. (6.) It is not without the divine permission that the devil deceives men, and even thereby God serves his own purposes. With him are strength and wisdom, the deceived and the deceivers are his, Job 12:16. When he pleases, for the punishment of those who receive not the truth in the love of it, he not only lets Satan loose to deceive them (Rev 20:7, Rev 20:8), but gives men up to strong delusions to believe him, Th2 2:11, Th2 2:12. (7.) Those are manifestly marked for ruin that are thus given up. God has certainly spoken evil concerning those whom he had given up to be imposed upon by lying prophets. Thus Micaiah gave Ahab fair warning, not only of the danger of proceeding in this war, but of the danger of believing those that encouraged him to proceed. Thus we are warned to beware of false prophets, and to try the spirits; the lying spirit never deceives so fatally as in the mouth of prophets.
II. We are told how he was abused for delivering his message thus faithfully, thus plainly, in a way so very proper both to convince and to affect. 1. Zedekiah, a wicked prophet, impudently insulted him in the face of the court, smote him on the cheek, to reproach him, to silence him and stop his mouth, and to express his indignation at him (thus was our blessed Saviour abused, Mat 26:67, that Judge of Israel, Mic 5:1); and as if he not only had the spirit of the Lord, but the monopoly of this Spirit, that he might not go without his leave, he asks, Which way went the Spirit of the Lord from me to speak to thee? Kg1 22:24. The false prophets were always the worst enemies the true prophets had, and not only stirred up the government against them, but were themselves abusive to them, as Zedekiah here. To strike within the verge of the court, especially in the king's presence, is looked upon by our law as a high misdemeanour; yet this wicked prophet gives this abuse to a prophet of the Lord, and is not reprimanded nor bound to his good behaviour for it. Ahab was pleased with it, and Jehoshaphat had not courage to appear for the injured prophet, pretending it was out of his jurisdiction; but Micaiah, though he returns not his blow (God's prophets are not strikers nor persecutors, dare not avenge themselves, render blow for blow, or be in any way accessory to the breach of the peace), yet, since he boasted so much of the Spirit, as those commonly do that know least of his operations, he leaves him to be convinced of his error by the event: Thou shalt know when thou hidest thyself in an inner chamber, Kg1 22:25. It is likely Zedekiah went with Ahab to the battle, and took his horns of iron with him to encourage the soldiers, to see with pleasure the accomplishment of his prophecy, and return in triumph with the king; but, the army being routed, he fled among the rest from the sword of the enemy, sheltered himself as Ben-hadad had done in a chamber within a chamber (Kg1 20:30), lest he should perish, as he knew he deserved to do, with those whom he had deluded, as Balaam did (Num 31:8), and lest the blind prophet should fall into the ditch with the blinded prince whom he had misled. Note, Those that will not have their mistakes rectified in time by the word of God will be undeceived, when it is too late, by the judgments of God. 2. Ahab, that wicked king, committed him to prison (Kg1 22:27), not only ordered him to be taken into custody, or remitted to the prison whence he came, but to be fed with bread and water, coarse bread and puddle-water, till he should return, not doubting but that he should return a conqueror, and then he would put him to death for a false prophet (Kg1 22:27) - hard usage for one that would have prevented his ruin! But by this it appeared that God had determined to destroy him, as Ch2 25:16. How confident is Ahab of success. He doubts not but he shall return in peace, forgetting what he himself had reminded Ben-hadad of, Let not him that girdeth on the harness boast; but there was little likelihood of his coming home in peace when he left one of God's prophets behind him in prison. Micaiah put it upon the issue, and called all the people to be witnesses that he did so: "If thou return in peace, the Lord has not spoken by me, Kg1 22:28. Let me incur the reproach and punishment of a false prophet, if the king come home alive." He ran no hazard by this appeal, for he knew whom he had believed; he that is terrible to the kings of the earth, and treads upon princes as mortar, will rather let thousands of them fall to the ground than one jot or tittle of his own word; he will not fail to confirm the word of his servants, Isa 44:26.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain And the king of Israel said unto Jehoshaphat,.... Plainly…
And the king of Israel said unto Jehoshaphat,.... Plainly perceiving that the prophet foretold that he should fall in battle:
did not I tell thee that he would prophesy no good concerning me, but evil? intimating that this proceeded from spite and malice, from ill will to him and hatred of him, and was not from the Lord, and therefore not to be regarded; he had told him three years ago his life should go for letting Benhadad go; but it had not proved true, and no more would this; and Jehoshaphat being an easy man, and too credulous, believed what Ahab said of the character of this prophet, or otherwise it is not to be accounted for that he should go with him to war after such a declaration made.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Go - Using the very words of the false…
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.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 15. Go, and prosper] This was a strong…
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 1Kg 22:6; 1Kg 22:12), and were spoken by Micaiah in such a tone and manner as at once showed to Ahab that he did not believe them; hence the king adjures him, 1Kg 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.
Read full note →
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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain 1Ki 22:15-16. He answered him, Go, and prosper —…
1Ki 22:15-16. 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.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain And he answered him ... - Micaiah speaks the…
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).
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Go up, &c. This was spoken ironically, and by…
Go up, &c. This was spoken ironically, and by way of jesting at the flattering speeches of the false prophets: and so the king understood it, as appears by his adjuring Micheas, in the following verse, to tell him the truth in the name of the Lord. (Challoner) --- Micheas had only repeated their words, and by his accent and gestures (Du Hamel) might easily explain his meaning. (Haydock) --- Similar examples of irony may be seen, chap. xviii. 27., and Genesis iii. 22. (Calmet) --- The prophet might also pray for success. But the king begged for a positive answer. (Worthington)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 15. So he came to the king. And the…
15. So he came to the king. And the king said] R.V. And when he was come to the king, the king said. Conforming to 2 Chron. where the Hebrew is precisely the same. The change also represents the events in rather more close sequence, as no doubt they happened.
Micaiah, shall we go against [R.V. to] Ramoth-gilead] Another slight variation to make Kings and Chronicles accord, as closely as they do in the original.
Read full note →
Go, [R.V. Go up] and prosper] The words are the same as were used by the other prophets in 1Ki_22:6. Ahab had however asked his question this time in the plural number, ‘Shall we go?’ and in 2 Chron. Micaiah’s answer is given in accordance therewith ‘Go ye up,’ &c.
It is quite clear from the tone of Ahab’s language in the next verse, that, though Micaiah, in words, repeated what had been said by Ahab’s own prophets, yet by tone and gesture he made it evident that his speech was not in earnest.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (15) Go, and prosper.—Micaiah is a true disciple of…
(15) Go, and prosper.—Micaiah is a true disciple of Elijah in the defiant irony of the tone in which he takes up and mocks the utterance of the false prophets so bitterly as at once to show Ahab his scorn of them and him. But his message is couched in metaphor and symbolic vision, unlike the stern directness of the style of Elijah.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain So he came to the king. And the king…
So he came to the king. And the king said unto him, Micaiah, shall we go against Ramoth-Gilead to battle, or shall we forbear? Same words as in ver. 6. There is an apparent studied fairness in this repetition. It is as if Ahab said, "Despite his prejudice against me, I will not attempt to influence his mind. I only deal with him as with the rest.
And he answered him, Go, and prosper: for the Lord shall deliver it into the hand of the king. As Ahab"s inquiry is the echo of the question of ver. 6, so is Micaiah"s response identical with the answer of the prophets. He simply echoes their words, of which, perhaps, he has been informed by the eunuch. There was an exquisite propriety in this. The question was insincere; the reply was ironical (cf. 1Ki_18:27) Ahab is answered "according to the multitude of his idols". (Eze_14:4) He wishes to be deceived, and he is deceived. No doubt Micaiah"s mocking tone showed that his words were ironical; but Ahab"s hollow tone had already proved to Micaiah that he was insincere; that he did not care to know the will of the Lord, and wanted prophets who would speak to him smooth things and prophesy deceits. (Isa_30:10)
Read full note →
Vers. 15-23.
Micaiah"s Prophecy.
It is evident from the text and from ver. 8 that this was not the first time Ahab and Micaiah had met. The Jews suppose, apparently with reason, that Micaiah was that prophet who, when Ahab sent Ben-hadad away with a covenant, said to the king of Israel, "Thus saith the Lord: Because thou hast let go out of thine hand a man whom I appointed to utter destruction, therefore thy life shall go for his life, and thy people for his people". (see 1Ki_20:35-43) In considering the prophecy of Micaiah now before us, we notice
I THAT IT IS PREFACED WITH A SALLY OF IRONY.
1. He a nswers the king in the words of his prophets.
(1) Cf. vers. 6, 12, 15.
(2) These words are equivocal. "The Lord shall deliver it into the hand of the king." What king? "The king" may mean either Ahab or Ben-hadad. What? This is not clear; for the word "it" is supplied. Is it Ramoth-Gilead or something else that is to be delivered into the hand of the king (of Israel)? or is it the king of Israel or something else to be delivered into the hand of the king (of Syria)? What kind of prophecy is this?
(3) The utterance of these prophets resembles those of the heathen oracles, the following appropriate samples of which are given by A. Clarke: "The Delphic oracle spoke thus of Croesus, which he understood to his own destruction: Croesus, Halym penetrans, magnum subverter opum vim;" which is to say, " If you march against Cyrus, he will overthrow you,"or "you will overthrow him." He trusted in the latter, the former took place. He was deluded, yet the oracle maintained its credit. So in the following: Aio te, Aeacida, Romanos vincere posse. Ibis redibis hnunquam in bello peribis." Pyrrhus, king of Epirus, understood by this that he should conquer the Romans, against whom he was 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.
2. But he repeats those words with significant expression.
(1) The bare repetition, with proper emphasis, of the equivocal words of the false prophets would be a fine stroke of irony. But when to emphasis were added tone, gesture, play of feature, the irony would become very keen.
(2) This sarcasm of Micaiah is worthy to compare with that of Elijah. (see 1Ki_18:27) "Go and prosper." This assurance of thy prophets is vague enough to encourage the confidence of a simpleton!
3. God uses terrible rhetoric in His wrath.
(1) Irony and sarcasm are fitting weapons to be wielded against those who have neither conscience nor reason. (see Pro_26:3-5) Ahab was a man of this class. Witness the logic of his hatred (ver. 8). He felt the sting (ver. 16).
(2) These weapons are formidable in the hands of the Almighty (see Psa_2:4, 5 37:13; Pro_1:24-32; Ecc_11:9; Mal_2:17 and Mal_3:1; Rom_2:1-9)
II THAT IT COMPARES FAVOURABLY WITH THAT OF HIS COMPETITORS.
1. Its burden is the reverse of equivocal.
(1) There is in sacred prophecy a double sense, but the sound is certain. It is not a dubiousness but a manifoldness of meaning, a development, an evolution, such as we find in a seed that opens first into the blade, then into the ear, and eventually into the full corn in the ear.
(2) This prophecy of Micaiah gave a distinct answer to the question of Ahab (ver. 13). The advice was to forbear. These "sheep." The sheep is not a creature fitted for battle. They have "no shepherd." Their king, deserted by the Spirit of God, has not the qualities of a shepherd. Therefore "Let them return every man to his house in peace.
(3) But the advice contains a prophecy. It is to this effect: their king who ought to be their shepherd, shall fall at Ramoth-Gilead, and his people shall be like sheep, "scattered upon the mountains" by the power of the enemy. (compare Zec_13:7)
2. The vision shows that all worlds are under Divine control.
(1) "I saw the Lord sitting on his throne." Here was a comparison with the scene before him, described ver. 10. Ahab and Jehoshaphat are enthroned
as kings on the earth; but there is a King in the heavens immeasurably above them.
(2) "And all the host of heaven standing by him on the right hand and on the, left." The host of heaven stood while Jehovah sat. They awaited His commands. Those on His "right hand" probably to render services of benevolence; those on His "left," services of judgment.
(3) Then comes in another kind of agency (vers. 20-23). This scene is analogous to that described in the Book of Job. (see Job_1:6 Job_2:7) Things in heaven, things in earth, things under the earth, all serve the purposes of Divine Providence (see Job_12:16; 2Th_2:11, 2Th_2:12; Rev_20:7, Rev_20:8)
(4) The waywardness of Ahab showed how fully he was under the control of the spirit of falsehood. This is seen in his senseless resentment against Micaiah. Turning to Jehoshaphat, he said, "Did I not tell thee that he would prophesy no good concerning me, but evil?" as if Micaiah"s own utterances could control the providence of God. Then turning to his officers he had Micaiah marched back to the prison where Ahab knew he could find him (cf. ver. 8 with vers. 26, 27). Let us give due heed to the more sure word of prophecy. J.A.M.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 22:15-16 The word sarcastically does not occur in the…
22:15-16 The word sarcastically does not occur in the Hebrew text; the NLT simply makes explicit what Ahab sensed in Micaiah’s tone of voice (18:27; Job 12:1-2; 16:2).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.