Read-Post Through the Bible

[daniel1212av]

  1 Kings 20 -
Ben-hadad, king of Syria, and thirty-two kings, besiege Samaria, 1Ki_20:1. He sends an insulting message to Ahab; and insists on pillaging the whole city, 1Ki_20:2-7. The elders of Israel counsel the king not to submit to such shameful conditions, 1Ki_20:8. He sends a refusal to Ben-hadad; who, being enraged, vows revenge, 1Ki_20:9-12. A prophet comes to Ahab, and promises him victory, and gives him directions how he should order the battle, 1Ki_20:13-19. The Syrians are discomfited, and Ben-hadad scarcely escapes, 1Ki_20:20, 1Ki_20:21. The prophet warns Ahab to be on his guard, for the Syrians would return next year, 1Ki_20:22. The counsellors of the king of Syria instruct him how he may successfully invade Israel, 1Ki_20:23-25. He leads an immense army to Aphek, to fight with Ahab, 1Ki_20:26, 1Ki_20:27. A man of God encourages Ahab, who attacks the Syrians, and kills one hundred thousand of them, 1Ki_20:28, 1Ki_20:29. They retreat to Aphek, where twenty-seven thousand of them are slain by a casualty, 1Ki_20:30. Ben-hadad and his courtiers, being closely besieged in Aphek, and unable to escape, surrender themselves with sackcloth on their loins, and halters on their heads; the king of Israel receives them in a friendly manner, and makes a covenant with Ben-hadad, 1Ki_20:31-34. A prophet, by a symbolical action, shows him the impolicy of his conduct in permitting Ben-hadad to escape, and predicts his death and the slaughter of Israel, 1Ki_20:35-43. — Clarke 

1 Kings 20 -

This chapter is the history of a war between Ben-hadad king of Syria and Ahab king of Israel, in which Ahab was, once and again, victorious. We read nothing of Elijah or Elishain all this story; Jezebel's rage, it is probable, had abated, and the persecution of the prophets began to cool, which gleam of peace Elijah improved. He appeared not at court, but, being told how many thousands of good people there were in Israel more than he thought of, employed himself, as we may suppose, in founding religious houses, schools, or colleges of prophets, in several parts of the country, to be nurseries of religion, that they might help to reform the nation when the throne and court would not be reformed. While he was thus busied, God favoured the nation with the successes we here read of, which were the more remarkable because obtained against Ben-hadad king of Syria, whose successor, Hazael, was ordained to be a scourge to Israel. They must shortly suffer by the Syrians, and yet now triumphed over them, that, if possible, they might be led to repentance by the goodness of God. Here is, 

I. Ben-hadad's descent upon Israel, and his insolent demand (1Ki_20:1-11). 

II. The defeat Ahab gave him, encouraged and directed by a prophet (1Ki_20:12-21). 

III. The Syrians rallying again, and the second defeat Ahab gave them (1Ki_20:22-30). 

IV. The covenant of peace Ahab made with Ben-hadad, when he had him at his mercy (1Ki_20:31-34), for which he is reproved and threatened by a prophet (1Ki_20:35-43). — Henry 

[daniel1212av]

1Ki 20:1-11 

Here is, I. The threatening descent which Ben-hadad made upon Ahab's kingdom, and the siege he laid to Samaria, his royal city, 1Ki_20:1. What the ground of the quarrel was we are not told; covetousness and ambition were the principle, which would never want some pretence or other. David in his time had quite subdued the Syrians and made them tributaries to Israel, but Israel's apostasy from God makes them formidable again. Asa had tempted the Syrians to invade Israel once (1Ki_15:18-20), and now they did it of their own accord. It is dangerous bringing a foreign force into the country: posterity may pay dearly for it. Ben-hadad had with him thirty-two kings, who were either tributaries to him, and bound in duty to attend him, or confederates with him, and bound in interest to assist him. How little did the title of king look when all these poor petty governors pretended to it!

II. The treaty between these two kings. Surely Israel's defence had departed from them, or else the Syrians could not have marched so readily, and with so little opposition, to Samaria, the head and heart of the country, a city lately built, and therefore, we may suppose, not well fortified, but likely to fall quickly into the hands of the invaders; both sides are aware of this, and therefore,

1. Ben-hadad's proud spirit sends Ahab a very insolent demand, 1Ki_20:2, 1Ki_20:3. A parley is sounded, and a trumpeter (we may suppose) is sent into the city, to let Ahab know that he will raise the siege upon condition that Ahab become his vassal (Nay, his villain), and not only pay him a tribute out of what he has, but make over his title to Ben-hadad, and hold all at his will, even his wives and children, the godliest of them. The manner of expression is designed to gall them; “All shall be mine, without exception.”

2. Ahab's poor spirit sends Ben-hadad a very disgraceful submission. It is general indeed (he cannot mention particulars in his surrender with so much pleasure as Ben-hadad did in his demand), but it is effectual: I am thine, and all that I have, 1Ki_20:4. See the effect of sin. (1.) If he had not by sin provoked God to depart from him, Ben-hadad could not have made such a demand. Sin brings men into such straits, by putting them out of divine protection. If God may not rule us, our enemies shall. A rebel to God is a slave to all besides. Ahab had prepared his silver and gold for Baal, Hos_2:8. Justly therefore is it taken from him; such an alienating amounts to a forfeiture.

(2.) If he had not by sin wronged his own conscience, and set that against him, he could not have made such a mean surrender. Guilt dispirits men, and makes them cowards. He knew Baal could not help, and had no reason to think that God would, and therefore was content to buy his life upon any terms. Skin for skin, and all that is dear to him, he will give for it; he will rather live a beggar than not die a prince.

3. Ben-hadad's proud spirit rises upon his submission, and becomes yet more insolent and imperious, 1Ki_20:5, 1Ki_20:6. Ahab had laid his all at his feet, at his mercy, expecting that one king would use another generously, that this acknowledgment of Ben-hadad's sovereignty would content him, the honour was sufficient for the present, and he might hereafter make use of it if he saw cause (Satis est prostrasse leoni - It suffices the lion to have laid his victim prostrate); but this will not serve.

(1.) Ben-hadad is as covetous as he is proud, and cannot go away unless he have the possession as well as the dominion. He thinks it not enough to call it his, unless he have it in his hands. He will not so much as lend Ahab the use of his own goods above a day longer.

(2.) He is as spiteful as he is haughty. Had he come himself to select what he had a mind for, it would have shown some respect to a crowned head; but he will send his servants to insult the prince, and hector over him, to rifle the palace, and strip it of all its ornaments; nay, to give Ahab the more vexation, they shall be ordered, not only to take what they please, but, if they can learn which are the persons or things that Ahab is in a particular manner fond of, to take those: Whatsoever is pleasant in thy eyes they shall take away. We are often crossed in that which we most dote upon; and that proves least safe which is most dear.

(3.) He is as unreasonable as he is unjust, and will construe the surrender Ahab made for himself as made for all his subjects too, and will have them also to lie at his mercy: “They shall search, not only thy house, but the houses of thy servants too, and plunder them at discretion.” Blessed be God for peace and property, and that what we have we can call our own.

4. Ahab's poor spirit begins to rise too, upon this growing insolence; and, if it becomes not bold, yet it becomes desperate, and he will rather hazard his life than give up all thus.

(1.) How he takes advice of his privy-council, who encourage him to stand it out. He speaks but poorly (1Ki_20:7), appeals to them whether Ben-hadad be not an unreasonable enemy, and do not seek mischief. What else could he expect from one who, without any provocation given him, had invaded his country and besieged his capital city? He owns to them how he had truckled to him before, and will have them advise him what he should do in this strait; and they speak bravely (Hearken not to him, nor consent, 1Ki_20:8 ), promising no doubt to stand by him in the refusal.

(2.) Yet he expresses himself very modestly in his denial, 1Ki_20:9. He owns Ben-hadad's dominion over him: “Tell my lord the king I have no design to affront him, nor to receded from the surrender I have already made; what I offered at first I will stand to, but this thing I may not do; I must not give what is none of my own.” It was a mortification to Ben-hadad that even such an abject spirit as Ahab's durst deny him; yet it should seem, by his manner of expressing himself, that he durst not have done it if his people had not animated him.

5. Ben-hadad proudly swears the ruin of Samaria. The threatening waves of his wrath, meeting with this check, rage and foam, and make a noise. In his fury, he imprecates the impotent revenge of his gods, if the dust of Samaria serve for handfuls for his army (1Ki_20:10), so numerous, so resolute, an army will be bring into the field against Samaria, and so confident is he of their success; it will be done as easily as the taking up of a handful of dust; all shall be carried away, even the ground on which the city stands. Thus confident is his pride, thus cruel is his malice; this prepares him to be ruined, though such a prince and such a people are unworthy of the satisfaction of seeing him ruined.

6. Ahab sends him a decent rebuke to his assurance, dares not defy his menaces, only reminds him of the uncertain turns of war (1Ki_20:11): “Let not him that begins a war, and is girding on his sword, his armour, his harness, boast of victory, or think himself sure of it, as if he had put it off, and had come home a conqueror.” This was one of the wisest words that ever Ahab spoke, and is a good item or momento to us all; it is folly to boast beforehand of any day, since we know not what it may bring forth (Pro_27:1), but especially to boast of a day of battle, which may prove as much against us as we promise ourselves it will be for us. It is impolitic to despise an enemy, and to be too sure of victory is the way to be beaten. Apply it to our spiritual conflicts. Peter fell by his confidence. While we are here we are but girding on the harness, and therefore must never boast as though we had put it off. Happy is the man that feareth always, and is never off his watch. — Henry 

[daniel1212av]

1Ki 20:12-21 

The treaty between the besiegers and the besieged being broken off abruptly, we have here an account of the battle that ensued immediately.

I. The Syrians, the besiegers, had their directions from a drunken king, who gave orders over his cups, as he was drinking (1Ki_20:12), drinking himself drunk (1Ki_20:16) with the kings in the pavilions, and this at noon. Drunkenness is a sin which armies and their officers have of old been addicted to. Say not thou then that the former days were, in this respect, better than these, though these are bad enough. Had he not been very secure he would not have sat to drink; and, had he not bee intoxicated, he would not have been so very secure. Security and sensuality went together in the old world, and Sodom, Luk_17:26, etc. Ben-hadad's drunkenness was the forerunner of his fall, as Belshazzar's was, Dan. 5. How could he prosper that preferred his pleasure before his business, and kept his kings to drink with him when they should have been at their respective posts to fight for him? In his drink,

1. He orders the town to be invested, the engines fixed, and every thing got ready for the making of a general attack (1Ki_20:12), but stirs not from his drunken club to see it done. Woe unto thee, O land! when thy king is such a child.

2. When the besieged made a sally (and, by that time, he was far gone) he gave orders to take them alive (1Ki_20:18), not to kill them, which might have been done more easily and safely, but to seize them, which gave them an opportunity of killing the aggressors; so imprudent was he in the orders he gave, as well as unjust, in ordering them to be taken prisoners though they came for peace and to renew the treaty. Thus, as is usual, he drinks, and forgets the law, both the policies and the justice of war.

II. The Israelites, the besieged, had their directions from an inspired prophet, one of the prophets of the Lord, whom Ahab had hated and persecuted: And behold a prophet, even one, drew near to the king of Israel; so it may be read, 1Ki_20:13.

1. Behold, and wonder, that God should send a prophet with a kind and gracious message to so wicked a prince as Ahab was; but he did it, (1.) For his people Israel's sake, who, though wickedly degenerated, were the seed of Abraham his friend and Jacob his chosen, the children of the covenant, and not yet cast off.

(2.) That he might magnify his mercy, in doing good to one so evil and unthankful, might either bring him to repentance or leave him the more inexcusable.

(3.) That he might mortify the pride of Ben-hadad and check his insolence. Ahab's idolatry shall be punished hereafter, but Ben-hadad's haughtiness shall be chastised now; for God resists the proud, and is pleased to say that he fears the wrath of the enemy, Deu_32:26, Deu_32:27. There was but one prophet perhaps to be had in Samaria, and he drew near with this message, intimating that he had been forced to keep at a distance. Ahab, in his prosperity, would not have borne the sight of him, but now he bids him welcome, when none of the prophets of the groves can give him any assistance. He enquired not for a prophet of the Lord, but God sent one to him unasked, for he waits to be gracious.

2. Two things the prophet does: -

(1.) He animates Ahab with an assurance of victory, which was more than all the elders of Israel could give him (1Ki_20:8 ), though they promised to stand by him. This prophet, who is not named (for he spoke in God's name), tells him from God that this very day the siege shall be raised, and the army of the Syrians routed, 1Ki_20:13. When the prophet said, Thus saith the Lord, we may suppose Ahab began to tremble, expecting a message of wrath; but he is revived when it proves a gracious one. He is informed what use he ought to make of this blessed turn of affairs: “Thou shalt know that I am Jehovah, the sovereign Lord of all.” God's foretelling a thing that was so very unlikely proved that it was his own doing.

(2.) He instructs him what to do for the gaining of this victory.

[1.] He must not stay till the enemy attacked him, but must sally out upon them and surprise them in their trenches.

[2.] The persons employed must be the young men of the princes of the provinces, the pages, the footmen, who were few in number, only 232, utterly unacquainted with war, and the unlikeliest men that could be thought of for such a bold attempt; yet these must do it, these weak and foolish things must be instruments of confounding the wise and strong, that, while Ben-hadad's boasting is punished, Ahab's may be prevented and precluded, and the excellency of the power may appear to be of God.

[3.] Ahab must himself so far testify his confidence in the word of God as to command in person, though, in the eye of reason, he exposed himself to the utmost danger by it. But it is fit that those who have the benefit of God's promises should enter upon them. Yet,

[4.] He is allowed to make use of what other forces he has at hand, to follow the blow, when these young men have broken the ice. All he had in Samaria, or within call, were but 7000 men, 1Ki_20:15. It is observable that it is the same number with theirs that he not bowed the knee to Baal (1Ki_19:18), though, it is likely, not the same men.

III. The issue was accordingly. The proud Syrians were beaten, and the poor despised Israelites were more than conquerors. The young men gave an alarm to the Syrians just at noon, at high dinner-time, supported by what little force they had, 1Ki_20:16. Ben-hadad despised them at first (1Ki_20:18), but when they had, with unparalleled bravery and dexterity, slain every one his man, and so put the army into disorder, that proud man durst not face them, but mounted immediately, drunk as he was, and made the best of his way, 1Ki_20:20. See how God takes away the spirit of princes, and makes himself terrible to the kings of the earth. Now where are the silver and gold he demanded of Ahab? Where are the handfuls of Samaria's dust? Those that are most secure are commonly least courageous. Ahab failed not to improve this advantage, but slew the Syrians with a great slaughter, 1Ki_20:21. Note, God oftentimes makes one wicked man a scourge to another. — Henry 

[daniel1212av]

1Ki 20:22-30 
We have here an account of another successful campaign which Ahab, by divine aid, made against the Syrians, in which he gave them a greater defeat than in the former. Strange! Ahab idolatrous and yet victorious, a persecutor and yet a conqueror! God has wise and holy ends in suffering wicked men to prosper, and glorifies his own name thereby.

I. Ahab is admonished by a prophet to prepare for another war, 1Ki_20:22. It should seem, he was now secure, and looked but a little way before him. Those that are careless of their souls are often as careless of their outwards affairs; but the prophet (to whom God made known the following counsels of the Syrians) told him they would renew their attempt at the return of the year, hoping to retrieve the honour they had lost and be avenged for the blow they had received. He therefore bade him strengthen himself, put himself into a posture of defence, and be ready to give them a warm reception. God had decreed the end, but Ahab must use the means, else he tempts God: “Help thyself, strengthen thyself, and God will help and strengthen thee.” The enemies of God's Israel are restless in their malice, and, though they may take some breathing-time for themselves, yet they are still breathing out threatenings and slaughter against the church. It concerns us always to expect assaults from our spiritual enemies, and therefore to mark and see what we do.

II. Ben-hadad is advised by those about him concerning the operations of the next campaign.

1. They advised him to change his ground, 1Ki_20:23. They took it for granted that it was not Israel, but Israel's gods, that beat them (so great a regard was then universally had to invisible powers); but they speak very ignorantly of Jehovah - that he was many, whereas he is one and his name one, - that he was their God only, a local deity, peculiar to that nation, whereas he is the Creator and ruler of all the world, - and that he was a God of the hills only, because David their great prophet had said, I will lift up my eyes to the hills whence cometh my help (Psa_121:1), and that his foundation was in the holy mountain (Psa_87:1; Psa_78:54), and much was said of his holy hill (Psa_15:1; Psa_24:3); supposing him altogether such a one as their imaginary deities, they fancied he was confined to his hills, and could not or would not come down from them, and therefore an army in the valley would be below his cognizance and from under his protection. Thus vain were the Gentiles in their imaginations concerning God, so wretchedly were their foolish hearts darkened, and, professing themselves to be wise, they became fools. 2. They advised him to change his officers (1Ki_20:24, 1Ki_20:25), not to employ the kings, who were commanders by birth, but captains rather, who were commanders by merit, who were inured to war, would not affect to make a show like the kings, but would go through with business. Let every man be employed in that which he is brought up to and used to, and preferred to that which he is fit for. Syria, it seems, was rich and populous, when it could furnish recruits sufficient, after so great a defeat, horse for horse, chariot for chariot.

III. Both armies take the field. Ben-hadad, with his Syrians, encamps near Aphek, in the tribe of Asher. It is probable that Asher was a city in his own possession, one of those which his father had won (1Ki_20:34), and the country about it was flat and level, and fit for his purpose, 1Ki_20:26. Ahab, with his forces, posted himself at some distance over against them, 1Ki_20:27. The disproportion of numbers was very remarkable. The children of Israel, who were cantoned in two battalions, looked like two little flocks of kids, their numbers small, their equipage mean, and the figure they made contemptible; but the Syrians filled the country with their numbers, their noise, their chariots, their carriages, and their baggage.

IV. Ahab is encouraged to fight the Syrians, notwithstanding their advantages and confidence. A man of God is sent to him, to tell him that this numerous army shall all be delivered into his hand (1Ki_20:28), but not for his sake; be it known to him, he is utterly unworthy for whom God will do this. God would not do it because Ahab had praised God or prayed to him (we do not read that he did either), but because the Syrians had blasphemed God, and had said, He is the God of the hills and not of the valleys; therefore God will do it in his own vindication, and to preserve the honour of his own name. If the Syrians had said, “Ahab and his people have forgotten their God, and so put themselves out of his protection, and therefore we may venture to attack them,” God would probably have delivered Israel into their hands; but when they go upon a presumption so very injurious to the divine omnipotence, and the honour of him who is Lord of all hosts, not only in hills and valleys, but in heaven and earth, which they are willingly ignorant of, they shall be undeceived, at the expense of that vast army which is so much their pride and confidence.

V. After the armies had faced one another seven days (the Syrians, it is likely, boasting, and the Israelites trembling), they engaged, and the Syrians were totally routed, 100,000 men slain by the sword of Israel in the field of battle (1Ki_20:29), and 27,000 men, that thought themselves safe under the walls of Aphek, a fortified city (from the walls of which the shooters might annoy the enemy if they pursued them, 2Sa_11:24), found their bane where they hoped for protection: the wall fell upon them, probably overthrown by an earthquake, and, the cities of Canaan being walled up to heaven, it reached a great way, and they were all killed, or hurt, or overwhelmed with dismay. Ben-hadad, who thought his city Aphek would hold out against the conquerors, finding it thus unwalled, and the remnant of his forces dispirited and dispersed, had nothing but secresy to rely upon for safety, and therefore hid himself in a chamber within a chamber, lest the pursuers should seize him. See how the greatest confidence often ends in the greatest cowardice. “Now is the God of Israel the God of the valleys or no?” He shall know now that he is forced into an inner chamber to hide himself, see 1Ki_22:25. — Henry

[daniel1212av]

1Ki 20:31-43 

Here is an account of what followed upon the victory which Israel obtained over the Syrians.

I. Ben-hadad's tame and mean submission. Even in his inner chamber he feared, and would, if he could, flee further, though none pursued. His servants, seeing him and themselves reduced to the last extremity, advised that they should surrender at discretion, and make themselves prisoners and petitioners to Ahab for their lives, 1Ki_20:31. The servants will put their lives in their hands, and venture first, and their master will act according as they speed. Their inducement to take this course is the great reputation the kings of Israel had for clemency above any of their neighbours: “We have heard that they are merciful kings, not oppressive to their subjects that are under their power” (as governments then went, that of Israel was one of the most easy and gentle), “and therefore not cruel to their enemies when they lie at their mercy.” Perhaps they had this notion of the kings of Israel because they had heard that the God of Israel proclaimed his name gracious and merciful, and they concluded their kings would make their God their pattern. It was an honour to the kings of Israel to be thus represented, as indeed every Israelite is then dressed as becomes him when he puts on bowels of mercies. “They are merciful kings, therefore we may hope to find mercy upon our submission.” This encouragement poor sinners have to repent and humble themselves before God. “Have we not heard that the God of Israel is a merciful God? Have we not found him so? Let us therefore rend our hearts and return to him.” Joe_2:13. That is evangelical repentance which flows from an apprehension of the mercy of God in Christ; there is forgiveness with him. Two things Ben-hadad's servants undertake to represent to Ahab: -

1. Their master a penitent; for they girded sackcloth on their loins, as mourners, and put ropes on their heads, as condemned criminals going to execution, pretending to be sorry that they had invaded his country and disturbed his repose, and owning that they deserved to be hanged for it. Here they are ready to do penance for it, and throw themselves at the feet of him whom they had injured. Many pretend to repent of their wrong-doing, when it does not succeed, who, if they had prospered in it, would have justified it and gloried in it.

2. Their master a beggar, a beggar for his life: Thy servant Ben-hadad saith, “I pray thee, let me live, 1Ki_20:32. Though I live a perpetual exile from my own country, and captive in this, yet, upon any terms, let me live.” What a great change is here,

(1.) In his condition! How has he fallen from the height of power and prosperity to the depths of disgrace and distress, and all the miseries of poverty and slavery! See the uncertainty of human affairs; such turns are they subject to that the spoke which was uppermost may soon come to be undermost.

(2.) In his temper - in the beginning of the chapter hectoring, swearing, and threatening, and none more high in his demands, but here crouching and whining and none more low in his requests! How meanly does he beg hi life at the hand of him upon whom he had there been trampling! The most haughty in prosperity are commonly most abject in adversity: an even spirit will be the same in both conditions. See how God glorified himself when he looks upon proud men and abases them, and hides them in the dust together, Job_40:11-13.

II. Ahab's foolish acceptance of his submission, and the league he suddenly made with him upon it. He was proud to be thus courted by him whom he had feared, and enquired for him with great tenderness: Is he yet alive? He is my brother, brother-king, though not brother-Israelite: and Ahab valued himself more upon his royalty than on his religion, and others accordingly. “Is he thy brother, Ahab? Did he use thee like a brother when he sent thee that barbarous message? 1Ki_20:5, 1Ki_20:6. Would he have called thee brother if he had been the conqueror? Would he now have called himself thy servant if he had not been reduced to the utmost strait? Canst thou suffer thyself to be thus imposed upon by a forced and counterfeit submission?” This word brother they caught at (1Ki_20:33), and were thereby encouraged to go and fetch him to the king. He that calls him brother will let him live. Let poor penitents hear God, in his word, calling them children (Jer_31:20), catch at it, echo to it, and call him Father. Ben-hadad, upon his submission, shall not only be honourably conveyed (he took him up into the chariot), but treated with as an ally (1Ki_20:34): he made a covenant with him, not consulting God's prophets, or the elders of the land, or himself, concerning what was fit to be insisted on, but, as if Ben-hadad had been conqueror, he shall make his own terms. He might now have demanded some of Ben-hadad's cities, when all of them lay at the mercy of his victorious army; but was content with the restitution of his own. He might now have demanded the stores, and treasures, and magazines of Damascus, to augment the wealth and strength of his own kingdom, but was content with a poor liberty, at his own expense, to build streets there, a point of honour and no advantage, or no more than what the kings of Syria had had in Samaria, though they had never had so much power as he had now to support the demand of it. With this covenant he sent him away, without so much as reproving him for his blasphemous reflections upon the God of Israel, for whose honour Ahab had no concern. Note, There are those on whom success is ill bestowed; they know not how to serve God, or their generation, or even their own true interests, with their prosperity. Let favour be shown to the wicked, yet will he not learn righteousness.

III. The reproof given to Ahab for his clemency to Ben-hadad and his covenant with him. It was given him by a prophet, in the name of the Lord, the Jews say by Micaiah, and not unlikely, for Ahab complains of him (1Ki_22:8 ) that he used to prophesy evil concerning him. This prophet designed to reprove Ahab by a parable, that he might oblige him to condemn himself, as Nathan and the woman of Tekoa did David. To make his parable the more plausible, he finds it necessary to put himself into the posture of a wounded soldier. 1. With some difficulty he gets himself wounded, for he would not wound himself with his own hands. He commanded one of his brother prophets, his neighbour, or companion (for so the word signifies), to smite him, and this in God's name (1Ki_20:35), but finds him not so willing to give the blow as he is to receive it; he refused to smite him: others, he thought, were forward enough to smite prophets, they need not smite one another. We cannot but think it was from a good principle he declined it. “If it must be done, let another do it, not

[daniel1212av]

I; I cannot find it in my heart to strike my friend.” Good men can much more easily receive a wrongful blow than give one; yet because he disobeyed an express command of God (which was so much the worse if he was himself a prophet), like that other disobedient prophet (1Ki_13:24), he was presently slain by a lion, 1Ki_20:36. This was intended, not only to show, in general, how provoking disobedience is (Col_3:6), but to intimate to Ahab (who no doubt was told the story) that if a good prophet were thus punished for sparing his friend and God's, when God said, Smite, of much sorer punishment should a wicked king be thought worthy, who spared his enemy and God's, when God said, Smite. Shall mortal man pretend to be more just than God, more pure or more compassionate than his Maker? We must be merciful as he is merciful, and not otherwise. The next he met with made no difficulty of smiting him (Volenti non fit injuria - He that asks for an injury is not wronged by it) and did it so that he wounded him, 1Ki_20:37. He fetched blood with the blow, probably in his face.

2. Wounded as he was, and disguised with ashes that he might not be known to be a prophet, he made his application to the king in a story wherein he charged himself with such a crime as the king was now guilty of in sparing Ben-hadad, and waited for the king's judgment upon it. The case in short is this - A prisoner taken in the battle was committed to his custody by a man (we may suppose one that had authority over him as his superior officer) with this charge, If he be missing, thy life shall be for his life, 1Ki_20:39. The prisoner has made his escape through his carelessness. Can the chancery in the king's breast relieve him against his captain, who demands his life in lieu of the prisoner's? “By no means,” says the king, “thou shouldst either not have undertaken the trust or been more careful and faithful to it; there is no remedy (Currat lex - Let the law take its course), thou hast forfeited thy bond, and execution must go out upon it: So shall thy doom be, thou thyself hast decided it.” Now the prophet has what he would have, puts off his disguise, and is known by Ahab himself to be a prophet (1Ki_20:41) and plainly tells him, “Thou art the man. Is it my doom? No, it is thine; thou thyself hast decided it. Out of thy own mouth art thou judged. God, thy superior and commander-in-chief, delivered into thy hands one plainly marked for destruction both by his own pride and God's providence, and thou hast not carelessly lost him, but wittingly and willingly dismissed him, and so hast been false to thy trust, and lost the end of thy victory; expect therefore no other than that thy life shall go for his life, which thou hast spared” (and so it did, 1Ki_22:35), “and thy people for his people, whom likewise thou hast spared,” and so they did afterwards, 2Ki_10:32, 2Ki_10:33. When their other sins brought them low, this came into the account. There is a time when keeping back the sword from blood is doing the work of the Lord deceitfully, Jer_48:10. Foolish pity spoils the city.

3. We are told how Ahab resented this reproof. He went to his house heavy and displeased (1Ki_20:43), not truly penitent, or seeking to undo what he had done amiss, but enraged at the prophet, exasperated against God (as if he had been too severe in the sentence passed upon him), and yet vexed at himself, every way out of humour, notwithstanding his victory. He who by his providence had mortified the pride of one king, by his word cast a damp upon the triumphs of another. Be wise therefore, O you kings! and be instructed to serve the Lord with fear and rejoice with trembling, Psa_2:10, Psa_2:11. — Henry

[daniel1212av]

(1 Ki 21)  "And it came to pass after these things, that Naboth the Jezreelite had a vineyard, which was in Jezreel, hard by the palace of Ahab king of Samaria. {2} And Ahab spake unto Naboth, saying, Give me thy vineyard, that I may have it for a garden of herbs, because it is near unto my house: and I will give thee for it a better vineyard than it; or, if it seem good to thee, I will give thee the worth of it in money. {3} And Naboth said to Ahab, The LORD forbid it me, that I should give the inheritance of my fathers unto thee. {4} And Ahab came into his house heavy and displeased because of the word which Naboth the Jezreelite had spoken to him: for he had said, I will not give thee the inheritance of my fathers. And he laid him down upon his bed, and turned away his face, and would eat no bread.

{5} But Jezebel his wife came to him, and said unto him, Why is thy spirit so sad, that thou eatest no bread? {6} And he said unto her, Because I spake unto Naboth the Jezreelite, and said unto him, Give me thy vineyard for money; or else, if it please thee, I will give thee another vineyard for it: and he answered, I will not give thee my vineyard. {7} And Jezebel his wife said unto him, Dost thou now govern the kingdom of Israel? arise, and eat bread, and let thine heart be merry: I will give thee the vineyard of Naboth the Jezreelite. {8} So she wrote letters in Ahab's name, and sealed them with his seal, and sent the letters unto the elders and to the nobles that were in his city, dwelling with Naboth. {9} And she wrote in the letters, saying, Proclaim a fast, and set Naboth on high among the people: {10} And set two men, sons of Belial, before him, to bear witness against him, saying, Thou didst blaspheme God and the king. And then carry him out, and stone him, that he may die. {11} And the men of his city, even the elders and the nobles who were the inhabitants in his city, did as Jezebel had sent unto them, and as it was written in the letters which she had sent unto them. {12} They proclaimed a fast, and set Naboth on high among the people. {13} And there came in two men, children of Belial, and sat before him: and the men of Belial witnessed against him, even against Naboth, in the presence of the people, saying, Naboth did blaspheme God and the king. Then they carried him forth out of the city, and stoned him with stones, that he died. {14} Then they sent to Jezebel, saying, Naboth is stoned, and is dead. {15} And it came to pass, when Jezebel heard that Naboth was stoned, and was dead, that Jezebel said to Ahab, Arise, take possession of the vineyard of Naboth the Jezreelite, which he refused to give thee for money: for Naboth is not alive, but dead. {16} And it came to pass, when Ahab heard that Naboth was dead, that Ahab rose up to go down to the vineyard of Naboth the Jezreelite, to take possession of it.

{17} And the word of the LORD came to Elijah the Tishbite, saying, {18} Arise, go down to meet Ahab king of Israel, which is in Samaria: behold, he is in the vineyard of Naboth, whither he is gone down to possess it. {19} And thou shalt speak unto him, saying, Thus saith the LORD, Hast thou killed, and also taken possession? And thou shalt speak unto him, saying, Thus saith the LORD, In the place where dogs licked the blood of Naboth shall dogs lick thy blood, even thine. {20} And Ahab said to Elijah, hast thou found me, O mine enemy? And he answered, I have found thee; because thou hast sold thyself to work evil in the sight of the LORD. {21} Behold, I will bring evil upon thee, and will take away thy posterity, and will cut off from Ahab him that gotcha8eth against the wall, and him that is shut up and left in Israel, {22} And will make thine house like the house of Jeroboam the son of Nebat, and like the house of Baasha the son of Ahijah, for the provocation wherewith thou hast provoked me to anger, and made Israel to sin. {23} And of Jezebel also spake the LORD, saying, The dogs shall eat Jezebel by the wall of Jezreel. {24} Him that dieth of Ahab in the city the dogs shall eat; and him that dieth in the field shall the fowls of the air eat. {25} But there was none like unto Ahab, which did sell himself to work wickedness in the sight of the LORD, whom Jezebel his wife stirred up. {26} And he did very abominably in following idols, according to all things as did the Amorites, whom the LORD cast out before the children of Israel.

{27} And it came to pass, when Ahab heard those words, that he rent his clothes, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went softly. {28} And the word of the LORD came to Elijah the Tishbite, saying, {29} Seest thou how Ahab humbleth himself before me? because he humbleth himself before me, I will not bring the evil in his days: but in his son's days will I bring the evil upon his house."

[daniel1212av]

1 Kings 21 -
Ahab covets the vineyard of Naboth, and wishes to have it either by purchase or exchange, 1Ki_21:1, 1Ki_21:2. Naboth refuses to alienate it on any account, because it was his inheritance from his fathers, 1Ki_21:3. Ahab becomes disconsolate, takes to his bed, and refuses to eat, 1Ki_21:4. Jezebel, finding out the cause, promises to give him the vineyard, 1Ki_21:5-7. She writes to the nobles of Jezreel to proclaim a fast, to accuse Naboth of blasphemy, carry him out, and stone him to death; which is accordingly done, 1Ki_21:8-14. She then tells Ahab to go and take possession of the vineyard; he goes, and is met by Elijah, who denounces on him the heaviest judgments, 1Ki_21:15-24. Ahab’s abominable character, 1Ki_21:25, 1Ki_21:26. He humbles himself; and God promises not to bring the threatened public calamities in his days, but in the days of his son, 1Ki_21:27-29. — Henry 

1 Kings 21 -

Ahab is still the unhappy subject of the sacred history; from the great affairs of his camp and kingdom this chapter leads us into his garden, and gives us an account of some ill things (and ill indeed they proved to him) relating to his domestic affairs. 

I. Ahab is sick for Naboth's vineyard (1Ki_21:1-4).

 II. Naboth dies by Jezebel's plot, that the vineyard may escheat to Ahab (1Ki_21:5-14). 

III. Ahab goes to take possession (1Ki_21:15-16). 

IV. Elijah meets him, and denounces the judgments of God against him for his injustice (1Ki_21:17-24). 

V. Upon his humiliation a reprieve is granted (1Ki_21:25-29). — Henry 

1Ki 21:1-4 

Here is, 1. Ahab coveting his neighbour's vineyard, which unhappily lay near his palace and conveniently for a kitchen-garden. Perhaps Naboth had been pleased that he had a vineyard which lay so advantageously for a prospect of the royal gardens, or the vending of its productions to the royal family; but the situation of it proved fatal to him. If he had had no vineyard, or it had lain obscure in some remote place, he would have preserved his life. But many a man's possessions have been his snare, and his neighbourhood to greatness has been of pernicious consequence. Ahab sets his eye and heart on this vineyard, 1Ki_21:2. It will be a pretty addition to his demesne, a convenient out-let to his palace; and nothing will serve him but it must be his own. He is welcome to the fruits of it, welcome to walk in it; Naboth perhaps would have made him a lease of it for his life, to please him; but nothing will please him unless he have an absolute property in it, he and his heirs for ever. Yet he is not such a tyrant as to take it by force, but fairly proposes either to give Naboth the full value of it in money or a better vineyard in exchange. He had tamely quitted the great advantages God had given him of enlarging his dominion for the honour of his kingdom, by his victory over the Syrians, and now is eager to enlarge his garden, only for the convenience of his house, as if to be penny wise would atone for being pound foolish. To desire a convenience to his estate was not evil (there would be no buying if there were no desire of what is bought; the virtuous woman considers a field and buys it); but to desire any thing inordinately, though we would compass it by lawful means, is a fruit of selfishness, as if we must engross all the conveniences, and none must live, or live comfortably, by us, contrary to the law of contentment, and the letter of the tenth commandment, Thou shalt not covet thy neighbour's house.

2. The repulse he met with in this desire. Naboth would by no means part with it (1Ki_21:3): The Lord forbid it me; and the Lord did forbid it, else he would not have been so rude and uncivil to his prince as not to gratify him in so small a matter. Canaan was in a peculiar manner God's land; the Israelites were his tenants; and this was one of the conditions of their leases, that they should not alienate (no, not to one another) any part of that which fell to their lot, unless in case of extreme necessity, and then only till the year of jubilee, Lev_25:28. Now Naboth foresaw that, if his vineyard were sold to the crown, it would never return to his heirs, no, not in the jubilee. He would gladly oblige the king, but he must obey God rather than men, and therefore in this matter desires to be excused. Ahab knew the law, or should have known it, and therefore did ill to ask that which his subject could not grant without sin. Some conceive that Naboth looked upon his earthly inheritance as an earnest of his lot in the heavenly Canaan, and therefore would not part with the former, lest it should amount to a forfeiture of the latter. He seems to have been a conscientious man, who would rather hazard the king's displeasure than offend God, and probably was one of the 7000 that had not bowed the knee to Baal, for which, it may be, Ahab owed him a grudge.

3. Ahab's great discontent and uneasiness hereupon. He was as before (1Ki_20:43) heavy and displeased (v. 4), grew melancholy upon it, threw himself upon his bed, would not eat nor admit company to come to him. He could by no means digest the affront. His proud spirit aggravated the indignity Naboth did him in denying him, as a thing not to be suffered. He cursed the squeamishness of Naboth's conscience, which he pretended to consult the peace of, and secretly meditated revenge. Nor could he bear the disappointment; it cut him to the heart to be crossed in his desires, and he was perfectly sick for vexation. Note,

(1.) Discontent is a sin that is its own punishment and makes men torment themselves; it makes the spirit sad, the body sick, and all the enjoyments sour; it is the heaviness of the heart and the rottenness of the bones.

(2.) It is a sin that is its own parent. It arises not from the condition, but from the mind. As we find Paul contented in a prison, so Ahab discontent in a palace. He had all the delights of Canaan, that pleasant land, at command the wealth of a kingdom, the pleasures of a court, and the honours and powers of a throne; and yet all this avails him nothing without Naboth's vineyard. Inordinate desires expose men to continual vexations, and those that are disposed to fret, be they ever so happy, will always find something or other to fret at. — Henry 

[daniel1212av]

1Ki 21:5-16 

Nothing but mischief is to be expected when Jezebel enters into the story - that cursed woman, 2Ki_9:34.

I. Under pretence of comforting her afflicted husband, she feeds his pride and passion, and blows the coals of his corruptions. It became her to take notice of his grief and to enquire into the cause of it, 1Ki_21:5. Those have forgotten both the duty and affection of the conjugal relation that interest not themselves in each other's troubles. He told her what troubled him (1Ki_21:6), yet invidiously concealed Naboth's reason for his refusal, representing it as peevish, when it was conscientious - I will not give it thee, whereas he said, I may not. What! says Jezebel (1Ki_21:7), Dost thou govern Israel? Arise, and eat bread. She does well to persuade him to shake off his melancholy, and not to sink under his burden, to be easy and cheerful; whatever was his grief, grieving would not redress it, but pleasantness would alleviate it. Her plea is, Dost thou now govern Israel? This is capable of a good sense: “Does it become so great a prince as thou art to cast thyself down for so small a matter? Thou shamest thyself, and profanest thy crown; it is below thee to take notice of so inconsiderable a thing. Art thou fit to govern Israel, who hast no better a government of thy own passions? Or hast thou so rich a kingdom at command and canst not thou be without this one vineyard?” We should learn to quiet ourselves, under our crosses, with the thoughts of the mercies we enjoy, especially our hopes of the kingdom. But she meant it in a bad sense: “Dost thou govern Israel, and shall any subject thou hast deny thee any thing thou hast a mind to? Art thou a king? It is below thee to buy and pay, much more to beg and pray; use thy prerogative, and take by force what thou canst not compass by fair means; instead of resenting the affront thus, revenge it. If thou knowest not how to support the dignity of a king, let me alone to do it; give me but leave to make use of thy name, and I will soon give thee the vineyard of Naboth; right or wrong, it shall be thy own shortly, and cost thee nothing.” Unhappy princes those are, and hurried apace towards their ruin, who have those about them that stir them up to acts of tyranny and teach them how to abuse their power.

II. In order to gratify him, she projects and compasses the death of Naboth. No less than his blood will serve to atone for the affront he has given to Ahab, which she thirsts after the more greedily because of his adherence to the law of the God of Israel.

1. Had she aimed only at his land, her false witnesses might have sworn him out of that by a forged deed (she could not have set up so weak a title but the elders of Jezreel would have adjudged it good); but the adulteress will hunt for the precious life, Pro_6:26. Revenge is sweet. Naboth must die, and die as a malefactor, to gratify it.

(1.) Never were more wicked orders given by any prince than those which Jezebel sent to the magistrates of Jezreel, 1Ki_21:8-10. She borrows the privy-seal, but the king shall not know what she will do with it. It is probable this was not the first time he had lent it to her, but that with it she had signed warrants for the slaying of the prophets. She makes use of the king's name, knowing the thing would please him when it was done, yet fearing he might scruple at the manner of doing it; in short, she commands them, upon their allegiance, to put Naboth to death, without giving them any reason for so doing. Had she sent witnesses to inform against him, the judges (who must go secundum allegata et probata - according to allegations and proofs) might have been imposed upon, and their sentence might have been rather their unhappiness than their crime; but to oblige them to find the witnesses, sons of Belial, to suborn them themselves, and then to give judgment upon a testimony which they knew to be false, was such an impudent defiance to every thing that is just and sacred as we hope cannot be paralleled in any story. She must have looked upon the elders of Jezreel as men perfectly lost to every thing that is honest and honourable when she expected these orders should be obeyed. But she will put them in a way how to do it, having as much of the serpent's subtlety as she had of his poison.

[1.] It must be done under colour of religion: “Proclaim a fast; signify to your city that you are apprehensive of some dreadful judgment coming upon you, which you must endeavour to avert, not only by prayer, but by finding out and by putting away the accursed thing; pretend to be afraid that there is some great offender among you undiscovered, for whose sake God is angry with your city; charge the people, if they know of any such, on that solemn occasion to inform against him, as they regard the welfare of the city; and at last let Naboth be fastened upon as the suspected person, probably because he does not join with his neighbours in their worship. This may serve for a pretence to set him on high among the people, to call him to the bar. Let proclamation be made that, if any one can inform the court against the prisoner, and prove him to be the Achan, they shall be heard; and then let the witnesses appear to give evidence against him.” Note, There is no wickedness so vile, so horrid, but religion has sometimes been made a cloak and cover for it. We must not think at all the worse of fasting and praying for their having been sometimes thus abused, but much the worse of those wicked designs that have at any time been carried on under the shelter of them.

[2.] It must be done under colour of justice too, and with the formalities of a legal process. Had she sent to them to hire some of their danbitti, some desperate suffirans, to assassinate him, to stab him as he went along the streets in the night, the deed would have been bad enough; but to destroy him by a course of law, to use that power for the murdering of the innocent which ought to be their protection, was such a violent perversion of justice and judgment as was truly monstrous, yet such as we are directed not to marvel at, Ecc_5:8. The crime they must lay to his charge was blaspheming God and the king - a complicated blasphemy. Surely she could not think to put a blasphemous sense upon the answer he had given to Ahab, as if denying him his vineyard were blaspheming the king, and giving the divine law for the reason were blaspheming God. No, she pretends not any ground at all for the charge: though there was no colour of truth in it, the witnesses must swear it, and Naboth must not be permitted to speak for himself, or cross-examine the witnesses, but immediately, under pretence of a universal detestation of the crime, they must carry him out and stone him. His blaspheming God would be the forfeiture of his life, but not of his estate, and therefore he is also charged with treason, in blaspheming the king, for which his estate was to be confiscated, that so Ahab might have his vineyard.

(2.) Never were wicked orders more wickedly obeyed than these were by the magistrates of Jezreel. They did not so much as dispute the command nor make any objections against it, though so palpably unjust, but punctually observed all the particulars of it, either because they feared Jezebel's cruelty or because they hated Naboth's piety, or both: They did as it was written in the letters (1Ki_21:11, 1Ki_21:12), neither made any difficulty of it, nor met with any difficulty in it, but cleverly carried on the villany. They stoned Naboth to death (1Ki_21:13), and, as it should seem, his sons with him, or after him; for, when God came to make inquisition for blood, we find this article in the account (2Ki_9:26), I have seen the blood of Naboth and the blood of his sons. Perhaps they were secretly murdered, that they might not claim their father's estate nor complain of the wrong done him.

 2. Let us take occasion from this sad story,

(1.) To stand amazed at the wickedness of the wicked, and the power of Satan in the children of disobedience. What a holy indignation may we be filled with to see wickedness in the place of judgment! Ecc_3:16.

(2.) To lament the hard case of oppressed innocency, and to mingle our tears with the tears of the oppressed that have no comforter, while on the side of the oppressors there is power, Ecc_4:1. (3.) To commit the keeping of our lives and comforts to God, for innocency itself will not always be our security.

(4.) To rejoice in the belief of a judgment to come, in which such wrong judgments as these will be called over. Now we see that there are just men to whom it happens according to the work of the wicked (Ecc_8:14), but all will be set to rights in the great day.

III. Naboth being taken off, Ahab takes possession of his vineyard.

[daniel1212av]

1. The elders of Jezreel sent notice to Jezebel very unconcernedly, sent it to her as a piece of agreeable news, Naboth is stoned and is dead, 1Ki_21:14. Here let us observe that, as obsequious as the elders of Jezreel were to Jezebel's orders which she sent from Samaria for the murder of Naboth, so obsequious were the elders of Samaria afterwards to Jehu's orders which he sent from Jezreel for the murder of Ahab's seventy sons, only that was not done by course of law, 2Ki_10:6, 2Ki_10:7. Those tyrants that by their wicked orders debauch the consciences of their inferior magistrates may perhaps find at last the wheel return upon them, and that those who will not stick to do one cruel thing for them will be as ready to do another cruel thing against them.

2. Jezebel, jocund enough that her plot succeeded so well, brings notice to Ahab that Naboth is not alive, but dead; therefore, says she, Arise, take possession of his vineyard, 1Ki_21:15. He might have taken possession by one of his officers, but so pleased is he with this accession to his estate that he will make a journey to Jezreel himself to enter upon it; and it should seem he went in state too, as if he had obtained some mighty victory, for Jehu remembers long after that he and Bidkar attended him at this time, 2Ki_9:25. If Naboth's sons were all put to death, Ahab thought himself entitled to the estate, ob defectum sanguinis - in default of heirs (as our law expresses it); if not, yet, Naboth dying as a criminal, he claimed it ob delictum criminis - as forfeited by his crime. Or, if neither would make him a good title, the absolute power of Jezebel would give it to him, and who would dare to oppose her will? Might often prevails against right, and wonderful is the divine patience that suffers it to do so. God is certainly of purer eyes than to behold iniquity, and yet for a time keeps silence when the wicked devours the man that is more righteous than he, Hab_1:13. — Henry  


1Ki 21:17-29  

In these verses we may observe,

I. The very bad character that is given of Ahab (1Ki_21:25, 1Ki_21:26), which comes in here to justify God in the heavy sentence passed upon him, and to show that though it was passed upon occasion of his sin in the matter of Naboth (which David's sin in the matter of Uriah did too much resemble), yet God would not have punished him so severely if he had not been guilty of many other sins, especially idolatry; whereas David, except in that one matter, did that which was right. But, as to Ahab, there was none like him, so ingenious and industrious in sin, and that made a trade of it. He sold himself to work wickedness, that is, he made himself a perfect slave to his lusts, and was as much at their beck and command as ever any servant was at his master's. He was wholly given up to sin, and, upon condition he might have the pleasures of it, he would take the wages of it, which is death, Rom_6:23. Blessed Paul complained that he was sold under sin (Rom_7:14), as a poor captive against his will; but Ahab was voluntary: he sold himself to sin; of choice, and as his own act and deed, he submitted to the dominion of sin. It was no excuse of his crimes that Jezebel his wife stirred him up to do wickedly, and made him, in many respects, worse than otherwise he would have been. To what a pitch of impiety did he arrive who had such tinder of corruption in his heart and such a temper in his bosom to strike fire into it! In many things he did ill, but he did most abominably in following idols, like the Canaanites; his immoralities were very provoking to God, but his idolatries were especially so. Israel's case was sad when a prince of such a character as this reigned over them.

II. The message with which Elijah was sent to him, when he went to take possession of Naboth's vineyard, 1Ki_21:17-19.

1. Hitherto God kept silence, did not intercept Jezebel's letters, nor stay the process of the elders of Jezreel; but now Ahab is reproved and his sin set in order before his eyes. (1.) The person sent is Elijah. A prophet of lower rank was sent with messages of kindness to him, 1Ki_20:13. But the father of the prophets is sent to try him, and condemn him, for his murder.

(2.) The place is Naboth's vineyard and the time just when he is taking possession of it; then, and there, must his doom be read him. By taking possession, he avowed all that was done, and made himself guilty ex post facto - as an accessary after the fact. There he was taken in the commission of the errors, and therefore the conviction would come upon him with so much the more force. “What hast thou to do in this vineyard? What good canst thou expect from it when it is purchased with blood (Hab_2:12) and thou hast caused the owner thereof to lose his life?” Job_31:39. Now that he is pleasing himself with his ill-gotten wealth, and giving direction for the turning of this vineyard into a flower-garden, his meat in his bowels is turned. He shall not feel quietness. When he is about to fill his belly, God shall cast the fury of his wrath upon him, Job_20:14, Job_20:20, Job_20:23.

2. Let us see what passed between him and the prophet.

(1.) Ahab vented his wrath against Elijah, fell into a passion at the sight of him, and, instead of humbling himself before the prophet, as he ought to have done (2Ch_36:12), was ready to fly in his face. Hast thou found me, O my enemy? 1Ki_21:20. This shows, [1.] That he hated him. The last time we found them together they parted very good friends, 1Ki_18:46. Then Ahab had countenanced the reformation, and therefore then all was well between him and the prophet; but now he had relapsed, and was worse than ever. His conscience told him he had made God his enemy, and therefore he could not expect Elijah should be his friend. Note, That man's condition is very miserable that has made the word of God his enemy, and his condition is very desperate that reckons the ministers of that word his enemies because they tell him the truth, Gal_4:16. Ahab, having sold himself to sin, was resolved to stand to his bargain, and could not endure him that would have helped him to recover himself,

[2.] That he feared him: Hast thou found me? intimating that he shunned him all he could, and it was now a terror to him to see him. The sight of him was like that of the handwriting upon the wall to Belshazzar; it made his countenance change, the joints of his loins were loosed, and his knees smote one against another. Never was poor debtor or criminal so confounded at the sight of the officer that came to arrest him. Men may thank themselves if they make God and his word a terror to them.

(2.) Elijah denounced God's wrath against Ahab: I have found thee (says he, 1Ki_21:20), because thou hast sold thyself to work evil. Note, Those that give up themselves to sin will certainly be found out, sooner or later, to their unspeakable horror and amazement. Ahab is now set to the bar, as Naboth was, and trembles more than he did.

[daniel1212av]

[1.] Elijah finds the indictment against him, and convicts him upon the notorious evidence of the fact (1Ki_21:19): Hast thou killed, and also taken possession? He was thus charged with the murder of Naboth, and it would not serve him to say the law killed him (perverted justice is the highest injustice), nor that, if he was unjustly prosecuted, it was not his doing - he knew nothing of it; for it was to please him that it was done, and he had shown himself pleased with it, and so had made himself guilty of all that was done in the unjust prosecution of Naboth. He killed, for he took possession. If he takes the garden, he takes the guilt with it. Terra transit cum onere - The land with the incumbrance.

[2.] He passes judgment upon him. He told him from God that his family should be ruined and rooted out (1Ki_21:21) and all his posterity cut off, - that his house should be made like the houses of his wicked predecessors, Jeroboam and Baasha (1Ki_21:22), particularly that those who died in the city should be meat for dogs and those who died in the field meat for birds (1Ki_21:24), which had been foretold of Jeroboam's house (1Ki_14:11), and of Baasha's (1Ki_16:4), - that Jezebel, particularly, should be devoured by dogs (1Ki_21:23), which was fulfilled (2Ki_9:36), - and, as for Ahab himself, that the dogs should lick his blood in the very same place where they licked Naboth's (1Ki_21:19 - “Thy blood, even thine, though it be royal blood, though it swell thy veins with pride and boil in thy heart with anger, shall ere long be an entertainment for the dogs”), which was fulfilled, 1Ki_22:38. This intimates that he should die a violent death, should come to his grave with blood, and that disgrace should attend him, the foresight of which must needs be a great mortification to such a proud man. Punishments after death are here most insisted on, which, though such as affected the body only, were perhaps designed as figures of the soul's misery after death.

III. Ahab's humiliation under the sentence passed upon him, and the favourable message sent him thereupon. 1. Ahab was a kind of penitent. The message Elijah delivered to him in God's name put him into a fright for the present, so that he rent his clothes and put on sackcloth, 1Ki_21:27. He was still a proud hardened sinner, and yet thus reduced. Note, God can make the stoutest heart to tremble and the proudest to humble itself. His word is quick and powerful, and is, when the pleases to make it so, like a fire and a hammer, Jer_23:29. It made Felix tremble. Ahab put on the garb and guise of a penitent, and yet his heart was unhumbled and unchanged. After this, we find, he hated a faithful prophet, 1Ki_22:8. Note, It is no new thing to find the show and profession of repentance where yet the truth and substance of it are wanting. Ahab's repentance was only what might be seen of men: Seest thou (says God to Elijah) how Ahab humbles himself; it was external only, the garments rent, but not the heart. A hypocrite may go very far in the outward performance of holy duties and yet come short.

2. He obtained hereby a reprieve, which I may call a kind of pardon. Though it was but an outside repentance (lamenting the judgment only, and not the sin), though he did not leave his idols, nor restore the vineyard to Naboth's heirs, yet, because he did hereby give some glory to God, God took notice of it, and bade Elijah take notice of it: Seest thou how Ahab humbles himself? 1Ki_21:29. In consideration of this the threatened ruin of his house, which had not been fixed to any time, should be adjourned to his son's days. The sentence should not be revoked, but the execution suspended. Now,

(1.) This discovers the great goodness of God, and his readiness to show mercy, which here rejoices against judgment. Favour was shown to this wicked man that God might magnify his goodness (says bishop Sanderson) even to the hazard of his other divine perfections; as if (says he) God would be thought unholy, or untrue, or unjust (though he be none of these), or any thing, rather than unmerciful.

(2.) This teaches us to take notice of that which is good even in those who are not so good as they should be: let it be commended as far as it goes.

(3.) This gives a reason why wicked people sometimes prosper long; God is rewarding their external services with external mercies. (4.) This encourages all those that truly repent and unfeignedly believe the holy gospel. If a pretending partial penitent shall go to his house reprieved, doubtless a sincere penitent shall go to his house justified. — Henry  

[daniel1212av]

(1 Ki 22)  "And they continued three years without war between Syria and Israel. {2} And it came to pass in the third year, that Jehoshaphat the king of Judah came down to the king of Israel. {3} And the king of Israel said unto his servants, Know ye that Ramoth in Gilead is ours, and we be still, and take it not out of the hand of the king of Syria? {4} And he said unto Jehoshaphat, Wilt thou go with me to battle to Ramothgilead? And Jehoshaphat said to the king of Israel, I am as thou art, my people as thy people, my horses as thy horses. {5} And Jehoshaphat said unto the king of Israel, Inquire, I pray thee, at the word of the LORD to day. {6} Then the king of Israel gathered the prophets together, about four hundred men, and said unto them, Shall I go against Ramothgilead to battle, or shall I forbear? And they said, Go up; for the Lord shall deliver it into the hand of the king.

{7} And Jehoshaphat said, Is there not here a prophet of the LORD besides, that we might inquire of him? {8} And the king of Israel said unto Jehoshaphat, There is yet one man, Micaiah the son of Imlah, by whom we may inquire of the LORD: but I hate him; for he doth not prophesy good concerning me, but evil. And Jehoshaphat said, Let not the king say so. {9} Then the king of Israel called an officer, and said, Hasten hither Micaiah the son of Imlah. {10} And the king of Israel and Jehoshaphat the king of Judah sat each on his throne, having put on their robes, in a void place in the entrance of the gate of Samaria; and all the prophets prophesied before them. {11} And Zedekiah the son of Chenaanah made him horns of iron: and he said, Thus saith the LORD, With these shalt thou push the Syrians, until thou have consumed them. {12} And all the prophets prophesied so, saying, Go up to Ramothgilead, and prosper: for the LORD shall deliver it into the king's hand. {13} And the messenger that was gone to call Micaiah spake unto him, saying, Behold now, the words of the prophets declare good unto the king with one mouth: let thy word, I pray thee, be like the word of one of them, and speak that which is good. {14} And Micaiah said, As the LORD liveth, what the LORD saith unto me, that will I speak. {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. {16} And the king said unto him, How many times shall I adjure thee that thou tell me nothing but that which is true in the name of the LORD? {17} And he said, I saw all Israel scattered upon the hills, as sheep that have not a shepherd: and the LORD said, These have no master: let them return every man to his house in peace. {18} And the king of Israel said unto Jehoshaphat, Did I not tell thee that he would prophesy no good concerning me, but evil? {19} And he said, Hear thou therefore the word of the LORD: I saw the LORD sitting on his throne, and all the host of heaven standing by him on his right hand and on his left. {20} And the LORD said, Who shall persuade Ahab, that he may go up and fall at Ramothgilead? And one said on this manner, and another said on that manner. {21} And there came forth a spirit, and stood before the LORD, and said, I will persuade him. {22} And the LORD said unto him, Wherewith? And he said, I will go forth, and I will be a lying spirit in the mouth of all his prophets. And he said, Thou shalt persuade him, and prevail also: go forth, and do so. {23} Now therefore, behold, the LORD hath put a lying spirit in the mouth of all these thy prophets, and the LORD hath spoken evil concerning thee. {24} But Zedekiah the son of Chenaanah went near, and smote Micaiah on the cheek, and said, Which way went the spirit of the LORD from me to speak unto thee? {25} And Micaiah said, Behold, thou shalt see in that day, when thou shalt go into an inner chamber to hide thyself. {26} And the king of Israel said, Take Micaiah, and carry him back unto Amon the governor of the city, and to Joash the king's son; {27} And say, Thus saith the king, Put this fellow in the prison, and feed him with bread of affliction and with water of affliction, until I come in peace. {28} And Micaiah said, If thou return at all in peace, the LORD hath not spoken by me. And he said, Hearken, O people, every one of you.

{29} So the king of Israel and Jehoshaphat the king of Judah went up to Ramothgilead. {30} And the king of Israel said unto Jehoshaphat, I will disguise myself, and enter into the battle; but put thou on thy robes. And the king of Israel disguised himself, and went into the battle. {31} But the king of Syria commanded his thirty and two captains that had rule over his chariots, saying, Fight neither with small nor great, save only with the king of Israel. {32} And it came to pass, when the captains of the chariots saw Jehoshaphat, that they said, Surely it is the king of Israel. And they turned aside to fight against him: and Jehoshaphat cried out. {33} And it came to pass, when the captains of the chariots perceived that it was not the king of Israel, that they turned back from pursuing him. {34} And a certain man drew a bow at a venture, and smote the king of Israel between the joints of the harness: wherefore he said unto the driver of his chariot, Turn thine hand, and carry me out of the host; for I am wounded. {35} And the battle increased that day: and the king was stayed up in his chariot against the Syrians, and died at even: and the blood ran out of the wound into the midst of the chariot. {36} And there went a proclamation throughout the host about the going down of the sun, saying, Every man to his city, and every man to his own country. {37} So the king died, and was brought to Samaria; and they buried the king in Samaria. {38} And one washed the chariot in the pool of Samaria; and the dogs licked up his blood; and they washed his armour; according unto the word of the LORD which he spake.

{39} Now the rest of the acts of Ahab, and all that he did, and the ivory house which he made, and all the cities that he built, are they not written in the book of the chronicles of the kings of Israel? {40} So Ahab slept with his fathers; and Ahaziah his son reigned in his stead. {41} And Jehoshaphat the son of Asa began to reign over Judah in the fourth year of Ahab king of Israel. {42} Jehoshaphat was thirty and five years old when he began to reign; and he reigned twenty and five years in Jerusalem. And his mother's name was Azubah the daughter of Shilhi. {43} And he walked in all the ways of Asa his father; he turned not aside from it, doing that which was right in the eyes of the LORD: nevertheless the high places were not taken away; for the people offered and burnt incense yet in the high places. {44} And Jehoshaphat made peace with the king of Israel.

{45} Now the rest of the acts of Jehoshaphat, and his might that he showed, and how he warred, are they not written in the book of the chronicles of the kings of Judah? {46} And the remnant of the sodomites, which remained in the days of his father Asa, he took out of the land. {47} There was then no king in Edom: a deputy was king. {48} Jehoshaphat made ships of Tharshish to go to Ophir for gold: but they went not; for the ships were broken at Eziongeber. {49} Then said Ahaziah the son of Ahab unto Jehoshaphat, Let my servants go with thy servants in the ships. But Jehoshaphat would not. {50} And Jehoshaphat slept with his fathers, and was buried with his fathers in the city of David his father: and Jehoram his son reigned in his stead. {51} Ahaziah the son of Ahab began to reign over Israel in Samaria the seventeenth year of Jehoshaphat king of Judah, and reigned two years over Israel. {52} And he did evil in the sight of the LORD, and walked in the way of his father, and in the way of his mother, and in the way of Jeroboam the son of Nebat, who made Israel to sin: {53} For he served Baal, and worshipped him, and provoked to anger the LORD God of Israel, according to all that his father had done."

[daniel1212av]

1 Kings 22 -
Jehoshaphat King of Judah, and Ahab King of Israel, unite against the Syrians, in order to recover Ramoth-gilead, 1Ki_22:1-4. They inquire of false prophets, who promise them success. Micaiah, a true prophet, foretells the disasters of the war, 1Ki_22:5-17. A lying spirit in the mouths of Ahab’s prophets persuades Ahab to go up against Ramoth, 1Ki_22:18-29. The confederate armies are routed, and the king of Israel slain, 1Ki_22:30-36. Death and burial of Ahab, 1Ki_22:37-40. Character of Jehoshaphat, 1Ki_22:41-47. He makes a fleet in order to go to Ophir for gold, which is wrecked at Ezion-geber, 1Ki_22:48. His death, 1Ki_22:49. He is succeeded by his son Jehoram, 1Ki_22:50. Ahaziah succeeds his father Ahab, and reigns wickedly, 1Ki_22:51, 1Ki_22:52. — Clarke 

1 Kings 22 -

This chapter finishes the history of Ahab's reign. It was promised in the close of the foregoing chapter that the ruin of his house should not come in his days, but his days were soon at an end. His war with the Syrians at Ramoth-Gilead is that which we have an account of in this chapter. 

I. His preparations for that war. He consulted, 

1. His privy-council (1Ki_22:1-3).  2. Jehoshaphat (1Ki_22:4).  3. His prophets. 

(1.) His own, who encouraged him to go on this expedition (1Ki_22:5, 1Ki_22:6), Zedekiah particularly (1Ki_22:11, 1Ki_22:12). 

(2.) A prophet of the Lord, Micaiah, who was desired to come by Jehoshaphat (1Ki_22:7, 1Ki_22:8 ), sent for (1Ki_22:9, 1Ki_22:10-13, 1Ki_22:14), upbraided Ahab with his confidence in the false prophets (1Ki_22:15), but foretold his fall in this expedition (1Ki_22:16-18), and gave him an account how he came to be thus imposed upon by his prophets (1Ki_22:19-23). He is abused by Zedekiah (1Ki_22:24, 1Ki_22:25), and imprisoned by Ahab (1Ki_22:26-28). 

II. The battle itself, in which, 

1. Jehoshaphat is exposed. But, 

2. Ahab is slain (1Ki_22:29-40). In the close of the chapter we have a short account, 

(1.) Of the good reign of Jehoshaphat king of Judah (1Ki_22:41-50). 

(2.) Of the wicked reign of Ahaziah king of Israel (1Ki_22:51-53). — Henry 

1Ki 22:1-14 
The same easiness of temper, which betrays some godly persons into friendship with the declared enemies of religion, renders it very dangerous to them. They will be drawn to wink at and countenance such conduct and conversation as they ought to protest against with abhorrence. Whithersoever a good man goes, he ought to take his religion with him, and not be ashamed to own it when he is with those who have no regard for it. Jehoshaphat had not left behind him, at Jerusalem, his affection and reverence for the word of the Lord, but avowed it, and endeavoured to bring it into Ahab's court. And Ahab's prophets, to please Jehoshaphat, made use of the name of Jehovah: to please Ahab, they said, Go up. But the false prophets cannot so mimic the true, but that he who has spiritual senses exercised, can discern the fallacy. One faithful prophet of the Lord was worth them all. Wordly men have in all ages been alike absurd in their views of religion. They would have the preacher fit his doctrine to the fashion of the times, and the taste of the hearers, and yet to add. Thus saith the Lord, to words that men would put into their mouths. They are ready to cry out against a man as rude and foolish, who scruples thus to try to secure his own interests, and to deceive others. — MHCC

 1Ki 22:1-14  

Though Ahab continued under guilt and wrath, and the dominion of the lusts to which he had sold himself, yet, as a reward for his professions of repentance and humiliation, though the time drew near when he should descend into battle and perish, yet we have him blessed with a three years' peace (1Ki_22:1) and an honourable visit made him by Jehoshaphat king of Judah, 1Ki_22:2. The Jews have a fabulous conceit, that when Ahab humbled himself for his sin, and lay in sackcloth, he sent for Jehoshaphat to come to him, to chastise him; and that he staid with him for some time, and gave him so many stripes every day. This is a groundless tradition. He came now, it is probable, to consult him about the affairs of their kingdoms. It is strange that so great a man as Jehoshaphat would pay so much respect to a kingdom revolted from the house of David, and that so good a man should show so much kindness to a king revolted from the worship of God. But, though he was a godly man, his temper was too easy, which betrayed him into snares and inconveniences. The Syrians durst not give Ahab any disturbance. But,

[daniel1212av]

I. Ahab here meditates a war against the Syrians, and advises concerning it with those about him, 1Ki_22:3. The king of Syria gave him the provocation; when he lay at his mercy, he promised to restore him his cities (1Ki_20:34), and Ahab foolishly took his word, when he ought not to have dismissed him till the cities were put into his possession. But now he knows by experience, what he ought before to have considered, that as the kisses, so the promises, of an enemy are deceitful, and there is no confidence to be put in leagues extorted by distress. Benhadad is one of those princes that think themselves bound by their word no further and no longer than it is for their interest. Whether any other cities were restored we do not find, but Ramoth-Gilead was not, a considerable city in the tribe of Gad, on the other side Jordan, a Levites' city, and one of the cities of refuge. Ahab blames himself, and his people, that they did not bestir themselves to recover it out of the hands of the Syrians, and to chastise Ben-hadad's violation of his league; and resolves to let that ungrateful perfidious prince know that as he had given him peace he could give him trouble. Ahab has a good cause, yet succeeds not. Equity is not to be judged of by prosperity.

II. He engages Jehoshaphat, and draws him in, to join with him in this expedition, for the recovery of Ramoth-Gilead, 1Ki_22:4. And here I do not wonder that Ahab should desire the assistance of so pious and prosperous a neighbour. Even bad men have often coveted the friendship of the good. It is desirable to have an interest in those that have an interest in heaven, and to have those with us that have God with them. But it is strange that Jehoshaphat will go so entirely into Ahab's interests as to say, I am as thou art, and my people as thy people. I hope not; Jehoshaphat and his people are not so wicked and corrupt as Ahab and his people. Too great a complaisance to evildoers has brought many good people, through unwariness, into a dangerous fellowship with the unfruitful works of darkness. Jehoshaphat had like to have paid dearly for his compliment when, in battle, he was taken for Ahab. Yet some observe that in joining with Israel against Syria he atoned for his father's fault in joining with Syria against Israel, 1Ki_15:19, 1Ki_15:20.

III. At the special instance and request of Jehoshaphat, he asks counsel of the prophets concerning this expedition. Ahab thought it enough to consult with his statesmen, but Jehoshaphat moves that they should enquire of the word of the Lord, 1Ki_22:5. Note,

1. Whithersoever a good man goes he desires to take God along with him, and will acknowledge him in all his ways, ask leave of him, and look up to him for success.

2. Whithersoever a good man goes he ought to take his religion along with him, and not be ashamed to own it, no, not when he is with those who have no kindness for it. Jehoshaphat has not left behind him, at Jerusalem, his affection, his veneration, for the word of the Lord, but both avows it and endeavours to introduce it into Ahab's court. If Ahab drew him into his wars, he will draw Ahab into his devotions.

IV. Ahab's 400 prophets, the standing regiment he had of them (prophets of the groves they called them), agreed to encourage him in this expedition and to assure him of success, 1Ki_22:6. He put the question to them with a seeming fairness: Shall I go or shall I forbear? But they knew which way his inclination was and designed only to humour the two kings. To please Jehoshaphat, they made use of the name Jehovah: He shall deliver it into the hand of the king; they stole the word from the true prophets (Jer_23:30) and spoke their language. To please Ahab they said, Go up. They had indeed probabilities on their side: Ahab had, not long since, beaten the Syrians twice; he had now a good cause, and was much strengthened by his alliance with Jehoshaphat. But they pretended to speak by prophecy, not by rational conjecture, by divine, not human, foresight: “Thou shalt certainly recover Ramoth-Gilead.” Zedekiah, a leading man among these prophets, in imitation of the true prophets, illustrated his false prophecy with a sign, 1Ki_22:11. He made himself a pair of iron horns, representing the two kings, and their honour and power (both of which were signified by horns, exaltation and force), and with these the Syrians must be pushed. All the prophets agreed, as one man, that Ahab should return from this expedition a conqueror, 1Ki_22:12. Unity is not always the mark of a true church and a true ministry. Here were 400 men that prophesied with one mind and one mouth, and yet all in an error.

V. Jehoshaphat cannot relish this sort of preaching; it is not like what he was used to. The false prophets cannot so mimic the true but that he who had spiritual senses exercised could discern the fallacy, and therefore he enquired for a prophet of the Lord besides, 1Ki_22:7. He is too much of a courtier to say any thing by way of reflection on the king's chaplains, but he waits to see a prophet of the Lord, intimating that he could not look upon these to be so. They seemed to be somewhat (whatever they were, it made no matter to him), but, in conference, they added nothing to him, they gave him no satisfaction, Gal_2:6. One faithful prophet of the Lord was worth them all.
VI. Ahab has another, but one he hates, Micaiah by name, and, to please Jehoshaphat, he is willing to have him sent for, 1Ki_22:8-10. Ahab owned that they might enquire of the Lord by him, that he was a true prophet, and one that knew God's mind. And yet,

1. He hated him, and was not ashamed to own to the king of Judah that he did so, and to give this for a reason. He doth not prophesy good concerning me, but evil. And whose fault was that? If Ahab had done well, he would have heard nothing but good from heaven; if he do ill, he may thank himself for all the uneasiness which the reproofs and threats of God's word gave him. Note, Those are wretchedly hardened in sin, and are ripening apace for ruin, who hate God's ministers because they deal plainly with them and faithfully warn them of their misery and danger by reason of sin, and reckon those their enemies that tell them the truth.

2. He had (it should seem) imprisoned him; for, when he committed him (1Ki_22:26), he bade the officer carry him back, namely, to the place whence he came. We may suppose that this was he that reproved him for his clemency to Ben-hadad (1Ki_20:38, etc.) and for so doing was cast into prison, where he had lain these three years. This was the reason why Ahab knew where to find him so readily, 1Ki_22:9. But his imprisonment had not excluded him for divine visits: the spirit of prophecy continued with him there. He was bound, but the word of the Lord was not. Nor did it in the lease abate his courage, nor make him less confident or faithful in delivering his message. Jehoshaphat gave too gentle a reproof to Ahab for expressing his indignation against a faithful prophet: Let not the king say so, 1Ki_22:8. He should have said, “Thou art unjust to the prophet, unkind to thyself, and puttest an affront upon his Lord and thine, in saying so.” Such sinners as Ahab must be rebuked sharply. However he so far yielded to the reproof that, for fear of provoking Jehoshaphat to break off from his alliance with him, he orders Micaiah to be sent for with all speed, 1Ki_22:9. The two kings sat each in their robes and chairs of state, in the gate of Samaria, ready to receive this poor prophet, and to hear what he had to say; for many will give God's word the hearing that will not lend it an obedient ear. They were attended with a crowd of flattering prophets, that could not think of prophesying any thing but what was very sweet and very smooth to two such glorious princes now in confederacy. Those that love to be flattered shall not want flatterers.

VII. Micaiah is pressed by the officer that fetches him to follow the cry, 1Ki_22:13. That officer was unworthy the name of an Israelite who pretended to prescribe to a prophet; but he thought him altogether such a one as the rest, who studied to please men and not God. He told Micaiah how unanimous the other prophets were in foretelling the king's good success, how agreeable it was to the king, intimating that it was his interest to say as they said - he might thereby gain, not only enlargement, but preferment. Those that dote upon worldly things themselves think every body else should do so too, and true or false, right or wrong, speak and act for their secular interest only. He intimated likewise that it would be to no purpose to contradict such a numerous and unanimous vote; he would be ridiculed, as affecting a foolish singularity, if he should. But Micaiah, who knows better things, protests, and backs his protestation with an oath, that he will deliver his message from God with all faithfulness, whether it be pleasing or displeasing to his prince (1Ki_22:14): “What the Lord saith to me, that will I speak, without addition, diminution, or alteration.” This was nobly resolved, and as became one who had his eye to a greater King than either of these, arrayed with brighter robes, and sitting on a higher throne. — Henry  

[daniel1212av]

1Ki 22:15-28  

Here Micaiah does well, but, as is common, suffers ill for so doing.

I. We are told how faithfully he delivered his message, as one that was more solicitous to please God than to humour either the great or the many. In three ways he delivers his message, and all displeasing to Ahab: -

1. He spoke as the rest of the prophets had spoken, but ironically: Go, and prosper, 1Ki_22:15. Ahab put the same question to him that he had put to his own prophets (Shall we go, or shall we forbear?) seeming desirous to know God's mind, when, like Balaam, he was strongly bent to do his own, which Micaiah plainly took notice of when he bade him go, but with such an air and pronunciation as plainly showed he spoke it by way of derision; as if he had said, “I know you are determined to go, and I hear your own prophets are unanimous in assuring you of success; go then and take what follows. They say, The Lord shall deliver it into the hand of the king; but I do not tell thee that thus saith the Lord; no, he saith otherwise.” Note, Those deserve to be bantered that love to be flattered; and it is just with God to give up those to their own counsels that give up themselves to their own lusts. Ecc_11:9. In answer to this Ahab adjured him to tell him the truth, and not to jest with him (v. 16), as if he sincerely desired to know both what God would have him to do and what he would do with him, yet intending to represent the prophet as a perverse ill-humoured man, that would not tell him the truth till he was thus put to his oath, or adjured to do it.

2. Being thus pressed, he plainly foretold that the king would be cut off in this expedition, and his army scattered, 1Ki_22:17. He saw them in a vision, or in a dream, dispersed upon the mountains, as sheep that had no one to guide them. Smite the shepherd, and the sheep will be scattered, Zec_13:7. This intimates, (1.) That Israel should be deprived of their king, who was their shepherd. God took notice of it, These have no master. (2.) That they would be obliged to retire re infecta - without accomplishing their object. He does not foresee any great slaughter in the army, but that they should make a dishonorable retreat. Let them return every man to his house in peace, put into disorder indeed for the present, but no great losers by the death of their king; he shall fall in war, but they shall go home in peace. Thus Micaiah, in his prophecy, testified what he had seen and heard (let them take it how they pleased), while the others prophesied merely out of their own hearts; see Jer_23:28. “The prophet that has a dream let him tell that, and so quote his authority; and he that has my word, let him speak my word faithfully, and not his own; for what is the chaff to the wheat?” Now Ahab finds himself aggrieved, turns to Jehoshaphat, and appeals to him whether Micaiah had not manifestly a spite against him, 1Ki_22:18. Those that bear malice to others are generally willing to believe that others bear malice to them, though they have no cause for it, and therefore to put the worst constructions upon all they say. What evil did Micaiah prophesy to Ahab in telling him that, if he proceeded in this expedition, it would be fatal to him, while he might choose whether he would proceed in it or no? The greatest kindness we can do to one that is going a dangerous way is to tell him of his danger.

3. He informed the king how it was that all his prophets encouraged him to proceed, that God permitted Satan by them to deceive him into his ruin, and he by vision knew of it; it was represented to him, and he represented it to Ahab, that the God of heaven had determined he should fall at Ramoth-Gilead (1Ki_22:19, 1Ki_22:20), that the favour he had wickedly shown to Ben-hadad might be punished by him and his Syrians, and that he being in some doubt whether he should go to Ramoth-Gilead or no, and resolving to be advised by his prophets, they should persuade him to it and prevail (1Ki_22:21, 1Ki_22:22); and hence it was that they encouraged him with so much assurance (1Ki_22:23); it was a lie from the father of lies, but by divine permission. This matter is here represented after the manner of men. We are not to imagine that God is ever put upon new counsels, or is ever at a loss for means whereby to effect his purposes, nor that he needs to consult with angels, or any creature, about the methods he should take, nor that he is the author of sin or the cause of any man's either telling or believing a lie; but, besides what was intended by this with reference to Ahab himself, it is to teach us,

(1.) That God is a great king above all kings, and has a throne above all the thrones of earthly princes. “You have your thrones,” said Micaiah to these two kings, “and you think you may do what you will, and we must all say as you would have us; but I saw the Lord sitting upon his throne, and every man's judgment proceeding from him, and therefore I must say as he says; he is not a man, as you are.”

(2.) That he is continually attended and served by an innumerable company of angels, those heavenly hosts, who stand by him, ready to go where he sends them and to do what he bids them, messengers of mercy on his right hand, of wrath on his left hand.

(3.) That he not only takes cognizance of, but presides over, all the affairs of this lower world, and overrules them according to the counsel of his own will. The rise and fall of princes, the issues of war, and all the great affairs of state, which are the subject of the consultations of wise and great men, are no more above God's direction than the meanest concerns of the poorest cottages are below his notice.

(4.) That God has many ways of bringing about his own counsels, particularly concerning the fall of sinners when they are ripe for ruin; he can do it either in this manner or in that manner.

(5.) That there are malicious and lying spirits which go about continually seeking to devour, and, in order to that, seeking to deceive, and especially to put lies into the mouths of prophets, by them to entice many to their destruction.

(6.) It is not without the divine permission that the devil deceives men, and even thereby God serves his own purposes. With him are strength and wisdom, the deceived and the deceivers are his, Job_12:16. When he pleases, for the punishment of those who receive not the truth in the love of it, he not only lets Satan loose to deceive them (Rev_20:7, Rev_20:8 ), but gives men up to strong delusions to believe him, 2Th_2:11, 2Th_2:12.

(7.) Those are manifestly marked for ruin that are thus given up. God has certainly spoken evil concerning those whom he had given up to be imposed upon by lying prophets. Thus Micaiah gave Ahab fair warning, not only of the danger of proceeding in this war, but of the danger of believing those that encouraged him to proceed. Thus we are warned to beware of false prophets, and to try the spirits; the lying spirit never deceives so fatally as in the mouth of prophets.
II. We are told how he was abused for delivering his message thus faithfully, thus plainly, in a way so very proper both to convince and to affect.

1. Zedekiah, a wicked prophet, impudently insulted him in the face of the court, smote him on the cheek, to reproach him, to silence him and stop his mouth, and to express his indignation at him (thus was our blessed Saviour abused, Mat_26:67, that Judge of Israel, Mic_5:1); and as if he not only had the spirit of the Lord, but the monopoly of this Spirit, that he might not go without his leave, he asks, Which way went the Spirit of the Lord from me to speak to thee? 1Ki_22:24. The false prophets were always the worst enemies the true prophets had, and not only stirred up the government against them, but were themselves abusive to them, as Zedekiah here. To strike within the verge of the court, especially in the king's presence, is looked upon by our law as a high misdemeanour; yet this wicked prophet gives this abuse to a prophet of the Lord, and is not reprimanded nor bound to his good behaviour for it. Ahab was pleased with it, and Jehoshaphat had not courage to appear for the injured prophet, pretending it was out of his jurisdiction; but Micaiah, though he returns not his blow (God's prophets are not strikers nor persecutors, dare not avenge themselves, render blow for blow, or be in any way accessory to the breach of the peace), yet, since he boasted so much of the Spirit, as those commonly do that know least of his operations, he leaves him to be convinced of his error by the event: Thou shalt know when thou hidest thyself in an inner chamber, 1Ki_22:25. It is likely Zedekiah went with Ahab to the battle, and took his horns of iron with him to encourage the soldiers, to see with pleasure the accomplishment of his prophecy, and return in triumph with the king; but, the army being routed, he fled among the rest from the sword of the enemy, sheltered himself as Ben-hadad had done in a chamber within a chamber (1Ki_20:30), lest he should perish, as he knew he deserved to do, with those whom he had deluded, as Balaam did (Num_31:8 ), and lest the blind prophet should fall into the ditch with the blinded prince whom he had misled. Note, Those that will not have their mistakes rectified in time by the word of God will be undeceived, when it is too late, by the judgments of God.