mh_parser/vol_split/11 - 1Kings/Chapter 22.xml

<div2 id="iKi.xxiii" n="xxiii" next="iiKi" prev="iKi.xxii" progress="61.22%" title="Chapter XXII">
<h2 id="iKi.xxiii-p0.1">F I R S T   K I N G S</h2>
<h3 id="iKi.xxiii-p0.2">CHAP. XXII.</h3>
<p class="intro" id="iKi.xxiii-p1">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, <scripRef id="iKi.xxiii-p1.1" osisRef="Bible:1Kgs.22.1-1Kgs.22.3" parsed="|1Kgs|22|1|22|3" passage="1Ki 22:1-3">ver. 1-3</scripRef>. 2. Jehoshaphat, <scripRef id="iKi.xxiii-p1.2" osisRef="Bible:1Kgs.22.4" parsed="|1Kgs|22|4|0|0" passage="1Ki 22:4">ver. 4</scripRef>. 3. His prophets. (1.) His
own, who encouraged him to go on this expedition (<scripRef id="iKi.xxiii-p1.3" osisRef="Bible:1Kgs.22.5-1Kgs.22.6" parsed="|1Kgs|22|5|22|6" passage="1Ki 22:5,6">ver. 5, 6</scripRef>), Zedekiah particularly,
<scripRef id="iKi.xxiii-p1.4" osisRef="Bible:1Kgs.22.11-1Kgs.22.12" parsed="|1Kgs|22|11|22|12" passage="1Ki 22:11,12">ver. 11, 12</scripRef>. (2.) A
prophet of the Lord, Micaiah, who was desired to come by
Jehoshaphat (<scripRef id="iKi.xxiii-p1.5" osisRef="Bible:1Kgs.22.7-1Kgs.22.8" parsed="|1Kgs|22|7|22|8" passage="1Ki 22:7,8">ver. 7, 8</scripRef>),
sent for (<scripRef id="iKi.xxiii-p1.6" osisRef="Bible:1Kgs.22.9-1Kgs.22.14" parsed="|1Kgs|22|9|22|14" passage="1Ki 22:9-14">ver. 9, 10-13,
14</scripRef>), upbraided Ahab with his confidence in the false
prophets (<scripRef id="iKi.xxiii-p1.7" osisRef="Bible:1Kgs.22.15" parsed="|1Kgs|22|15|0|0" passage="1Ki 22:15">v. 15</scripRef>), but
foretold his fall in this expedition (<scripRef id="iKi.xxiii-p1.8" osisRef="Bible:1Kgs.22.16-1Kgs.22.18" parsed="|1Kgs|22|16|22|18" passage="1Ki 22:16-18">ver. 16-18</scripRef>), and gave him an account how
he came to be thus imposed upon by his prophets, <scripRef id="iKi.xxiii-p1.9" osisRef="Bible:1Kgs.22.19-1Kgs.22.23" parsed="|1Kgs|22|19|22|23" passage="1Ki 22:19-23">ver. 19-23</scripRef>. He is abused by Zedekiah
(<scripRef id="iKi.xxiii-p1.10" osisRef="Bible:1Kgs.22.24-1Kgs.22.25" parsed="|1Kgs|22|24|22|25" passage="1Ki 22:24,25">ver. 24, 25</scripRef>), and
imprisoned by Ahab, <scripRef id="iKi.xxiii-p1.11" osisRef="Bible:1Kgs.22.26-1Kgs.22.28" parsed="|1Kgs|22|26|22|28" passage="1Ki 22:26-28">ver.
26-28</scripRef>. II. The battle itself, in which, 1. Jehoshaphat
is exposed. But, 2. Ahab is slain, <scripRef id="iKi.xxiii-p1.12" osisRef="Bible:1Kgs.22.29-1Kgs.22.40" parsed="|1Kgs|22|29|22|40" passage="1Ki 22:29-40">ver. 29-40</scripRef>. In the close of the chapter
we have a short account, (1.) Of the good reign of Jehoshaphat king
of Judah, <scripRef id="iKi.xxiii-p1.13" osisRef="Bible:1Kgs.22.41-1Kgs.22.50" parsed="|1Kgs|22|41|22|50" passage="1Ki 22:41-50">ver. 41-50</scripRef>.
(2.) Of the wicked reign of Ahaziah king of Israel, <scripRef id="iKi.xxiii-p1.14" osisRef="Bible:1Kgs.22.51-1Kgs.22.53" parsed="|1Kgs|22|51|22|53" passage="1Ki 22:51-53">ver. 51-53</scripRef>.</p>
<scripCom id="iKi.xxiii-p0.1_1" osisRef="Bible:1Kgs.22" parsed="|1Kgs|22|0|0|0" passage="1Ki 22" type="Commentary"/>
<scripCom id="iKi.xxiii-p0.2_1" osisRef="Bible:1Kgs.22.1-1Kgs.22.14" parsed="|1Kgs|22|1|22|14" passage="1Ki 22:1-14" type="Commentary"/><div class="Commentary" id="Bible:1Kgs.22.1-1Kgs.22.14">
<h4 id="iKi.xxiii-p1.17">Jehoshaphat's League with
Ahab. (<span class="smallcaps" id="iKi.xxiii-p1.18">b. c.</span> 897.)</h4>
<p class="passage" id="iKi.xxiii-p2">1 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 <i>is</i> ours, and we <i>be</i>
still, <i>and</i> 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 Ramoth-gilead? And Jehoshaphat said to the king of
Israel, I <i>am</i> as thou <i>art,</i> my people as thy people, my
horses as thy horses.   5 And Jehoshaphat said unto the king
of Israel, Enquire, I pray thee, at the word of the <span class="smallcaps" id="iKi.xxiii-p2.1">Lord</span> to day.   6 Then the king of Israel
gathered the prophets together, about four hundred men, and said
unto them, Shall I go against Ramoth-gilead to battle, or shall I
forbear? And they said, Go up; for the Lord shall deliver <i>it</i>
into the hand of the king.   7 And Jehoshaphat said, <i>Is
there</i> not here a prophet of the <span class="smallcaps" id="iKi.xxiii-p2.2">Lord</span> besides, that we might enquire of him?
  8 And the king of Israel said unto Jehoshaphat, <i>There
is</i> yet one man, Micaiah the son of Imlah, by whom we may
enquire of the <span class="smallcaps" id="iKi.xxiii-p2.3">Lord</span>: 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 <i>hither</i> 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 <span class="smallcaps" id="iKi.xxiii-p2.4">Lord</span>, With these shalt thou push
the Syrians, until thou have consumed them.   12 And all the
prophets prophesied so, saying, Go up to Ramoth-gilead, and
prosper: for the <span class="smallcaps" id="iKi.xxiii-p2.5">Lord</span> shall deliver
<i>it</i> 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 <i>declare</i> good unto the king with one
mouth: let thy word, I pray thee, be like the word of one of them,
and speak <i>that which is</i> good.   14 And Micaiah said,
<i>As</i> the <span class="smallcaps" id="iKi.xxiii-p2.6">Lord</span> liveth, what the
<span class="smallcaps" id="iKi.xxiii-p2.7">Lord</span> saith unto me, that will I
speak.</p>
<p class="indent" id="iKi.xxiii-p3">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
(<scripRef id="iKi.xxiii-p3.1" osisRef="Bible:1Kgs.22.1" parsed="|1Kgs|22|1|0|0" passage="1Ki 22:1"><i>v.</i> 1</scripRef>) and an
honourable visit made him by Jehoshaphat king of Judah, <scripRef id="iKi.xxiii-p3.2" osisRef="Bible:1Kgs.22.2" parsed="|1Kgs|22|2|0|0" passage="1Ki 22:2"><i>v.</i> 2</scripRef>. 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,</p>
<p class="indent" id="iKi.xxiii-p4">I. Ahab here meditates a war against the
Syrians, and advises concerning it with those about him, <scripRef id="iKi.xxiii-p4.1" osisRef="Bible:1Kgs.22.3" parsed="|1Kgs|22|3|0|0" passage="1Ki 22:3"><i>v.</i> 3</scripRef>. The king of Syria gave
him the provocation; when he lay at his mercy, he promised to
restore him his cities (<scripRef id="iKi.xxiii-p4.2" osisRef="Bible:1Kgs.20.34" parsed="|1Kgs|20|34|0|0" passage="1Ki 20:34"><i>ch.</i>
xx. 34</scripRef>), 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, <i>of an
enemy are deceitful,</i> 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.</p>
<p class="indent" id="iKi.xxiii-p5">II. He engages Jehoshaphat, and draws him
in, to join with him in this expedition, for the recovery of
Ramoth-Gilead, <scripRef id="iKi.xxiii-p5.1" osisRef="Bible:1Kgs.22.4" parsed="|1Kgs|22|4|0|0" passage="1Ki 22:4"><i>v.</i> 4</scripRef>.
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>I am as thou art, and my people as thy people.</i> 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 <i>the unfruitful works of darkness.</i> 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, <scripRef id="iKi.xxiii-p5.2" osisRef="Bible:1Kgs.15.19-1Kgs.15.20" parsed="|1Kgs|15|19|15|20" passage="1Ki 15:19,20"><i>ch.</i>
xv. 19, 20</scripRef>.</p>
<p class="indent" id="iKi.xxiii-p6">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 <i>enquire of the word of
the Lord,</i> <scripRef id="iKi.xxiii-p6.1" osisRef="Bible:1Kgs.22.5" parsed="|1Kgs|22|5|0|0" passage="1Ki 22:5"><i>v.</i> 5</scripRef>.
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 <i>the word of the Lord,</i> 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.</p>
<p class="indent" id="iKi.xxiii-p7">IV. Ahab's 400 prophets, the standing
regiment he had of them (<i>prophets of the groves</i> they called
them), agreed to encourage him in this expedition and to assure him
of success, <scripRef id="iKi.xxiii-p7.1" osisRef="Bible:1Kgs.22.6" parsed="|1Kgs|22|6|0|0" passage="1Ki 22:6"><i>v.</i> 6</scripRef>. He
put the question to them with a seeming fairness: <i>Shall I go or
shall I forbear?</i> 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 <i>Jehovah:</i> He shall <i>deliver it
into the hand of the king;</i> they stole the word from the true
prophets (<scripRef id="iKi.xxiii-p7.2" osisRef="Bible:Jer.23.30" parsed="|Jer|23|30|0|0" passage="Jer 23:30">Jer. xxiii. 30</scripRef>)
and spoke their language. To please Ahab they said, <i>Go up.</i>
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, <scripRef id="iKi.xxiii-p7.3" osisRef="Bible:1Kgs.22.11" parsed="|1Kgs|22|11|0|0" passage="1Ki 22:11"><i>v.</i> 11</scripRef>. 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, <scripRef id="iKi.xxiii-p7.4" osisRef="Bible:1Kgs.22.12" parsed="|1Kgs|22|12|0|0" passage="1Ki 22:12"><i>v.</i> 12</scripRef>. 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.</p>
<p class="indent" id="iKi.xxiii-p8">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 <i>prophet of the Lord besides,</i> <scripRef id="iKi.xxiii-p8.1" osisRef="Bible:1Kgs.22.7" parsed="|1Kgs|22|7|0|0" passage="1Ki 22:7"><i>v.</i> 7</scripRef>. 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 <i>prophet of the Lord,</i> intimating that he could
not look upon these to be so. They <i>seemed to be somewhat</i>
(whatever they were, it made no matter to him), but, in conference,
they <i>added nothing to him,</i> they gave him no satisfaction,
<scripRef id="iKi.xxiii-p8.2" osisRef="Bible:Gal.2.6" parsed="|Gal|2|6|0|0" passage="Ga 2:6">Gal. ii. 6</scripRef>. One faithful
prophet of the Lord was worth them all.</p>
<p class="indent" id="iKi.xxiii-p9">VI. Ahab has another, but one he hates,
Micaiah by name, and, to please Jehoshaphat, he is willing to have
him sent for, <scripRef id="iKi.xxiii-p9.1" osisRef="Bible:1Kgs.22.8-1Kgs.22.10" parsed="|1Kgs|22|8|22|10" passage="1Ki 22:8-10"><i>v.</i>
8-10</scripRef>. Ahab owned that they might <i>enquire of the Lord
by him,</i> 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
<i>doth not prophesy good concerning me, but evil.</i> 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 <i>tell them the
truth.</i> 2. He had (it should seem) imprisoned him; for, when he
committed him (<scripRef id="iKi.xxiii-p9.2" osisRef="Bible:1Kgs.22.26" parsed="|1Kgs|22|26|0|0" passage="1Ki 22:26"><i>v.</i>
26</scripRef>), 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 (<scripRef id="iKi.xxiii-p9.3" osisRef="Bible:1Kgs.20.38-1Kgs.20.43" parsed="|1Kgs|20|38|20|43" passage="1Ki 20:38-43"><i>ch.</i> xx. 38</scripRef>, &amp;c.) 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,
<scripRef id="iKi.xxiii-p9.4" osisRef="Bible:1Kgs.22.9" parsed="|1Kgs|22|9|0|0" passage="1Ki 22:9"><i>v.</i> 9</scripRef>. But his
imprisonment had not excluded him for divine visits: the spirit of
prophecy continued with him there. He was bound, but <i>the word of
the Lord was not.</i> 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: <i>Let not the king say
so,</i> <scripRef id="iKi.xxiii-p9.5" osisRef="Bible:1Kgs.22.8" parsed="|1Kgs|22|8|0|0" passage="1Ki 22:8"><i>v.</i> 8</scripRef>. 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, <scripRef id="iKi.xxiii-p9.6" osisRef="Bible:1Kgs.22.9" parsed="|1Kgs|22|9|0|0" passage="1Ki 22:9"><i>v.</i>
9</scripRef>. 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.</p>
<p class="indent" id="iKi.xxiii-p10">VII. Micaiah is pressed by the officer that
fetches him to follow the cry, <scripRef id="iKi.xxiii-p10.1" osisRef="Bible:1Kgs.22.13" parsed="|1Kgs|22|13|0|0" passage="1Ki 22:13"><i>v.</i> 13</scripRef>. 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 (<scripRef id="iKi.xxiii-p10.2" osisRef="Bible:1Kgs.22.14" parsed="|1Kgs|22|14|0|0" passage="1Ki 22:14"><i>v.</i> 14</scripRef>): "<i>What the Lord saith to
me, that will I speak,</i> 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.</p>
</div><scripCom id="iKi.xxiii-p0.3" osisRef="Bible:1Kgs.22.15-1Kgs.22.28" parsed="|1Kgs|22|15|22|28" passage="1Ki 22:15-28" type="Commentary"/><div class="Commentary" id="Bible:1Kgs.22.15-1Kgs.22.28">
<h4 id="iKi.xxiii-p10.4">Micaiah's Prediction. (<span class="smallcaps" id="iKi.xxiii-p10.5">b. c.</span> 897.)</h4>
<p class="passage" id="iKi.xxiii-p11">15 So he came to the king. And the king said
unto him, Micaiah, shall we go against Ramoth-gilead to battle, or
shall we forbear? And he answered him, Go, and prosper: for the
<span class="smallcaps" id="iKi.xxiii-p11.1">Lord</span> shall deliver <i>it</i> 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
<i>that which is</i> true in the name of the <span class="smallcaps" id="iKi.xxiii-p11.2">Lord</span>?   17 And he said, I saw all Israel
scattered upon the hills, as sheep that have not a shepherd: and
the <span class="smallcaps" id="iKi.xxiii-p11.3">Lord</span> 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 <span class="smallcaps" id="iKi.xxiii-p11.4">Lord</span>: I saw the <span class="smallcaps" id="iKi.xxiii-p11.5">Lord</span> sitting on his throne, and all the host of
heaven standing by him on his right hand and on his left.   20
And the <span class="smallcaps" id="iKi.xxiii-p11.6">Lord</span> said, Who shall
persuade Ahab, that he may go up and fall at Ramoth-gilead? And one
said on this manner, and another said on that manner.   21 And
there came forth a spirit, and stood before the <span class="smallcaps" id="iKi.xxiii-p11.7">Lord</span>, and said, I will persuade him.   22
And the <span class="smallcaps" id="iKi.xxiii-p11.8">Lord</span> 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 <i>him,</i> and prevail also: go forth, and do so.  
23 Now therefore, behold, the <span class="smallcaps" id="iKi.xxiii-p11.9">Lord</span>
hath put a lying spirit in the mouth of all these thy prophets, and
the <span class="smallcaps" id="iKi.xxiii-p11.10">Lord</span> 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 <span class="smallcaps" id="iKi.xxiii-p11.11">Lord</span> 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 <i>fellow</i> 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 <span class="smallcaps" id="iKi.xxiii-p11.12">Lord</span> hath not spoken by me. And he said,
Hearken, O people, every one of you.</p>
<p class="indent" id="iKi.xxiii-p12">Here Micaiah does well, but, as is common,
suffers ill for so doing.</p>
<p class="indent" id="iKi.xxiii-p13">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:—</p>
<p class="indent" id="iKi.xxiii-p14">1. He spoke as the rest of the prophets had
spoken, but ironically: <i>Go, and prosper,</i> <scripRef id="iKi.xxiii-p14.1" osisRef="Bible:1Kgs.22.15" parsed="|1Kgs|22|15|0|0" passage="1Ki 22:15"><i>v.</i> 15</scripRef>. Ahab put the same question to
him that he had put to his own prophets (<i>Shall we go, or shall
we forbear?</i>) 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, <i>The Lord shall deliver it into the
hand of the king;</i> but I do not tell thee that <i>thus saith the
Lord;</i> 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. <scripRef id="iKi.xxiii-p14.2" osisRef="Bible:Eccl.11.9" parsed="|Eccl|11|9|0|0" passage="Ec 11:9">Eccl. xi. 9</scripRef>. In
answer to this Ahab adjured him to tell him the truth, and not to
jest with him (<scripRef id="iKi.xxiii-p14.3" osisRef="Bible:1Kgs.22.16" parsed="|1Kgs|22|16|0|0" passage="1Ki 22:16"><i>v.</i>
16</scripRef>), 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.</p>
<p class="indent" id="iKi.xxiii-p15">2. Being thus pressed, he plainly foretold
that the king would be cut off in this expedition, and his army
scattered, <scripRef id="iKi.xxiii-p15.1" osisRef="Bible:1Kgs.22.17" parsed="|1Kgs|22|17|0|0" passage="1Ki 22:17"><i>v.</i> 17</scripRef>.
He saw them in a vision, or in a dream, dispersed upon the
mountains, as sheep that had no one to guide them. <i>Smite the
shepherd, and the sheep will be scattered,</i> <scripRef id="iKi.xxiii-p15.2" osisRef="Bible:Zech.13.7" parsed="|Zech|13|7|0|0" passage="Zec 13:7">Zech. xiii. 7</scripRef>. This intimates, (1.) That
Israel should be deprived of their king, who was their shepherd.
God took notice of it, <i>These have no master.</i> (2.) That they
would be obliged to retire <i>re infecta—without accomplishing
their object.</i> He does not foresee any great slaughter in the
army, but that they should make a dishonorable retreat. <i>Let them
return every man to his house in peace,</i> 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
<i>out of their own hearts;</i> see <scripRef id="iKi.xxiii-p15.3" osisRef="Bible:Jer.23.28" parsed="|Jer|23|28|0|0" passage="Jer 23:28">Jer. xxiii. 28</scripRef>. "The prophet that has a
dream let him tell that, and so quote his authority; <i>and he that
has my word, let him speak my word faithfully,</i> and not his own;
for <i>what is the chaff to the wheat?</i>" Now Ahab finds himself
aggrieved, turns to Jehoshaphat, and appeals to him whether Micaiah
had not manifestly a spite against him, <scripRef id="iKi.xxiii-p15.4" osisRef="Bible:1Kgs.22.18" parsed="|1Kgs|22|18|0|0" passage="1Ki 22:18"><i>v.</i> 18</scripRef>. 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.</p>
<p class="indent" id="iKi.xxiii-p16">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 (<scripRef id="iKi.xxiii-p16.1" osisRef="Bible:1Kgs.22.19-1Kgs.22.20" parsed="|1Kgs|22|19|22|20" passage="1Ki 22:19,20"><i>v.</i> 19, 20</scripRef>), 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 (<scripRef id="iKi.xxiii-p16.2" osisRef="Bible:1Kgs.22.21-1Kgs.22.22" parsed="|1Kgs|22|21|22|22" passage="1Ki 22:21,22"><i>v.</i> 21, 22</scripRef>); and hence it
was that they encouraged him with so much assurance (<scripRef id="iKi.xxiii-p16.3" osisRef="Bible:1Kgs.22.23" parsed="|1Kgs|22|23|0|0" passage="1Ki 22:23"><i>v.</i> 23</scripRef>); 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>I saw the Lord sitting upon his
throne,</i> 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 <i>on his right hand,</i> of wrath <i>on his left hand.</i>
(3.) That he not only takes cognizance of, but presides over, all
the affairs of this lower world, and overrules them <i>according to
the counsel of his own will.</i> 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. <i>With
him are strength and wisdom, the deceived and the deceivers are
his,</i> <scripRef id="iKi.xxiii-p16.4" osisRef="Bible:Job.12.16" parsed="|Job|12|16|0|0" passage="Job 12:16">Job xii. 16</scripRef>. When
he pleases, for the punishment of those who receive not the truth
in the love of it, he not only <i>lets Satan loose to deceive
them</i> (<scripRef id="iKi.xxiii-p16.5" osisRef="Bible:Rev.20.7-Rev.20.8" parsed="|Rev|20|7|20|8" passage="Re 20:7,8">Rev. xx. 7, 8</scripRef>),
but <i>gives men up to strong delusions to believe</i> him,
<scripRef id="iKi.xxiii-p16.6" osisRef="Bible:2Thess.2.11-2Thess.2.12" parsed="|2Thess|2|11|2|12" passage="2Th 2:11,12">2 Thess. ii. 11, 12</scripRef>.
(7.) Those are manifestly marked for ruin that are thus given up.
God has certainly <i>spoken evil concerning those</i> 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 <i>beware of false prophets,</i> and
to try the spirits; the lying spirit never deceives so fatally as
<i>in the mouth of prophets.</i></p>
<p class="indent" id="iKi.xxiii-p17">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, <i>smote
him on the cheek,</i> to reproach him, to silence him and stop his
mouth, and to express his indignation at him (thus was our blessed
Saviour abused, <scripRef id="iKi.xxiii-p17.1" osisRef="Bible:Matt.26.67" parsed="|Matt|26|67|0|0" passage="Mt 26:67">Matt. xxvi.
67</scripRef>, that Judge of Israel, <scripRef id="iKi.xxiii-p17.2" osisRef="Bible:Mic.5.1" parsed="|Mic|5|1|0|0" passage="Mic 5:1">Mic. v. 1</scripRef>); 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, <i>Which way went the Spirit of
the Lord from me to speak to thee?</i> <scripRef id="iKi.xxiii-p17.3" osisRef="Bible:1Kgs.22.24" parsed="|1Kgs|22|24|0|0" passage="1Ki 22:24"><i>v.</i> 24</scripRef>. 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: <i>Thou shalt know
when thou hidest thyself in an inner chamber,</i> <scripRef id="iKi.xxiii-p17.4" osisRef="Bible:1Kgs.22.25" parsed="|1Kgs|22|25|0|0" passage="1Ki 22:25"><i>v.</i> 25</scripRef>. 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 <i>a chamber within a
chamber</i> (<scripRef id="iKi.xxiii-p17.5" osisRef="Bible:1Kgs.20.30" parsed="|1Kgs|20|30|0|0" passage="1Ki 20:30"><i>ch.</i> xx.
30</scripRef>), lest he should perish, as he knew he deserved to
do, with those whom he had deluded, as Balaam did (<scripRef id="iKi.xxiii-p17.6" osisRef="Bible:Num.31.8" parsed="|Num|31|8|0|0" passage="Nu 31:8">Num. xxxi. 8</scripRef>), and lest the blind
prophet should <i>fall into the ditch</i> with the blinded prince
whom he had misled. Note, Those that will not have their mistakes
rectified in time by the word of God will be undeceived, when it is
too late, by the judgments of God. 2. Ahab, that wicked king,
committed him to prison (<scripRef id="iKi.xxiii-p17.7" osisRef="Bible:1Kgs.22.27" parsed="|1Kgs|22|27|0|0" passage="1Ki 22:27"><i>v.</i>
27</scripRef>), not only ordered him to be taken into custody, or
remitted to the prison whence he came, but to be fed with bread and
water, coarse bread and puddle-water, till he should return, not
doubting but that he should return a conqueror, and then he would
put him to death for a false prophet (<scripRef id="iKi.xxiii-p17.8" osisRef="Bible:1Kgs.22.27" parsed="|1Kgs|22|27|0|0" passage="1Ki 22:27"><i>v.</i> 27</scripRef>)—hard usage for one that
would have prevented his ruin! But by this it appeared that God had
<i>determined to destroy him,</i> as <scripRef id="iKi.xxiii-p17.9" osisRef="Bible:2Chr.25.16" parsed="|2Chr|25|16|0|0" passage="2Ch 25:16">2 Chron. xxv. 16</scripRef>. How confident is Ahab of
success. He doubts not but he shall return in peace, forgetting
what he himself had reminded Ben-hadad of, <i>Let not him that
girdeth on the harness boast;</i> but there was little likelihood
of his coming home in peace when he left one of God's prophets
behind him in prison. Micaiah put it upon the issue, and called all
the people to be witnesses that he did so: "<i>If thou return in
peace, the Lord has not spoken by me,</i> <scripRef id="iKi.xxiii-p17.10" osisRef="Bible:1Kgs.22.28" parsed="|1Kgs|22|28|0|0" passage="1Ki 22:28"><i>v.</i> 28</scripRef>. Let me incur the reproach and
punishment of a false prophet, if the king come home alive." He ran
no hazard by this appeal, for he knew whom he had believed; he that
is terrible to the kings of the earth, and treads upon princes as
mortar, will rather let thousands of them fall to the ground than
one jot or tittle of his own word; he will not fail to <i>confirm
the word of his servants,</i> <scripRef id="iKi.xxiii-p17.11" osisRef="Bible:Isa.44.26" parsed="|Isa|44|26|0|0" passage="Isa 44:26">Isa.
xliv. 26</scripRef>.</p>
</div><scripCom id="iKi.xxiii-p0.4" osisRef="Bible:1Kgs.22.29-1Kgs.22.40" parsed="|1Kgs|22|29|22|40" passage="1Ki 22:29-40" type="Commentary"/><div class="Commentary" id="Bible:1Kgs.22.29-1Kgs.22.40">
<h4 id="iKi.xxiii-p17.13">Ahab's Death. (<span class="smallcaps" id="iKi.xxiii-p17.14">b. c.</span> 897.)</h4>
<p class="passage" id="iKi.xxiii-p18">29 So the king of Israel and Jehoshaphat the
king of Judah went up to Ramoth-gilead.   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
<i>is</i> 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
<i>was</i> not the king of Israel, that they turned back from
pursuing him.   34 And a <i>certain</i> 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 <i>one</i>
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 <span class="smallcaps" id="iKi.xxiii-p18.1">Lord</span> 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,
<i>are</i> 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.</p>
<p class="indent" id="iKi.xxiii-p19">The matter in contest between God's prophet
and Ahab's prophets is here soon determined, and it is made to
appear which was in the right. Here,</p>
<p class="indent" id="iKi.xxiii-p20">I. The two kings march with their forces to
Ramoth-Gilead, <scripRef id="iKi.xxiii-p20.1" osisRef="Bible:1Kgs.22.29" parsed="|1Kgs|22|29|0|0" passage="1Ki 22:29"><i>v.</i>
29</scripRef>. That the king of Israel, who hated God's prophet,
should so far disbelieve his admonition as to persist in his
resolution, notwithstanding, is not strange; but that Jehoshaphat,
that pious prince, who had desired to enquire by a <i>prophet of
the Lord,</i> as disrelishing and discrediting Ahab's prophets,
should yet proceed, after so fair a warning, is matter of
astonishment. But by the easiness of his temper he was carried away
with the delusion (as Barnabas was with the dissimulation,
<scripRef id="iKi.xxiii-p20.2" osisRef="Bible:Gal.2.13" parsed="|Gal|2|13|0|0" passage="Ga 2:13">Gal. ii. 13</scripRef>) of his friends.
He gave too much heed to Ahab's prophets, because they pretended to
speak from God too, and in his country he had never been imposed
upon by such cheats. He was ready to give his opinion with the
majority, and to conclude that it was 400 to one but they should
succeed. Micaiah had not forbidden them to go; nay, at first, he
said, <i>Go, and prosper.</i> If it came to the worst, it was only
Ahab's fall that was foretold, and therefore Jehoshaphat hoped he
might safely venture.</p>
<p class="indent" id="iKi.xxiii-p21">II. Ahab adopts a contrivance by which he
hopes to secure himself and expose his friend (<scripRef id="iKi.xxiii-p21.1" osisRef="Bible:1Kgs.22.30" parsed="|1Kgs|22|30|0|0" passage="1Ki 22:30"><i>v.</i> 30</scripRef>): "<i>I will disguise
myself,</i> and go in the habit of a common soldier, but let
<i>Jehoshaphat put on his robes,</i> to appear in the dress of a
general." He pretended thereby to do honour to Jehoshaphat, and to
compliment him with the sole command of the army in this action. He
shall direct and give orders, and Ahab will serve as a soldier
under him. But he intended, 1. To make a liar of a good prophet.
Thus he hoped to elude the danger, and so to defeat the
threatening, as if, by disguising himself, he could escape the
divine cognizance and the judgments that pursued him. 2. To make a
fool of a good king, whom he did not cordially love, because he was
one that adhered to God and so condemned his apostasy. He knew that
if any perished it must be the shepherd (so Micaiah had foretold);
and perhaps he had intimation of the charge the enemy had to fight
chiefly <i>against the king of Israel,</i> and therefore basely
intended to betray Jehoshaphat to the danger, that he might secure
himself. Ahab was marked for ruin; one would not have been in his
coat for a great sum; yet he will over-persuade this godly king to
muster for him. See what those get that join in affinity with
vicious men, whose consciences are debauched, and who are lost to
every thing that is honourable. How can it be expected that he
should be true to his friend that has been false to his God?</p>
<p class="indent" id="iKi.xxiii-p22">III. Jehoshaphat, having more piety than
policy, put himself into the post of honour, though it was the post
of danger, and was thereby brought into the peril of his life, but
God graciously delivered him. The king of Syria charged his
captains to level their force, not against the king of Judah, for
with him he had no quarrel, but against the king of Israel only
(<scripRef id="iKi.xxiii-p22.1" osisRef="Bible:1Kgs.22.31" parsed="|1Kgs|22|31|0|0" passage="1Ki 22:31"><i>v.</i> 31</scripRef>), to aim at
his person, as if against him he had a particular enmity. Now Ahab
was justly repaid for sparing Ben-hadad, who, as the seed of the
serpent commonly do, stung the bosom in which he was fostered and
saved from perishing. Some think that he designed only to have him
taken prisoner, that he might now give him as honourable a
treatment as he had formerly received from him. Whatever was the
reason, this charge the officers received, and endeavoured to
oblige their prince in this matter; for, seeing Jehoshaphat in his
royal habit, they took him for the king of Israel, and surrounded
him. Now, 1. By his danger God let him know that he was displeased
with him for joining in confederacy with Ahab. Jehoshaphat had
said, in compliment to Ahab (<scripRef id="iKi.xxiii-p22.2" osisRef="Bible:1Kgs.22.4" parsed="|1Kgs|22|4|0|0" passage="1Ki 22:4"><i>v.</i>
4</scripRef>), <i>I am as thou art;</i> and now he was indeed taken
for him. Those that associate with evil doers are in danger of
sharing in their plagues. 2. By his deliverance God let him know
that, though he was displeased with him, yet he had not deserted
him. Some of the captains that knew him perceived their mistake,
and so retired from the pursuit of him; but it is said (<scripRef id="iKi.xxiii-p22.3" osisRef="Bible:2Chr.18.31" parsed="|2Chr|18|31|0|0" passage="2Ch 18:31">2 Chron. xviii. 31</scripRef>) that <i>God
moved them</i> (for he has all hearts in his hand) <i>to depart
from him.</i> To him he cried out, not in cowardice, but devotion,
and from him his relief came: Ahab was in no care to succour him.
God is a friend that will not fail us when other friends do.</p>
<p class="indent" id="iKi.xxiii-p23">IV. Ahab receives his mortal wound in the
battle, notwithstanding his endeavours to secure himself in the
habit of a private sentinel. Let no man think to hide himself from
God's judgment, no, not in masquerade. <i>Thy hand shall find out
all thy enemies,</i> whatever disguise they are in, <scripRef id="iKi.xxiii-p23.1" osisRef="Bible:1Kgs.22.34" parsed="|1Kgs|22|34|0|0" passage="1Ki 22:34"><i>v.</i> 34</scripRef>. The Syrian that shot
him little thought of doing such a piece of service to God and his
king; for he <i>drew a bow at a venture,</i> not aiming
particularly at any man, yet God so directed the arrow that, 1. He
hit the right person, the man that was marked for destruction,
whom, if they had taken alive, as was designed, perhaps Ben-hadad
would have spared. Those cannot escape with life whom God hath
doomed to death. 2. He hit him in the right place, <i>between the
joints of the harness,</i> the only place about him where this
arrow of death could find entrance. No armour is of proof against
the darts of divine vengeance. Case the criminal in steel, and it
is all one, <i>he that made him can make his sword to approach
him.</i> That which to us seems altogether casual is done by the
determinate counsel and fore-knowledge of God.</p>
<p class="indent" id="iKi.xxiii-p24">V. The army is dispersed by the enemy and
sent home by the king. Either Jehoshaphat or Ahab ordered the
retreat of the sheep, when the shepherd was smitten: <i>Every man
to his city,</i> for it is to no purpose to attempt any thing more,
<scripRef id="iKi.xxiii-p24.1" osisRef="Bible:1Kgs.22.36" parsed="|1Kgs|22|36|0|0" passage="1Ki 22:36"><i>v.</i> 36</scripRef>. Ahab himself
lived long enough to see that part of Micaiah's prophecy
accomplished that all Israel should be scattered <i>upon the
mountains of Gilead</i> (<scripRef id="iKi.xxiii-p24.2" osisRef="Bible:1Kgs.22.17" parsed="|1Kgs|22|17|0|0" passage="1Ki 22:17"><i>v.</i>
17</scripRef>), and perhaps with his dying lips did himself give
orders for it; for though he would be carried out of the army, to
have his wounds dressed (<scripRef id="iKi.xxiii-p24.3" osisRef="Bible:1Kgs.22.34" parsed="|1Kgs|22|34|0|0" passage="1Ki 22:34"><i>v.</i>
34</scripRef>), yet he would be <i>held up in his chariot,</i> to
see if his army were victorious. But, when he saw the battle
increase against them, his spirits sunk, and he died, but his death
was so lingering that he had time to feel himself die; and we may
well imagine with what horror he now reflected upon the wickedness
he had committed, the warnings he had slighted, Baal's altars,
Naboth's vineyard, Micaiah's imprisonment. Now he sees himself
flattered into his own ruin, and Zedekiah's horns of iron pushing,
not the Syrians, but himself, into destruction. Thus is he
<i>brought to the king of terrors</i> without <i>hope in his
death.</i></p>
<p class="indent" id="iKi.xxiii-p25">VI. The royal corpse is brought to Samaria
and buried there (<scripRef id="iKi.xxiii-p25.1" osisRef="Bible:1Kgs.22.37" parsed="|1Kgs|22|37|0|0" passage="1Ki 22:37"><i>v.</i>
37</scripRef>), and hither are brought the bloody chariot and
bloody armour in which he died, <scripRef id="iKi.xxiii-p25.2" osisRef="Bible:1Kgs.22.38" parsed="|1Kgs|22|38|0|0" passage="1Ki 22:38"><i>v.</i> 38</scripRef>. One particular circumstance is
taken notice of, because there was in it the accomplishment of a
prophecy, that when they brought the chariot to the pool of
Samaria, to be washed, the dogs (and swine, says the LXX.) gathered
about it, and, as is usual, <i>licked the blood,</i> or, as some
think, the water in which it was washed, with which the blood was
mingled: the dogs made no difference between royal blood and other
blood. Now Naboth's blood was avenged (<scripRef id="iKi.xxiii-p25.3" osisRef="Bible:1Kgs.21.19" parsed="|1Kgs|21|19|0|0" passage="1Ki 21:19"><i>ch.</i> xxi. 19</scripRef>), and that word of David,
as well as Elijah's word, was fulfilled (<scripRef id="iKi.xxiii-p25.4" osisRef="Bible:Ps.68.23" parsed="|Ps|68|23|0|0" passage="Ps 68:23">Ps. lxviii. 23</scripRef>), <i>That thy foot may be
dipped in the blood of thy enemies, and the tongue of thy dogs in
the same.</i> The dogs licking the guilty blood was perhaps
designed to represent the terrors that prey upon the guilty soul
after death.</p>
<p class="indent" id="iKi.xxiii-p26"><i>Lastly,</i> The story of Ahab is here
concluded in the usual form, <scripRef id="iKi.xxiii-p26.1" osisRef="Bible:1Kgs.22.39-1Kgs.22.40" parsed="|1Kgs|22|39|22|40" passage="1Ki 22:39,40"><i>v.</i> 39, 40</scripRef>. Among his works mention
is made of an ivory house which he built, so called because many
parts of it were inlaid with ivory; perhaps it was intended to vie
with the stately palace of the kings of Judah, which Solomon
built.</p>
</div><scripCom id="iKi.xxiii-p0.5" osisRef="Bible:1Kgs.22.41-1Kgs.22.53" parsed="|1Kgs|22|41|22|53" passage="1Ki 22:41-53" type="Commentary"/><div class="Commentary" id="Bible:1Kgs.22.41-1Kgs.22.53">
<h4 id="iKi.xxiii-p26.3">Jehoshaphat's Death. (<span class="smallcaps" id="iKi.xxiii-p26.4">b. c.</span> 897.)</h4>
<p class="passage" id="iKi.xxiii-p27">41 And Jehoshaphat the son of Asa began to reign
over Judah in the fourth year of Ahab king of Israel.   42
Jehoshaphat <i>was</i> thirty and five years old when he began to
reign; and he reigned twenty and five years in Jerusalem. And his
mother's name <i>was</i> Azubah the daughter of Shilhi.   43
And he walked in all the ways of Asa his father; he turned not
aside from it, doing <i>that which was</i> right in the eyes of the
<span class="smallcaps" id="iKi.xxiii-p27.1">Lord</span>: nevertheless the high places
were not taken away; <i>for</i> 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,
<i>are</i> 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 <i>There was</i> then no king in Edom: a deputy
<i>was</i> king.   48 Jehoshaphat made ships of Tharshish to
go to Ophir for gold: but they went not; for the ships were broken
at Ezion-geber.   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
<span class="smallcaps" id="iKi.xxiii-p27.2">Lord</span>, 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 <span class="smallcaps" id="iKi.xxiii-p27.3">Lord</span> God of Israel, according to all that his
father had done.</p>
<p class="indent" id="iKi.xxiii-p28">Here is, I. A short account of the reign of
Jehoshaphat king of Judah, of which we shall have a much fuller
narrative in the book of Chronicles, and of the greatness and
goodness of that prince, neither of which was lessened or sullied
by any thing but his intimacy with the house of Ahab, which, upon
several accounts, was a diminution to him. His confederacy with
Ahab in war we have already found dangerous to him, and his
confederacy with Ahaziah his son in trade sped no better. He
offered to go partner with him in a fleet of merchant-ships, that
should fetch gold from Ophir, as Solomon's navy did, <scripRef id="iKi.xxiii-p28.1" osisRef="Bible:1Kgs.22.49" parsed="|1Kgs|22|49|0|0" passage="1Ki 22:49"><i>v.</i> 49</scripRef>. See <scripRef id="iKi.xxiii-p28.2" osisRef="Bible:2Chr.20.35-2Chr.20.36" parsed="|2Chr|20|35|20|36" passage="2Ch 20:35,36">2 Chron. xx. 35, 36</scripRef>. But, while they were
preparing to set sail, they were exceedingly damaged and disabled
by a storm (<i>broken at Ezion-geber</i>), which a prophet gave
Jehoshaphat to understand was a rebuke to him for his league with
wicked Ahaziah (<scripRef id="iKi.xxiii-p28.3" osisRef="Bible:2Chr.20.37" parsed="|2Chr|20|37|0|0" passage="2Ch 20:37">2 Chron. xx.
37</scripRef>); and therefore, as we are told here (<scripRef id="iKi.xxiii-p28.4" osisRef="Bible:1Kgs.22.49" parsed="|1Kgs|22|49|0|0" passage="1Ki 22:49"><i>v.</i> 49</scripRef>), when Ahaziah desired
a second time to be a partner with him, or, if that could not be
obtained, that he might but send his servants with some effects of
board Jehoshaphat's ships, he refused: <i>Jehoshaphat would
not.</i> The rod of God, expounded by the word of God, had
effectually broken him off from his confederacy with that ungodly
unhappy prince. Better buy wisdom dear than be without it; but
experience is therefore said to be the mistress of fools because
those are fools that will not learn till they are taught by
experience, and particularly till they are taught the danger of
associating with wicked people. Now Jehoshaphat's reign appears
here to have been none of the longest, but one of the best. 1. It
was none of the longest, for he reigned but twenty-five years
(<scripRef id="iKi.xxiii-p28.5" osisRef="Bible:1Kgs.22.42" parsed="|1Kgs|22|42|0|0" passage="1Ki 22:42"><i>v.</i> 42</scripRef>), but then
it was in the prime of his time, between thirty-five and sixty, and
these twenty-five, added to his father's happy forty-one, give us a
grateful idea of the flourishing condition of the kingdom of Judah,
and of religion in it, for a great while, even when things were
very bad, upon all accounts, in the kingdom of Israel. If
Jehoshaphat reigned not so long as his father, to balance this he
had not those blemishes on the latter end of his reign that his
father had (<scripRef id="iKi.xxiii-p28.6" osisRef="Bible:2Chr.16.9-2Chr.16.10 Bible:2Chr.16.12" parsed="|2Chr|16|9|16|10;|2Chr|16|12|0|0" passage="2Ch 16:9,10,12">2 Chron. xvi. 9, 10,
12</scripRef>), and it is better for a man that has been in
reputation for wisdom and honour to die in the midst of it than to
outlive it. 2. Yet is was one of the best, both in respect of piety
and prosperity. (1.) He did well: He <i>did that which was right in
the eyes of the Lord</i> (<scripRef id="iKi.xxiii-p28.7" osisRef="Bible:1Kgs.22.43" parsed="|1Kgs|22|43|0|0" passage="1Ki 22:43"><i>v.</i>
43</scripRef>), observed the commands of his God, and trod in the
steps of his good father; and he persevered therein: He <i>turned
not aside from it.</i> Yet every man's character has some
<i>but</i> or other, so had his; the <i>high places were not taken
away,</i> no not out of Judah and Benjamin, though those tribes lay
so near Jerusalem that they might easily bring their offerings and
incense to the altar there, and could not pretend, as some other of
the tribes, the inconveniency of lying remote. But old corruptions
are with difficulty rooted out, especially when they have formerly
had the patronage of those that were good, as the high places had
of Samuel, Solomon, and some others. (2.) His affairs did well. He
prevented the mischiefs which had attended their wars with the
kingdom of Israel, establishing a lasting peace (<scripRef id="iKi.xxiii-p28.8" osisRef="Bible:1Kgs.22.44" parsed="|1Kgs|22|44|0|0" passage="1Ki 22:44"><i>v.</i> 44</scripRef>), which would have been a
greater blessing if he had contented himself with a peace, and not
carried it on to an affinity with Israel; he put a deputy, or
viceroy, in Edom, so that the kingdom was tributary to him
(<scripRef id="iKi.xxiii-p28.9" osisRef="Bible:1Kgs.22.47" parsed="|1Kgs|22|47|0|0" passage="1Ki 22:47"><i>v.</i> 47</scripRef>), and
therein the prophecy concerning Esau and Jacob was fulfilled, that
<i>the elder should serve the younger.</i> And, in general, mention
is made of his might and his wars, <scripRef id="iKi.xxiii-p28.10" osisRef="Bible:1Kgs.22.45" parsed="|1Kgs|22|45|0|0" passage="1Ki 22:45"><i>v.</i> 45</scripRef>. He pleased God, and God
blessed him with strength and success. His death is spoken of
(<scripRef id="iKi.xxiii-p28.11" osisRef="Bible:1Kgs.22.50" parsed="|1Kgs|22|50|0|0" passage="1Ki 22:50"><i>v.</i> 50</scripRef>), to shut up
his story, yet, in the history of the kings of Israel, we find
mention of him afterwards, <scripRef id="iKi.xxiii-p28.12" osisRef="Bible:2Kgs.3.7" parsed="|2Kgs|3|7|0|0" passage="2Ki 3:7">2 Kings iii.
7</scripRef>.</p>
<p class="indent" id="iKi.xxiii-p29">II. The beginning of the story of Ahaziah
the son of Ahab, <scripRef id="iKi.xxiii-p29.1" osisRef="Bible:1Kgs.22.51-1Kgs.22.53" parsed="|1Kgs|22|51|22|53" passage="1Ki 22:51-53"><i>v.</i>
51-53</scripRef>. His reign was very short, not two years. Some
sinners God makes quick work with. It is a very bad character that
is here given him. He not only kept up Jeroboam's idolatry, but the
worship of Baal likewise; though he had heard of the ruin of
Jeroboam's family, and had seen his own father drawn into
destruction by the prophets of Baal, who had often been proved
false prophets, yet he received no instruction, took no warning,
but followed the example of his wicked father and the counsel of
his more wicked mother Jezebel, who was still living. Miserable are
the children that not only derive a stock of corruption from their
parents, but are thus taught by them to trade with it; and unhappy,
most unhappy parents, are those that help to damn their children's
souls.</p>
</div></div2>