1 Kings 22

— between the joints of the harness: ] Between the joints of “the armour;” in which sense the word “harness” was formerly used.

Ahab had concealed himself from the knowledge of men, but not from the eyes of God: He directed a random shot to find out a passage through the joints of his armour into his body, where it gave him his death’s wound. Reading.

O the just and mighty hand of that Divine Providence, which directs all His actions to His own ends; which orders where every shaft shall light, and guides the arrow of the strong archer into the joints of Ahab’s harness! It was shot at a venture; it falls by a destiny, and there falls where it may carry death to a hidden debtor. In all actions, both voluntary and casual, Thy will, O God, shall be done by us, with whatever intentions. Little did the Syrian know whom he had stricken, no more than the arrow with which he struck. An invisible hand disposed of both, to the punishment of Ahab, to the vindication of Micaiah. How worthily art Thou, O God, to be adored in Thy justice and wisdom; to be feared in thy judgments! Bp. Hall.

1 Kings 22:3

3. — Ramoth in Gilead] Or Ramoth-gilead. It is probably the same as “Ramath-mixpeh,” mentioned at Josh. xiii. 26; the names Gilead and Mizpeh being added to the name “Ramoth,” to distinguish this Ramoth, as being in the land of Gilead or Mizpeh, from other places of the same name. Dr. Wells.

1 Kings 22:6

6. — the prophets, — about four hundred men,] These were either prophets of the groves, who were not slain with the prophets of Baal, ch. xviii. 19; or perhaps there were schools of the prophets kept up still in Israel, in imitation of those of Judah, wherein men were bred up who pretended to have this gift. It is plain they were false prophets, for Micaiah calls them, ver. 23, “Ahab’s prophets.” Bp. Patrick.

These were probably pretended prophets, whom Ahab had set up by rewards and promises, and who accordingly knew how to suit his honour and flatter his vanity, all agreeing in the same fawning compliances, and the same treacherous counsels, which pleased for the present, but proved fatal in the end; they are emphatically called the prophets of Ahab, not of the Lord, ver. 22, by Micaiah, although they professed to be the Lord’s prophets, prophesying in His name. That such false prophets should have existed at that time, is what might be expected. Prophet is a title of honour, and carries dignity with it; therefore where there are true Prophets, there will be pretenders also, raised up perhaps by their own vanity or avarice, or other corrupt motives. Where there are Prophets and pastors to

guide and instruct honest and faithful men, there will be pretending prophets and pastors, to misguide and seduce those that will be misled by them. As long as the world loves flattery and deceit, there will be flatterers and deceivers. Besides, from the time that king Jeroboam had drawn the ten tribes into a revolt, and, to prevent their return, had set up altars at Dan and Beth-el, in opposition to the temple at Jerusalem, there was altar erected against altar, and priests against priests, to emulate the service and worship of the house of Judah: and, as the true Prophets of the Lord were all against the idolatry of the golden calves, therefore the ten tribes, with their kings, were under the stronger temptation to set up and encourage false prophets, as rivals of the true ones, thereby to carry an appearance at least of outvying the other two tribes. Dr. Waterland.

1 Kings 22:10

10. — in a void place] Or “floor,” as in the margin. The Eastern threshing-floor was a level smooth area, inclosed by mud-brick walls, having a proper opening for entrance, and on one side of it the barn or garner. A place of this description was very proper for such an attendance as is noticed in the text; and very convenient, not merely to accommodate the two kings and their courtiers, but also to separate them from the populace, the mass of the army, &c. Pragments to Calmet.

1 Kings 22:11

11. — made him horns of iron:] This seems to have been the manner of Prophets in ancient times, to represent, by outward signs, the future events which they foretold: as Isaiah and Jeremiah continued to do in after ages, Isai. xx. 2; Jerem. xxvii. 2. Bp. Patrick.

Micaiah foretelleth Ahab’s death. Before CHRIST 597.

1 Kings 22:15

15. — Go, and prosper:] His meaning is, What needest thou to ask me this question? Thy prophets have assured thee sufficiently already: go up as they have bidden thee; no doubt thou shalt prosper, thou hast their word for thy security. Bp. Hall.

These words were spoken ironically, and in mockery of the promises which the other prophets made to Ahab. It evidently appears, from Ahab’s reply, that he suspected Micaiah’s sincerity, and collected from his manner of speaking, that he intended to ridicule the answers of the false prophets. Stackhouse. He probably spake to them with such a look and gesture, and tone of voice, as shewed that he intended nothing more than to ridicule and mimic the pretended prophets. Reading.

1 Kings 22:19

19. — I saw the Lord sitting &c.] Micaiah, like an honest man and a faithful counsellor, discovered the whole secret, that those four hundred pretended prophets were all deceivers, and all actuated by the same spirit of lying. Only, instead of bluntly telling the king that they were all liars, he takes up his parable, as the Prophets were used to do, declaring what he had seen in a prophetick vision, which was the method that God had chosen for opening the matter to him. Micaiah had before said, ver. 17, “I saw all Israel scattered &c.” which can only be understood of what he saw in prophetick vision, presignifying the real fact that should follow after; for the thing that he then saw was not yet come to pass. Micaiah saw what he there relates, just as St. Peter, Acts x. 11, “saw heaven opened, &c.;” not that any thing which St. Peter saw was real, excepting that such ideas or appearances were really formed on his mind as he lay in a trance. The like representation was made to Micaiah in a vision, signifying what was doing in the matter of Ahab, and what the event would be. The moral or meaning of all was, that as Ahab loved to be cajoled and flattered, so God permitted those four hundred men, pretending to be prophets, to abuse and impose upon him, which, in conclusion, would prove fatal to him. Dr. Waterland. This is a parabolical speech, signifying that there was a greater King than Ahab, who would judge him according to his works. In that which follows, ver. 20, it is not to be thought that there was any consultation before the Divine Majesty; but these representations are made to bring invisible things down to the level of men’s capacities. “And one said on this manner,” &c. This is intended to signify, that God has many various ways of

bringing men to ruin, when He decrees it. “And there came forth a spirit, &c.” ver. 21. This again is not to be understood literally, but as signifying generally that there are evil spirits ever forward to entice men to their destruction, and having power so to do if the Lord do not hinder them. “And the Lord said unto him, Wherewith?” ver. 22. God was not ignorant of what he could, and intended to do; but this is said to represent more familiarly to common understandings, by what means Ahab was led into destruction. “And he said, Go forth, and do so.” God permitted this lying spirit to follow his own inclinations, which He knew would have success, and prevail with Ahab to believe he should prosper in the war, wherein it was the intention of God to visit him with destruction. It was in this sense that “the Lord put a lying spirit” in the mouth of the prophets, ver. 23; that is, permitted them to mislead Ahab, concerning whom “the Lord had spoken evil;” that is, had decreed that he should perish in this war. Bp. Patrick. We cannot but infer, that Micaiah’s speech is nothing more than a parabolical representation of a certain event, which not long after came to pass; that several of the circumstances which are thrown into it are in a great measure ornamental, and designed only to illustrate the narrative, and that therefore they are not to be taken in a literal sense, but in such a manner as other parables are, where the end and design of the speaker is chiefly to be considered; which in Micaiah’s case was, to shew the reason why so many of the prophets declared what was false upon this occasion, even because they were moved, not by the spirit of truth, but by that of adulation. Stackhouse. This whole representation is highly figurative, and by no means to be understood literally. The meaning is, that God justly punishes wicked men when they obstinately refuse to bear Him, permitting them to be deceived by the evil one to their own destruction. Dr. S. Clarke. The substance of what the Prophet says is this; It is certainly revealed to me by an infallible vision from God, that He in His just judgment hath decreed to give power to an evil spirit to delude these thy four hundred prophets with lies, and to give thee over to be misled by their delusions, to thine own destruction; and this I do as surely know, as if I had seen the Lord sitting on His throne, and consulting upon the way and the means of exposing thee to these seducements, and giving permission to an evil spirit to work this mischief unto thee. Bp. Hall.

Ahab goeth in disguise to the battle, and is slain. Before CHRIST 897.

the mouth of all his prophets. And he said, Thou shalt persuade him, and prevail also: go forth, and do so.

1 Kings 22:22

22. — go forth, and do so.] It is a known Hebraism to express things in an imperative and active form, which are to be understood only permissively. Thus the expression here implies only a permission, not a command. Abp. Tillotson.

1 Kings 22:23

23. — Now therefore, — the Lord hath put a lying spirit &c.] We must always bear in mind, that it is frequent in Holy Scripture to call that the Lord’s doing, which He only permits to be done, because He has the supreme direction of all things, and governs the event. Wicked devices proceed from wicked men; but that they prevail and take effect, is owing to the hand of God directing and ordering what shall be the issue of them. In the present instance the words of the original will admit of being translated, “the Lord hath permitted a lying spirit in the mouth &c.” Dr. Waterland.

1 Kings 22:25

25. — Behold, thou shalt see in that day, &c.] In answer to the false prophet’s question, uttered by way of scorn and reproach, Micaiah answers, he shall know when the battle is over, when he shall be forced to conceal himself for fear of being executed for a false prophet, and a betrayer of his king and country. Pyle.

1 Kings 22:34

34. — drew a bow at a venture.] Thus what men do at a venture, that is, without any certain design, God directs to certain ends, to serve His own glory. Bp. Wilson.

Israel disguised himself, and went into the battle.

1 Kings 22:37

37. So the king died,] Thus ended the life and reign of king Ahab; but this was only the beginning of those sufferings which were afterwards accomplished in his wife and children, and the more remote branches of his

Before CHRIST 897. Jehoshaphat’s good reign. Ahaziah’s evil reign. brought to Samaria; and they buried the king in Samaria.

1 Kings 22:38

38. — and the dogs licked up his blood:] From the narrative of the guilt and punishment of Ahab let us learn the awakening doctrine of retributive justice, which the Scriptures uniformly inculcate, and be persuaded, that, whatever be the circumstances of the sinner, sooner or later “the wickedness of the wicked shall be upon him.” In elder times, when the providence of God was specially manifested in the government of His peculiar people, an immediate temporal punishment was often inflicted in proportion and suitable to the offence. “In the portion of Jezreel,” where the murder of Naboth was committed, “did dogs eat the flesh of Jezebel:”

VOL. I.

“as dogs had licked the blood of Naboth, so dogs licked the blood of Ahab,” who was the occasion of Naboth’s being shed. In these latter days, when the Almighty has ceased to interpose so conspicuously in the moral government of the world, the temporal punishment does not often appear so well adapted to the offence. But let not the sinner presume to flatter himself that he shall eventually escape the judgment of God. Whether he has been “drawn away by his own lusts and enticed,” or been tempted by the allurements of others, whom he has permitted to “stir him up” to wickedness, “the provocation, wherewith he hath provoked God to anger,” shall not be forgotten. In the punishments of a temporal kind, which befell the sinful Israelites, he may perceive an emblem of the miseries with which his sins will hereafter be visited. And as surely as dogs did lick the blood of Ahab, and eat the flesh of Jezebel in the portion of Jezreel, so surely shall “indignation and wrath, tribulation and anguish,” be poured out upon the impenitent sinner, “according to his deeds.” Mant.

1 Kings 22:47

47. There was then no king in Edom:] The Edomites continued subject to the kingdom of Judah from the days of David, who began this dominion, 2 Sam. viii. 14, till the authority was lost by Jehoshaphat’s son, 2 Kings viii. 21. It appears that at this time the king of Judah appointed a deputy, who was king in his stead. Bp. Patrick.

1 Kings 22:48

48. — ships of Tharshish] Probably so called from their form; being made after the model of those that used to trade to that place. Bp. Patrick.

1 Kings 22:49

49. — But Jehoshaphat would not.] Jehoshaphat had before contracted alliance with this king, 2 Chron. xx.

1 Kings 22:51

51. — two years] Not two years complete; for Ahaziah died, 2 Kings iii. 1, before the second year was ended. Bp. Patriot.

The following Chapters from the first book of Kings are appointed for Proper Lessons on Sundays and

Holydays: CHAP. XIII…8th Sunday after Trinity,…Morning. — XVII…ditto…Evening. — XVIII…9th Sunday after Trinity,…Morning. — XIX…ditto,…Evening. — XXI…10th Sunday after Trinity, …Morning. — XXII…ditto,…Evening. # THE SECOND BOOK OF # THE KINGS, COMMONLY CALLED, # THE FOURTH BOOK OF THE KINGS. ## INTRODUCTION.

The history contained in this book records the government and actions of many successive kings of Judah and Israel, for the space of about 300 years: from the death of Jehoshaphat, in the year of the world 3115, to the destruction of Jerusalem and the temple, 3416. The connexion and occasional quarrels which subsisted between the two nations during part of this time, till the conquest of Samaria by Shalmaneser, seem to have induced the sacred writers to blend the two histories, as in some measure treating of the same people. Both nations appear to have departed with almost equal steps from the service of the true God; and in the history of each we are presented with a succession of wicked and idolatrous kings till each had completed the measure of its iniquity.

Both Israel and Judah, though they invariably experienced prosperity and affliction in proportion to their obedience and disobedience, were infatuated by their perverse inclinations: and in a long series of their respective sovereigns we find a few only who were awakened by God’s judgments to a sense of their true interest and duty. The whole period seems to have been dark and guilty; the glory of the kingdom being eclipsed by the calamities of the division, and by the increased miseries of idolatry and ambition. Successive tyrannies, treasons, seditions, and usurpations, and the instant punishment which they produced, serve at once to illustrate the evil character of the times, and the vigilant equity of the Divine government. The events are described with great simplicity; though in themselves highly interesting and important. The account of Elijah’s assumption into heaven, of Elisha’s succession to his ministry, and of the series of illustrious miracles performed by Elisha; the story of Naaman, and of the panick fright of the Syrians; the history of Ben-hadad and Hazael; of the predicted death of Jezebel, and Ahab’s children; and of the destruction of Baal’s prophets, are all pregnant with instruction, and have furnished theme for frequent dissertation. We perceive, in these impressive histories, the characters and qualities of men painted with great fidelity; and the attributes of God displayed with great effect. The particulars and circumstances are sketched out with a brief and lively description, and the imagination lingers with pleasure in filling up those striking outlines that are presented to our view. The sacred author, regardless of minute order, and of the succession of events, seems sometimes desirous only of furnishing us with a view of the state of religion among the people, and of illustrating the genealogy of Christ. In particular, we observe how the revolt of the ten tribes, and their subsequent captivity, contributed to keep up the distinction of the tribe of Judah; and to make the prophecies, which foretold that the Messiah should descend from this branch, more conspicuously accomplished.

The predictions described as delivered and fulfilled in this book, are those which foretold the death of Ahaziah, chap. i. 16; the birth of a son to the Shunammite, chap. iv. 16; the recovery of Naaman, chap. v. 10; plenty in Samaria, chap. vii. 1; the crimes and cruelty of Hazael, chap. viii. 10, 12; the success of Joash, chap. xiii. 19; the defeat of Sennacherib, chap. xix. 6, 7, 28, 29, 33; the prolongation of Hezekiah’s life, chap. xx. 6; the Babylonian captivity, chap. xx. 17, 18; and the peaceful reign of Josiah, chap. xxii. 20.

After the captivity of the ten tribes, the colony brought up from Babylon and other places adopted the Hebrew religion, and blended it with their own idolatries; and henceforward, in point of time, we hear little of the inhabitants of Samaria. The kingdom of Judah still continued for above a century to provoke God’s anger by its disobedience and idolatry, notwithstanding Isaiah and many other prophets conspired, during all this period, to exhort the people to repentance, by every motive of interest and fear. The good reign of Hezekiah, though lengthened by Divine providence, was too soon succeeded by the “evil days of Manasseh,” in whose time the temple, and even the volume of the law, seem to have been almost entirely neglected. In the reign of Josiah, religion for a short time revived; the publick copy of the law was discovered, and read, chap. xxii. 8; xxiii. 2; and idolatry for a few months suppressed: but the tide of iniquity having rolled back with accumulated force, Jerusalem is besieged and taken, the city and temple spoiled, and the noblest of the nation led captive to Babylon.

The book concludes with the account of the second siege by Nebuchadnezzar, which happened about eighteen years after the first; then the city and temple were burnt; and soon after, the whole destruction was completed by the massacre or flight of the remnant which had been left amidst the ruined cities of Judea. Dr. Gray.

The beginning and end of these Jewish kingdoms are eminent demonstrations of the wisdom and justice of Providence, and of the truth of the many promises and threats made to the people of Israel; they are a great confirmation of the Mosaical history, and of our whole religion, as completed by Jesus Christ. Pyle.