1 Kings 22:8

_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._ Micaiah the son of Imlah. He is not to be confounded with the prophet whose writings form part of the sacred canon, and who flourished one hundred years after....

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 hav...

Verse 1 Kings 22:8. _MICAIAH THE SON OF IMLAH_] The Jews suppose that it was this prophet who reproved Ahab for dismissing Ben-hadad, 1 Kings 20:35, c. And that it was because of the judgments with which he had threatened him, that Ahab hated him: _I hate him, for_ _he doth not prophesy good concerning me, but evil_....

THERE IS YET ONE MAN, MICAIAH - Elijah, it appears, had withdrawn again after the events of the last chapter, and there was no known prophet of Yahweh within reach of Samaria except Micaiah. HE DOTH NOT PROPHESY GOOD CONCERNING ME BUT EVIL - Whether the tradition in 1 Kings 20:41 note be true or not, it is certain that Ahab had imprisoned him 1 Kings 22:26, and probable that the imprisonment was on account of threatening prophecies. Ahab suggests to Jehoshaphat that Micaiah is one who allows his private feelings to determine the utterances which he delivers as if from Yahweh. Hence, the force of Jehoshaphat’s answer, “Let not the king say so;” i. e., “Let not the king suppose that a prophet would be guilty of such impiety,” - an i

EXPOSITION THE EXPEDITION OF AHAB AND JEHOSHAPHAT AGAINST HRAMOTH-GILEAD. THE DEATH OF AHAB. THE REIGNS OF JEHOSHAPHAT AND AHAZIAH. 1 KINGS 22:1 AND THEY CONTINUED [rather, _rested_._ _Heb. _sate_, _dwelt_._ _Cf. Judges 5:17. The LXX. has ἐκάθισε, sing.] THREE YEARS WITHOUT WAR [The Hebrew explains the "rested"—_there was not war, _etc. See Ewald, 286 g

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,.... And but one in Samaria; Elijah and Elisha were elsewhere: BUT I HATE HIM, FOR HE DOTH NOT PROPHESY OF GOOD CONCERNING ME, BUT EVIL; who is thought to be the same that was several times with him when engaged in the war with the king of Syria, 1 Kings 20:13 and each time, excepting the last, he brought him good tidings; but because, in his last message, he told him, that, since he had let Benhadad go, his life should go for his life, and his people for his people, for that he hated him: AND JEHOSHAPHAT SAID, LET NOT THE KING SAY SO; which was very modestly, though perhaps too gently, said; suggesting that the prophets of the Lord should be heard, respected, and honoured, let their message be as it would, since they spak

CHAPTER 22 THE DEATH OF AHAB _ 1. Jehoshaphat and Ahab (1 Kings 22:1)_ 2. The prophet Micaiah (1 Kings 22:13) 3. The battle and Ahab's death (1 Kings 22:29) 4. Jehoshaphat of Judah (1 Kings 22:41; 1 Kings 2 Chron. 19-20) 5. Ahaziah, King of Israel (1 Kings 22:51) Three years passed without war between Syria and Israel. In the third year Jehoshaphat of Judah came down to Ahab. Jehoshaphat's son and heir-apparent ha

AHAB'S ATTACK ON RAMOTH-GILEAD AND HIS DEATH. The death of Ahab must have taken place before or during the year 854 B.C., when the battle of Qarqara was fought, and his name is mentioned in the Assyrian inscription (p. 69). The question is, did he take part in that battle as a vassal of Bir-' idri (Ben-hadad) before or after the war related in 20. In the latter case his death was probably later in 854 B.C. The chapter is a continuation of the latter case his 20, and from the same source with additions. Jehoshaphat, whose son married Ahab's daughter (2 Kings 8:18), is present as Ahab's ally. Here, as in 1 Kings 20, 21, there is no allusion to the Baal worship. Ahab's prophets are prophets of Yahweh, and the king can muster four hundred. The rivalry is between true and false prophecy. It is not known where Ramoth-gilead (the heights of G.) actually was. It was a most important place, menti...

There is _yet one man_ In the R.V. immediately after these words are placed -by whom we may inquire of the Lord." This order of words, which corresponds more nearly with the Hebrew arrangement, shews that Ahab understood what his guest required, and why he was not satisfied with the prophets that had already come before him. Even Ahab recognized the difference between Micaiah and the rest. _Let not the king say so_ i.e. That he hates Micaiah....

DISCOURSE: 354 FAITHFUL MINISTERS OBJECTS OF HATRED 1 Kings 22:8. _I hate him; for he doth not speak good concerning me, but evil._ IT is generally supposed that sentiments adopted by the great mass of mankind, especially if they be maintained also by those who from their personal advantages and official character are considered as best qualified to judge, must, of necessity, be right. But, whatever deference may be due to the opinions of others, we cannot concede to any man, or to any number of men, that measure of confidence which is due to God alone. Even in relation to arts and sciences, we frequently find that universally received axioms are at length exploded, and systems of a very different aspect established in opposition to them. In religion there is but one standard, to which every thing must be referred; and how numerous or learned soever the persons may be who