T heard those words, that he rent his 29 Seest thou how Ahab humbleth clothes, and put sackcloth upon his flesh, himself before me? because he humbleth and fasted, and lay in sackcloth, and himself before me, I will not bring the • went softly. evil in his days: but in his son's days will I bring the evil upon his house. 28 And the word of the LORD came to Elijah the Tishbite, saying, V 27-29. Ahab was greatly terrified at Elijah s message; and at the severe, determined, and solemn manner in which he delivered it: but his humiliation was superficial, and productive of external observances only. He did not, that we find, so much as restore Naboth's vineyard to his heirs; much less did he put away Jezebel, or renounce idolatry, and establish the worship of God. But he rent his clothes, wore sackcloth and lay in it, fasted, and appeared in public with the dejected air of a penitent.-However, though his humiliation was formal and hypocritical, it|| acknowledged the justice of God, and his own sin, and put an outward honor on the divine law. Neither Jeroboam, nor Baasha had even thus far humbled themselves. Inadequate as it was, Ahab would have acted still worse, if he had vindicated and gloried in his crimes, or attempted to put the prophet to death: and therefore the Lord recompensed his outward temporary repentance with a similar reward; for he granted him a respite of the judgment, as far as it respected his family, and spared him the anguish of witnessing the slaughter of his children. Accordingly it was 'his son's blood, not his, which was licked up by the dogs, in the portion of Jezreel.' Bp. Palrick. (Note, 17-19.)-Jezebel was too hardened to shew any symptoms of remorse on this, or any other occasion. (Note, Acts 24:24—27.) PRACTICAL OBSERVATIONS. V. 1-7. ture's felicity: and that degree of contradiction V. 8-16. Hence It is natural to us, as fallen creatures, to hanker after those things which are withheld from us; and every accession of wealth or prosperity, increases the violence of this propensity. The commandment indeed, which forbids us to covet, "is holy, just, and good," the fence of our neighbor's property, and of our own peace and integrity. (Note, Ex. 20:17.) But alas! "it is weak through the flesh;" and the impetuous tor- The most flagrant injustice has generally been rent of our lusts easily bursts the salutary bar- committed under the color of legal forms; and rier, and rages the more for having been oppos- the most horrid crimes bave been perpetrated ed. (Note, Rom. 8:3,4.) Yet every violation of under the mask of piety: because the shew of the precept proves its excellency; as indulged || these good things hides the deformity of such transconcupiscence opens the door to temptations, actions, as otherwise could never be endured. makes way for the most atrocious crimes, and (Notes, Matt. 23:14,25-28.)-Many command prepares misery and destruction for every one and reward villany, who in their hearts despise who stands in the way of its gratification. If fair and detest the mercenary wretches whom they means fail to procure the object of inordinate de- employ. (Note, Matt. 27:3-5.) It is grievous sires, fraud or violence must be employed.-Pride that men of Belial abound even in the lower orcannot brook opposition: every plea of conscience der of society; but most horrible when judges and is treated as mere pretence; and the best intend- nobles deserve this harsh appellation. Yet there ed actions, of the most blameless and excellent will always be found those in every rank, who persons, are ascribed to the worst of motives. will prostitute their talents, influence, and conBut such passions are serpents cherished in a science, to the tyrant who rewards iniquity. man's bosom, the bite of which inflicts exquisite (Notes, Ps. 58:1,2. 82:2-4. Ez. 22:27,28. Mic. torture and death.-Vain indeed are earthly ad- 2:1-3. 7:1-4. Matt. 26:57–62.) Let us then vantages, if the want of a coveted spot of ground bless God for a limited government, and for sefor a garden, and the supercilious or conscien-curity from such outrages of oppression: though, tious behavior of an inferior, can rob a prosper- even in Britain, men of Belial, by false testimoous monarch of all his comfort, and render himny and perjury, may deprive us of our property, sick with rage and vexation! (Note, Esth. 5:13.) This, however, is wholly the effect of men's lusts and passions, which, like children, are always most restless when most indulged. Providential blessings well answer the end for which they were intended, but cannot form a rational crea284] our liberty, our reputation, or our lives. We should therefore commit all that is dear to us to the Lord's keeping; seek those good things, which cannot be taken from us; and wait with cheerful patience for that approaching judgment, when all iniquitous sentences shall be reversed. And let year, that Jehoshaphat the king of Judalı came down to the king of .srael. 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, e Wilt thou go with me to battle to Ramoth-gilead? And Jehoshaphat said to the king of Israel, I am as thou art, my people as thy people, my horses as thy people. c 41,44.-See on 15:24. 2 Kings | e 2 Kings 3:7. 2 Chr. 18:3. 2 And it came to pass in the third 4.13. Deut. 4:43. Josh. 20:8. judges, juries, and witnesses beware of being warped, in their decisions, verdicts, or testimony, by fear, affection, or interest: for those, who now are placed upon the tribunal, must shortly stand at the bar, to answer before a heart-searching, impartial Judge, for their conduct in their important stations.--Those who rejoice in iniquity, and gladly seize on the profit derived from the crimes of others, will be condemned equally with the perpetrators: and the triumphing of the wicked, in the success of their villany, resembles the flash of lightning, which leaves the night more dark and gloomy than before: for the Lord beholds and is displeased; and his tremendous threatenings are only preludes to his more tremendous vengeance. V. 17-29. Such ministers of God, as are most decidedly faithful, must expect to be deemed morose, and even malevolent, by sinners, whose consciences have been galled with their plain warnings and rebukes, but whose hearts are wedded to their lusts. Men of this character often count the very Heb. silent from taking it. Judg. 16:2. 2 Sam. 19:10. margins. their posterity, burdened with the curse of God; and ensure destruction to their own souls. quieted, and the stoutest hearts tremble; and for a season sinners will speak and act as if truly penitent. But "by their fruits ye shall know them:" and as the heart remains unchanged, nature will soon return to that course from which it has been violently forced; so that relapses into former iniquities, with continuance and quietness, will evince such hopeful appearances to be widely different from "that repentance, which is unto salvation not to be repented of." Yet, as these concessions outwardly yield the point in contest, and are thus honorable to God, he will notice and recompense them with respites and outward benefits. So that, whilst we are warned to beware of counterfeits, we are encouraged by the abounding grace of God, which he will never withhold from the upright humble soul; seeing he so delights in mercy, that he extends it even to wicked men, as far as consists with his justice, holiness, truth, and wisdom. We may also be animated to abound in the work of the Lord, assured that our labor will not be in vain; since he even recompenses in kind persons to be their enemies, whose hearts bleed the formal services of his enemies. And finally, with compassion for them, and whose secret pray-may we seek the blessings of the new covenant ers in their behalf are recorded before God, as a for the good of ourselves, and of our children after demonstration of their disinterested love for them.us; whilst wicked men leave their inheritances to Indeed this appears, in their being willing rather to incur their keenest resentment, than cease their endeavors to save their souls. If men allow that they hate the minister for his faithfulness, they condemn themselves; but if they dislike him for his excessive severity, and his ill-nature, they are perfectly excusable: and what sinner would not wish to stand fair with his own conscience, and with society? (Note, 22:8.) On the other hand, impenitent sinners often account those to be their friends, who speak smooth things, and help them to deceive themselves: and are very lavish in their commendation, by way of contrasting them with those whom they deem their enemies; that it may be thought they love religion, while they hate its firmest friends. But "the man of God" will neither desire the applause, nor fear the reproach, of V. 3. Ramoth, &c.] This seems to have been those who have "sold themselves to work wicked-one of the cities, that Ben-hadad had engaged to ness," and evince that they are the enemies of God and holiness. His testimony will one day find out those who have rejected it to their condemnation. Terrible things may come upon the willing slaves of sin in this world; but they will surely receive its awful wages in the second death. (Note, Rev. 20:11-15.)-At the tribunal of God, the difference will be manifest to all men, between the most lamentable falls of true believers, and the habitual wickedness of ungodly men; and between true repentance, and all external, partial, and temporary appearances of it.-Before the searching word of God, the most hardened conscience with very few exceptions) will sometimes be dis NOTES. CHAP. XXII. V. 1. Three years.] During this time Ben-hadad was, no doubt, recruiting his forces, and preparing for war; having by no means adhered to the treaty, which Ahab had made with him. V. 2. We shall have a better opportunity hereafter, of fully considering Jehoshaphat's character. (Notes, 2 Chr. 17:—20:)—He was very criminal in marrying his son to one of the family of idolatrous Ahab, which probably occasioned his visit at Samaria, with all its consequences. (Noles, 2 Kings 8:18. 2 Chr. 18:1.) restore to Ahab: but, having recovered his liberty, he made no scruple of violating his word. (Note, 20:31-34.) Ramoth in Gilead was allotted to the tribe of Gad, and appointed by Moses to be one of the cities of Refuge. (Deut. 4:43. Josh. 20:8.) It was also given to the Levites of the family of Merari. (Josh. 21:38.) Yet it was at this time possessed by the king of Syria. V. 4. Jehoshaphat meant nothing more, than to express his readiness to afford Ahab every assistance in his power; as both he and his forces were at his command: but the language seemed to countenance all Ahab's undertakings; or at least to treat all the differences in opinion and 5 And Jehoshaphat said unto the king || he doth not prophesy "good" concernof Israel, Inquire, I pray thee, at the ing me, but evil. And Jehoshaphat said, word of the LORD to-day. • Let not the king say so. 6 Then the king of Israel gathered the prophets together, about four hun-officer, and said, dred men, and said unto them, Shall I caiah the son of Imlah. go against Ramoth-gilead to battle, or shall I forbear? And they said, Go up; for the LORD shall deliver it into the hand of the king. 9 Then the king of Israel called an Hasten hither Mi 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 g Num. 27:21. Josh. 9:14. Judg. 1:1. 20:18,23,28. 1 Sam. 14:13, 19. 23:2,4,9-12. 30:8. 2 Kings 1:3, 3:11. 1 Chr. 10:13,14. 2 Chr. 18:4,5. Prov. 3:5,6. Jer. 21:2. 42:2-6. Ez. 14:3. 20:13. b 16:19. 2 Tim. 4:3. i 15,22,23. 2 Chr. 13:14. Jer. 3: 10,11. 14:13,14. 23:14-17. 28:1 -9. Ez. 13:7-16,22. Matt. 7: 15. 2 Pet. 2:1-3. Rev. 19:20. j 2 Kings 3:11-13. 2 Chr. 18: 6,7. k 18:4. 19:10,14. 20:41,42. 1 27. 20:43. 21:20. Gen. 37:8. conduct between him and Ahab as unimportant! Yet surely there was an essential difference between the reformer of Judah, and the corrupter of Israel! But excessive pliability of temper was the grand defect in Jehoshaphat's character; which exposed him to many temptations, and involved him and his kingdom in many and complicated calamities; and terminated in the extirpation of his whole family, Joash alone excepted. (Notes, 2 Kings 8:18, 9:27,28. 10:13,14. 11:1,2. 2 Chr. 18:1, 19:2.) [Practical Observations.] 10 And the king of Israel and Jehoshaphat the king of Judah sat each on his throne, having put on their robes, in a t 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 t m 13. Is. 30:10. Jer. 38:4. Mic. n 20.35-42. 2 Kings 9:22. Is. 3: 11. 57:19-21. o 21:27-29. Mic, 2:7. Prov. 5:12-14. 20. 11:8. Acts 12:21. 25:23. inclinations leaned, and to please him likewise they assured him of success. It is however to be supposed, that the number and valor of Ahab's forces, his alliance with Jehoshaphat, and the scandalous treachery of Ben-hadad, concurred in encouraging their hopes that he should obtain the victory: especially as, notwithstanding his idolatries, he had before been rendered successful. (Notes, 20:) V. 7. Jehoshaphat must have regarded these prophets as deceivers and sycophants, whose inV. 5. Jehoshaphat had been used to "ac-terest it was to counsel Ahab to please himself. knowledge God in all his ways,” and not to engage || He knew that Israel was favored with Elijah, Eliin any important undertaking without inquiring sha, and other eminent prophets, though none of of him by his prophets, or high priest; and he was them appeared at court: he felt dissatisfied; but not satisfied that Ahab should do otherwise. But being too afraid of giving offence, he seemed to what true servant of God could bring an accept allow that these were prophets of God, yet he wishable, or even a tolerable message, to a gross idol-ed to consult some other, if there were any to be ater and cruel oppressor, who, for twenty-two years after he came to the throne, had been hardening himself in iniquity, amidst warnings, judgments, mercies, and convictions? found. Perhaps he took occasion, from their using the word Adonai, (which might mean either the God of Israel, or a false god,) to inquire after some other prophet of JEHOVAH: and this might induce them afterwards to change their language in this respect. His subsequent conduct, however, shews that he paid far more regard to them, than he ought to have done, or than they deserved. Indeed, he ought to have decidedly entered his protest against them, and warned Ahab of his danger, if he hearkened to them; as Micaiah did. At least he should have done this, after he had heard Micaiah's message. (Notes, 17-28.) V. 8. Micaiah is never mentioned in the his V 6. It is most probable, that these were the prophets of the groves, who escaped, when the prophets of Baal were slain at the command of Elijah; for certainly they were false prophets. (Notes, 18:18—20,40.) No doubt, they commonly prophesied in the name of Baal, or of some idol: but it seems that occasionally they could speak in the name of the LORD. In this verse indeed the word is not JEHOVAH, but Adonai, which is used with greater latitude: but afterwards both Zedekiah, and the rest of them, used the word JEHO-tory, except in this chapter and the history in VAḤ. (11,12.) Like some modern philosophers and poets, they perhaps would argue, that it was all one, whether the Supreme Being were called Baal, or JEHOVAH, or Jupiter. To accommodate themselves therefore to Jehoshaphat, and to shew that they were not bigots, but men of candor and liberality, they would for once prophesy in the name of JEHOVAH. They perhaps allowed Jehoshaphat to be a good sort of man: but he had some narrow prejudices, and would not be satisfied, if they said, 'Go up, for Baal shall deliver it into "the hand of the King;' and they would scorn to disagree with him about a trifling variation, which V. 9. Ahab knew where to find Micaiah, whom they could make with little trouble, and without he perhaps had put in prison for some of his faithexpense. They perceived also which way Ahab's || ful reproofs. (Note, 26,27.)-Some conjecture Chronicles: (2 Chr. 18:) yet he doubtless had several times been sent with messages of rebuke and warning to this haughty idolater: (Note, 9.) Ahab, therefore, while he allowed, that they might inquire of the LORD by him, acknowledged that he hated him! (Notes, Is. 30:8-11. John 7:3—10. 15:17-21.) But Jehoshaphat ventured gently to intimate that he ought not to speak thus: he ought neither to hate him, nor be displeased with his word, nor seek agreeable but useful things; and he hoped on this occasion he would bring an encouraging message. a shalt thou push the Syrians, until thou|| him, Go, and prosper: for the LORD have consumed them. shall deliver it into the hand of the king. u 12 And all the prophets prophesied so, saying, Go up to Ramoth-gilead, 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. that Micaiah was the prophet, who three years before had chagrined Ahab, and that he had kept him in prison ever since. (Note, 20:43.) V. 10, 11. (Marg. Ref. q, r.-Note, 24,25.) Horns, &c. (11) These horns of iron were, probably, intended to represent the joint forces of the two kings, made successful by the power of God. The false prophets imitated the true ones in using external signs, the more deeply to impress the minds of those whom they addressed. (Marg. Ref. s, t.) 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? d e 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 a 18:27. Judg. 10:14. 2 Kings 3: 18:16,17. Jer. 23:1,2. 50.6,17. Ez. 34:4-6. Zech. 10:2. 13:7. Matt. 9:36. ation, whatever the king thought of it, and whatever the other prophets might agree in.-A most noble example! V. 15. Go, &c.] The prophet did not preface this address, with "Thus saith the LORD:" and Ahab evidently perceived that he did not speak with his usual decision and authority. It was, as if he had said, 'You intend to go up against Ramoth-gilead, and your prophets assure you of success; and if I do not, you will disregard my 'warning, and treat me as an enemy. But you have my good will and good wishes, if they could profit you: and if my conscience would allow me, I too could easily seek your favor, by saying, ""Go, and prosper, for the LORD shall deliver it into the hand of the king."-You have a mind to go, and do so: try the truth of their prediction.'Bp. Patrick. (Notes, 18:27-29. Ec. 11:9,10.) Lord;" and with some intimation, that the prophet needed such adjurations. He evidently aimed to be thought, especially by Jehoshaphat, exceedingly solicitous about discovering the will of God. Perhaps Micaiah hesitated, till repeatedly urged to speak: and some think, that he did not receive his message, till the very moment before he delivered it. The adjuring a person to speak, was equivalent to putting him upon his oath; and calling on him, as in the presence and by the authority of God, to speak all he knew. (Marg. Ref.---Nole, Matt. 26:63–68.) V. 13, 14. Perhaps this man intended to be friendly to Micaiah: and thought it was a pity, that he should hinder his preferment, and expose himself to Ahab's resentment, by a needless or useless scrupulousness. He advised him to shew some deference to royalty; to have some respect to the other prophets; and not to affect singularity, or presume that he alone was divinely inspir- V. 16. Ahab spake as if he had, on former oced. But he must have entertained most absurd casions, thus adjured Micaiah to speak nothing to notions concerning prophecy; either considering||him, but "that which was true in the name of the the whole to be a mere imposition; or supposing that the truth, will, and purpose of God, could be modelled according to the inclinations of man. If he thought that Micaiah, by speaking that which was good to Alab, could promote the success of the enterprise, he must have been extremely ignorant. And it was still worse, if he advised Micaiah to please the king, without regard to consequences. Perhaps he concluded, that the unanimity and confidence, with which so great a number of prophets assured Ahab of success in the name of the LORD, proved them to be in the right; and that it would be foolish in Micaiah to oppose his single voice to such a multitude. And indeed, not only Ahab, but Jehoshaphat himself, seems to have been imposed upon by the same delusive argument; which, in one form or other, has been urged as cogent, if not unanswerable, by very able and sensible men, in every age-Note, 36.) of the church. He thought he could persuade Micaiah, not to dissent from the rest, lest he should fall under the censure of singularity, 'peevishness, and privacy of spirit. And thus it is in the church at this day.' Bp. Patrick.-Micaiah however at once silenced the courtier; and with a solemn oath protested, that he would deliver the message of JEHOVAH without any alter V. 17. This vision exactly represented the condition of Ahab's forces, after he was slain; and shewed, that Ben-hadad, his pride and revenge being gratified by Ahab's death, would allow the Israelites, when vanquished, and scattered without a leader, to return home in peace. (Marg. Ref. V. 18. Ahab aimed to persuade Jehoshaphat and himself, that this warning originated from Micaiah's malignity and enmity to him, being similar to the messages which he had formerly delivered; and therefore, that it ought not to be put in competition with the predictions of all the other prophets. (Noles, 21:17-19. Prov. 29:1. Jer. 38:1-6.) i Ps. 103:20,21. Is. 6:2,3. Zech. k 23. Job 1:6,7. 2:1. 1 Job 1:8-11. 2:4-6. John 8: 44. Acts 5:3,4. 2 Thes. 2:9,10. 1 Tim. 4:1,2. 1 John 4:6. Rev. 12:9,10. 13:14. 16:13,14. 20:3,7, 8,10. m See on 20.-Judg. 9:23. Ps. n Ex. 4:21. 10:20. Deut. 2:30. o See on 8-11. 20:42. 21:19. sic est decipere. Hinc : suadeo. Robertson Judg. 14:15. 16:5. Jer. 20:7. Heb. (Notes, Gen 9:27. Jer. 20:7-9.) V. 19-23. In order to leave this hardened criminal without excuse, and to give a salutary instruction and warning to others in future ages, Micaiah received and related this vision.-It is V. 24, 25. (Note, 10,11.) Zedekiah seems to not requisite to inquire particularly, concerning have been the principal person among Ahab's what passes in that world, where the Lord un- prophets: he therefore highly resented Micaiali's veils his glory; for truths, rather than facts, are words, and both reviled and smote him in the revealed in such representations. (Note, Job 1:6.) presence of the king and his nobles; (Marg. Ref. -God had doomed Ahab to fall at Ramoth-gile- q.) nay, in the presence of Jehoshaphat; and yet ad, by the army of Ben-hadad, whom he had sin- he met with no rebuke! As one who would appear fully spared. (Notes, 20:31-34,41,42.) In or- confident, that he spake by the Spirit of the der to bring him thither, he was pleased to give LORD, he inquired, when and how that Spirit left an evil spirit leave to impose on him, with the him to inspire Micaiah. But the prophet meekly hopes of success in that expedition. "The devil answered, that the event would determine which and his angels" are always ready for such at- of them spake by the Spirit of God; and he would tempts, and generally use false prophets and not need information on that head, when he teachers as their ministers. (Note, 2 Cor. 11:13— should conceal himself in the closest recess, "a 15.) This method the lying spirit proposed upon chamber," or closet, "within a chamber," (marg.) the present occasion, and prevailed against Ahab, for fear of those who sought his life. Probably by inducing all his prophets to assure him of vic- Zedekiah accompanied Ahab to the war, and this tory. And by permitting him to do this, "the prediction was fulfilled when he fled from the enLORD put a lying spirit in the mouth of all his emy, after Ahab's death. Then he would have prophets." (22) He neither commanded nor in- leisure to reflect on his own impiety, and the faclined the lying spirit to tempt Ahab's prophets; tal effects of his counsel to his king, for whom he nor did he put the wickedness into their hearts, had pretended great friendship. (Notes, Jer. 28:9 or the lies into their mouths. He likewise gave-17. Ez. 13:6-16. Am. 7:10-13.)-He would Ahab fair warning; and if he had not hated the truth, and loved a lie, he would not have gone to Ramoth-gilead: but God foresaw he would go, and would perish there.-The prophet "saw the LORD sitting upon his throne," and that made him disregard Ahab upon his throne, and not fear his frown and vengeance; nor the resentment of the four hundred prophets, who must have been enraged, even to madness, at being thus publicly declared to be the ministers of the devil, to deceive and persuade their king to his destruction. (Marg. Ref.-Notes, Ez. 14:1-11. 2 Thes. 2:8 -12.) hide himself, for fear he should be seized, and punished as a false prophet, and the cause of 'Ahab's death.' Bp. Patrick. V. 26, 27. Ahab sent Micaiah back to the persons, who had him before in custody, one of whom was "Joash, the king's son:" yet nothing is elsewhere said of a son of Ahab, of that name. To these, however, he sent orders, to "put him in the prison," some place of closer confinement than before; (Note, 9.) and there to treat him with severity in respect of his sustenance, and in other respects, until he should return in peace, proba bly intending then to put him to death, as a false prophet. Ahab forgot his own counsel to Benhadad, when he spake so confidently of returning Persuade. (20). In piel persuasit, seduxit: Suadere, veris rationibus, vel falsis, et || in peace. (20:11.) |