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is too late to withdraw, and the only thing consistent is to be inconsistent in owning
God where His will can no longer be obeyed. But even this is good, for it is the first
step to repentance. And though we must suffer the punishment of our folly, yet God
will hear a Jehoshaphat in the disastrous battle, when he crieth to Him, and give
gracious deliverance (2 Chronicles 18:31).
We are "in the void place in the entrance of the gate of Samaria" (1 Kings 22:10) -
that is, in the open square before the gate. Two thrones have been set for the two
kings, who appear arrayed in their royal robes.^72 Before them is gathered the motley
multitude of prophets.
Ahab puts the question, whether or not he (in Chron. "we") should go up to Ramoth-
Gilead. And now the prophets – concerning whom we must not forget that they knew
what saying of theirs would be "good" in the king's ears (1 Kings 22:13) - sway about
in frenzied excitement. Here, there, everywhere rises the cry, "Go up, for the LORD
will give it into the hand of the king." It was not only the unanimity of these four
hundred men, but, no doubt, their appearance and bearing which made Jehoshaphat
inquire whether, besides all these, there was not a prophet of Jehovah to be found in
Samaria. From the answer of Ahab when mentioning the name of Micaiah: "I hate
him, for he does not prophecy concerning me good, but only evil," and from the later
direction to "one of the chamberlains," it has been inferred that Micaiah had lately
been "prophesying" evil to the king - whether in answer to his inquiry, or directly
commissioned of God - and that the prophet was at that moment a prisoner of Ahab.
The latter point, indeed, seems quite established by verse 26, where Micaiah is
ordered to be "taken back," or "returned" to custody.
Some points of interest for the understanding of this history may here be noted. It
appears that the prophets of God delivered many more "prophecies" than are
recorded in the Scriptures – and more especially, that Ahab was not left without
warning. Further, it casts light on the true and the false prophets, that the latter were
wont to declare what was pleasing to their employers ("good"); while the prophets of
God faithfully delivered their message, whatever the consequences might be. And,
lastly, it appears that the king regarded such message as the outcome of personal
enmity towards himself. This is most instructive, as showing that men like Ahab took
a purely heathen view of prophetism. As Balak had sought to influence Balaam,
apparently in the belief that the soothsayer had power with God, and could at will
direct or control His action, so Ahab imagined that what he called "good" or "evil" in
the message was the result of either personal friendship or enmity. It was against this
that Jehoshaphat protested (ver. 8, last clause), and not merely against the notion that
Micaiah hated the king. Ahab yielded to Jehoshaphat,^73 but the view which he had in
advance presented of the motives and conduct of Micaiah must have blunted the edge
of his words, alike to Ahab and to the people.
(^)