1 Kings 22:13
And the messenger that was gone to call Micaiah spoke to him, saying, Behold now, the words of the prophets declare good to the king with one mouth: let your word, I pray you, be like the word of one of them, and speak that which is good.
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(13) Behold now.—In the whole history, as especially in the words of the officer, there is evidence of the strange confusion of idea, so common in superstition at all times, which in some sense believes in the inspiration of the prophets as coming from God, and yet fancies that they can direct it as they will, and that accordingly they can be bribed, or beguiled, or coerced, to “prophesy smooth things.” The extremest form of this infatuation is exemplified in Simon Magus, who believed that the Apostles were the medium for conferring the highest spiritual gifts from God, and yet madly persuaded himself that this power could be bought for money (Acts 8:18-19). The natural result is a mingled awe and contempt, such as Balak feels for Balaam. The delusion is, of course, silenced at once by such declarations as the stern reply of Micaiah, which even Balaam could convey (Numbers 22:18). But, as all false religions and corruptions of true religion show, it is never rooted out, except by real spiritual knowledge of God and of His dealings with the soul.

1 Kings 22:13-14. Speak that which is good — This was a most absurd request: for if Micaiah was a true prophet, he could say nothing but what was suggested to him by divine inspiration, and if he were not, why should he speak at all? Of what use could his prophesying be unless to deceive? What the Lord saith unto me, that will I speak — What answer the Lord shall put into my mind and mouth. He resolves as became one who had an eye to a greater king than either of these. He seems, as yet, to have had no revelation about the matter. But when the question was put to him, God taught him what to answer.22:1-14 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 have in all ages been alike absurd in their views of religion. They would have the preacher fit his doctrine to the fashion of the times, and the taste of the hearers, and yet to add. Thus saith the Lord, to words that men would put into their mouths. They are ready to cry out against a man as rude and foolish, who scruples thus to try to secure his own interests, and to deceive others.And the messenger spake unto him ... - There seems to have been a widespread notion among the irreligious and the half-religious of the ancient world, that their prophets were not the mere mouth-pieces of the god, but that they were persons who had power with the god, and could compel, or at least induce, Him to work their will (compare Numbers 24:10; Isaiah 30:10). They saw that the prophet's word was accomplished; they did not understand that if he falsified his message the accomplishment would no longer follow. 11. Zedekiah the son of Chenaanah made him horns of iron—Small projections, of the size and form of our candle extinguishers (worn in many parts of the East as military ornaments), were worn by the Syrians of that time, and probably by the Israelite warriors also. Zedekiah, by assuming two horns, personated two heroes, and, pretending to be a prophet, wished in this manner to represent the kings of Israel and Judah in a military triumph. It was a symbolic action, to impart greater force to his language (see De 33:17); but it was little more than a flourish with a spontoon [Calmet, Fragments]. This he designs, not out of any love to Micaiah, (whom he persuades to debauch his conscience,) but merely out of a desire to gratify his king’s humour. And the messenger that was gone to call Micaiah spake unto him,.... By the way, as they came along together, as Josephus (p) observes:

behold, now, the words of the prophets declare good unto the king with one mouth; they are unanimous that he shall prosper in his undertaking against the Syrians:

let thy word, I pray thee, be like the word of one of them, and speak that which is good; which, as an ignorant man, he might advise to from good will to the prophet, that he might not be branded with singularity, and a spirit of contradiction, and that he might have the favour of the king, and be released from prison, pitying his miserable condition in which he found him.

(p) Antiqu. l. 8. c. 15. sect. 4.

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 {m} one mouth: let thy word, I pray thee, be like the word of one of them, and speak that which is good.

(m) This is the common argument of the wicked, who think that no one should speak against anything if the majority approves of it, be they ever so ungodly.

13–28. Micaiah’s prophecy. Ahab, in displeasure, sends him to prison (2 Chronicles 18:12-27)

13. And the messenger that was gone [R.V. went] to call Micaiah] The tradition, which Josephus preserves, that the ‘son of the prophets’ mentioned in 1 Kings 20:35, was Micaiah, and that Ahab put him in prison for his actions at that time (see notes on 1 Kings 20:35; 1 Kings 20:43) has been derived from the circumstance that Micaiah on this occasion was sent to prison, and the king uses the words (1 Kings 22:26) ‘Take Micaiah and carry him back,’ &c. But there is nothing in this account of the message to him which proves that he was in prison when Ahab sent to call him; and ‘Put this fellow in prison’ (1 Kings 22:27) is no evidence that he had been there before, but rather the reverse.

speak that which is good] R.V. speak thou good. This is the A.V. in 2 Chronicles.Verse 13. - And the messenger that was gone [or went] to call Micaiah, spake unto him, saying, Behold now, the words of the prophets declare good unto the king with one mouth [Heb. one mouth good to the king. The messenger may possibly have had instructions to seek to conciliate Micaiah. In any case he thinks it well to tell him of the unanimity of the prophets. His testimony, he suggests, will surely agree with theirs]: let thy word, I pray thee, be like the word of one of them, and speak that which is good of the [Heb. speak good.] But as Jehoshaphat wished also to inquire the word of the Lord concerning the war, Ahab gathered together about 400 prophets, who all predicted as out of one mouth a prosperous result to the campaign. These 400 prophets are neither the 400 prophets of Asherah who had not appeared upon Carmel when Elijah was there (1 Kings 18:19-20), nor prophets of Baal, as some of the earlier commentators supposed, since Ahab could not inquire of them את־דּבר יהוה. On the other hand, they were not "true prophets of Jehovah and disciples of the prophets" (Cler., Then.), but prophets of Jehovah worshipped under the image of an ox, who practised prophesying as a trade without any call from God, and even if they were not in the pay of the idolatrous kings of Israel, were at any rate in their service. For Jehoshaphat did not recognise them as genuine prophets of Jehovah, but inquired whether there was not such a prophet still in existence (1 Kings 22:7), that they might inquire the will of the Lord of him (מאותו).
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