1 Kings 22:10
And the king of Israel and Jehoshaphat the king of Judah sat each on his throne, having put on their robes, in a void place in the entrance of the gate of Samaria; and all the prophets prophesied before them.
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(10) Each on his throne.—The description evidently implies that, having reluctantly consented to send for Micaiah, Ahab seeks to overawe him by display not only of royal pomp, but of prophetic inspiration, professing to come, like his own, from the Lord Jehovah.

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.Sat each on his throne - Or, "were sitting." They had removed from the banquet 2 Chronicles 18:2 to the void place, or empty space at the entrance of the gate Ruth 4:1; 2 Samuel 15:2, where Ahab daily sat to hear complaints and decide causes. Each was seated upon his throne, the Oriental kings having portable thrones, which they took with them upon their journeys. 10. a void place—literally, "a threshing-floor," formed at the gate of Samaria. Their robes; their royal robes, and ensigns of majesty.

In a void place; in the place of judicature, which was in or nigh the gate of the city, and in the front of some void place, where either people stood to hear and see justice administered, or soldiers were placed for the defence of the city in time of war. And the king of Israel, and Jehoshaphat the king of Judah, sat each on his throne,.... In great state and majesty:

having put on their robes; their royal robes, which they wore when they appeared in pomp and grandeur:

in a void place in the entrance of the gate of Samaria; where courts of judicature were held, and there was an open void space for the people to assemble in to hear; the word has the signification of a corn floor, and the Jews suppose they and their attendants sat in a semicircle like the half of a corn floor, after the same manner in which they say the sanhedrim at Jerusalem sat (o):

and all the prophets prophesied before them; concerning this affair of going to Ramothgilead.

(o) T. Bab. Cholin, fol. 5. 1. Vid. Kimchium in loc.

And the king of Israel and Jehoshaphat the king of Judah sat each on his throne, having put on their {k} robes, in a void place in the entrance of the gate of Samaria; and all the prophets prophesied before them.

(k) In their kingly apparel.

10. And [R.V. Now] the king of Israel] The change is justified, as the sentence is not a mere addition to what has gone before but a new feature in the history.

having put on their robes] R.V. arrayed in their robes. The original language indicates a degree of display suited to the meeting of two kings. Moreover the A. V., in connexion with the words immediately following, is open to a misunderstanding. What is described is not what the kings did, but in what state they sat. The LXX. has ἔνοπλοι. Josephus also gives the idea of an armed gathering. He says ‘The two kings having gone out of the city, and having sat down each on his throne, distributed to their own soldiers pay for the campaign (τὸ στρατιωτικόν).’

in a void [R.V. an open] place] The word in the Hebrew is most frequently rendered ‘a threshing-floor.’ This was a large open space in which the oxen could be driven round, to tread out the corn. Such a space is here indicated, where chairs of state could be erected for the two kings, and where the prophets could come about them.

in [R.V. at] the entrance of the gate of Samaria] There appears usually to have been some place set apart near the gate of a city, mostly outside, where important business proceedings, trials, and such matters could be conducted in public and where kings and magistrates could sit and listen to appeals for help or justice. Cf. Genesis 23:10; Genesis 23:18; Joshua 2:7; Joshua 9:2-9; 2 Kings 23:8, &c.Verse 10. - And the king of Israel and Jehoshaphat the king of Judah sat each on his throne ["Oriental kings had portable thrones, which they took with them upon their journeys" (Herod. 7:212. Layard, "Nineveh and Babylon," p. 150) Rawlinson], having put on their robes [As a council of state was to be held, the kings put on their official vestments. בְּגָדִים simply means "coverings," "clothes," but that the special royal dress is here intended is clear, as Bahr observes, from Leviticus 21:10. This gathering of prophets and counsellors seems to have followed the banquet. When Jehoshaphat expressed his readiness to go to war, Ahab appears to have forthwith convened this assembly, in order that the matter might be put in train at once. Ewald says a review of the troops was designed, but of this the text knows nothing] in a void place [Heb. a threshing-floor. See note on 1 Kings 21:1. The "floor" implies not only a vacant space, but an exalted position. Ordinarily, it would not be enclosed within the city walls, nor does it appear that this floor was] in the entrance [The Hebrew has no preposition; simply פֶּתַח which would be more correctly rendered "at the entrance." The town gate was the great place of concourse (2 Kings 7:1). Here, too, justice was dispensed. See Ruth 4:1; 2 Samuel 15:2; 2 Samuel 19:8; Psalm 69:12; Psalm 127:5; Deuteronomy 21:19; Genesis 19:1; Genesis 23:10; Amos 5:12, 15, etc.] of the gate of Samaria; and all the prophets prophesied before them. [They continued their prophesyings even whilst Micah was being summoned. Or the reference may be to the prophesyings of ver. 6. In the third year (not necessarily "towards the end of it," as Thenius supposes, for Jehoshaphat's visit preceded the renewal of the war) Jehoshaphat visited the king of Israel, with whom he had already formed a marriage alliance by marrying his son to Ahab's daughter (2 Chronicles 18:1; 2 Kings 8:18). Ahab then said to his servants that the king of Syria had kept the city of Ramoth in Gilead (probably situated on the site of the present Szalt: see at Deuteronomy 4:43), which he ought to have given up, according to the conditions of the peace in 1 Kings 20:34, and asked Jehoshaphat whether he would go with him to the war against Ramoth, which the latter promised to do. "I as thou, my people as thy people, my horses as thy horses;" i.e., I am at thy service with the whole of my military power. In the place of the last words we have therefore in the Chronicles ועמך בּמּלחמה, "I am with thee in the war," i.e., I will assist thee in the war.
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