1 Kings 22:25
And Micaiah said, Behold, you shall see in that day, when you shall go into an inner chamber to hide yourself.
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EXPOSITORY (ENGLISH BIBLE)
22:15-28 The greatest kindness we can do to one that is going in a dangerous way, is, to tell him of his danger. To leave the hardened criminal without excuse, and to give a useful lesson to others, Micaiah related his vision. This matter is represented after the manner of men: we are not to imagine that God is ever put upon new counsels; or that he needs to consult with angels, or any creature, about the methods he should take; or that he is the author of sin, or the cause of any man's telling or believing a lie. Micaiah returned not the blow of Zedekiah, yet, since he boasted of the Spirit, as those commonly do that know least of the Holy Spirit's operations, the true prophet left him to be convinced of his error by the event. Those that will not have their mistakes set right in time, by the word of God, will be undeceived, when it is too late, by the judgments of God. We should be ashamed of what we call trials, were we to consider what the servants of God have endured. Yet it will be well, if freedom from trouble prove not more hurtful to us; we are more easily allured and bribed into unfaithfulness and conformity to the world, than driven to them.Micaiah addresses himself not so much to Zedekiah's question, as to the main point which lies in dispute - which of them, namely, is a true prophet. "When the news, i. e., of Ahab's death, caused by his following thy counsels, reaches Samaria, and thou hast to hide thyself from the vengeance of Ahaziah or Jezebel, then, in that day, thou wilt know whether I or thou be the true prophet." 24, 25. Zedekiah the son of Chenaanah went near, and smote Micaiah on the cheek—The insolence of this man, the leader of the false prophets, seems to have been provoked by jealousy at Micaiah's assumed monopoly of the spirit of inspiration. This mode of smiting, usually with a shoe, is both severe and ignominious. The calm reply of the Lord's prophet consisted in announcing the fate of the false prophets who suffered as the advisers of the disastrous expedition. Out of a just fear and expectation of the deserved punishment of a false prophet, and of the great author and abettor of this pernicious war, and of Ahab’s destruction. And Micaiah said, behold, thou shalt see in the day when thou shalt go into an inner chamber to hide thyself. Who would either accompany Ahab to the battle, and, upon his being wounded, flee to the first place of secrecy for safety; or, upon the news of his defeat brought to Samaria, would betake himself to a private chamber for security, fearing the enemy would pursue to the very place; or else through fear of the populace, who would attribute the death of the king to the advice of him and the other prophets. And Micaiah said, Behold, thou shalt see in that day, when thou shalt go into an inner chamber to hide thyself.
EXEGETICAL (ORIGINAL LANGUAGES)
25. Behold, thou shalt see in [R.V. on] that day] The small change harmonizes this passage with 2 Chron. What Micaiah was to see and be convinced of was, that the spirit of God had passed away from him and gone to Micaiah. The events would bring proof with them.

into an inner chamber] See note on 1 Kings 20:3 above.

to hide thyself] When the news of the defeat came Samaria would be terrified, and such as expected the invader to come on, after his victory, would seek the securest places of concealment. The story tells us nothing of the events which followed Ahab’s death, but a man whose words, boastful now, were so belied in a few days would certainly desire to avoid being seen as much as might be.Verse 25. - And Micaiah said, Behold, thou shalt see [Keil understands, "that the Spirit of the Lord had departed from thee." But the meaning rather appears to be, "Thou shalt see which was a true prophet." He does not answer the insolent question, but says," Thou wilt alter thy mind in the day," etc. With this may be compared our Lord's words, Matthew 26:64. He also manifests our Lord's spirit (1 Peter 2:22 sqq.) "as if the Great Example had already appeared before him" (Bahr)] in that day when thou shalt go into an inner chamber [see note on 1 Kings 20:30] to hide thyself. [When was this prediction fulfilled? Probably when the news of the defeat reached Samaria, or on the day after Ahab's death. Jezebel would almost certainly take summary vengeance upon the false prophets who were responsible for her husband's death and the reverses of the army. Or if she did not, the prophets had good reason to fear that she would, and would hide accordingly. Micah was not led astray, however, by this, but disclosed to him by a further revelation the hidden ground of the false prophecy of his 400 prophets. וגו שׁמע לכן, "therefore, sc. because thou thinkest so, hear the word of Jehovah: I saw the Lord sit upon His throne, and all the army of heaven stand around him (עליו עמד as in Genesis 18:8, etc.) on His right hand and on His left. And the Lord said, Who will persuade Ahab to go up and fall at Ramoth in Gilead? and one spake so, the other so; and the spirit came forth (from the ranks of the rest), stood before Jehovah, and said, I will persuade him...I will go out and be a lying spirit in the mouth of all his prophets. And He (Jehovah) said, Persuade, and thou wilt also be able; go forth and do so. And now Jehovah has put a lying spirit into the mouth of all his prophets; but Jehovah (Himself) has spoken evil (through me) concerning thee." The vision described by Micah was not merely a subjective drapery introduced by the prophet, but a simple communication of the real inward vision by which the fact had been revealed to him, that the prophecy of those 400 prophets was inspired by a lying spirit. The spirit (הרוּח) which inspired these prophets as a lying spirit is neither Satan, nor any evil spirit whatever, but, as the definite article and the whole of the context show, the personified spirit of prophecy, which is only so far a πνεῦμα ἀκάθαρτον τῆς πλάνης (Zechariah 13:2; 1 John 4:6) and under the influence of Satan as it works as שׁקר רוּח in accordance with the will of God. For even the predictions of the false prophets, as we may see from the passage before us, and also from Zechariah 13:2 and the scriptural teaching in other passages concerning the spiritual principle of evil, were not mere inventions of human reason and fancy; but the false prophets as well as the true were governed by a supernatural spiritual principle, and, according to divine appointment, were under the influence of the evil spirit in the service of falsehood, just as the true prophets were moved by the Holy Spirit in the service of the Lord. The manner in which the supernatural influence of the lying spirit upon the false prophets is brought out in Micah's vision is, that the spirit of prophecy (רוח הנבואה) offers itself to deceive Ahab as שׁקר רוּח in the false prophets. Jehovah sends this spirit, inasmuch as the deception of Ahab has been inflicted upon him as a judgment of God for his unbelief. But there is no statement here to the effect that this lying spirit proceeded from Satan, because the object of the prophet was simply to bring out the working of God in the deception practised upon Ahab by his prophets. - The words of Jehovah, "Persuade Ahab, thou wilt be able," and "Jehovah has put a lying spirit," etc., are not to be understood as merely expressing the permission of God, as the fathers and the earlier theologians suppose. According to the Scriptures, God does work evil, but without therefore willing it and bringing forth sin. The prophet's view is founded upon this thought: Jehovah has ordained that Ahab, being led astray by a prediction of his prophets inspired by the spirit of lies, shall enter upon the war, that he may find therein the punishment of his ungodliness. As he would not listen to the word of the Lord in the mouth of His true servants, God had given him up (παρέδωκεν, Romans 1:24, Romans 1:26, Romans 1:28) in his unbelief to the working of the spirits of lying. But that this did not destroy the freedom of the human will is evident from the expression תּפתּה, "thou canst persuade him," and still more clearly from תּוּכל גּם, "thou wilt also be able," since they both presuppose the possibility of resistance to temptation on the part of man.

Zedekiah was so enraged at this unveiling of the spirit of lying by which the pseudo-prophets were impelled, that he smote Micah upon the cheek, and said (1 Kings 22:24): "Where did the Spirit of Jehovah depart from me, to speak to thee?" To אי־זה the Chronicles add as an explanation, הדּרך: "by what way had he gone from me?" (cf. 2 Kings 3:8, and Ewald, 326, a.) Zedekiah was conscious that he had not invented his prophecy himself, and therefore it was that he rose up with such audacity against Micah; but he only proved that it was not the Spirit of God which inspired him. If he had been inspired by the Spirit of the Lord, he would not have thought it necessary to try and give effect to his words by rude force, but he would have left the defence of his cause quietly to the Lord, as Micah did, who calmly replied to the zealot thus (1 Kings 22:25): "Thou wilt see it (that the Spirit of Jehovah had departed from thee) on the day when thou shalt go from chamber to chamber to hide thyself" (החבה for החבא, see Ges. 75, Anm. 21). This was probably fulfilled at the close of the war, when Jezebel or the friends of Ahab made the pseudo-prophets suffer for the calamitous result; although there is nothing said about this in our history, which confines itself to the main facts.

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