1 Kings 22:8
And the king of Israel said to Jehoshaphat, There is yet one man, Micaiah the son of Imlah, by whom we may inquire of the LORD: but I hate him; for he does not prophesy good concerning me, but evil. And Jehoshaphat said, Let not the king say so.
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EXPOSITORY (ENGLISH BIBLE)
(8) Micaiah (“who is like Jehovah”)—the name being the same as Micah. According to Josephus, he was the prophet of 1Kings 20:35-43, who had “prophesied evil” of Ahab for his rash action towards Benhadad, and had already been imprisoned by him. The whole description, and especially the words of 1Kings 22:26, seem to confirm this account.

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thus to try to secure his own interests, and to deceive others.There is yet one man, Micaiah - Elijah, it appears, had withdrawn again after the events of the last chapter, and there was no known prophet of Yahweh within reach of Samaria except Micaiah.

He doth not prophesy good concerning me but evil - Whether the tradition in 1 Kings 20:41 note be true or not, it is certain that Ahab had imprisoned him 1 Kings 22:26, and probable that the imprisonment was on account of threatening prophecies. Ahab suggests to Jehoshaphat that Micaiah is one who allows his private feelings to determine the utterances which he delivers as if from Yahweh. Hence, the force of Jehoshaphat's answer, "Let not the king say so;" i. e., "Let not the king suppose that a prophet would be guilty of such impiety," - an impiety from which even Balaam shrank Numbers 22:18.

3-8. Know ye that Ramoth in Gilead is ours—a Levitical and free town on the north border of Gad (De 4:43; Jos 21:38), on the site of the present Salt Lake, in the province of Belka. It lay within the territories of the Israelitish monarch, and was unjustly alienated; but whether it was one of the cities usurped by the first Ben-hadad, which his son had promised to restore, or was retained for some other reasons, the sacred historian has not mentioned. In the expedition which Ahab meditated for the recovery of this town, the aid of Jehoshaphat was asked and promised (see 2Ch 18:3). Previous to declaring hostilities, it was customary to consult the prophets (see on [325]1Sa 28:8); and Jehoshaphat having expressed a strong desire to know the Lord's will concerning this war, Ahab assembled four hundred of his prophets. These could not be either the prophets of Baal or of Ashteroth (1Ki 18:19), but seem (1Ki 22:12) to have been false prophets, who conformed to the symbolic calf-worship of Jehovah. Being the creatures of Ahab, they unanimously predicted a prosperous issue to the war. But dissatisfied with them, Jehoshaphat inquired if there was any true prophet of the Lord. Ahab agreed, with great reluctance, to allow Micaiah to be summoned. He was the only true prophet then to be found residing in Samaria, and he had to be brought out of prison (1Ki 22:26), into which, according to Josephus, he had been cast on account of his rebuke to Ahab for sparing the king of Syria. There is yet one, to wit, in this place, for whom I can speedily send; for there were also other prophets elsewhere in the kingdom, as Elijah, Elisha, and others; but these were not at hand for the present occasion.

Micaiah; not one of the twelve prophets, who lived about one hundred and fifty years after this time, but another of that name.

He doth not prophesy good concerning me, but evil; he is always a messenger of evil tidings; which was true, but no sufficient reason why he should hate him, because Micaiah was purely God’s instrument in all his messages; and whatsoever evil he threatened, Ahab himself was the cause and procurer of it.

Let not the king say so; do not presage evil to our enterprise: let us neither hate his person, nor despise his message; but first hear it, and then do as we see cause. 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,.... And but one in Samaria; Elijah and Elisha were elsewhere:

but I hate him, for he doth not prophesy of good concerning me, but evil; who is thought to be the same that was several times with him when engaged in the war with the king of Syria, 1 Kings 20:13 and each time, excepting the last, he brought him good tidings; but because, in his last message, he told him, that, since he had let Benhadad go, his life should go for his life, and his people for his people, for that he hated him:

and Jehoshaphat said, let not the king say so; which was very modestly, though perhaps too gently, said; suggesting that the prophets of the Lord should be heard, respected, and honoured, let their message be as it would, since they spake not of their own mind and will, but what they were moved unto by the Spirit of God.

And the king of Israel said unto Jehoshaphat, There is yet one man, Micaiah the son of Imlah, by whom we may enquire of the LORD: but {h} I hate him; for he doth not prophesy good concerning me, but evil. And Jehoshaphat said, Let not the king say so.

(h) By which we see that the wicked cannot abide to hear the truth, but hate the prophets of God and molest them.

EXEGETICAL (ORIGINAL LANGUAGES)
8. There is yet one man] In the R.V. immediately after these words are placed ‘by whom we may inquire of the Lord.’ This order of words, which corresponds more nearly with the Hebrew arrangement, shews that Ahab understood what his guest required, and why he was not satisfied with the prophets that had already come before him. Even Ahab recognized the difference between Micaiah and the rest.

Let not the king say so] i.e. That he hates Micaiah.Verse 8. - And the king of Israel said unto Jehoshaphat, There is yet one man [Cf. 1 Kings 18:22], Micaiah [The name ( = Who is like Jehovah?) is as appropriate to the man who bore it as Elijah's name was to him (1 Kings 17:1; cf. 18:39). But it is not an uncommon name in the Old Testament - it is borne by eight different persons. Compare Michael, "Who is like God?"] the son of Imiah [The chronicler writes the name Imla, יִמְלָא], by whom we may inquire of the Lord [Ahab evidently had wished Jehoshaphat to understand that the prophets already consulted were prophets of Jehovah, as no doubt they claimed to be. One of them bore a name in which the sacred Jah formed a part]: but I hate [שְׂנֵאתִי (cf. odi), have learned to hate] him [Ahab had good reasons for not caring to consult a man whom he had put into prison (see ver. 26, and compare Matthew 14:3), because of his reproofs or unwelcome predictions. Josephus, and Jewish writers generally, identify Micaiah with the nameless prophet of 1 Kings 21:42]; for he doth not prophesy good concerning me, but evil [The chronicler adds כָּל־יָמָיו; i.e., persistently, throughout his whole career. Ahab insinuates that Micaiah is actuated by personal dislike. The commentators refer to Homer. I1. 4, 106-108.] And Jehoshaphat said, Let not the king say so. [He does not mean that the prophet cannot say just what he will, but suggests that Ahab is prejudiced against him. Perhaps he suspected that there might be a very different reason for Micaiah's sinister predictions.] 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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