1 Kings 22:13

1Ki 22:13 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 one mouth: let thy word, I pray thee, be like the word of one of them, and speak [that which is] good.

Ver. 13. The words of the prophets declare good.] Nihil assentatione suavius, nihil veritate gravius. See 2Th 2:10-11.

Let thy word, I pray thee, be like the word.] This he might counsel the prophet out of a carnal courtesy, as wishing well to him, as also out of a special desire that the war might go forward.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

1Ki_22:13-14

Behold now, the words of the prophets declare good unto the king with one mouth.

Prophets of smooth speech

I. A certain fear of God is made to serve the selfish ends of worldly men. Here is a wicked king, a pervert from the true faith, a patron of idolatry, a man whose actions were only evil continually, a man buckling on his armour for an unnecessary war, yet a man who will not move until he gets a sign that the gods will take his part. Ahab is a religious man, although a man of sin--a man who has his priests and prophets, as well as his warriors, and who in doing wrong likes to fortify himself by the assurance that the heavens are on his side. Shall I go against Ramoth-Gilead to battle, or shall I forbear said the king. In form that was an inquiry; in reality it was an attempt to blend religion with worldly designs, that thus he might the better compass their fulfilment. There is much of this incongruous mixture in the conduct of ungodly men among us now. There are few persons so worldly but that they have a vein of the religious running through them; and generally they are shrewd enough to somehow turn this element to their own advantage. Many persons going to church on Sunday is done to keep their conscience quiet through the week of questionable conduct. Religion is to some a refuge from uncomfortable thoughts, and as much a means of keeping a man in face with himself as with his neighbours. It is oftentimes a valuable auxiliary to a worldlings temporal progress, winning him the good opinion of his fellows as well as furnishing a basis of self-confidence.

II. The wide prevalence of the demand for smooth-speaking prophets. Ahab said to his assembled seers, Shall I go, or shall I forbear? There is always a demand for prophets who tell us what we like. There is a good deal of satisfaction to the man who all the week long is driving doubtful bargains, indulging in sharp practices, and living by the worlds smart maxims rather than the principles of Scripture--it is most gratifying to such a person when he comes to church to find a man in the pulpit who dwells only on the brighter side of human conduct, who seldom mentions peoples sins, who is too polite to speak of hell, and who in general seems in favour of a downgrade in morals as well as in theology. And this demand is always followed by an adequate supply. If the pew clamours for smooth-tongued prophets it will not have to wait many Sundays before one mounts the pulpit. The Christian Church has never been without such men. As a rule, they abound.

III. However much smooth-speaking may abound, we can never get away entirely from the intermingled voice of truth. Micaiah was not at first summoned into the royal presence. No; Ahab knew he had a rasping voice and an awkward honesty about him which would ill harmonise with the general concurrence he expected. But somehow Micaiah was fated to appear. This world of ours has never lacked true prophets, as it has never wanted false ones. Even in the most unfriendly times there have been more of them than the prophets themselves have thought. And, somehow, as in this case, bad men are obliged to hear the prophet of the Lord sometimes. The jarring note will break in upon the smooth current of man-pleasing doctrine. Despite mens evasions, the rousing voice makes itself heard above the sibilations of your religious parasites end sycophants; the pure light flashes convincingly into the dark places of the corrupt heart; and the word of the Lord moves right royally over mens cowering souls and crooked lives. In the providence of God it is always ordered that the truth shall speak to evil men, whether they will hear or whether they will forbear. If it speaks but seldom it makes up for it by compensating emphasis. (J. J. Ingram.)

Enmity to truth

I. A man may deliberately set himself against god. This may appear an improbable thing, as there must be an apprehension that the only clear issue to such conduct is the defeat of the man, and the triumph of God.

II. A man may turn the faithfulness of God into a personal. Grievance. This evidently Ahab did; and also the men of Christs day, who, resenting the plainness of His speech, became His bitter adversaries. To be reproved when wrong is meditated or pursued should be regarded as an advantage. Warning is an indication of interest in ones well-being when uttered by a friend, and ought never to be thought of other than as a kindness.

III. A may come to regard what is truth as evil instead of its being good. A man must have had his way for a long time before such a verdict may be announced; but selfishness is not long indulged before he is upon this track.

IV. A man may never be taught by experience, but ever rush on to destruction, well knowing what is before him. It was so with Ahab. No amount of teaching or experience--and his life had not been without instruction--sufficed to turn him from his set purpose and awaken him to the danger in which by his conduct he was placed. (Homiletic Magazine.)

Resisting conviction

John Wesley tells us in his famous Journal that when he was about twenty-two, before he knew by joyous experience the salvation of God, he read Thomas Kempis Christian Pattern, and he began to see that true religion was seated in the heart, and that Gods law extended to all our thoughts, as well as words and actions. He says with brave frankness, I was, however, very angry with Kempis for being so strict! This is an illuminating sentence. The sense of guilt recoils in anger from that which exposes our sin.

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

1Ki 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.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

22:13-14 The messenger who went to get Micaiah warned that he had better agree with the false prophets. However, Micaiah promised only that he would faithfully deliver the Lord’s word (see Num 22:38; 24:13).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Hebrew, mouth.

This is the common argument of the wicked, who think that none should speak against a thing, if the greater part approve it, be they never so ungodly.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 13. The words of the prophets declare good] What notion could these men have of prophecy, when they supposed it was in the power of the prophet to model the prediction as he pleased, and have the result accordingly?

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(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 (Act_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 (Num_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.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

13–28. Micaiah’s prophecy. Ahab, in displeasure, sends him to prison (2Ch_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 1Ki_20:35, was Micaiah, and that Ahab put him in prison for his actions at that time (see notes on 1Ki_20:35; 1Ki_20:43) has been derived from the circumstance that Micaiah on this occasion was sent to prison, and the king uses the words (1Ki_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’ (1Ki_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.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And the king said unto him, how many times shall I adjure thee,.... Not that he had as yet adjured him at all, or not till now; but he asks him how often he must be obliged to do it; and now he adjures him once for all, that he might not be forced to repeat it:

that thou tell me nothing but that which is true in the name of the Lord? for he observed he did not speak in the name of the Lord before, and what he said was not in a serious but ludicrous manner, and not to be regarded as truth.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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 Num 24:10; Isa 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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

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.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Now look

"Listen" or "Pay attention to what I am about to tell you"

the words of the prophets declare good things to the king with one mouth

The prophets all saying the same thing is spoken of as if they all spoke with the same mouth. AT: "the prophets all declare the same good things to the king" (See: Metaphor)

let your word be like one of them

Here the word "them" refers to "the words of the prophets." AT: "let what you say agree with what they have said" (See: Assumed Knowledge and Implicit Information)

should we go

The word "we" refers to Ahab, Jehoshaphat, and their armies but not to Micaiah. (See: Exclusive and Inclusive "We")

will give it into the hand of the king

Here the word "hand" refers to power. AT: "will allow the king to capture it" (See: Metonymy)

translationWords

messenger

call

word

life

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.