1 Kings 22:20

1Ki 22:20 And the LORD said, Who shall persuade Ahab, that he may go up and fall at Ramothgilead? And one said on this manner, and another said on that manner.

Ver. 20. And one said on this manner, &c.] God cannot want a weapon to beat his rebels with; he hath store of plagues and treasures of wrath for the vessels of wrath; whom he can easily deliver up to strong delusions, vile affections, just damnation. "The deceiver and the deceived are both with him." {Job 12:16} {See Trapp on "Job 12:16"}

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 22:20-22. The Lord said, Who shall persuade Ahab, &c. — This is not to be understood grossly, as if God were at a loss to find out an expedient to accomplish his own designs; nor is it to be supposed that there was really any such consultation, before the Divine Majesty, as who should be employed to persuade Ahab to undo himself. But this is a symbolical representation, to signify that the Lord resolved to suffer Ahab to be deceived and perish at Ramoth-Gilead rather than in any other place; in order that he, who sinfully suffered Ben-hadad to escape, might be punished by Ben-hadad. And there came forth a spirit — An evil one; and stood before the Lord — This is not to be taken literally. There are, however, evil spirits who are very forward to entice men to their own destruction, and have power so to do, if the Lord do not hinder them. He said, I will be a lying spirit in the mouth of all his prophets — I will suggest to them that which will deceive them. And he said, Thou shalt persuade him, and prevail also — I will give them up into thy hands, and leave them to their own ignorance and wickedness. Go forth, and do so — This is not a command, but only a permission. If we suppose this to be any thing more than a symbolical vision, we must say God permitted this evil spirit to follow his own inclinations, which he knew would have success, and prevail with Ahab to believe he should prosper in this war, wherein God intended he should perish. Ahab’s prophets had observed how prosperous he had been in former wars with the king of Syria, and that made them forward to promise him the same success in this also. And Ahab was as forward to believe as they were to promise.

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

Or, persuade and deceive.

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

20. Who shall persuade [R.V. entice] Ahab] The same change also is made in the two following verses. ‘Entice’ is the rendering in 2 Chronicles, and it represents much better the sense of the verb in the original, which implies flattery and deception; and this it was which was to lead Ahab to his ruin.

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.

Now therefore behold, the Lord hath put a lying spirit in the mouths of all these thy prophets,.... That is, suffered the lying spirit to suggest a lie to them, and sent them strong delusions to believe that lie, whose minds were disposed at any rate to flatter Ahab, to whom they told it; which was the way designed to bring him to the ruin appointed for him:

and the Lord hath spoken evil concerning thee: he had decreed it in himself, declared it by Micaiah his prophet, and suffered all those steps to be taken by Satan and the false prophets, to bring him to it.

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

The Lord said, &c. God standeth not in need of any counsellor; nor are we suppose, that things pass in heaven in the manner here described: but this representation was made to the prophet, to be delivered by min in a manner adopted to the common ways and notions of men. (Challoner) (St. Gregory, Mor. ii. 21., &c.) (Worthington) --- God did not enable the king to discern the falsehood. (Bellarmine ii. 13. Grat. Amis.)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

This is not to be grossly understood, as if God did ask and take counsel from his creatures, or were at a loss to find out an expedient to accomplish his own will; did consider several ways, and then close with that which upon debate appeared to be best; all which it is ridiculous to imagine concerning a God of perfect and infinite knowledge; but only to bring down Divine things to our shallow capacities, and to express the various means which God hath to execute his own designs.

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

20. Who shall persuade Ahab — Here in the light of Divine counsels we see Jehovah giving over an incorrigible sinner to judicial blindness and ruin. Ahab had rejected the truth, and hardened his heart against the force of the most convincing miracles of Divine power, and for this cause God sent him “strong delusion that he should believe a lie.” 2Th_2:11.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And the Lord said, Who shall persuade Same word in Exo_22:16, Hebrews; Jud_1:14:15 16:5; Pro_1:10, etc.; in all of which instances it is translated "entice." (Compare with this question that of Isa_6:8) Ahab, that he may go up and fan at Ramoth-Gilead? The meaning is that Ahab"s death in battle had been decreed in the counsels of God, and that the Divine Wisdom had devised means for accomplishing His purpose. And one said on this manner, and another said Heb. saying on that manner. Bahr again quotes from Peter Martyr: Innuit varies providentiae Dei modos, quibus decreta sua ad exitum perducit, and adds that in this vision "inner and spiritual processes are regarded as real phenomena, nay, even as persons."

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

Who shall - This is not to be grossly understood, as if God were at a loss to find out an expedient to accomplish his own will; but only to bring down divine things to our shallow capacities, and to express the various means which God hath to execute his own designs.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.