1 Kings 22:25

1Ki 22:25 And Micaiah said, Behold, thou shalt see in that day, when thou shalt go into an inner chamber to hide thyself.

Ver. 25. When thou shalt go into an inner chamber to hide thyself,] viz., From the Syrians’ invading; or rather from Ahab’s friends, who seeing him slain and the army routed, shall seek thee out to the slaughter for thy false prophecy.

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.

Verse 25. When thou shalt go into an inner chamber] It is probable that this refers to some Divine judgment which fell upon this deceiver. Hearing of the tragical result of the battle, he no doubt went into a secret place to hide himself from the resentment of Jezebel, and the Israelitish courtiers, and there it is probable he perished; but how, when, or where, is not mentioned.

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

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 1Ki_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.

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.

So the king of Israel, and Jehoshaphat the king of Judah, went up to Ramothgilead. Which, according to Bunting (r), was twenty four miles from Samaria. That Ahab went is no wonder, it was his own motion first, his inclination led to it, his prophets encouraged him, and, in bravado to the prophet of the Lord, was determined upon it; but it may seem much more strange that Jehoshaphat should, after such an account as Micaiah had given, and who, doubtless, could observe a great difference between him and the prophets of Ahab; and yet there is much to be said which might incline him to go, as that there were four hundred prophets all agreed, and who made use of the name of the Lord, and pretended to be true prophets; and though he might suspect them, he could not confute them; and Micaiah, he prophesied evil of Ahab only, and therefore Jehoshaphat might think himself safe in going; and besides, he had given his word to Ahab, and he did not choose to go from it; to which may be added, that Ahab's cause was just, to recover a part of his own dominions.

(r) Travels, &c. p. 178.

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

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.”

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

Go into a chamber, &c. This happened when he heard the king was slain, and justly apprehended that he should be punished for his false prophecy; (Challoner) though this be nowhere recorded, (Calmet) except in Josephus. (Worthington) --- He probably escaped death. (Salien)

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).

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.

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

25. Go into an inner chamber — No account of Zedekiah’s subsequent history is recorded, but it has generally been, with much probability, supposed that when Ahab’s friends saw the fatal issue of this war for Ramoth-gilead, they bent their fury against this lying prophet and his associates, and then, too late, Zedekiah painfully recalled the saying of the man of God whom he so maliciously mocked.

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

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, Mat_26:64. He also manifests our Lord"s spirit (1Pe_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 1Ki_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.

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

Hide thyself - Probably he went with Ahab to the battle, after which he was glad to shelter himself where he could.

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

inner

Heb. "a chamber in a chamber." 1Ki 20:30.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.