1 Kings 22:9

1Ki 22:9 Then the king of Israel called an officer, and said, Hasten [hither] Micaiah the son of Imlah.

Ver. 9. Hasten hither Micaiah the son of Imlah.] This was not Micah, one of the small prophets, as we call them, but another, that lived a hundred and fifty years before him. Michajah, with "J" consonant, Drusius will have him called.

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 22:9-10. Hasten hither Micaiah — It seems he had imprisoned him; for, 1Ki 22:26, he bids the officer carry him back, namely, to the place where he was before. Probably this was he that had reproved him for letting Ben-hadad go, 1Ki 20:42 : and for that, had lain in prison three years. But this did not make him less confident, or less faithful in delivering his message. Having put on their robes — Their royal robes and ensigns of majesty. In a void place — In the place of judicature, which was in or nigh the gate of the city, and in the front of some void place, where either people stood to hear and see justice administered, or soldiers were placed for the defence of the city in time of war. And all the prophets prophesied before them — Continued to encourage them in their design; all agreeing, to a man, in the same fawning compliances with Ahab, and the same treacherous counsels, which pleased and tickled, for the present, but proved fatal in the end.

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

Read Gen. 37:36.

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

Verse 9. The king of Israel called an officer] סריס saris, literally a eunuch; probably a foreigner, for it was not lawful to disgrace an Israelite by reducing him to such a state.

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

9. Hasten hither] R.V. Fetch quickly. This is the rendering in Chronicles, and enables us to dispense with italics.

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 all the prophets prophesied so, saying, go up to Ramothgilead, and prosper,.... All encouraged the king to go up against this place, and prophesied of victory, as Zedekiah did:

for the Lord shall deliver it into the king's hand; see Gill on Kg1 22:6.

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

An officer - More properly, as in the margin, “a eunuch.” Eunuchs seem to have been first introduced among the Israelites by David (1Ch 28:1 note). They were a natural accompaniment of the seraglio of Solomon. The present passage is the first which shows that, after the separation of the kingdom, the kings of Israel employed them (compare 2Ki 8:6; 2Ki 9:32).

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

Eunuch. Hebrew saris, denotes also "a servant;" or Achab might have purchased this stranger.

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).

9. An officer — סריס, a eunuch; one who was in constant attendance on the king. The word shows how far Ahab’s court had become modelled after those of the nations around him, for eunuchs were regarded as indispensable to an Oriental sovereign.

Hasten hither Micaiah — This implies that Micaiah was in prison, and could be produced at the king’s order.

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

Then the king of Israel caned an officer Heb. one eunuch. So the LXX, eujnoucon ena. So that Samuel"s forebodings have been realized (1Sa_8:15, marg.) Probably, like Ebed Melech, the Ethiopian, (Jer_38:7) he was a foreigner; possibly a prisoner of war (Heb 3:49; Heb 6:32). Deu_23:1 suggests that even such a king as Ahab would hardly inflict this humiliation upon an Israelite. From 1Ch_28:1, Hebrews, we gather that even David"s court had its eunuchs, and we may be sure that Solomon"s enormous harem could not be maintained without them. In later days we find them prominent in the history, and occupying important positions under the king (2Ki_8:6 2Ki_9:32 2Ki_23:11 2Ki_25:19; Jer_29:2 Jer_34:19 Jer_52:25, etc. Cf., Gen_37:36) and said, Hasten hither Micaiah the son of.

Vers. 9-14.

The False and the True.

There would be no counterfeit coin if there were no sterling; so neither would there be false prophets if there were no true. Because there are both, their qualities have to be tested, that we may refuse the spurious and value the genuine. (see Jer_23:38) To this end let us consider

I TESTS WHICH MAY NOT BE TRUSTED.

1. The test of profession.

(1) Ahab"s prophets "prophesied." That is to say

(a) They used modes usual with prophets to procure information from Heaven. These were sacrifice, prayer, music (see 1Sa_10:5, 1Sa_10:6; 2Ki_3:15) and, when time permitted, fasting.

(b) They used modes usual with prophets to communicate the information when received. "Zedekiah, the son of Chenaanah, made him horns of iron: and he said, Thus saith the Lord, With these shalt thou push the Syrians, until thou have consumed them". (cf. Jer_27:2 Jer_28:1-8) The "horn" was the symbol of a king. (see Dan_7:24; Rev_17:12) These were "two," to represent Ahab and Jehoshaphat, Israel and Judah. They were of "iron" to express strength. (see Dan_2:40) The prophecy was that, aided by Jehoshaphat, Ahab should push the Syrians to destruction.

(2) They prophesied "in the name of the Lord." Some think because their number corresponded to that of the prophets of Ashere (1Ki_18:19) these were the same, having escaped when the prophets of Baal were slain at the brook Kishon. (1Ki_18:40) If so, then their profession on this occasion was designed to deceive Jehoshaphat. (see Jer_23:30)

(3) Anyhow there was profession enough, but it was hollow, and proved conclusively that profession must not be taken as a test of truth.

2. The test of numbers.

(1) Here were "four hundred" who prophesied professedly in the name of the Lord. Against this number Micaiah the son of Imlah stands alone; yet the truth of God is with him against the multitude. "Truth is not always to be determined by the poll. It is net numbers, but weight, that must carry it in the council of prophets" (Bishop Hall).

(2) This instance does not stand alone. The majority was in the wrong against Noah. Elijah was in the minority on Carmel, but he was right. Jesus had the whole Jewish Church against Him, though He was Truth itself.

3. The test of unanimity.

(1) The four hundred were united against Micaiah. Sometimes there is unanimity of this kind against a common object, where otherwise there is little agreement. Herod and Pilate made friends in opposition to Jesus.

(2) But these prophets were agreed among themselves. They all seem to have followed the leadership of Zedekiah. "And all the prophets prophesied so, saying, Go up to Ramoth-Gilead, and prosper: for the Lord shall deliver it into the king"s hand.

4. How does this argument bear upon the authority of the Church?

(1) It is pleaded that the Church, which is practically understood to be the clergy in council, has authority to bind the conscience in matters of faith. The arguments relied upon to sustain this view are generally based upon claims of profession, numbers, and agreement.

(2) On the other hand, the. definition of the Church is questioned, and the claims are refused as insufficient for their purpose, since by them Ahab"s prophets might prove themselves true!

II TESTS WHICH MAY BE TRUSTED.

1. The witnesses should be honest.

(1) Ahab"s prophets were interested in their testimony. They enjoyed the patronage of the king, and they said what they knew would gratify him. Their testimony, therefore, is open to suspicion.

(2) Micaiah, on the contrary, had nothing to gain, but everything to lose, in taking his course. He knew the temper of the king. He was importuned by the king"s messenger to concur with the king"s prophets. He had already suffered for his faithfulness, for he seems to have been brought from the custody of Amen, in whose prison he had probably lain for three years. By flattering Ahab he might now obtain release, but by taking an opposite course he could only expect to go back to jail. Probabilities also were against him, for in the last two battles, Ahab, without the aid of Jehoshaphat, worsted the Syrians. Should the king of Israel now "return in peace" what may Micaiah expect?

(3) Nothing but the consciousness that he was uttering the truth of God could account for the son of Imlah deliberately encountering all this. And only upon this ground could he hope for any favour from God. Suspicion, therefore, as to the honesty of Micaiah is out of the question.

(4) But can it be pleaded that the honesty of the ecclesiastics who framed the decrees of councils is beyond suspicion? In decreeing the infallibility of the bishop of Rome, e.g., were they disinterested, when they knew how pleasing to him would be the reputation of such an attribute, and when they knew what patronage and power to injure were vested in his hands?

2. They should have miraculous athentication.

(1) It is easy to say, "Thus saith the Lord," but not so espy to evince it. The four hundred could say it, hut they could show no miracle to prove that they spoke from God.

(2) It was otherwise with Micaiah. For, with the Jews, we presume he was that prophet who "prophesied evil concerning Ahab," and authenticated his message by the sign of the lion destroying his fellow for disobedience (cf. ver. 8 with. 1Ki_20:35-43)

(3) Clergy in council may claim Divine authority for their decrees, but unless they can verify their claim by adequate signs they presume when they impose.

3. Their testimony should be agreeable to the word of God.

(1) "Micaiah said, As the Lord liveth, what the Lord saith unto me, that will I speak. The one question for us in these days is this: Is the testimony agreeable to the Bible? This we know by infallible proofs to be the word of God. But," it is objected, the Bible needs authoritative interpretation, and who is to interpret but the Church?" To which we may answer, And the Church still more needs authoritative interpretation, and who is to interpret bus the Bible? The authority of the Bible is admitted; that of the Church is in question.

(2) The right of private judgment must be maintained. For the exercise of this right we shall every one of us give account of himself unto God. That ill-defined thing, the Church, cannot release us from this obligation. We cannot put our judgment and conscience into commission. J.A.M.

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

Micaiah - It seems, he had imprisoned him; for ver. 26, he bids the officer carry him back, namely to the place where he was before. Probably this was he that had reproved him, for letting Ben-hadad go: And for that, had lain in prison three years. But this did not make him less confident, or less faithful in delivering his message.

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