(6) Prophets . . . four hundred.--These were clearly not avowed prophets of Baal, or the Asherah ("groves"), as is obvious from the context and from their words in 1 Kings 22:12. But Jehoshaphat's discontent makes it equally clear that they were not in his view true prophets of Jehovah. Probably they were devoted, like the old prophet of Bethel, to the service of the idolatry of Jeroboam.
Verse 6. - Then the king of Israel gathered the prophets [Called by Micaiah "his prophets" (ver. 22), and "thy prophets" (ver. 23)] together, about four hundred men [From the number (cf. 1 Kings 18:19) it has been concluded that these were "the prophets of the groves," i.e., of Astarte, who escaped the massacre of the Baal prophets (1 Kings 18:40). Others have supposed that they were prophets of Baal. But both these suppositions are negatived
(1) by the fact that Jehoshaphat asks Ahab to "inquire at the word of Jehovah," and
(2) that these prophets profess to speak in the name and by the Spirit of Jehovah (vers. 11, 12, 24). Moreover
(3) Ahab would hardly have insulted Jehoshaphat by bringing the prophets of Baal or Astarte before him (Waterland in Wordsworth). And yet that they were not true prophets of the Lord, or of the" sons of the prophets," appears
(1) from ver. 7, where Jehoshaphat asks for a "prophet of the Lord;" and
(2) from ver. 20 sqq., where Micaiah disclaims them, and is found in direct opposition to them. The only conclusion open to us, consequently - and it is now generally adopted - is that they were the priests of the high places of Bethel and Dan, the successors of those whom Jeroboam had introduced into the priestly office. It need cause us no surprise to find these priests here described as "prophets" (cf. Jeremiah 22:13; Ezekiel 13:1), and as claiming prophetic gifts, for the priests of Baal bore the same name (1 Kings 18:19, 22, etc.), and apparently pretended to similar powers. "No ancient people considered any cultus complete without a class of men through whom the god might be questioned" (Bahr). The existence of so large a number of prophets of the calves proves that the inroads of idolatry had by no means destroyed the calf worship. If its priests were so many, its worshippers cannot have been few], and said unto them, Shall I go against Ramoth-Gilead to battle, or shall I forbear? And they said, Go up; for the Lord [אֲדֹנָי It is very significant that at first they hesitate to use the ineffable name. It was probably this circumstance excited Jehoshaphat's suspicions. It has been said that the reason why he was dissatisfied with this answer is unexplained; but when we remember how careful the true prophet was to speak in the name of Jehovah (1 Kings 14:7; 1 Kings 17:1, 14; 1 Kings 20:13, 14, 28), we can hardly doubt that it was their mention of "Adonai "occasioned his misgivings. The chronicler gives the word as Elohim] shall deliver it [LXX. διδοὺςδώσει, shall surely give it] into the hand of the king.
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.
Then the king of Israel gathered the prophets together, about four hundred men,.... False prophets, as the Targum and Arabic version; and they are called Ahab's prophets, and not the Lord's, 1 Kings 22:23 perhaps these were the prophets of the groves, that ate at Jezebel's table, and were preserved when the prophets of Baal were destroyed, since the number agrees with them, see 1 Kings 18:19.
and said unto them, shall I go against Ramothgilead to battle, or shall I forbear? which would you advise to? signifying he should take their advice:
and they said, go up; for the Lord shall deliver it into the hand of the king: which words are very ambiguous, like the oracles of the Heathens; for they do not express who or what should be delivered up, for the word it is a supplement, nor to what king the delivery should be made; whether the Syrians, and the place they held should be given up to king Ahab, which they would have understood; or whether the Israelites should be delivered up to king Benhadad; so that, whichever had been the case, the credit of their prophecy would be secured. They used the word "Lord", and not Baal, in complaisance to Jehoshaphat, and perhaps as directed by Ahab.
(1) by the fact that Jehoshaphat asks Ahab to "inquire at the word of Jehovah," and
(2) that these prophets profess to speak in the name and by the Spirit of Jehovah (vers. 11, 12, 24). Moreover
(3) Ahab would hardly have insulted Jehoshaphat by bringing the prophets of Baal or Astarte before him (Waterland in Wordsworth). And yet that they were not true prophets of the Lord, or of the" sons of the prophets," appears
(1) from ver. 7, where Jehoshaphat asks for a "prophet of the Lord;" and
(2) from ver. 20 sqq., where Micaiah disclaims them, and is found in direct opposition to them. The only conclusion open to us, consequently - and it is now generally adopted - is that they were the priests of the high places of Bethel and Dan, the successors of those whom Jeroboam had introduced into the priestly office. It need cause us no surprise to find these priests here described as "prophets" (cf. Jeremiah 22:13; Ezekiel 13:1), and as claiming prophetic gifts, for the priests of Baal bore the same name (1 Kings 18:19, 22, etc.), and apparently pretended to similar powers. "No ancient people considered any cultus complete without a class of men through whom the god might be questioned" (Bahr). The existence of so large a number of prophets of the calves proves that the inroads of idolatry had by no means destroyed the calf worship. If its priests were so many, its worshippers cannot have been few], and said unto them, Shall I go against Ramoth-Gilead to battle, or shall I forbear? And they said, Go up; for the Lord [אֲדֹנָי It is very significant that at first they hesitate to use the ineffable name. It was probably this circumstance excited Jehoshaphat's suspicions. It has been said that the reason why he was dissatisfied with this answer is unexplained; but when we remember how careful the true prophet was to speak in the name of Jehovah (1 Kings 14:7; 1 Kings 17:1, 14; 1 Kings 20:13, 14, 28), we can hardly doubt that it was their mention of "Adonai "occasioned his misgivings. The chronicler gives the word as Elohim] shall deliver it [LXX. διδοὺς δώσει, shall surely give it] into the hand of the king.
and said unto them, shall I go against Ramothgilead to battle, or shall I forbear? which would you advise to? signifying he should take their advice:
and they said, go up; for the Lord shall deliver it into the hand of the king: which words are very ambiguous, like the oracles of the Heathens; for they do not express who or what should be delivered up, for the word it is a supplement, nor to what king the delivery should be made; whether the Syrians, and the place they held should be given up to king Ahab, which they would have understood; or whether the Israelites should be delivered up to king Benhadad; so that, whichever had been the case, the credit of their prophecy would be secured. They used the word "Lord", and not Baal, in complaisance to Jehoshaphat, and perhaps as directed by Ahab.