6 Then the king of Israel gathered the prophets together, about four hundred men, and said to them, “Should I go against Ramoth Gilead to battle, or should I refrain?” They said, “Go up; for the Lord will deliver it into the hand of the king.”
7 But Jehoshaphat said, “Isn’t there here a prophet of Yahweh, that we may inquire of him?”
8 The king of Israel said to Jehoshaphat, “There is yet one man by whom we may inquire of Yahweh, Micaiah the son of Imlah; but I hate him, for he does not prophesy good concerning me, but evil.” Jehoshaphat said, “Don’t let the king say so.”
9 Then the king of Israel called an officer, and said, “Quickly get Micaiah the son of Imlah.”
10 Now the king of Israel and Jehoshaphat the king of Judah were sitting each on his throne, arrayed in their robes, in an open place at the entrance of the gate of Samaria; and all the prophets were prophesying before them.
11 Zedekiah the son of Chenaanah made himself horns of iron, and said, “Yahweh says, ‘With these you will push the Syrians, until they are consumed.’”
12 All the prophets prophesied so, saying, “Go up to Ramoth Gilead and prosper; for Yahweh will deliver it into the hand of the king.”
13 The messenger who went to call Micaiah spoke to him, saying, “See now, the prophets declare good to the king with one mouth. Please let your word be like the word of one of them, and speak good.”
14 Micaiah said, “As Yahweh lives, what Yahweh says to me, that I will speak.”
15 When he had come to the king, the king said to him, “Micaiah, shall we go to Ramoth Gilead to battle, or shall we forbear?” He answered him, “Go up and prosper; and Yahweh will deliver it into the hand of the king.”
16 The king said to him, “How many times do I have to adjure you that you speak to me nothing but the truth in Yahweh’s name?”
17 He said, “I saw all Israel scattered on the mountains, as sheep that have no shepherd. Yahweh said, ‘These have no master. Let them each return to his house in peace.’”
18 The king of Israel said to Jehoshaphat, “Didn’t I tell you that he would not prophesy good concerning me, but evil?”
19 Micaiah said, “Therefore hear Yahweh’s word. I saw Yahweh sitting on his throne, and all the army of heaven standing by him on his right hand and on his left.
20 Yahweh said, ‘Who will entice Ahab, that he may go up and fall at Ramoth Gilead?’ One said one thing, and another said another.
21 A spirit came out and stood before Yahweh, and said, ‘I will entice him.’
22 Yahweh said to him, ‘How?’ He said, ‘I will go out and will be a lying spirit in the mouth of all his prophets.’ He said, ‘You will entice him, and will also prevail. Go out and do so.’
23 Now therefore, behold, Yahweh has put a lying spirit in the mouth of all these your prophets; and Yahweh has spoken evil concerning you.”
24 Then Zedekiah the son of Chenaanah came near and struck Micaiah on the cheek, and said, “Which way did Yahweh’s Spirit go from me to speak to you?”
25 Micaiah said, “Behold, you will see on that day when you go into an inner room to hide yourself.”
26 The king of Israel said, “Take Micaiah, and carry him back to Amon the governor of the city and to Joash the king’s son.
27 Say, ‘The king says, “Put this fellow in the prison, and feed him with bread of affliction and with water of affliction, until I come in peace.”’”
28 Micaiah said, “If you return at all in peace, Yahweh has not spoken by me.” He said, “Listen, all you people!”
29 So the king of Israel and Jehoshaphat the king of Judah went up to Ramoth Gilead.
30 The king of Israel said to Jehoshaphat, “I will disguise myself and go into the battle, but you put on your robes.” The king of Israel disguised himself and went into the battle.
31 Now the king of Syria had commanded the thirty-two captains of his chariots, saying, “Don’t fight with small nor great, except only with the king of Israel.”
32 When the captains of the chariots saw Jehoshaphat, they said, “Surely that is the king of Israel!” and they came over to fight against him. Jehoshaphat cried out.
33 When the captains of the chariots saw that it was not the king of Israel, they turned back from pursuing him.
34 A certain man drew his bow at random, and struck the king of Israel between the joints of the armor. Therefore he said to the driver of his chariot, “Turn around, and carry me out of the battle, for I am severely wounded.”
35 The battle increased that day. The king was propped up in his chariot facing the Syrians, and died at evening. The blood ran out of the wound into the bottom of the chariot.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on 1 Kings 22:7–14But Jehoshaphat, understanding by their words that they were false prophets, asked Ahab whether there were not some other prophet, and he belonging to the true God, that we may have surer information concerning futurities. Hereupon Ahab said there was indeed such a one, but that he hated him, as having prophesied evil to him, and having foretold that he should be overcome and slain by the king of Syria, and that for this cause he had him now in prison, and that his name was Micaiah, the son of Imlah. But upon Jehoshaphat's desire that he might be produced, Ahab sent a eunuch, who brought Micaiah to him. Now the eunuch had informed him by the way, that all the other prophets had foretold that the king should gain the victory; but he said, that it was not lawful for him to lie against God, but that he must speak what he should say to him about the king, whatsoever it were.
But Jehoshaphat, understanding by their words that they were false prophets, asked Ahab whether there were not some other prophet, and he belonging to the true God, that we may have surer information concerning futurities. Hereupon Ahab said there was indeed such a one, but that he hated him, as having prophesied evil to him, and having foretold that he should be overcome and slain by the king of Syria, and that for this cause he had him now in prison, and that his name was Micaiah, the son of Imlah. But upon Jehoshaphat's desire that he might be produced, Ahab sent a eunuch, who brought Micaiah to him. Now the eunuch had informed him by the way, that all the other prophets had foretold that the king should gain the victory; but he said, that it was not lawful for him to lie against God, but that he must speak what he should say to him about the king, whatsoever it were.
Josephus, Antiquities of the Jews, Antiquities 8.15.4; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Josephus37–c. 100JewishAntiquities of the Jews · on 1 Kings 22:30–35Now Ahab and Jehoshaphat had agreed that Ahab should lay aside his royal robes, but that the king of Jerusalem should put on his [Ahab's] proper habit, and stand before the army, in order to disprove, by this artifice, what Micaiah had foretold. But Ahab's fate found him out without his robes; … And when they sought to kill Ahab alone, but could not find him, there was a young nobleman belonging to king Benhadad, whose name was Naaman; he drew his bow against the enemy, and wounded the king through his breastplate, … Upon this Ahab resolved not to make his mischance known to his army, lest they should run away; … However, he sat in his chariot and endured the pain till sunset, and then he fainted away and died.
Now Ahab and Jehoshaphat had agreed that Ahab should lay aside his royal robes, but that the king of Jerusalem should put on his [Ahab's] proper habit, and stand before the army, in order to disprove, by this artifice, what Micaiah had foretold. But Ahab's fate found him out without his robes; … And when they sought to kill Ahab alone, but could not find him, there was a young nobleman belonging to king Benhadad, whose name was Naaman; he drew his bow against the enemy, and wounded the king through his breastplate, … Upon this Ahab resolved not to make his mischance known to his army, lest they should run away; … However, he sat in his chariot and endured the pain till sunset, and then he fainted away and died.
Josephus, Antiquities of the Jews, Antiquities 8.15.5; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 1 Kings 22:13–14Micaiah is pressed by the officer that fetches him to follow the cry, Kg1 22:13. … He told Micaiah how unanimous the other prophets were in foretelling the king's good success, how agreeable it was to the king, intimating that it was his interest to say as they said - he might thereby gain, not only enlargement, but preferment. … He intimated likewise that it would be to no purpose to contradict such a numerous and unanimous vote; he would be ridiculed, as affecting a foolish singularity, if he should. But Micaiah, who knows better things, protests, and backs his protestation with an oath, that he will deliver his message from God with all faithfulness, whether it be pleasing or displeasing to his prince (Kg1 22:14): "What the Lord saith to me, that will I speak, without addition, diminution, or alteration." This was nobly resolved, and as became one who had his eye to a greater King than either of these, arrayed with brighter robes, and sitting on a higher throne.
Micaiah is pressed by the officer that fetches him to follow the cry, Kg1 22:13. … He told Micaiah how unanimous the other prophets were in foretelling the king's good success, how agreeable it was to the king, intimating that it was his interest to say as they said - he might thereby gain, not only enlargement, but preferment. … He intimated likewise that it would be to no purpose to contradict such a numerous and unanimous vote; he would be ridiculed, as affecting a foolish singularity, if he should. But Micaiah, who knows better things, protests, and backs his protestation with an oath, that he will deliver his message from God with all faithfulness, whether it be pleasing or displeasing to his prince (Kg1 22:14): "What the Lord saith to me, that will I speak, without addition, diminution, or alteration." This was nobly resolved, and as became one who had his eye to a greater King than either of these, arrayed with brighter robes, and sitting on a higher throne.
Matthew Henry, Commentary on the Whole Bible, on 22:1–14; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 1 Kings 22:34Ahab receives his mortal wound in the battle, notwithstanding his endeavours to secure himself in the habit of a private sentinel. Let no man think to hide himself from God's judgment, no, not in masquerade. … The Syrian that shot him little thought of doing such a piece of service to God and his king; for he drew a bow at a venture, not aiming particularly at any man, yet God so directed the arrow that, … He hit the right person, the man that was marked for destruction, … He hit him in the right place, between the joints of the harness, the only place about him where this arrow of death could find entrance. … That which to us seems altogether casual is done by the determinate counsel and fore-knowledge of God.
Ahab receives his mortal wound in the battle, notwithstanding his endeavours to secure himself in the habit of a private sentinel. Let no man think to hide himself from God's judgment, no, not in masquerade. … The Syrian that shot him little thought of doing such a piece of service to God and his king; for he drew a bow at a venture, not aiming particularly at any man, yet God so directed the arrow that, … He hit the right person, the man that was marked for destruction, … He hit him in the right place, between the joints of the harness, the only place about him where this arrow of death could find entrance. … That which to us seems altogether casual is done by the determinate counsel and fore-knowledge of God.
Matthew Henry, Commentary on the Whole Bible, on 22:29–40; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on 1 Kings 22:6False prophets, as the Targum and Arabic version; and they are called Ahab's prophets, and not the Lord's, 1 Kings 22:23 … and they said, go up; for the Lord shall deliver it into the hand of the king: which words are very ambiguous, … 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.
False prophets, as the Targum and Arabic version; and they are called Ahab's prophets, and not the Lord's, 1 Kings 22:23 … and they said, go up; for the Lord shall deliver it into the hand of the king: which words are very ambiguous, … 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.
John Gill, An Exposition of the Old and New Testament, on 22:6; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on 1 Kings 22:30I will disguise myself, and enter into the battle … Change his clothes, his royal robes, and put on others, perhaps the habit of a common soldier; having, it may be, been informed by some deserters or spies, of the design of Benhadad against him. … and this he might do to elude the prophecy of Micaiah: but put thou on thy robes; his royal robes, or rather keep them on, that he might appear to be the chief commander of the army. There seems to be a good deal of insincerity and treachery in this conduct of Ahab's, whatever honour he might pretend to Jehoshaphat, or safety he might promise him in such a situation; his view seems to be to save himself at the hazard of the life of Jehoshaphat
I will disguise myself, and enter into the battle … Change his clothes, his royal robes, and put on others, perhaps the habit of a common soldier; having, it may be, been informed by some deserters or spies, of the design of Benhadad against him. … and this he might do to elude the prophecy of Micaiah: but put thou on thy robes; his royal robes, or rather keep them on, that he might appear to be the chief commander of the army. There seems to be a good deal of insincerity and treachery in this conduct of Ahab's, whatever honour he might pretend to Jehoshaphat, or safety he might promise him in such a situation; his view seems to be to save himself at the hazard of the life of Jehoshaphat
John Gill, An Exposition of the Old and New Testament, on 22:30; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on 1 Kings 22:19–23I saw the Lord sitting on his throne - This is a mere parable, and only tells in figurative language, what was in the womb of providence, the events which were shortly to take place, the agents employed in them, and the permission on the part of God for these agents to act. … Go forth, and do so - This is no more than, "God has permitted the spirit of lying to influence the whole of thy prophets; and he now, by my mouth, apprises thee of this, that thou mayest not go and fall at Ramoth-gilead." Never was a man more circumstantially and fairly warned; he had counsels from the God of truth, and counsels from the spirit of falsity; he obstinately forsook the former and followed the latter. … The Lord hath put a lying spirit - He hath permitted or suffered a lying spirit to influence thy prophets. Is it requisite again to remind the reader that the Scriptures repeatedly represent God as doing what, in the course of his providence, he only permits or suffers to be done?
I saw the Lord sitting on his throne - This is a mere parable, and only tells in figurative language, what was in the womb of providence, the events which were shortly to take place, the agents employed in them, and the permission on the part of God for these agents to act. … Go forth, and do so - This is no more than, "God has permitted the spirit of lying to influence the whole of thy prophets; and he now, by my mouth, apprises thee of this, that thou mayest not go and fall at Ramoth-gilead." Never was a man more circumstantially and fairly warned; he had counsels from the God of truth, and counsels from the spirit of falsity; he obstinately forsook the former and followed the latter. … The Lord hath put a lying spirit - He hath permitted or suffered a lying spirit to influence thy prophets. Is it requisite again to remind the reader that the Scriptures repeatedly represent God as doing what, in the course of his providence, he only permits or suffers to be done?
Adam Clarke, Commentary on the Holy Bible, on 22:19–23; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on 1 Kings 22:19–23The vision described by Micah was not merely a subjective drapery introduced by the prophet, but a simple communication of the real inward vision by which the fact had been revealed to him, that the prophecy of those 400 prophets was inspired by a lying spirit. … The words of Jehovah, "Persuade Ahab, thou wilt be able," and "Jehovah has put a lying spirit," etc., are not to be understood as merely expressing the permission of God, as the fathers and the earlier theologians suppose. … Jehovah has ordained that Ahab, being led astray by a prediction of his prophets inspired by the spirit of lies, shall enter upon the war, that he may find therein the punishment of his ungodliness. … But that this did not destroy the freedom of the human will is evident from the expression … "thou canst persuade him," and still more clearly from … "thou wilt also be able," since they both presuppose the possibility of resistance to temptation on the part of man.
The vision described by Micah was not merely a subjective drapery introduced by the prophet, but a simple communication of the real inward vision by which the fact had been revealed to him, that the prophecy of those 400 prophets was inspired by a lying spirit. … The words of Jehovah, "Persuade Ahab, thou wilt be able," and "Jehovah has put a lying spirit," etc., are not to be understood as merely expressing the permission of God, as the fathers and the earlier theologians suppose. … Jehovah has ordained that Ahab, being led astray by a prediction of his prophets inspired by the spirit of lies, shall enter upon the war, that he may find therein the punishment of his ungodliness. … But that this did not destroy the freedom of the human will is evident from the expression … "thou canst persuade him," and still more clearly from … "thou wilt also be able," since they both presuppose the possibility of resistance to temptation on the part of man.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 22:19–25; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
1 Kings 22
1 Kings 22:6–35, World English Bible
1 Kings 22 in the Bible · Told in the Story: Chapter 6, Micaiah and Jehoshaphat, Chapter 7, The Chariot of Fire
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on 1 Kings 22:7–14But Jehoshaphat, understanding by their words that they were false prophets, asked Ahab whether there were not some other prophet, and he belonging to the true God, that we may have surer information concerning futurities. Hereupon Ahab said there was indeed such a one, but that he hated him, as having prophesied evil to him, and having foretold that he should be overcome and slain by the king of Syria, and that for this cause he had him now in prison, and that his name was Micaiah, the son of Imlah. But upon Jehoshaphat's desire that he might be produced, Ahab sent a eunuch, who brought Micaiah to him. Now the eunuch had informed him by the way, that all the other prophets had foretold that the king should gain the victory; but he said, that it was not lawful for him to lie against God, but that he must speak what he should say to him about the king, whatsoever it were.
Josephus, Antiquities of the Jews, Antiquities 8.15.4; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Josephus37–c. 100JewishAntiquities of the Jews · on 1 Kings 22:30–35Now Ahab and Jehoshaphat had agreed that Ahab should lay aside his royal robes, but that the king of Jerusalem should put on his [Ahab's] proper habit, and stand before the army, in order to disprove, by this artifice, what Micaiah had foretold. But Ahab's fate found him out without his robes; … And when they sought to kill Ahab alone, but could not find him, there was a young nobleman belonging to king Benhadad, whose name was Naaman; he drew his bow against the enemy, and wounded the king through his breastplate, … Upon this Ahab resolved not to make his mischance known to his army, lest they should run away; … However, he sat in his chariot and endured the pain till sunset, and then he fainted away and died.
Josephus, Antiquities of the Jews, Antiquities 8.15.5; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 1 Kings 22:13–14Micaiah is pressed by the officer that fetches him to follow the cry, Kg1 22:13. … He told Micaiah how unanimous the other prophets were in foretelling the king's good success, how agreeable it was to the king, intimating that it was his interest to say as they said - he might thereby gain, not only enlargement, but preferment. … He intimated likewise that it would be to no purpose to contradict such a numerous and unanimous vote; he would be ridiculed, as affecting a foolish singularity, if he should. But Micaiah, who knows better things, protests, and backs his protestation with an oath, that he will deliver his message from God with all faithfulness, whether it be pleasing or displeasing to his prince (Kg1 22:14): "What the Lord saith to me, that will I speak, without addition, diminution, or alteration." This was nobly resolved, and as became one who had his eye to a greater King than either of these, arrayed with brighter robes, and sitting on a higher throne.
Matthew Henry, Commentary on the Whole Bible, on 22:1–14; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 1 Kings 22:34Ahab receives his mortal wound in the battle, notwithstanding his endeavours to secure himself in the habit of a private sentinel. Let no man think to hide himself from God's judgment, no, not in masquerade. … The Syrian that shot him little thought of doing such a piece of service to God and his king; for he drew a bow at a venture, not aiming particularly at any man, yet God so directed the arrow that, … He hit the right person, the man that was marked for destruction, … He hit him in the right place, between the joints of the harness, the only place about him where this arrow of death could find entrance. … That which to us seems altogether casual is done by the determinate counsel and fore-knowledge of God.
Matthew Henry, Commentary on the Whole Bible, on 22:29–40; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on 1 Kings 22:6False prophets, as the Targum and Arabic version; and they are called Ahab's prophets, and not the Lord's, 1 Kings 22:23 … and they said, go up; for the Lord shall deliver it into the hand of the king: which words are very ambiguous, … 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.
John Gill, An Exposition of the Old and New Testament, on 22:6; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on 1 Kings 22:30I will disguise myself, and enter into the battle … Change his clothes, his royal robes, and put on others, perhaps the habit of a common soldier; having, it may be, been informed by some deserters or spies, of the design of Benhadad against him. … and this he might do to elude the prophecy of Micaiah: but put thou on thy robes; his royal robes, or rather keep them on, that he might appear to be the chief commander of the army. There seems to be a good deal of insincerity and treachery in this conduct of Ahab's, whatever honour he might pretend to Jehoshaphat, or safety he might promise him in such a situation; his view seems to be to save himself at the hazard of the life of Jehoshaphat
John Gill, An Exposition of the Old and New Testament, on 22:30; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on 1 Kings 22:19–23I saw the Lord sitting on his throne - This is a mere parable, and only tells in figurative language, what was in the womb of providence, the events which were shortly to take place, the agents employed in them, and the permission on the part of God for these agents to act. … Go forth, and do so - This is no more than, "God has permitted the spirit of lying to influence the whole of thy prophets; and he now, by my mouth, apprises thee of this, that thou mayest not go and fall at Ramoth-gilead." Never was a man more circumstantially and fairly warned; he had counsels from the God of truth, and counsels from the spirit of falsity; he obstinately forsook the former and followed the latter. … The Lord hath put a lying spirit - He hath permitted or suffered a lying spirit to influence thy prophets. Is it requisite again to remind the reader that the Scriptures repeatedly represent God as doing what, in the course of his providence, he only permits or suffers to be done?
Adam Clarke, Commentary on the Holy Bible, on 22:19–23; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on 1 Kings 22:19–23The vision described by Micah was not merely a subjective drapery introduced by the prophet, but a simple communication of the real inward vision by which the fact had been revealed to him, that the prophecy of those 400 prophets was inspired by a lying spirit. … The words of Jehovah, "Persuade Ahab, thou wilt be able," and "Jehovah has put a lying spirit," etc., are not to be understood as merely expressing the permission of God, as the fathers and the earlier theologians suppose. … Jehovah has ordained that Ahab, being led astray by a prediction of his prophets inspired by the spirit of lies, shall enter upon the war, that he may find therein the punishment of his ungodliness. … But that this did not destroy the freedom of the human will is evident from the expression … "thou canst persuade him," and still more clearly from … "thou wilt also be able," since they both presuppose the possibility of resistance to temptation on the part of man.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 22:19–25; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.