Zedekiah—made him horns of iron— It was by these actions that the prophets instructed the people in the will of God, and conversed with them in signs; but where God teaches the prophet, and, in compliance with the custom of the times, condescends to the same mode of instruction, then the significative action is generally changed into vision, either natural or extraordinary. The significative action, I say, was, in this case, generally changed into a vision, but not always. For as sometimes, where the instruction was for the people, the significative action was perhaps in vision: so sometimes again, though the information was only for the prophet, God would set him upon the real expressive action, whose obvious meaning conveyed the intelligence proposed or sought. Of this we have given a very illustrious instance in the case of Abraham's offering up his son Isaac. The excellent Maimonides, not attending to this primitive mode of information, is much scandalised at several of these actions, unbecoming, as he supposed, the dignity of the prophetic office; and is therefore for resolving them in general into supernatural visions impressed on the imagination of the prophet; and this, because some few of them may perhaps admit of such an interpretation. The actions of the prophets are delivered as realities; but he and some christian writers in conjunction with him represent them as mean, absurd, and fanatical. They gain nothing, however, by the expedient of asserting them to be visions: the charge of fanaticism will follow the prophet in his visions, as well as his waking actions; for if these actions were absurd and fanatical in the real representation, they must needs be so in the imaginary; the same turn of mind operating both asleep and awake. But we have already shown, that information by action was at this time and place a very familiar kind or mode of conversation; and having thence shewn that these actions were neither absurd nor fanatic, we have cleared this mode of instruction from objection, and opened a way not only for a true defence, but likewise for a true understanding of the prophetic writings. Div. Leg. vol. 3: p. 100, &c.; see ch. 1 Kings 11:19, &c.
REFLECTIONS.—Three years of peace, like the calm which ushers in the storm, bring Ahab's respite to an end, and hasten on the fatal day.
1. Ramoth-gilead was now in the hands of the Syrians, which Ahab resolves, with the assistance of his ally Jehoshaphat, to rescue from them; either repenting his former lenity to Ben-hadad, or provoked at his perfidy. Note; (1.) When by our neglect we lose the opportunity that God gives us, we afterwards struggle but in vain to recover it. (2.) Treaties are slender bands to hold perfidious princes.
2. Ahab asks Jehoshaphat to accompany him in the expedition, to which the latter consents: he had made peace with Ahab, had confirmed it by marrying his son to Ahab's daughter, and now he has not the heart to deny him, though it brought him into a very dangerous and unsuccessful quarrel. Note; The wicked are often too worldly wise for God's children, and connections with them usually end in their infinite loss and damage.
3. Though Jehoshaphat consents to go, he is first for asking counsel of God: whereupon Ahab, who never thought of consulting God in the matter, sends for his court prophets, whose complaisance he well knew, to advise with. Their declarations are unanimous: "Go, and prosper," is all the cry; nay, one of them, as imitating the signs of a real prophet with horns of iron, emblems of majesty and strength, predicts that such shall be their power and success, that the Syrians shall be utterly destroyed; and, to engage Jehoshaphat's credit, prefaces his declaration with the name of Jehovah. Note; (1.) The false prophets in every age are a numerous body, and, with the vaunt of God's name in their mouth, more fatally lie in wait to deceive. (2.) Unity and multitude are neither proofs of a true church, nor a good cause.
4. Jehoshaphat is little satisfied with these pretenders; and, though unwilling to affront Ahab by suggesting his real sentiments, asks if there was no other prophet of the Lord beside these, to consult with. Ahab mentions one more, Micaiah, a prophet indeed of God; but he hated him for his ill-boding tongue (never prophesying good concerning him); and it seems he was now in prison, see 1 Kings 22:26 probably for the message delivered, chap. 1 Kings 20:39. Jehoshaphat gently reproves the wicked king, who merited a more severe rebuke; and Ahab, not to disoblige his ally, consents that Micaiah shall be brought, while they, seated on thrones in their royal robes, surrounded with their courtiers and prophets, waited his arrival. Note; (1.) We must not believe every spirit, but try the spirits whether they be of God; and false prophets are of no difficult detection. (2.) They who do ill must not expect to hear from God's prophets visions of peace. (3.) There is no surer proof of a false teacher, than his prophesying smooth things, and suffering the careless and the hypocrite to sleep in their sins.
5. Ahab knew where Micaiah lay fast bound, and therefore his officer soon finds him. By the way, he fails not to acquaint him with the unanimity of the other prophets, and to advise him to conform to them, as the king's pleasure was well known, and his dissent from them might bring him into still greater trouble and suffering. But Micaiah with solemn indignation rejects such pusillanimous and wretched counsel. He sought not to please men; he served a greater master than these who sat on tottering thrones; and as he feared not their faces, whether it please or displease, he must and will speak as God commands. Note; (1.) No worldly fear or hope can intimidate the faithful minister: he will hazard the loss of men's favour, rather than be false to their souls. (2.) When deluding teachers abound, we must be singular, if we would be faithful.