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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Kings 22:1–14. His two-level outline is real structure in the source text, so it is rendered as structure.
Though Ahab continued under guilt and wrath, and the dominion of the lusts to which he had sold himself, yet, as a reward for his professions of repentance and humiliation, though the time drew near when he should descend into battle and perish, yet we have him blessed with a three years' peace (Kg1 22:1) and an honourable visit made him by Jehoshaphat king of Judah, Kg1 22:2. The Jews have a fabulous conceit, that when Ahab humbled himself for his sin, and lay in sackcloth, he sent for Jehoshaphat to come to him, to chastise him; and that he staid with him for some time, and gave him so many stripes every day. This is a groundless tradition. He came now, it is probable, to consult him about the affairs of their kingdoms. It is strange that so great a man as Jehoshaphat would pay so much respect to a kingdom revolted from the house of David, and that so good a man should show so much kindness to a king revolted from the worship of God. But, though he was a godly man, his temper was too easy, which betrayed him into snares and inconveniences. The Syrians durst not give Ahab any disturbance. But,
I.Ahab here meditates a war against the Syrians, and advises concerning it with those about him, Kg1 22:3.
The king of Syria gave him the provocation; when he lay at his mercy, he promised to restore him his cities (Kg1 20:34), and Ahab foolishly took his word, when he ought not to have dismissed him till the cities were put into his possession. But now he knows by experience, what he ought before to have considered, that as the kisses, so the promises, of an enemy are deceitful, and there is no confidence to be put in leagues extorted by distress. Benhadad is one of those princes that think themselves bound by their word no further and no longer than it is for their interest. Whether any other cities were restored we do not find, but Ramoth-Gilead was not, a considerable city in the tribe of Gad, on the other side Jordan, a Levites' city, and one of the cities of refuge. Ahab blames himself, and his people, that they did not bestir themselves to recover it out of the hands of the Syrians, and to chastise Ben-hadad's violation of his league; and resolves to let that ungrateful perfidious prince know that as he had given him peace he could give him trouble. Ahab has a good cause, yet succeeds not. Equity is not to be judged of by prosperity.
II.He engages Jehoshaphat, and draws him in, to join with him in this expedition, for the recovery of Ramoth-Gilead, Kg1 22:4.
And here I do not wonder that Ahab should desire the assistance of so pious and prosperous a neighbour. Even bad men have often coveted the friendship of the good. It is desirable to have an interest in those that have an interest in heaven, and to have those with us that have God with them. But it is strange that Jehoshaphat will go so entirely into Ahab's interests as to say, I am as thou art, and my people as thy people. I hope not; Jehoshaphat and his people are not so wicked and corrupt as Ahab and his people. Too great a complaisance to evildoers has brought many good people, through unwariness, into a dangerous fellowship with the unfruitful works of darkness. Jehoshaphat had like to have paid dearly for his compliment when, in battle, he was taken for Ahab. Yet some observe that in joining with Israel against Syria he atoned for his father's fault in joining with Syria against Israel, Kg1 15:19, Kg1 15:20.
III.At the special instance and request of Jehoshaphat, he asks counsel of the prophets concerning this expedition.
Ahab thought it enough to consult with his statesmen, but Jehoshaphat moves that they should enquire of the word of the Lord, Kg1 22:5. Note,
1.Whithersoever a good man goes he desires to take God along with him, and will acknowledge him in all his ways, ask leave of him, and look up to him for success.
2.Whithersoever a good man goes he ought to take his religion along with him, and not be ashamed to own it, no, not when he is with those who have no kindness for it. Jehoshaphat has not left behind him, at Jerusalem, his affection, his veneration, for the word of the Lord, but both avows it and endeavours to introduce it into Ahab's court. If Ahab drew him into his wars, he will draw Ahab into his devotions.
IV.Ahab's 400 prophets, the standing regiment he had of them (prophets of the groves they called them), agreed to encourage him in this expedition and to assure him of success, Kg1 22:6. He put the question to them with a seeming fairness: Shall I go or shall I forbear? But they knew which way his inclination was and designed only to humour the two kings. To please Jehoshaphat, they made use of the name Jehovah: He shall deliver it into the hand of the king; they stole the word from the true prophets (Jer 23:30) and spoke their language. To please Ahab they said, Go up. They had indeed probabilities on their side: Ahab had, not long since, beaten the Syrians twice; he had now a good cause, and was much strengthened by his alliance with Jehoshaphat. But they pretended to speak by prophecy, not by rational conjecture, by divine, not human, foresight: "Thou shalt certainly recover Ramoth-Gilead." Zedekiah, a leading man among these prophets, in imitation of the true prophets, illustrated his false prophecy with a sign, Kg1 22:11. He made himself a pair of iron horns, representing the two kings, and their honour and power (both of which were signified by horns, exaltation and force), and with these the Syrians must be pushed. All the prophets agreed, as one man, that Ahab should return from this expedition a conqueror, Kg1 22:12. Unity is not always the mark of a true church and a true ministry. Here were 400 men that prophesied with one mind and one mouth, and yet all in an error.
V.Jehoshaphat cannot relish this sort of preaching; it is not like what he was used to.
The false prophets cannot so mimic the true but that he who had spiritual senses exercised could discern the fallacy, and therefore he enquired for a prophet of the Lord besides, Kg1 22:7. He is too much of a courtier to say any thing by way of reflection on the king's chaplains, but he waits to see a prophet of the Lord, intimating that he could not look upon these to be so. They seemed to be somewhat (whatever they were, it made no matter to him), but, in conference, they added nothing to him, they gave him no satisfaction, Gal 2:6. One faithful prophet of the Lord was worth them all.
VI.Ahab has another, but one he hates, Micaiah by name, and, to please Jehoshaphat, he is willing to have him sent for, Kg1 22:8-10.
Ahab owned that they might enquire of the Lord by him, that he was a true prophet, and one that knew God's mind. And yet,
1.He hated him, and was not ashamed to own to the king of Judah that he did so, and to give this for a reason. He doth not prophesy good concerning me, but evil. And whose fault was that? If Ahab had done well, he would have heard nothing but good from heaven; if he do ill, he may thank himself for all the uneasiness which the reproofs and threats of God's word gave him. Note, Those are wretchedly hardened in sin, and are ripening apace for ruin, who hate God's ministers because they deal plainly with them and faithfully warn them of their misery and danger by reason of sin, and reckon those their enemies that tell them the truth.
2.He had (it should seem) imprisoned him; for, when he committed him (Kg1 22:26), he bade the officer carry him back, namely, to the place whence he came. We may suppose that this was he that reproved him for his clemency to Ben-hadad (Kg1 20:38, etc.) and for so doing was cast into prison, where he had lain these three years. This was the reason why Ahab knew where to find him so readily, Kg1 22:9. But his imprisonment had not excluded him for divine visits: the spirit of prophecy continued with him there. He was bound, but the word of the Lord was not. Nor did it in the lease abate his courage, nor make him less confident or faithful in delivering his message. Jehoshaphat gave too gentle a reproof to Ahab for expressing his indignation against a faithful prophet: Let not the king say so, Kg1 22:8. He should have said, "Thou art unjust to the prophet, unkind to thyself, and puttest an affront upon his Lord and thine, in saying so." Such sinners as Ahab must be rebuked sharply. However he so far yielded to the reproof that, for fear of provoking Jehoshaphat to break off from his alliance with him, he orders Micaiah to be sent for with all speed, Kg1 22:9. The two kings sat each in their robes and chairs of state, in the gate of Samaria, ready to receive this poor prophet, and to hear what he had to say; for many will give God's word the hearing that will not lend it an obedient ear. They were attended with a crowd of flattering prophets, that could not think of prophesying any thing but what was very sweet and very smooth to two such glorious princes now in confederacy. Those that love to be flattered shall not want flatterers.
VII.Micaiah is pressed by the officer that fetches him to follow the cry, Kg1 22:13.
That officer was unworthy the name of an Israelite who pretended to prescribe to a prophet; but he thought him altogether such a one as the rest, who studied to please men and not God. 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. Those that dote upon worldly things themselves think every body else should do so too, and true or false, right or wrong, speak and act for their secular interest only. 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.
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Summary
1 Kings 22:5 captures a pivotal moment where King Jehoshaphat of Judah, in stark contrast to King Ahab of Israel, insists on seeking divine counsel before committing to a military alliance. Despite an initial agreement to join Ahab in reclaiming Ramoth-gilead, Jehoshaphat's deep spiritual conviction compels him to pause and demand an inquiry into "the word of the LORD," highlighting his reliance on God's guidance over political expediency or human wisdom. This verse sets the stage for a dramatic confrontation between true prophecy and false assurance, underscoring the vital importance of discerning God's will in all significant undertakings.
Context
Literary Context
This verse immediately follows Jehoshaphat's seemingly unconditional agreement to ally with Ahab for the campaign against Ramoth-gilead, as stated in 1 Kings 22:4. While Jehoshaphat declares, "I am as you are, my people as your people, my horses as your horses," his subsequent request in verse 5 reveals a crucial spiritual reservation. It acts as a narrative pivot, shifting the focus from military strategy to divine sanction. This interjection by Jehoshaphat is not a retraction of his alliance but a profound condition upon it, setting up the subsequent narrative where Ahab consults his 400 court prophets, and then reluctantly, Micaiah, the true prophet of the LORD, in 1 Kings 22:6-28. The scene powerfully contrasts Jehoshaphat's genuine piety and desire for God's will with Ahab's spiritual indifference and reliance on flattering, false prophecy.
Historical & Cultural Context
The setting is approximately 853 BCE, a period of complex political maneuvering and shifting alliances in the ancient Near East. Ahab, king of the northern kingdom of Israel, and Jehoshaphat, king of the southern kingdom of Judah, are attempting to solidify an alliance, likely against the common threat of Aram (Syria), specifically concerning the disputed city of Ramoth-gilead. In this era, kings frequently consulted prophets, seers, or diviners before military campaigns or major decisions, believing they could access divine will. However, the quality and source of such prophecy varied greatly. Ahab, notoriously known for his patronage of Baal worship and his marriage to Jezebel (see 1 Kings 16:31-33), would typically consult his own court prophets, who often served as royal propagandists rather than genuine divine messengers. Jehoshaphat, a king who "walked in the ways of his father David" (1 Kings 22:43), sought the authentic voice of Yahweh, the covenant God of Israel.
Key Themes
The primary theme introduced by this verse is the necessity of seeking divine counsel before undertaking significant actions, particularly those with life-or-death implications like warfare. Jehoshaphat's insistence on hearing "the word of the LORD" highlights a commitment to God's sovereignty and a recognition that human plans must be submitted to divine approval, a principle echoed in Proverbs 3:6. This also introduces the crucial theme of spiritual discernment, as Jehoshaphat's request implicitly questions the authenticity of Ahab's usual sources of guidance and sets the stage for the dramatic contrast between the false prophets and the true prophet Micaiah. Furthermore, the narrative explores the consequences of obedience and disobedience, as Ahab's ultimate disregard for God's clear warning leads to his demise, while Jehoshaphat's initial caution, though later compromised, demonstrates a desire for righteous living and a recognition of the Lord's ultimate authority over all earthly endeavors, as seen throughout 1 Kings 22.
Exposition and Analysis
Key Word Analysis
This verb (H1875) signifies "to seek or ask" with a strong implication of diligence, pursuit, or thorough investigation. It is not a casual question but an earnest, often spiritual, pursuit of knowledge or understanding, frequently involving consulting a divine source or prophet. In this context, Jehoshaphat is not merely asking for a blessing on an already decided plan but is genuinely seeking to know if the military campaign itself is sanctioned by Yahweh, demonstrating a deep desire to ascertain God's will.
The Hebrew term (H1697) refers to "a word; by implication, a matter (as spoken of) or thing." Here, "the word of the LORD" signifies a divine utterance, a prophetic message, or a direct revelation of God's will. It carries inherent authority and truth, distinguishing it from human opinion, political expediency, or deceptive counsel. Jehoshaphat's emphasis on "the word of the LORD" underscores his desire for an authentic, authoritative pronouncement from Yahweh, not merely a human prediction or a politically convenient endorsement.
The use of the covenant name of God (H3068), often rendered as "LORD" in English translations, is profoundly significant. It emphasizes that Jehoshaphat is seeking counsel from the one true God of Israel, the self-Existent and Eternal Yahweh, not from Baal or any other pagan deity. This highlights his monotheistic conviction and his allegiance to the God of his ancestors, standing in stark contrast to Ahab's syncretistic practices and his reliance on false prophets.
Verse Breakdown
"And Jehoshaphat said unto the king of Israel"
This clause establishes the immediate context of the dialogue, setting the scene for a direct, personal appeal from the king of Judah to the king of Israel. It immediately follows Jehoshaphat's agreement to the alliance, adding a crucial condition to his commitment and revealing his underlying spiritual priorities.
"Enquire, I pray thee,"
This phrase conveys Jehoshaphat's polite but firm insistence. "Enquire" (dārash) signifies a diligent seeking of divine counsel, while "I pray thee" adds a tone of earnest request, indicating that this is a matter of profound importance to him and a prerequisite for any further action.
"at the word of the LORD to day."
This is the core of Jehoshaphat's demand, specifying both the source and the timing of the desired counsel. "At the word of the LORD" clarifies that the counsel must come from Yahweh, the covenant God of Israel, and be a direct, authoritative utterance. The addition of "to day" implies a sense of immediate necessity and urgency, indicating that this consultation is a vital prerequisite for any further action concerning the proposed military campaign.
Literary Devices
The verse primarily employs Contrast and Foreshadowing. The most prominent device is Contrast, as Jehoshaphat's spiritual earnestness and his demand for authentic divine guidance immediately contrast with Ahab's casual and indifferent approach to seeking God's will, which is further revealed in the subsequent verses. Jehoshaphat's insistence on hearing "the word of the LORD" stands in stark opposition to Ahab's typical consultation of false prophets, highlighting the spiritual chasm between the two kings and underscoring Jehoshaphat's piety versus Ahab's apostasy. Additionally, the verse uses Foreshadowing, as Jehoshaphat's request for genuine divine counsel subtly hints at the impending confrontation between the true prophet Micaiah and Ahab's 400 false prophets, thereby setting the stage for the dramatic revelation of God's true, albeit unwelcome, word and the consequences of rejecting it.
Theological and Thematic Connections
1 Kings 22:5 profoundly underscores the theological imperative of seeking God's will before embarking on significant endeavors. Jehoshaphat's action serves as a powerful reminder that true wisdom and security are found not in human alliances, military might, or political expediency, but in humble submission to God's revealed word. It highlights God's sovereignty over human affairs and the necessity for His people to prioritize His counsel above all other voices. This principle is foundational to a life of faith, emphasizing that genuine spiritual discernment is crucial for navigating complex decisions and avoiding presumption. The narrative demonstrates that even when human plans seem logical or beneficial, they must be rigorously tested against the divine standard, for God's perspective alone is infallible.
Reflection and Application
Jehoshaphat's insistence on "the word of the LORD" in 1 Kings 22:5 provides a timeless blueprint for believers facing critical decisions today. In a world saturated with information, opinions, and pressures from various sources—social media, cultural trends, personal ambition, or even well-intentioned but uninspired counsel—the temptation to rely on human wisdom or expediency is ever-present. Jehoshaphat reminds us that our first and most crucial step should always be to diligently seek God's guidance through His Word and prayer. This involves not just a casual glance at Scripture but a deep, earnest "enquiring"—a spiritual searching that prioritizes God's truth above all else. It challenges us to cultivate a discerning spirit, recognizing that not all voices claiming authority are from God, and to possess the courage to stand apart from the crowd when God's will diverges from popular opinion or personal desires. Our spiritual health, the integrity of our decisions, and the ultimate success of our endeavors depend on our willingness to submit our plans to the divine blueprint, trusting that God's wisdom is infinitely superior to our own.
Questions for Reflection
FAQ
Why was Jehoshaphat's request so important, especially after he had already agreed to ally with Ahab?
Jehoshaphat's request was critically important because it revealed his deep spiritual conviction and caution, contrasting sharply with Ahab's spiritual indifference. While Jehoshaphat had agreed to the political alliance in 1 Kings 22:4, his immediate follow-up in verse 5 demonstrated that his commitment was conditional upon divine approval. He understood that even a seemingly beneficial alliance or military campaign must align with God's will to be truly blessed and successful. This act of seeking "the word of the LORD" was a test of the proposed venture's legitimacy in God's eyes and served as a safeguard against presumptuous action, highlighting his reliance on Yahweh rather than mere human strategy. It also set the stage for the dramatic revelation of true prophecy versus false, a pivotal moment in the narrative of 1 Kings 22.
Christ-Centered Fulfillment
Jehoshaphat's earnest plea to "enquire... at the word of the LORD" finds its ultimate fulfillment and perfect expression in Jesus Christ. While Jehoshaphat sought a prophetic word from God, the New Testament reveals that Jesus Himself is the living "Word of God" incarnate (John 1:1, John 1:14). He is the definitive and complete revelation of God's will and character, making Him the ultimate source of divine counsel for all humanity. No longer do we need to seek out prophets to hear God's voice, for God has "spoken to us by his Son" (Hebrews 1:1-2). In Christ, we find perfect wisdom and guidance for every decision, for He embodies the very mind of God and is "the way, the truth, and the life" (John 14:6). To "enquire at the word of the LORD" now means to turn to Christ, to study His teachings, to follow His example, and to live in communion with Him through the Holy Spirit, who guides us into all truth (John 16:13). Jesus is the ultimate "yes" and "amen" to all of God's promises (2 Corinthians 1:20), making Him the perfect and final answer to Jehoshaphat's longing for divine direction and the ultimate fulfillment of God's revealed will for His people.