1 Kings 22:6

KJV

Then the king of Israel gathered the prophets together, about four hundred men, and said unto them, Shall I go against Ramothgilead to battle, or shall I forbear? And they said, Go up; for the Lord shall deliver [it] into the hand of the king.

KJV (with Strong's)

Then the king {H4428} of Israel {H3478} gathered {H6908} the prophets {H5030} together {H6908}, about four {H702} hundred {H3967} men {H376}, and said {H559} unto them, Shall I go {H3212} against Ramothgilead {H7433}{H1568} to battle {H4421}, or shall I forbear {H2308}? And they said {H559}, Go up {H5927}; for the Lord {H136} shall deliver {H5414} it into the hand {H3027} of the king {H4428}.

Complete Jewish Bible

So the king of Isra'el assembled the prophets, about 400 men. "Should I attack Ramot-Gil'ad?" he asked them, "Or should I hold off?" They said, "Attack! Adonai will hand it over to the king."

Berean Standard Bible

So the king of Israel assembled the prophets, about four hundred men, and asked them, “Should I go to war against Ramoth-gilead, or should I refrain?” “Go up,” they replied, “and the Lord will deliver it into the hand of the king.”

American Standard Version

Then the king of Israel gathered the prophets together, about four hundred men, and said unto them, Shall I go against Ramoth-gilead to battle, or shall I forbear? And they said, Go up; for the Lord will deliver it into the hand of the king.

Commentary

### SUMMARY
This verse initiates a pivotal moment in King Ahab's reign, laying bare the stark contrast between divine truth and human deception. Having forged a military alliance with King Jehoshaphat of Judah, Ahab seeks to reclaim Ramoth-gilead from the Syrians. Prompted by Jehoshaphat's wise insistence on consulting the Lord, Ahab convenes approximately four hundred prophets who, with striking unanimity, assure him of victory, thereby setting the stage for a dramatic confrontation between a multitude of false voices and the singular, authentic word of God.

### CONTEXT
* **Literary Context:** This passage is situated in [1 Kings 22](/1_kings/22 "1 Kings 22 - Ahab's Final Battle and Death"), which meticulously chronicles the concluding events of King Ahab's notoriously wicked reign. The preceding chapters have consistently depicted Ahab's profound apostasy, his promotion of Baal worship, and his repeated defiance of the Lord through His prophets, most notably Elijah. Specifically, [1 Kings 22:1-4](/1_kings/22-1-4 "1 Kings 22:1-4 - Ahab's Alliance with Jehoshaphat and Desire for Ramoth-gilead") establishes the immediate narrative backdrop: three years of fragile peace between Aram (Syria) and Israel, followed by Ahab's strategic ambition to reclaim the city of Ramoth-gilead. Upon the visit of King Jehoshaphat of Judah, Ahab proposes a joint military campaign. It is Jehoshaphat’s righteous and prudent insistence in [1 Kings 22:5](/1_kings/22-5 "1 Kings 22:5 - Jehoshaphat Seeks the Lord's Counsel")—"Inquire, I pray thee, at the word of the LORD today"—that directly compels Ahab to gather these four hundred prophets, thereby initiating the profound theological and dramatic conflict between authentic and spurious prophecy that unfolds in the subsequent verses.
* **Historical & Cultural Context:** Ramoth-gilead, as indicated by its inclusion in the verse, was a city of immense strategic importance located in the Transjordan region, a frequent point of contention between the kingdoms of Israel and Aram. Its control was vital for trade routes and military access. The presence of "prophets" within royal courts was a common phenomenon throughout the ancient Near East, where rulers frequently employed seers, diviners, or court-appointed religious figures to legitimize their policies, provide omens, and offer divine sanction for their military or political endeavors. In Israel, particularly under the pervasive influence of King Ahab and his Phoenician queen, Jezebel, a deeply entrenched syncretism had taken root. This religious blending merged the worship of Yahweh with the idolatrous practices of Baal and Asherah. While the four hundred prophets in this verse invoke "the Lord" (YHWH), their immediate and unanimous affirmation of Ahab's desired outcome strongly suggests they were not true prophets of Yahweh. Instead, they likely functioned as royal functionaries or compromised religious leaders whose primary allegiance was to the king's agenda, rather than to the unadulterated word of God. They represent the corrupted religious establishment of the Northern Kingdom, willing to prophesy what was politically expedient rather than divinely revealed.
* **Key Themes:** This verse immediately introduces the profound and enduring biblical theme of **false prophecy and deception**, starkly contrasting the overwhelming consensus of 400 "yes-men" with the eventual solitary voice of truth. These prophets embody a system where religious authority is manipulated to validate human ambition rather than to guide it according to divine will, creating a powerful, yet ultimately destructive, consensus. This scene also powerfully highlights the theme of **discerning true counsel**, implicitly warning that the sheer quantity or popularity of a message does not equate to its divine origin or truthfulness. Jehoshaphat’s initial skepticism, expressed in [1 Kings 22:7](/1_kings/22-7 "1 Kings 22:7 - Jehoshaphat Asks for a True Prophet"), underscores the critical need to seek genuine divine guidance, even when such guidance is unpopular, challenging, or comes from an unexpected source. Ultimately, the narrative sets up the dire **consequences of rejecting truth**, as Ahab's subsequent death in [1 Kings 22:34](/1_kings/22-34 "1 Kings 22:34 - Ahab is Killed in Battle") directly results from his reliance on this deceptive counsel, illustrating that God's word, whether through judgment or blessing, always prevails.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Prophets (Hebrew, _nābî'_):** This term (H5030) generally denotes one who is "called" or "one who calls out," functioning as a divinely appointed spokesperson for a deity. In the Old Testament, a _nābî'_ is ideally a messenger communicating God's will to His people. However, the term could also be applied to those who falsely claimed to speak for God, as is the case with these four hundred men. Their claim to be prophets of "the Lord" (YHWH) despite their deceptive message underscores the profound spiritual corruption prevalent in Ahab's court, where the very office of prophet was perverted for political expediency.
* **The Lord (Hebrew, _ʼĂdônây'_):** This term (H136), an emphatic form of _adon_ (master, lord), is used here as a proper name of God, indicating His sovereign authority. Its invocation by these false prophets is highly significant, as it represents their attempt to lend ultimate divine authority and credibility to their deceitful message. They exploit the expectation that a true prophet would speak in the name of Israel's covenant God, thereby cloaking their lie in the sacred language of truth. This misuse of God's holy name for a deceptive purpose is a grave theological offense, highlighting the spiritual danger of those who use religious language to manipulate or mislead.
* **Deliver (Hebrew, _nâthan'_):** This primitive root (H5414) is a versatile verb meaning "to give," "to place," or "to deliver." Here, it is used to promise victory: "the Lord shall deliver [it] into the hand of the king." While the verb itself is neutral, its context in this verse is one of false assurance. The prophets promise a divine act of handing over Ramoth-gilead to Ahab, implying God's favor and guaranteed success. This promise directly contradicts God's true will, which Micaiah later reveals, exposing the prophets' message as a fabricated assurance designed to please the king rather than convey divine truth.

#### Verse Breakdown
* **"Then the king of Israel gathered the prophets together, about four hundred men":** This opening clause establishes Ahab's initiative in seeking counsel, yet the nature of the "prophets" he convenes immediately raises suspicion. The sheer number, "about four hundred," implies a powerful, unified front, likely intended to create an overwhelming consensus and lend an air of undeniable authority to their pronouncements. These were almost certainly official court prophets, whose positions and livelihoods depended on royal favor, and who had likely compromised their Yahwistic faith with the syncretistic practices encouraged by Ahab and Jezebel.
* **"and said unto them, Shall I go against Ramothgilead to battle, or shall I forbear?":** Ahab's direct question reveals his strategic dilemma and his underlying desire for divine sanction for his military ambition. He seeks a clear "yes" or "no" from a spiritual authority, hoping to validate his pre-existing plan to reclaim the city. This inquiry, while seemingly pious, is tainted by his long history of rebellion against the Lord and his consistent preference for hearing what aligns with his own will, rather than seeking genuine divine guidance, regardless of its implications for his plans.
* **"And they said, Go up; for the Lord shall deliver [it] into the hand of the king.":** The unanimous response of the four hundred prophets is a resounding affirmation, perfectly aligning with Ahab's desires. Their immediate and collective declaration, "Go up," coupled with their use of "the Lord" (YHWH) to justify their counsel, is a calculated attempt to imbue their message with divine authority, presenting their counsel as God's explicit will. This declaration of guaranteed victory, however, is a profound deception, setting the stage for Ahab's tragic downfall and exposing the emptiness and falsehood of their prophetic claims.

#### Literary Devices
The passage masterfully employs several **literary devices** to heighten its dramatic and theological impact. **Dramatic Irony** is immediately evident, as the reader, possessing knowledge of Ahab's character and the nature of true prophecy in Israel, anticipates the falsehood of these 400 prophets, even as Ahab initially accepts their words. This irony is amplified by the **Foil** technique, where the collective, deceptive voice of the four hundred prophets serves as a stark contrast to the singular, unyielding truth spoken by Micaiah in the subsequent verses. The unanimous "Go up; for the Lord shall deliver [it]" also functions as powerful **Foreshadowing**, ironically predicting Ahab's "going up" to battle, but not the victory they promise, rather his ultimate demise. The sheer **Contrast** between the overwhelming number of false prophets and the lone, true prophet underscores the profound biblical idea that truth is not determined by popular opinion or numerical majority, but by its divine origin and consistency with God's character.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This verse powerfully introduces the perennial biblical theme of true versus false prophecy, a critical concern woven throughout the Old and New Testaments. It highlights the inherent danger when those who claim to speak for God instead speak from their own desires, from a spirit of deception, or from a desire to please human authority. The theological implication is clear: God is truth, and His word is always consistent with His character, His revealed will, and His purposes. Any message that contradicts His established commands, or that merely affirms human ambition without genuine divine sanction, is inherently false, regardless of the pious language used or the number of people who proclaim it. This scene underscores the necessity of rigorous spiritual discernment, reminding us that even the invocation of God's sacred name does not guarantee the truthfulness or divine origin of a message.

* [Deuteronomy 18:20-22](/deuteronomy/18-20-22 "How to Discern a False Prophet")
* [Jeremiah 14:14](/jeremiah/14-14 "False Prophets Speak Lies in God's Name")
* [2 Peter 2:1-3](/2_peter/2-1-3 "Warnings Against False Teachers")

### REFLECTION AND APPLICATION
The scene in 1 Kings 22:6 serves as a timeless cautionary tale for believers across generations, compelling us to cultivate profound spiritual discernment in an age saturated with competing voices and claims of authority. It reminds us that the most dangerous deceptions often come cloaked in religious language and are presented by those who outwardly claim divine authority. We must resist the temptation to seek counsel that merely affirms our pre-existing desires, validates our ambitions, or promises easy success. Instead, we are called to diligently pursue God's unvarnished truth, even when it is challenging, unpopular, or contradicts the prevailing consensus. The sheer number of voices agreeing on a particular path does not inherently make it God's path. True wisdom, spiritual safety, and genuine flourishing are found in rigorously evaluating all counsel against the unchanging standard of God's written Word and seeking guidance from those whose lives genuinely reflect a commitment to Christ and His truth, not merely those who speak pious words or promise worldly prosperity.

#### Questions for Reflection
* **How do we discern true counsel from false counsel in our lives today, especially when the false counsel sounds appealing or comes from seemingly authoritative sources?**
* **What are the dangers of seeking only affirmation for our desires, rather than seeking God's unvarnished truth, which may require difficult obedience?**
* **In what ways might the "four hundred prophets" scenario play out in modern contexts, such as social media, popular opinion, or even within religious communities and leadership?**
* **How can we cultivate a deeper love for God's truth, even when it requires us to abandon our own plans, confront uncomfortable realities, or stand against the tide of popular opinion?**

### FAQ
**Were these 400 prophets Baal prophets or prophets of Yahweh?**

Answer: While King Ahab and Queen Jezebel were notorious for promoting Baal worship throughout Israel, the text explicitly states that these four hundred prophets spoke "for the Lord" (YHWH), using God's covenant name. This strongly suggests they were likely court prophets who claimed to speak for the God of Israel, but whose primary loyalty was to King Ahab and his agenda, rather than to the true God. Their message was designed to please the king and validate his plans, rather than to convey God's true will. This points to a deeply syncretistic and compromised religious environment in Israel, where even those claiming to be Yahweh's prophets were willing to prophesy falsely for royal favor, as seen later when Zedekiah, one of these prophets, strikes Micaiah (cf. [1 Kings 22:24](/1_kings/22-24 "Zedekiah Strikes Micaiah")). They represent a corrupted form of Yahwism, where the form of worship remained, but the substance of truth was abandoned for personal gain and political expediency.

### CHRIST-CENTERED FULFILLMENT
The deceptive consensus of the 400 prophets in [1 Kings 22:6](/1_kings/22-6 "The Four Hundred Prophets") finds its ultimate contrast and fulfillment in Jesus Christ, the true and final Prophet of God. While these prophets spoke lies to affirm human ambition and secure royal favor, Jesus consistently spoke the unvarnished truth, even when it led to His rejection, suffering, and crucifixion. He is the very [Word of God made flesh](/john/1-14 "The Word Became Flesh"), the perfect embodiment of divine truth (cf. [John 14:6](/john/14-6 "Jesus is the Way, the Truth, and the Life")). Just as the false prophets invoked "the Lord" but served their own ends, Jesus perfectly revealed the Father, speaking only what He heard from God (cf. [John 8:28](/john/8-28 "Jesus Speaks What He Hears From the Father")). His earthly ministry was marked by a constant confrontation with religious leaders who, much like Ahab's court prophets, prioritized human traditions, self-serving interpretations, and popular acclaim over divine truth (cf. [Matthew 23:1-36](/matthew/23 "Woes to the Scribes and Pharisees")). Ultimately, Christ's sacrifice on the cross exposed all deception and established the kingdom of truth, offering salvation not through false promises of worldly success or military victory, but through genuine repentance and faith in Him (cf. [John 3:16-21](/john/3-16-21 "God So Loved the World")). Believers are now empowered and guided by the [Spirit of Truth](/john/16-13 "The Spirit of Truth Guides into All Truth"), who enables them to discern between true and false prophecy, anchoring them firmly in the unerring Word of God revealed supremely in Christ.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

1 Kings 18:19

Now therefore send, [and] gather to me all Israel unto mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the groves four hundred, which eat at Jezebel's table.

Jeremiah 23:14

I have seen also in the prophets of Jerusalem an horrible thing: they commit adultery, and walk in lies: they strengthen also the hands of evildoers, that none doth return from his wickedness: they are all of them unto me as Sodom, and the inhabitants thereof as Gomorrah.

Jeremiah 23:17

They say still unto them that despise me, The LORD hath said, Ye shall have peace; and they say unto every one that walketh after the imagination of his own heart, No evil shall come upon you.

Ezekiel 13:22

Because with lies ye have made the heart of the righteous sad, whom I have not made sad; and strengthened the hands of the wicked, that he should not return from his wicked way, by promising him life:

Ezekiel 13:7

Have ye not seen a vain vision, and have ye not spoken a lying divination, whereas ye say, The LORD saith [it]; albeit I have not spoken?

Ezekiel 13:16

[To wit], the prophets of Israel which prophesy concerning Jerusalem, and which see visions of peace for her, and [there is] no peace, saith the Lord GOD.

Jeremiah 28:1

¶ And it came to pass the same year, in the beginning of the reign of Zedekiah king of Judah, in the fourth year, [and] in the fifth month, [that] Hananiah the son of Azur the prophet, which [was] of Gibeon, spake unto me in the house of the LORD, in the presence of the priests and of all the people, saying,