TRV
Translation
King James Version
And the king of Israel said unto Jehoshaphat, There is yet one man, Micaiah the son of Imlah, by whom we may enquire of the LORD: but I hate him; for he doth not prophesy good concerning me, but evil. And Jehoshaphat said, Let not the king say so.
KJV (with Strong's)
And the king H4428 of Israel H3478 said H559 unto Jehoshaphat H3092, There is yet one H259 man H376, Micaiah H4321 the son H1121 of Imlah H3229, by whom we may enquire H1875 of the LORD H3068: but I hate H8130 him; for he doth not prophesy H5012 good H2896 concerning me, but evil H7451. And Jehoshaphat H3092 said H559, Let not the king H4428 say H559 so.
Complete Jewish Bible
The king of Isra'el said to Y'hoshafat, "Yes, there is still one man through whom we can consult ADONAI, Mikhay'hu the son of Yimlah; but I hate him, because he doesn't prophesy good things for me, but bad!" Y'hoshafat replied, "The king shouldn't say such a thing."
Berean Standard Bible
The king of Israel answered, “There is still one man who can ask the LORD, but I hate him because he never prophesies anything good for me, but only bad. He is Micaiah son of Imlah.” “The king should not say that!” Jehoshaphat replied.
American Standard Version
And the king of Israel said unto Jehoshaphat, There is yet one man by whom we may inquire of Jehovah, Micaiah the son of Imlah: but I hate him; for he doth not prophesy good concerning me, but evil. And Jehoshaphat said, Let not the king say so.
World English Bible Messianic
The king of Israel said to Jehoshaphat, “There is yet one man by whom we may inquire of the LORD, 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.”
Geneva Bible (1599)
And the King of Israel said vnto Iehoshaphat, There is yet one man (Michaiah the sonne of Imlah) by whom we may aske counsel of the Lord, but I hate him: for he doeth not prophecie good vnto me, but euill. And Iehoshaphat sayd, Let not the King say so.
Young's Literal Translation
And the king of Israel saith unto Jehoshaphat, `Yet--one man to seek Jehovah by him, and I have hated him, for he doth not prophesy concerning me good, but evil--Micaiah son of Imlah;' and Jehoshaphat saith, `Let not the king say so.'
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Commentary on 1 Kings 22 verses 1–14
1 ¶ And they continued three years without war between Syria and Israel.
2 And it came to pass in the third year, that Jehoshaphat the king of Judah came down to the king of Israel.
3 And the king of Israel said unto his servants, Know ye that Ramoth in Gilead is ours, and we be still, and take it not out of the hand of the king of Syria?
4 And he said unto Jehoshaphat, Wilt thou go with me to battle to Ramothgilead? And Jehoshaphat said to the king of Israel, I am as thou art, my people as thy people, my horses as thy horses.
5 And Jehoshaphat said unto the king of Israel, Enquire, I pray thee, at the word of the LORD to day.
6 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.
7 And Jehoshaphat said, Is there not here a prophet of the LORD besides, that we might enquire of him?
8 And the king of Israel said unto Jehoshaphat, There is yet one man, Micaiah the son of Imlah, by whom we may enquire of the LORD: but I hate him; for he doth not prophesy good concerning me, but evil. And Jehoshaphat said, Let not the king say so.
9 Then the king of Israel called an officer, and said, Hasten hither Micaiah the son of Imlah.
10 And the king of Israel and Jehoshaphat the king of Judah sat each on his throne, having put on their robes, in a void place in the entrance of the gate of Samaria; and all the prophets prophesied before them.
11 And Zedekiah the son of Chenaanah made him horns of iron: and he said, Thus saith the LORD, With these shalt thou push the Syrians, until thou have consumed them.
12 And all the prophets prophesied so, saying, Go up to Ramothgilead, and prosper: for the LORD shall deliver it into the king's hand.
13 And the messenger that was gone to call Micaiah spake unto him, saying, Behold now, the words of the prophets declare good unto the king with one mouth: let thy word, I pray thee, be like the word of one of them, and speak that which is good.
14 And Micaiah said, As the LORD liveth, what the LORD saith unto me, that will I speak.
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–14. Public domain.
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SUMMARY
This pivotal verse captures the stark spiritual contrast between King Ahab of Israel and King Jehoshaphat of Judah, immediately preceding the ill-fated battle for Ramoth-Gilead. Ahab reluctantly acknowledges the existence of Micaiah, the son of Imlah, a true prophet of the LORD, but simultaneously confesses his profound hatred for him, asserting that Micaiah consistently prophesies calamity and not favorable outcomes. Jehoshaphat's gentle yet firm interjection underscores his discerning faith and his earnest desire for authentic divine counsel, setting the stage for a dramatic confrontation between God's unvarnished truth and human resistance.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage masterfully employs several literary devices to heighten its dramatic and theological impact. Irony is profoundly present, as Ahab, claiming to desire to "enquire of the LORD," simultaneously confesses his deep hatred for the only legitimate prophet of the LORD, thereby exposing his profound hypocrisy and spiritual blindness. The verse also relies heavily on contrast, starkly juxtaposing Ahab's wicked, truth-hating character with Jehoshaphat's more righteous, truth-seeking disposition. This contrast is further amplified by the implicit comparison of the faithful Micaiah with the 400 false prophets who surround Ahab, highlighting the spiritual stakes of discerning true from false authority. Furthermore, Ahab's confession serves as a powerful instance of foreshadowing, indicating that Micaiah's impending prophecy will indeed be "evil" (calamitous) for Ahab, setting the stage for the king's ultimate defeat and death in the ensuing battle.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse powerfully illustrates a fundamental tension in the human-divine relationship: the often-uncomfortable nature of God's truth and humanity's persistent propensity to reject it when it challenges personal desires, exposes sin, or demands repentance. Ahab's hatred for Micaiah is not merely personal animosity; it is a profound spiritual aversion to the God whose unvarnished word Micaiah faithfully speaks. The passage underscores that true prophecy, unlike flattery or politically expedient pronouncements, prioritizes God's will and truth over human comfort, ego, or political gain. It reveals that God's word, even when it foretells judgment or calamity, is ultimately an expression of His justice, sovereignty, and unwavering faithfulness to His covenant. This divine word will inevitably come to pass, regardless of human resistance or attempts to suppress it. This interaction sets the stage for a divine confrontation where God's truth will triumph over human deception and rebellion, highlighting the integrity required of those who speak for God and the discernment required of those who listen.
REFLECTION AND APPLICATION
The exchange in 1 Kings 22:8 serves as a timeless mirror for self-examination, challenging us to consider our own posture towards truth, especially when it is uncomfortable or contrary to our preferences. Like Ahab, we can be tempted to surround ourselves with voices that affirm our desires, or to dismiss those who speak difficult truths, labeling their messages as "evil" simply because they don't align with our plans or expose our flaws. This passage calls believers to cultivate a heart that genuinely seeks God's counsel, even when it leads to repentance, sacrifice, or a radical change of direction. It reminds us of the profound danger of spiritual hardening, where a consistent rejection of truth can lead to a deep-seated hatred for those who faithfully deliver it. For those called to speak truth, whether as pastors, teachers, or simply as faithful witnesses, it underscores the necessity of courage, integrity, and unwavering faithfulness to God's word, even when it is unpopular or costly. We are called to be like Micaiah, not the 400 false prophets.
Questions for Reflection
FAQ
Why did Ahab hate Micaiah so much?
Answer: Ahab's profound hatred for Micaiah stemmed from the prophet's unwavering faithfulness to God's word, which consistently brought messages of judgment and calamity ("evil") concerning Ahab's reign and actions. Unlike the 400 court prophets who prophesied "good" (favorable outcomes) to please the king, Micaiah spoke God's unvarnished truth, exposing Ahab's wickedness and predicting his downfall. Ahab, deeply entrenched in idolatry and rebellion against the LORD, preferred flattery and validation over genuine divine counsel. His hatred was a manifestation of his spiritual rebellion and his desire to avoid accountability for his unrighteousness, particularly evident in his covetousness and murder of Naboth in 1 Kings 21.
What was Jehoshaphat's role in this interaction?
Answer: Jehoshaphat, the king of Judah, played a crucial role in this interaction by demonstrating spiritual discernment and a genuine desire to seek the Lord's true counsel. Despite being allied with the wicked Ahab and hearing the unanimous, flattering prophecies of Ahab's 400 court prophets, Jehoshaphat was not satisfied. He wisely insisted on inquiring of a true prophet of the LORD, sensing that the previous prophecies lacked divine authenticity. His gentle rebuke to Ahab, "Let not the king say so," indicates his deep respect for genuine prophecy and his attempt to soften Ahab's antagonism towards Micaiah, thereby ensuring that God's true, albeit uncomfortable, message would ultimately be heard. His actions highlight the importance of seeking authentic divine guidance, even when it is unpopular or challenging to human plans.
CHRIST-CENTERED FULFILLMENT
Micaiah, the prophet hated for speaking unvarnished truth, serves as a powerful Old Testament type of Jesus Christ. Like Micaiah, Jesus was the ultimate Prophet, faithfully delivering God's uncompromised truth to a world often unwilling to hear it. He did not prophesy "good" in the sense of comfortable flattery or affirmation of human desires, but rather exposed sin, called for radical repentance, and predicted judgment for those who rejected Him. The religious and political leaders of His day, much like Ahab, hated Him precisely because His message challenged their authority and exposed their hypocrisy, as seen in passages like John 7:7. He spoke of the "evil" (calamity) that would befall Jerusalem and those who rejected God's kingdom (Luke 19:41-44). Yet, in a profound paradox, the "evil" that befell Christ—His suffering, rejection, and crucifixion—was God's ultimate "good," bringing about salvation for humanity (Isaiah 53:5). Jesus is the Lamb of God who takes away the sin of the world, the very Word of God made flesh, who, though hated without cause (John 15:25), perfectly fulfilled God's prophetic word, bringing eternal life to all who believe.