Exegetical and Hermeneutical Commentary of 1 Kings 22:11

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.

11. Zedekiah ] In 1Ki 22:24 we see that Zedekiah was the leader of Ahab’s prophets. His action here is one of those symbolical proceedings not uncommon with the prophets. Thus Ahijah significantly rent his garment into twelve pieces (1Ki 11:30) and gave Jeroboam ten. Zedekiah’s language, addressed to Ahab, is probably an allusion to the blessing of Ephraim in Deu 33:17. By this time Ephraim had become the representative tribe of the Northern Kingdom, and of him Moses had said ‘his horns are like the horns of unicorns: with them he shall push the people together to the ends of the earth.’ By such language not only Ahab, but Jehoshaphat might be encouraged to trust more to the prophecies of success.

until thou have consumed them ] R.V. until they be consumed. There is nothing in the original to warrant ‘thou.’

Fuente: The Cambridge Bible for Schools and Colleges

Horns of iron – The horn in Scripture is the favorite symbol of power; and pushing with the horn is a common metaphor for attacking and conquering enemies (see Deu 33:17; Compare Psa 44:5; Dan 8:4). Zedekiah, in employing a symbolic action, was following the example of a former Israelite prophet 1Ki 11:30.

Thus saith the Lord – Or, y^ehovah. Zedekiah lays aside the unmeaningful Lord ‘adonay of the general company of Israelite prophets 1Ki 22:6, and professes to have a direct message from Yahweh to Ahab. He may have believed his own words, for the lying spirit 1Ki 22:22 may have seemed to him a messenger from Yahweh. All the rest followed his example 1Ki 22:12.

Fuente: Albert Barnes’ Notes on the Bible

Verse 11. Zedekiah – made him horns of iron] This was in imitation of that sort of prophecy which instructed by significative actions. This was frequent among the prophets of the Lord.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Horns of iron; fit emblems of the power and victory of these two kings. The devil is Gods ape, and the false prophets sometimes imitating the true, who when they declared Gods mind by words, did also oftentimes confirm it by sensible signs. See Isa 20:2; Jer 27:2.

Thus saith the Lord, Heb. Jehovah; whose name he pretends, to gain the more credit and countenance to his words. See Poole “1Ki 21:7“.

Fuente: English Annotations on the Holy Bible by Matthew Poole

11. Zedekiah the son of Chenaanahmade him horns of ironSmall projections, of the size and formof our candle extinguishers (worn in many parts of the East asmilitary ornaments), were worn by the Syrians of that time, andprobably by the Israelite warriors also. Zedekiah, by assuming twohorns, personated two heroes, and, pretending to be a prophet, wishedin this manner to represent the kings of Israel and Judah in amilitary triumph. It was a symbolic action, to impart greater forceto his language (see De 33:17);but it was little more than a flourish with a spontoon[CALMET, Fragments].

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

And Zedekiah the son of Chenaanah made him horns of iron,…. Horns are emblems of power and might, and iron ones of greater strength still; the prophets sometimes made use of visible signs, to represent the things they prophesied of should come to pass, see

Isa 20:2, and the same method this prophet took:

and he saith, thus saith the Lord; imitating the true prophets: with these shall thou push the Syrians until thou hast consumed them: Abarbinel thinks he had in view the blessing of Joseph by Moses, De 33:17 where he is compared to a bullock with horns; and these said to be the ten thousands of Ephraim, and the thousands of Manasseh; and Ahab being of the tribe of Joseph, and ruling in Ephraim and Manasseh, the prophet chose to make use of this emblem for his encouragement.

Fuente: John Gill’s Exposition of the Entire Bible

(11) Zedekiah.The name itself (righteousness of Jehovah) must certainly imply professed devotion to the true God, whose Name here is first uttered by him. Symbolic action was not unfrequent in the prophets. (See Note on 1Ki. 11:30.) The use of the horns, as emblems of victorious strength, is also familiar, as in the utterance of Balaam (Num. 23:22), in the blessing of Moses (Deu. 33:17), in the song of Hannah (1Sa. 3:1), in the visions of Daniel and Zechariah (Dan. 8:3-10; Zec. 1:18-19).

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

11. Zedekiah One of the four hundred false prophets.

Made him horns of iron In order to prophesy by symbol as well as by word.

With these shalt thou push the Syrians Here was an embodying of the imagery of Deu 33:17, where of the triumph of Joseph it is said: “His glory is like the firstling of his bullock, and his horns are like the horns of unicorns; with them he shall push the people together to the ends of the earth.” Not only do Zedekiah’s words and action bear witness to the existence of the Pentateuch at that time, but also show his desire to strengthen his prophecy by embodying in it an old promise to the most prominent tribe in Israel.

Fuente: Whedon’s Commentary on the Old and New Testaments

1Ki 22:11. Zedekiahmade 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. 1Ki 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 1Ki 22:26 probably for the message delivered, chap. 1Ki 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.

Fuente: Commentary on the Holy Bible by Thomas Coke

1Ki 22:11 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.

Ver. 11. Made him horns of iron. ] After the manner of the true prophets of God, who usually, to the word they spake, added such outward sensible signs.

With these shalt thou push the Syrians. ] Thus this horned beast vapoured and vaunted. Augustine observed of Primianus and Maximianus, that they were jolly fellows in a faction. Else, said he, Primianus might have been Postremianus, and Maximianus Minimianus.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)