Exegetical and Hermeneutical Commentary of 1 Kings 22:8
And the king of Israel said unto Jehoshaphat, [There is] yet one man, Micaiah the son of Imlah, by whom we may inquire 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.
8. There is yet one man ] In the R.V. immediately after these words are placed ‘by whom we may inquire of the Lord.’ This order of words, which corresponds more nearly with the Hebrew arrangement, shews that Ahab understood what his guest required, and why he was not satisfied with the prophets that had already come before him. Even Ahab recognized the difference between Micaiah and the rest.
Let not the king say so ] i.e. That he hates Micaiah.
Fuente: The Cambridge Bible for Schools and Colleges
There is yet one man, Micaiah – Elijah, it appears, had withdrawn again after the events of the last chapter, and there was no known prophet of Yahweh within reach of Samaria except Micaiah.
He doth not prophesy good concerning me but evil – Whether the tradition in 1Ki 20:41 note be true or not, it is certain that Ahab had imprisoned him 1Ki 22:26, and probable that the imprisonment was on account of threatening prophecies. Ahab suggests to Jehoshaphat that Micaiah is one who allows his private feelings to determine the utterances which he delivers as if from Yahweh. Hence, the force of Jehoshaphats answer, Let not the king say so; i. e., Let not the king suppose that a prophet would be guilty of such impiety, – an impiety from which even Balaam shrank Num 22:18.
Fuente: Albert Barnes’ Notes on the Bible
1Ki 22:8
There is yet one man, Micaiah the son of Imlah.
Loyalty to truth
In all the course of my acquaintance with Sir Robert Peel, I never knew a man in whose truth and justice I had a more lively confidence. In the whole course of my communication with him, I never knew an instance in which he did not show the strongest attachment to truth, and I never saw, in the whole course of my life, the smallest reason for suspecting that he stated anything which he did not firmly believe to be the fact. (The Duke of Wellington.)
Micaiah prophesying evil
I. You are in danger of committing Ahabs folly, in the choice of your acquaintances and friends. You find some ready to give you countenance, by their example and conversation, in all the evil which your heart desires; willing, whatever be your besetting sin, to help you in excusing it to your conscience; forward, however unholy be your enterprise, to say with the false prophets of Samaria, Go up; for the Lord shall deliver it into the hand of the king (Verse 6) There are others who warn you of evil, who recommend you to desist from sinful courses, whose very example is a reproof to you, though their tongue be silent; Now which sort of friends do you most highly esteem?
II. A lively warning against the unwise conduct of many persons in the choice of their religion. But be ye well assured, that one kind of religion only can be right; and that this must be one which prophesieth evil concerning you, which tells you that you are lost if you sin, and which bids you seek for heaven, not by show of piety, not by dissension one with another, not by resorting to images, and saints, and masses; but by secret wrestling with your own desires, by fervent spiritual prayer, and by painful denial of yourselves, in the faith and by the strength of Jesus Christ your Saviour.
III. To profess the right faith is one thing; to apply it rightly in our practice is another. It may be you fall not into the error of running after false systems of faith, and yet regard not as you ought to do the prophets of the truth. And into this error you may fall, either in regard to the public preaching, or to the private exhortations, of the ministers of religion. He doth not prophesy good concerning me, but evil, is a reflection with which you often probably return home from church. (C. Girdlestone, M. A.)
Standing alone
When Archbishop Abbot was visited by one of James I.s emissaries, who came to persuade him to do evil to please the court, he stood boldly in defiance of the royal request, and asked: Shall I, to please King James, and to shelter and satisfy his vile favourites, shall I send my soul to hell? No, I will not do it! So he stood alone in that unholy court, and sought to be true to the King of kings. The price for becoming traitor to God is too great for us to afford (H. O. Mackey.)
.
I hate him, for he doth not prophesy good concerning me, but evil.—
The hated prophet of evil
I. A guilty conscience makes men fear the truth. And yet, how senseless and impolitic is this! Whatever the reality of things may be, is it not better that we should know it, rather than live in a fools paradise of flattering self-delusions, crying, Peace, peace, when there is no peace? It was a wise and noble spirit that said, I will seek after the truth, by which no man was ever injured. We have mastered one of the grandest lessons of life when we have learnt to welcome the truth from whatever quarter it may come.
II. Fear of truth may often develop into personal hate of him who is the messenger and minister of It. I hate him; for he doth not prophesy good concerning me, but evil. There is nothing strange in this. A very subtle connection exists between the conditions of mind here indicated. Fear leads to hate, and is itself a form of hate. The feeling of aversion is readily transferred from the thing dreaded to him who is the means of bringing it upon us;.and when a man hates the light, he is not likely to have much love for the human medium through whom it shines.
III. Divine laws and purposes are surely accomplished, in spite of human fear and hate. The lying spirit in the pretended prophets may utter its persuasive flatteries (verse 22); Zedekiah may add violence to falsity (verse 24); Micaiah may be imprisoned and fed with the bread and water of affliction (verse27),–but the fatal decree has gone forth, and must be fulfilled. The king shall return no more from Ramoth-Gilead. (J. Waite, B. A.)
Hostility to truth lies in the will
Many an objector to Christianity in our day, if he said out what he really thinks, would say, I disbelieve Christianity, because it does not prophecy good concerning me, but evil; it makes such serious demands, it sets up so high a standard, it implies that so much I say and do is a great mistake that I must away with it. I cannot do and be what it enjoins without doing violence to my inclinations, to my fixed habits of life and thought. This, before his conversion, was the case with the great Augustine. Augustine tells us in his Confessions how completely he was enchained by his passions, and how, after lie had become intellectually satisfied of the truth of the creed of the Christian Church, he was held back from conversion by the fear that he would have to give up so much to which he was attached. In the end, we know, through Gods grace he broke his chains–those chains which held poor Ahab captive. In such cases lasting self-deceit is only too easy. Men treat what is only a warp of the will as if it were a difficulty of the understanding, while the real agent–ought I not to say the real culprit?–is almost always the will. The will sees religion advancing to claim the allegiance of the will, it sees that to admit this claim will oblige it to forego much, and to do much that is unwelcome to flesh and blood, and so it makes an effort to clog or to hinder the direct action of the understanding. Its public language is, I cannot accept religion because it makes this or that assertion, which to my mind is open to historical or philosophical or moral objections of a decisive character; but, if it saw deeper into itself, it would say, I dislike this creed, for it doth not prophesy good concerning me, but evil, while I continue to live as I do. (Canon Liddon.)
An unpleasant view blocked up
It was an old joke against Lord Islay, who formerly lived at Hounslow, that ordering his gardener to cut an avenue to open a view, the landscape disclosed a gibbet with a thief on it; and several members of the Campbell family having died with their shoes on, the prospect awoke such ominous and unpleasant reminiscences that Lord Islay instantly ordered the avenue to be closed up again with a clump of thick Scotch firs. The amusing incident has a moral side of it. Certain doctrines of the Gospel bear very heavily upon proud human nature, and therefore many are determined to block up the view which they open up. Curiosity impelled them to hear, but perceiving that the truth condemns them they wish to hear no more. The preachers teaching would be all very well, but it brings sin to remembrance and reveals the hell which will follow it, and therefore the self-convicted hearer cannot abide it. It is, however, no joke to block up our view of eternity. The gibbet is there even if the sinner refuses to see it. (Sword and Trowel.)
Preachers for the times
The class of sermons which, according to Mr. Gladstone, is most needed, is the class one of which so offended Lord Melbourne tong ago. He was one day seen coming from a church in the country in a great fume. Meeting a friend, he exclaimed, It is too bad! I have always been a supporter of the Church, and I have always upheld the clergy. But it is really too bad to have to listen to a sermon like that we have had this morning. Why, the preacher actually insisted upon applying religion to a mans private life! (Quiver.)
Truth most required
The truth which a man or a generation requires most is the truth which he or they like least; and the true Christian teachers adaptation of his message will consist quite as much in opposing the desires and contradicting the lies, as in seeking to meet the felt wants of the world. Nauseous medicines or sharp lancets are adapted to the sick man quite as truly as pleasant food and soothing ointment. (A. Maclaren, D. D.)
Aim in preaching
A sailor just off to a whaling expedition asked where he could hear a good sermon. On his return from the church his friend asked him, How did you like the sermon? Not much, it was like a ship leaving for the whale fishing; everything shipshape; anchors, cordage, sails, and provisions all right, but there were no harpoons on board.
Dislike to the preacher
One excuse a man makes for not heeding the message is, I did not like the man himself; I did not like the minister; I did not like the man who blew the trumpet, I had a personal dislike to him, and so I did not take any notice of what the trumpet said. Verily, God will say to thee at the last, Thou fool, what hadst thou to do with that man; to his own master he stands or falls; thy business was with thyself. What would you think of a man? A man has fallen overboard from a ship, and when he is drowning some sailor throws him a rope, and there it is. Well, he says, in the first place. I do not like that rope; I do not think the rope was made at the best manufactory; there is some tar on it, too; I do not like it; and in the next place, I do not like that sailor that threw the rope over; I do not like the look of him at all, and then comes a gurgle and a groan, and down he is at the bottom of the sea; and when he was drowned, they said that it served him right. On his own head be his blood. And so shall it be with you at the last. You are so busy with criticising the minister and his style, and his doctrine, that your own soul perishes. Remember you may get into hell by criticism, but you will never criticise your soul out of it. (C. H. Spurgeon.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 8. Micaiah the son of Imlah] The Jews suppose that it was this prophet who reproved Ahab for dismissing Ben-hadad, 1Kg 20:35, &c. And that it was because of the judgments with which he had threatened him, that Ahab hated him: I hate him, for he doth not prophesy good concerning me, but evil.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
There is yet one, to wit, in this place, for whom I can speedily send; for there were also other prophets elsewhere in the kingdom, as Elijah, Elisha, and others; but these were not at hand for the present occasion.
Micaiah; not one of the twelve prophets, who lived about one hundred and fifty years after this time, but another of that name.
He doth not prophesy good concerning me, but evil; he is always a messenger of evil tidings; which was true, but no sufficient reason why he should hate him, because Micaiah was purely Gods instrument in all his messages; and whatsoever evil he threatened, Ahab himself was the cause and procurer of it.
Let not the king say so; do not presage evil to our enterprise: let us neither hate his person, nor despise his message; but first hear it, and then do as we see cause.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And the king of Israel said unto Jehoshaphat, there is yet one man (Micaiah the son of Imlah), by whom we may inquire of the Lord,…. And but one in Samaria; Elijah and Elisha were elsewhere:
but I hate him, for he doth not prophesy of good concerning me, but evil; who is thought to be the same that was several times with him when engaged in the war with the king of Syria, 1Ki 20:13 and each time, excepting the last, he brought him good tidings; but because, in his last message, he told him, that, since he had let Benhadad go, his life should go for his life, and his people for his people, for that he hated him:
and Jehoshaphat said, let not the king say so; which was very modestly, though perhaps too gently, said; suggesting that the prophets of the Lord should be heard, respected, and honoured, let their message be as it would, since they spake not of their own mind and will, but what they were moved unto by the Spirit of God.
Fuente: John Gill’s Exposition of the Entire Bible
(8) Micaiah (who is like Jehovah)the name being the same as Micah. According to Josephus, he was the prophet of 1Ki. 20:35-43, who had prophesied evil of Ahab for his rash action towards Benhadad, and had already been imprisoned by him. The whole description, and especially the words of 1Ki. 22:26, seem to confirm this account.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
8. I hate him Some suppose that it was this Micaiah who uttered against Ahab the oracle recorded 1Ki 20:42. Certain it is that he had spoken concerning Ahab before, and so displeased the king that he had been committed to prison. See 1Ki 22:26-27.
Fuente: Whedon’s Commentary on the Old and New Testaments
DISCOURSE: 354
FAITHFUL MINISTERS OBJECTS OF HATRED
1Ki 22:8. I hate him; for he doth not speak good concerning me, but evil.
IT is generally supposed that sentiments adopted by the great mass of mankind, especially if they be maintained also by those who from their personal advantages and official character are considered as best qualified to judge, must, of necessity, be right. But, whatever deference may be due to the opinions of others, we cannot concede to any man, or to any number of men, that measure of confidence which is due to God alone. Even in relation to arts and sciences, we frequently find that universally received axioms are at length exploded, and systems of a very different aspect established in opposition to them. In religion there is but one standard, to which every thing must be referred; and how numerous or learned soever the persons may be who would impose their sentiments upon us, we must bring them all to the word and to the testimony, and discard every thing which accords not with that unerring test. On a subject of great importance to the kings of Israel and of Judah, no less than four hundred prophets were consulted: and they all, with one voice, gave their judgment in such a way, as to flatter the pride, and gratify the inclinations, of those who consulted them. But there was one poor despised prophet, Micaiah, whom Ahab had intentionally kept in the back-ground, because he dreaded the advice which he might give: and, when inquiry was made respecting him, Ahab said, I hate him; because he doth not speak good concerning me, but evil.
Now, though this saying had respect to one individual, and may therefore be supposed to be confined to him, the reason assigned by Ahab is of a general nature, and is applicable to all who faithfully declare the mind of God. This saying therefore of Ahab will furnish me with a fit occasion to shew,
I.
The necessity imposed on every faithful minister
A servant of God must declare the truth with fearless and impartial freedom. Fidelity is essential to his very character.
1.
God requires it of us
[Ministers are ambassadors from God, and must deliver faithfully the message intrusted to them. An unfaithful man may be called a servant of God; but he is, in fact, a servant rather of the devil, who assumes in him the appearance of an angel of light [Note: 2Co 11:13; 2Co 11:15.]. St. Pauls representation is this: Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God. Moreover, it is required in stewards, that a man be found faithful [Note: 1Co 4:1-2.]. And to every such character God gives this solemn charge: He that hath my word, let him speak my word faithfully. What is the chaff to the wheat [Note: Jer 23:28.]? We are not to fear the face of man, but to speak the truth of God, whether men will hear, or whether they will forbear [Note: Eze 2:6-7.]. And when men say to us, Prophesy unto us smooth things, prophesy deceits [Note: Isa 30:9-10.], our answer must be like that of Micaiah, As the Lord liveth, what the Lord saith unto me, that will I speak [Note: ver. 14.]. God has plainly told us, that if we seek to please men, we cannot be the servants of Jesus Christ [Note: Gal 1:10.].]
2.
It is of the utmost importance to all to whom we speak
[It is to be expected that men who look to us for instruction will imbibe the sentiments we convey. And if we deceive them in relation to temporal matters, the mistake, though injurious, may be rectified: but if we mislead them in their everlasting concerns, the consequence must be fatal. It is doubtless a great misfortune to any, if, like Ahab, they be betrayed by false prophets and by blind guides: but, like Ahab, they will reap the bitter fruits of such erroneous counsels. Our blessed Lord, by a very simple figure, conveys to us this truth in a most convincing way: If the blind lead the blind, shall they not both fall into the ditch [Note: Mat 15:14.]? We cannot doubt of this, in relation to this world; nor is there any more reason to doubt of it in relation to eternity. It will be no excuse to any, especially to any who have had the Scriptures in their hands, that they were deceived. They had access to the fountain of knowledge; and they might have obtained by prayer the influences of the Holy Spirit to instruct them: and therefore they are altogether responsible for the errors they have imbibed, and for the counsels they have followed. In them will surely be fulfilled that declaration of the prophet, The leaders of this people cause them to err; and they that are led of them are destroyed [Note: Isa 9:16.].]
3.
The salvation of our own souls depends upon it
[As from God we have received our commission, so to God are we responsible for our execution of it. In truth, so awful is our responsibility, that nothing but a conviction that a dispensation is committed to us, and that we are called to it by the Holy Ghost, could prevail upon us to undertake the office of ministering to immortal souls. Hear what God himself has spoken to us: Son of man, I have made thee a watchman unto the house of Israel: therefore hear the word at my mouth, and give them warning from me. When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will I require at thine hand [Note: Eze 3:17-18.]. Here you see, that if the consequences be fatal to others, they are doubly so to ourselves: for they who perish through our unfaithfulness, have only their own souls to answer for: but we must perish under the accumulated guilt of destroying, not our own souls only, but the souls of all that have been committed to our charge. Well does the Apostle Paul again and again make that request: Brethren, pray for us: for indeed we need your prayers; since we are sure to incur mans displeasure, if we are faithful; and Gods displeasure, if, through any motive whatever, we shrink from a full discharge of our duty.]
Ahabs mind towards the faithful Micaiah shews to every minister,
II.
The recompence he must expect for his fidelity
It might be supposed, that in proportion to the fidelity with which he exercises his office, a minister should be loved: but by the ungodly world he will rather be hated like Micaiah, and for the very same reason, because he doth not speak good concerning them, but evil. This hatred to him will be,
1.
Invariable
[If we go back to the beginning of the world, we shall not find one faithful minister that ever escaped the hatred of those around him. Noah condemned the world in his ministrations; and was regarded by them with scorn and contempt. If we ask how Moses, David, Elijah, and all the prophets were treated? our Lord has told us; Which of the prophets have not your fathers persecuted? As for the Apostles, our blessed Lord plainly warned them, that they also should have their cross to bear, being hated, reviled, persecuted, for his sake. But it may be thought that our blessed Saviour could never become an object of aversion to any; since the perfection of his wisdom, and the extent of his goodness, and the efficiency of his power, would preclude a possibility of his being regarded with any feelings but those of love and gratitude. Yet, though he spake as never man spake, and wrought miracles far more numerous than those which had been wrought from the foundation of the world, he was more an object of hatred than any other: as he says; The world cannot hate you: but me it hateth, because I testify of it that the works thereof are evil [Note: Joh 7:7.]. Even at this day there is not to be found on earth one faithful minister who does not experience the truth of that assertion, If they have hated me, they will hate you also. It matters not what wisdom these servants of God exercise, or what talents they possess, or what blamelessness they maintain; if they will discharge their duty faithfully to God and man, they shall surely be made conformable to their Saviours image in this respect: for, if men called the Master of the house Beelzebub, much more will they those of his household.]
2.
Universal
[It is not the profane and profligate alone that will hate the servants of God; but the moral, the sober, and those who have in some respect a regard for religion. Indeed, those who are of more decent habits are, for the most part, the very leaders in opposition to the faithful ministers of Christ; insomuch that Satan found not any more willing or more efficient instruments to persecute Paul and Barnabas, than a number of devout and honourable women [Note: Act 13:50.]. Bound as kings are to protect the servants of the Most High, they have often been found their most cruel oppressors. Ahab would gladly have wreaked his vengeance on Elijah, even as Jezebel had already done on a vast multitude of the Lords prophets: and at different periods have the great and mighty of the earth exerted all their power to extirpate the servants of the Lord. From this enmity no rank or order of men is exempt: the fat bulls of Basan have been forward to lead the way; and dogs have joined in compassing about the servants of the Lord, to destroy them. Even little children have encouraged one another in this impious work. No less than forty-two of them ridiculed Elisha, saying, Go up, thou bald head! go up, thou bald head! expressing thereby their contempt, if not their disbelief, of the miracle that had been wrought in the assumption of the prophet Elijah in a fiery chariot to heaven. And so, at this day, we can scarcely have a surer criterion of the state of mens minds towards religion, than in the conduct of their children towards the faithful ministers of Christ. So true is that declaration of our blessed Lord to his faithful servants, Ye shall be hated of all men for my names sake.]
3.
Inveterate
[There is no other thing which excites so much enmity as this. Persons guilty of any crime meet with some compassion: and, if they be treated with too much severity, they will find some to vindicate their cause. But a faithful servant of Christ may be persecuted with ever so much virulence, and none will venture to interpose for him. Ahab acknowledged that he had no other ground of displeasure against Micaiah, than his fidelity in declaring the messages of the Most High. And when he avowed both his hostility to him, and the grounds of it, Jehoshaphat, notwithstanding his piety, dared not to espouse the cause of this injured prophet any further, than merely to suggest, Let not the king say so. And, when he heard the prophet doomed to imprisonment and all its attendant horrors, he uttered not one word in his defence, but left him to experience all the wrath of his vindictive persecutor. So it was with our Lord. When he stood at Pilates bar, not one, out of the many thousands whom he had healed, would bear testimony in his favour, or endeavour to avert from him his impending doom. So it is at this day: all manner of evil may be spoken, and spoken falsely, respecting a pious minister; and the utmost that any one will dare to say in his behalf, is, Let not the king say so. True it is, that persecution does not rage to the same extent as formerly; but this is owing to the laws of the land, and to the spirit of toleration which has superseded the bigotry of former times: the enmity of mens hearts, if unrestrained, would break forth with the very same fury that it ever did; and the cry of Crucify him, crucify him, would be heard, wherever the character of Christ and his Apostles was exhibited.]
Desirous, however, of approving myself to God, let me address,
1.
Those who, like Ahab, determinately follow their own way
[Of Ahabs idolatries, I say nothing. The point before us is, his determination to follow his own way for his own temporal advantage. And need I say how common a character this is? I dare not, then, speak flattering words to such persons. No: I cannot speak good concerning them, but evil. Indeed, my Brethren, Gods will must be regarded by you as of paramount obligation; and, if you will not obey his voice, you must inevitably perish. Tell me not whether a Jehoshaphat concurs with you, or false prophets uphold you: if all the Jehoshaphats in the universe concur with you, or all the false prophets in the world support you, I care not for it: it is at their own peril so to do; and it is by Gods word, and not by mans precept or example, that you shall be judged in the last day. Let me not, then, be deemed your enemy, because I tell you the truth [Note: Gal 4:16.]. I cannot sew pillars to your arm-holes, or daub your wall with untempered mortar. I cannot speak peace to you, when there is no peace [Note: Eze 13:10-11; Eze 13:16; Eze 13:18 with Jer 6:14.]. Believe me, Brethren, there is no happiness but in serving God; there is no safety but in an entire surrender of your souls to him ]
2.
Those who are induced to make compliances which their own consciences condemn
[Be assured that a holy firmness in the way of duty is best. Your ill-advised compliances will only bring shame and trouble to your own souls. Who can tell what might have been the result to Ahab, if Jehoshaphat had acted with the firmness that became him? He might, perhaps, have prevented all the evil that ensued. And you also, my Brethren, if you will be faithful to your God, may prove blessings to many, whom by your dissimulation and cowardice you deceive. Let every child of God consider himself as a witness for God: let him shine as a light in a dark world: let no consideration under heaven tempt him to be a partaker of other mens sins. Let him have no fellowship with the unfruitful works of darkness, but rather reprove them [Note: Eph 5:11.]. Yea, let him rebuke sin, though he be hated for it; and act uprightly, though he be abhorred for it [Note: Amo 5:10.]. And whatever any man may suffer for righteousness sake, let him rejoice in the thought, that they so persecuted the prophets that were before him, and that in proportion to his sufferings will be his reward in heaven [Note: Mat 5:11-12.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
1Ki 22:8 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.
Ver. 8. There is yet one man. ] Even king Ahab – as bad as he was – kept count of his prophets, and could give account of one that was missing.
But I hate him.
For he doth not prophesy good concerning me.
But evil.
And Jehoshaphat said, Let not the king say so.
a Quintilian.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
yet one man: 1Ki 18:4, 1Ki 19:10, 1Ki 19:14, 1Ki 20:41, 1Ki 20:42
but I hate him: 1Ki 22:27, 1Ki 20:43, 1Ki 21:20, Gen 37:8, 2Ch 36:16, Psa 34:21, Pro 9:8, Pro 15:12, Isa 49:7, Jer 18:18, Jer 20:10, Jer 43:3, Jer 43:4, Amo 5:10, Zec 11:8, Mat 10:22, Joh 3:19-21, Joh 7:7, Joh 15:18, Joh 15:19, Joh 17:14, Gal 4:16, Rev 11:7-10
good: 1Ki 22:13, Isa 30:10, Jer 38:4, Mic 2:11
concerning me: 1Ki 20:35-42, 2Ki 9:22, Isa 3:11, Isa 57:19-21
Let not the: 1Ki 21:27-29, Pro 5:12-14, Mic 2:7
Reciprocal: Num 22:6 – I wot 2Sa 12:13 – David 1Ki 14:6 – for I am 1Ki 16:33 – did more to provoke 1Ki 20:22 – the prophet 1Ki 22:18 – Did I not tell 1Ki 22:23 – and the Lord 2Ki 1:9 – sent unto 2Ki 6:31 – if the head 2Ki 22:13 – inquire Pro 15:10 – grievous Pro 29:10 – The bloodthirsty Ecc 4:13 – will no more be Jer 15:10 – a man Jer 28:8 – prophesied Jer 36:23 – he cut Amo 2:11 – I raised Mat 5:12 – for so Mar 11:18 – feared Luk 6:23 – for in Luk 11:45 – thou Joh 3:20 – every Act 5:28 – intend 2Ti 4:3 – they will Rev 11:10 – these Rev 22:15 – whosoever
Fuente: The Treasury of Scripture Knowledge
22:8 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 {h} I hate him; for he doth not prophesy good concerning me, but evil. And Jehoshaphat said, Let not the king say so.
(h) By which we see that the wicked cannot abide to hear the truth, but hate the prophets of God and molest them.