19<\/strong>. And he said<\/em> ] After these words the LXX. adds , ‘Not so, I do not.’ Here we can discern how the insertion was made. The next word in the Hebrew text is = Therefore. This the translators have taken for = not so, and have put in the to round off the sense. Apparently they must have seen or thought they saw the same reading in 1Ki 22:17<\/span> above, for there they have made a similar insertion.<\/p>\n Hear thou therefore<\/em> ] R.V. Therefore hear thou<\/strong>. Conforming to the order of the Hebrew, and the order in 2 Chronicles.<\/p>\n I saw the Lord<\/em> ] A vision in which Micaiah had been shewn the heavenly council-chamber. Jehovah was sitting as ruler of the universe, and all ministers waiting around to speed at His bidding. These are the ministering spirits of Heb 1:14<\/span>. But they also discharge other ministry, as when the angel of the Lord destroyed David’s people (2Sa 24:16<\/span>) or the army of Sennacherib (2Ki 19:35<\/span>).<\/p>\n Davids Psalms had familiarised the Israelites with Yahweh sitting upon a throne in the heavens (Psa 9:7<\/span>; Psa 11:4<\/span>; Psa 45:6<\/span>; Psa 103:19<\/span>, etc.); but to be allowed to see in vision the ineffable glory of the Almighty thus seated, was a rare favor. It was granted to Isaiah, to Daniel (marginal references), to Ezekiel Eze 1:26<\/span>, and in Christian times to Stephen Act 7:56<\/span>, and John Rev 4:2<\/span>.<\/P><\/p>\n 1Ki 22:19<\/span><\/p>\n I saw the Lord sitting on His throne.<\/em><\/p>\n<\/p>\n Council in heaven<\/strong><\/p>\n We read elsewhere of war in heaven. The text suggests a different subject, apparently connected with it, namely, council in heaven. Micaiah describes what he saw as a vision. We are presented with one of the most imposing descriptions of the heavenly conclave which Holy Scripture contains. It is one of those rare occasions when we are permitted to learn how in the councils of heaven the things of our earth are ordered. Men are unwilling to believe a Providence; they trace out cause and effect, and this they deem sufficient. The text shows that cause and effect indeed are but the results of Gods decree, and it teaches us how He directs also even individual circumstances. In this way it may be a natural effect of a natural cause which shall bring a plague within a certain city or village, and yet God shall direct who shall fall by it, and who escape, The cause of death may be natural; the individual application is providential. You, then, are the subjects of Satans malignity, of the love of God, and of the wonder and ministrations of angels t It may be, that at this very hour a council is proceeding in heaven which may secure blessings of the highest order for you or for our land. Not impossible but that our arch-enemy too yet presents himself in that blessed assembly, and pointing to the many national sins of our country, or to our individual transgressions, may be prompt with a slander, followed by the suggestion, I will go and deceive them yet more, and so I will destroy them entirely! St. Paul meant something when he spake of wrestling not so much against flesh and blood as against principalities and powers, and spiritual wickedness in high places. (G. Venables.<\/em>)<\/p>\n<\/p>\n A prophets vision and a kings blindness <\/strong><\/p>\n (with 1Ki 22:8<\/span>):–Now in these two utterances, spoken by Ahab on the one hand and by Micaiah on the other, you see the cause of the difference between the two men. One man has a clear vision that leads to goodness, to pure life, to holy character, and to undying courage; the other man is blinded by his sins so that his vision is darkened, and he goes from folly to folly until he ends his life in shame and ignominy, because he hates the truth and will not hear it nor heed it. Here are some very important lessons for us as Christians.<\/p>\n 1. <\/strong>The duties of life will not all be pleasant. We Shall sometimes be required to do very unpleasant things; but if, like this brave prophet, we have a clear vision of the Lord on His throne, and recognise that God has the first claim to our service, then we shall be able to do unpleasant duties in a brave and cheerful spirit, because we are pleasing God.<\/p>\n 2. <\/strong>We are only fitted to do Christian work in the right spirit when like Micaiah, we seek to please the Lord, having Him always before our eyes. I have noticed that when I have witnessed the falling away in service on the part of a Christian it has almost universally come from a lessening of true devotion. A man ceases to pray with regularity; he becomes absorbed in business or pleasure; sets his mind on material things, until his thought is taken away from God. He does not see the Lord, and so he becomes indifferent to earnest Christian effort.<\/p>\n 3. <\/strong>The man who looks upon the Lord as his God, his Heavenly Father, his Saviour, will feel that earthly affairs are of very small moment compared to the importance of spiritual victories. He will feel that it is infinitely more important to be good than it is to be rich. The man who has looked upon the face of God in loving reverence before he goes forth to his work in the morning will not be a fit subject to delude into taking bribes, or into receiving fraudulent money either in business or in politics.<\/p>\n 4. <\/strong>He who sees the Lord in daily communion finds God a present help in every time of trouble. (L A. Banks, D. D.<\/em>)<\/p>\n Verse 19<\/span>. I saw the Lord sitting on his throne<\/B><\/I>] This is a mere parable, and only tells in figurative language, what was in the womb of providence, the events which were shortly to take place, the agents employed in them, and the permission on the part of God for these agents to act. Micaiah did not choose to say before this angry and impious king, “Thy prophets are all liars; and the devil, the father of lies, dwells in them;” but he represents the whole by this parable, and says the same truths in language as forcible, but less offensive.<\/P> <\/p>\n Because thou givest credit to thy false prophets, and distrustest my words, as if they were but the suggestions of my own fancy, and hatred of thy person, I will give thee a distinct and true account of the whole matter, in Gods name and presence. <\/P> I saw the Lord, <\/B>by the eyes of my mind; for he could not see the Lord with bodily eyes. <\/P> The host of heaven, <\/B>i.e. the angels, who are oft called Gods host or hosts, because of their great number, excellent order, and constant readiness to attend upon God, and to execute his commands. See Gen 2:1<\/span>; Psa 103:21<\/span>; 148:2<\/span>. These angels were both good and bad; the one possibly on his right, the other on his left hand. Nor is it strange that the devils are called the host of heaven<\/I>, if you consider, first, That their original seat was in heaven, and men in Scripture are oft called by the name of the place from whence they came. Secondly, That the name of heaven<\/I> is oft given to all that part of the world which is above the earth, and among the rest to the air, as Gen 1:20<\/span>; 7:11<\/span>; 8:2<\/span>; 27:28<\/span>; Deu 4:11<\/span>; 11:11<\/span>, where the devils residence and dominion lies, Eph 2:2<\/span>; and that both Michael and his angels, and the dragon and his angels, are said to be and to wage war in heaven, Rev 12:7<\/span>, i.e. either the air, or the church. And this place is not to be understood as if Micaiah had seen with his bodily eyes the Lord and his angels sitting in the third heaven; but that he saw a representation of the Divine presence in the air, attended with good and bad angels. <\/P> Standing by him, <\/B>in the posture of ministers, to receive and execute his commands. <\/P> <\/p>\n And he saith, hear thou therefore the word of the Lord<\/strong>,…. Since he had represented what he had said as proceeding from hatred to him, he would make it clear and plain that what he had said was the word of the Lord, and according to his mind; and that what the other prophets had said was owing to a lying spirit in them, which the Lord suffered for his ruin; all which are represented as in a vision, in which things are brought down to the capacities of men, and not as really transacted:<\/p>\n I saw the Lord sitting on his throne<\/strong>; so it was represented to his mind, as if he had seen with his bodily eyes the divine Being in a glorious form, as a king sitting on his throne, to do justice and judgment; as Ahab and Jehoshaphat were now sitting on their thrones, only as a far greater King, even the King of kings, and in a more splendid manner:<\/p>\n and all the host of heaven standing by him on his right hand and on his left<\/strong> the ministering angels ready to do his will.<\/p>\n (19-22) The symbolic vision of Micaiah, which naturally recalls the well-known description in Job. 1:6-12<\/span> of the intercourse of Satan with the Lord Himself, is to be taken as a symbol, and nothing more. (Josephus, characteristically enough, omits it altogether.) The one idea to be conveyed is the delusion of the false prophets by a spirit of evil, as a judgment of God on Ahabs sin, and on their degradation of the prophetic office. The imagery is borrowed from the occasion. It is obviously drawn from the analogy of a royal court, where, as is the case before Micaiahs eyes, the king seeks counsel against his enemies.<\/p>\n 19<\/strong>. <\/strong> I saw the Lord <\/strong> Here is a vision worthy of Isaiah or Ezekiel. <\/p>\n All the host of heaven standing by him <\/strong> The prophet drew his imagery from the very scene before him. The kings on their thrones, and the surrounding host assembled at the gate of Samaria, were representative of the King of kings sitting on his throne and surrounded by the host of ministering spirits who do his will in the armies of heaven and among the inhabitants of the earth.<\/p>\n 1Ki 22:19-23<\/span><\/em><\/strong>. <\/strong>I saw the Lord sitting on his throne, <\/em><\/strong>&c.<\/strong> The following passage must be considered as a lively and affecting parable. The prophets who came to Ahab were not the LORD’S prophets, but Ahab’s. <\/em>They spake at all adventures what they presumed would please him, like fawning parasites and flattering sycophants; a spirit of lying was upon them all, because they were disposed to flatter the king’s humour, found their gain in it, or were afraid to do otherwise. This is the short and true account of the whole matter, and is what Micaiah sets forth in his present parable. Instead of bluntly telling the king that these prophets were all deceivers, he takes up his parable, as prophets were used to do, declaring what he had seen in prophetic vision, which was the way that God had made choice of for disclosing the whole matter to him. In the 17th verse Micaiah says, I saw all Israel scattered, <\/em>&c. which can be understood only of what he saw in prophetic vision; pre-signifying the real fact which should follow after. Micaiah, therefore, saw what he there relates, just as St. Peter saw heaven opened, and a certain vessel descending unto him; <\/em>not any thing of what St. Peter saw was real, excepting that such ideas or such appearances were really wrought or formed upon his mind, as he lay in a trance. The like representation was made to Micaiah in a vision; signifying what was doing in the matter of Ahab, and what the event would be. The moral or meaning of the whole was, that, as Ahab loved to be cajoled and flattered, so God had permitted those four hundred men, pretending to be prophets, to abuse and impose upon him; which in conclusion would prove fatal to him. After Micaiah had reported his vision at full length, he briefly explained and applied it to Ahab, 1Ki 22:23<\/span>. Now, therefore, the Lord, <\/em>&c. It is frequent in holy Scripture to call that the Lord’s doing, which he only permits to be done; because he has the supreme direction of all things, and governs the event. Wicked devices proceed from wicked men; but that they prevail and take effect, is owing to the hand of God directing and ordering where they shall light, and what shall be the issue of them. As to the text that we are now upon, the words of the original will bear to be translated, the Lord hath permitted or suffered a lying spirit in the mouth, <\/em>&c. Accordingly, our translators in other places often render the word natan, <\/em>by suffer <\/em>or let, <\/em>in the sense of permitting; <\/em>Gen 20:6<\/span>. Exo 12:23<\/span>. <\/span>Psalms 16<\/span> l0. And it may be observed also of the words of God to the lying spirit, as represented in the parable, 1Ki 22:22<\/span>. Go forth, and do so, <\/em>that they are to be understood, not in the commanding but permissive sense; for the imperative is so used more than once in other places of Scripture; there is therefore no room left for charging God, as the author of any deception brought upon Ahab by the sins of men. Houbigant observes, that as all this is said in parable, it is absurd to inquire whether God would encourage evil angels to deceive the human mind, unless any one would also choose to inquire whether animals could speak, because they are often introduced speaking in fables. <\/p>\n DISCOURSE: 355 1Ki 22:19-23<\/span>. And he said, Hear thou therefore the word of the Lord: I saw the Lord sitting on his throne, and all the host of heaven standing by him on his right hand and on his left. And the Lord said, Who shall persuade Ahab, that he may go up and fall at Ramoth-gilead? And one said on this manner, and another said on that manner. And there came forth a spirit, and stood before the Lord, and said, I will persuade him. And the Lord said unto him, Wherewith? And he said, I will go forth, and I will be a lying spirit in the mouth of all his prophets. And he said, Thou shalt persuade him, and prevail also: go forth, and do so. Now therefore, behold, the Lord hath put a lying spirit in the mouth of all these thy prophets, and the Lord hath spoken evil concerning thee.<\/em><\/p>\n IN order to have a correct view of Scripture truths, we must consider particularly the style in which the Scriptures are written. They are accommodated to the weak apprehensions of fallen man. Hence in various descriptions of the Deity, he is represented as having eyes and ears and hands, and as deliberating and acting according to circumstances, just as if he were a man like unto us. But we must not therefore conceive of him as a man, but only as ordering his dispensations towards us with unerring wisdom. In like manner he is represented in the text as holding a conference with Satan, and as adopting a plan proposed by him for the effecting of purposes originating with himself. But we must not therefore suppose that God did not know how to effect his own purposes without any help from Satan: we must only understand that God overruled the devices of that wicked fiend for the accomplishment of his own will. There is however one point which may obviously be collected from this account, namely, the power of Satan to deceive men;<\/em> and it will form a very profitable subject for our present consideration. Let us then inquire into,<\/p>\n I.<\/p>\n The sources of his power<\/p>\n Satan has from the beginning been the great deceiver of mankind. But whence has he this power to deceive? We answer,<\/p>\n 1.<\/p>\n From his having so many other spirits under his command<\/p>\n [The fallen angels are many in number, and so numerous, that one single person possessed by devils called Himself Legion, because of the exceeding greatness of the number that dwelt within him. Of these there are different ranks and orders, just as there are of the good angels; and they are all united under one head, even Beelzebub, the prince of the devils. Of Ahabs prophets there were four hundred; and, through the influence of one spirit, they were all possessed by spirits perfectly united with each other for the accomplishment of one end. Now this gives them an immense advantage. Had there been but one, or only a few, we might have hoped to escape their notice, or be visited by them but seldom: but there is reason to believe that they are immensely more numerous than the human race, so that there is not a human being that is not infested with them, nor a moment of time when they are not ready to take advantage of us.]<\/p>\n 2.<\/p>\n From his wisdom and subtlety<\/p>\n [ The serpent was the most subtle of the brute creation, and was therefore made use of by Satan as an instrument whereby to deceive our first parents: and in reference to that event, Satan is called that old serpent, the Devil [Note: Rev 12:9<\/span>.]. Of his subtlety there is much spoken in the Holy Scriptures. Like a fowler he spreads his net, and takes men alive in his snare [Note: 2Ti 2:26<\/span>. The Greek.]: and so deep are his wiles and devices, that no human wisdom can fathom them, no human sagacity escape them. As a spirit, he is a pure intelligence, like the holy angels, disrobed indeed of his holiness, but not of his intellectual powers. He knows what is suited to the dispositions of men, and what is most likely to prevail with them under all the circumstances wherein they are placed. In his assaults on our blessed Lord, he seized the moment most favourable for his purpose, and urged the temptations most likely to prevail: and it is reasonable to suppose, that the experience of six thousand years has contributed not a little to his proficiency and advancement in every species of guile.]<\/p>\n 3.<\/p>\n From his easy access to the minds of men<\/p>\n [A material<\/em> being would have found difficulty in presenting himself to men on many occasions: but an immaterial<\/em> or spiritual<\/em> being finds no obstacles, except what arise from the internal principles of those whom he would assault. He has access to one as well as another at all times. What an immense advantage does this give him! Indeed, if it were not that we have good angels also attendant on us and ministering unto us, and, above all, that we have the Spirit of the living God continually dwelling in us for the express purpose of counteracting and defeating his influence, we could have no hope whatever of escaping from his toils.]<\/p>\n 4.<\/p>\n From the number and influence of his confederates<\/p>\n [There is not a wicked man in the universe who is not actuated by him, and made subservient to his designs: from all of them therefore he derives much support; but especially from those, whose situation in life gives them greater sway over the public mind. If he can prevail on a prince or monarch to exert his influence, he will gain a rapid ascendency over a whole kingdom. The instant that Jeroboam set up his golden calves, the whole people of Israel willingly ran after his commandment. And if he can prevail on those in the prophetic office to sanction error by their preaching, or iniquity by their conduct, he will easily draw in their train the great mass of their followers. The text shews us how the united testimony of four hundred prophets deceived even the pious Jehoshaphat: and the more pretensions to piety such prophets make, the more useful to Satan will their labours be; since he never exerts himself with more effect than when he transforms himself into an angel of light [Note: 2Co 11:13-15<\/span>.].]<\/p>\n 5.<\/p>\n From the willingness of men to be deceived<\/p>\n [This perhaps is the greatest source of his power. Men are not impartial judges of good and evil, or of truth and error: their judgment is warped: they have corrupt inclinations which bias them [Note: Isa 44:20<\/span>; Jer 8:5<\/span>; Jer 9:6<\/span>.]: their own heart is deceitful and desperately wicked: and hence, when Satan has undertaken to assault them, he finds traitors in their own bosoms ready to open the gates to him, and to admit him into the very citadel, before they are aware of his approach. The truth of this is manifested whenever an attempt is made to suppress evil or inculcate good. We see in a moment to which side men lean, and that arguments are weighed, not according to their real solidity, but according to the aspect they bear on our favourite propensities. Of course, this is extremely favourable to the interests of Satan, who needs only to present things to us in a specious view, and is sure beforehand that we shall be as ready to comply with his temptations, as he is to solicit our compliance. The case of Ahab is one of daily occurrence: thousands there are who hate the light, and say to their ministers, Prophesy unto us smooth things, prophesy deceits [Note: Jer 5:31<\/span>.]. It is obvious therefore that Satan finds in the very dispositions of men the most successful advocate, and able coadjutor.]<\/p>\n Having seen the sources of his power to deceive, we proceed to point out,<\/p>\n II.<\/p>\n The limits<\/p>\n Doubtless his power is inconceivably great, since he deceived man even in his state of innocence, and from that time has deceived the whole world [Note: Rev 12:9<\/span>.]. But his power is limited,<\/p>\n 1.<\/p>\n In its duration<\/p>\n [Satan shall not always have the ascendant that he now has: there is a time coming, (and, we hope, at no great distance now,) when he shall be bound, and deceive the nations no more for the space of a thousand years [Note: Rev 20:1-3<\/span>; Rev 20:7<\/span>.]. What a blessed period will that be! What peace, and joy, and holiness will abound in the Church, when that wicked fiend shall cease from defiling and troubling the souls of men [Note: Zec 14:20-21<\/span><\/u> with Isa 30:26<\/span>; Isa 60:19-22<\/span>.]! O that the happy period were arrived! May God hasten it in his time!]<\/p>\n 2.<\/p>\n In its objects<\/p>\n [Wide as his influence is, it is not universal; for God has delivered his chosen people from his malignant influence. We say not indeed that there are any so delivered, but that they need to be continually on their guard against him [Note: Zec 4:1<\/span>; Mat 26:41<\/span>; 2Co 11:3<\/span>.]. But our Lord has assured us, that it is not possible for him to deceive the elect [Note: Mat 24:24<\/span>.]: and the reason of this is, that God has discovered to them his devices [Note: 2Co 2:11<\/span>.], and armed them against his assaults [Note: Eph 6:11<\/span>.], and engaged to guide them by his counsel, till he receives them to glory [Note: Psa 73:24<\/span>.]. A further reason is, that Jesus, our all-prevailing Advocate, intercedes for them, that their faith may not fail [Note: Luk 22:31-32<\/span>.]: and hence it was, that, whilst Satan desired to have Peter, as well as Judas, to sift him as wheat, he could prevail over him only for a season; so that Peter rose again and overcame him, whilst Judas hanged himself, and became the everlasting prey of the destroyer.]<\/p>\n 3.<\/p>\n In its operations<\/p>\n [Satan could only persuade<\/em> Ahab; he could not compel<\/em> him; nor can he influence any man in opposition to his own will. He is a roaring lion; and all before him are but as lambs: yet in prosecuting his malignant purposes against them, he destroys those only whom he may<\/em> devour, not those whom he would<\/em> [Note: 1Pe 5:8<\/span>.]. This is a most encouraging circumstance: for, if only we cry to God for grace to desire, and strength to do, his will, we may defy all the hosts of hell: such resistance overcomes Satan, and makes him flee [Note: 1Pe 5:9<\/span><\/u> and Jam 4:7<\/span>.]. No fiery dart that he can cast at us will pierce the shield of faith; nor all his skill enable him to withstand the sword of the Spirit [Note: Eph 6:16-17<\/span>.], when wielded by a believing hand ]<\/p>\n Advice Guard against obstinacy in sin<\/p>\n [A wilful perseverance in sin constrains God to give men over to their own lusts [Note: Psa 81:11-12<\/span>; Rom 1:24<\/span>; Rom 1:26<\/span>; Rom 1:28<\/span>; Isa 66:4<\/span>.], and to leave them in the hands of their great adversary. To what a fearful extent God will proceed against us in this way, we cannot even read without horror [Note: 2 These. 2:11, 12.]. Beloved Brethren, let me entreat you not so to provoke your God, as to bring upon yourselves this fearful curse. If once God say, He is joined to idols, let him alone [Note: Hos 4:17<\/span>; Hos 9:12<\/span>.], it were better for you that you had never been born.]<\/p>\n 2.<\/p>\n Seek an interest in the Lord Jesus Christ<\/p>\n [Christ has vanquished that great enemy of God and man, agreeably to what was foretold to man in Paradise [Note: Gen 3:15<\/span>.]: in the garden, and upon the cross, he vanquished him [Note: Mat 4:10<\/span>; Col 2:15<\/span>.]; and he has engaged to bruise him under our feet [Note: Rom 16:20<\/span>.]. Seek then an interest in his death, to ransom you; in his intercession, to preserve you; and in his grace, to strengthen you: so shall you be more than conquerors through Him that loved you, and shall enjoy the fruits of victory in heaven, when the deceiver of mankind shall be cast into the lake of fire and brimstone to receive the due reward of his exertions in everlasting torment [Note: Rev 20:10<\/span>.].]<\/p>\n 1Ki 22:19 And he said, Hear thou therefore the word of the LORD: I saw the LORD sitting on his throne, and all the host of heaven standing by him on his right hand and on his left.<\/p>\n Ver. 19. Hear thou therefore the word of the Lord.<\/strong> ] Hear something more than yet thou hast heard. So when Jehoiakim had cut Jeremiah’s roll with a pen knife, and cast it into the fire, Baruch, by the prophet’s appointment, wrote a new copy, and added besides thereunto many like words. Jer 36:23 <\/p>\n <\/p>\n I saw the Lord sitting on his throne.<\/strong> ] See 1Ki 22:10<\/span> . So when Moses had seen God at the burning bush, how little cared he for Pharaoh’s frowns and threats! <\/p>\n <\/p>\n On his right hand, and on his left.<\/strong> ] We should in this sort represent God to our minds in the entrance of our prayers; Omnino oportet nos orationis tempore curiam intrare caelestem, in qua Rex regum stellato sedet solio, circundante innumerabili, et ineffabili beatorum spirituum exercitu. Quanta ergo cum reverentia, quanto timore, &c.<\/em> a<\/em> <\/p>\n<\/p>\n a<\/em> Bernard.<\/p>\n heaven = the heavens, as always. <\/p>\n Hear thou: Isa 1:10, Isa 28:14, Jer 2:4, Jer 29:20, Jer 42:15, Eze 13:2, Amo 7:16 <\/p>\n I saw the Lord: Micaiah evidently gives here an account of what appeared to him in a vision: many of the circumstances must be considered as parabolical; for truth, rather than facts, is revealed in such representations. 2Ch 18:18-22, Isa 6:1-3, Eze 1:26-28, Dan 7:9, Dan 7:10, Act 7:55, Act 7:56, Rev 4:2, Rev 4:3 <\/p>\n all the host: Job 1:6, Job 2:1, Psa 103:20, Psa 103:21, Isa 6:2, Isa 6:3, Zec 1:10, Mat 18:10, Mat 25:31, Heb 1:7, Heb 1:14, Heb 12:22, Rev 5:11 <\/p>\n Reciprocal: Exo 24:10 – saw 2Ki 7:1 – Elisha said 2Ki 20:16 – Hear Neh 9:6 – the host Psa 84:1 – O Lord Pro 28:4 – but Isa 66:4 – will choose Jer 7:2 – Hear Jer 10:1 – General Jer 22:2 – Hear Jer 44:24 – Hear Eze 16:35 – hear Dan 4:17 – by the Hos 4:1 – Hear Amo 3:7 – but Amo 8:4 – Hear Zec 3:4 – those Zec 6:5 – go Mat 21:33 – Hear Mar 10:37 – sit Luk 2:13 – a multitude Act 7:49 – Heaven Rev 16:14 – the spirits<\/p>\n 1Ki 22:19. And he said, Hear thou therefore the word of the Lord Because thou givest credit to thy false prophets, and disbelievest my words, as if they were but the suggestions of my own fancy, and of hatred to thy person, I will give thee a distinct and true account of the whole matter in Gods name and presence. I saw the Lord sitting on his throne Not with his bodily eyes certainly, for with them he could not see God, but with the eyes of his mind, or rather in a vision. For we must by no means look upon what follows as the relation of an affair really transacted, but merely as an account of a symbolical vision, like that of Peter, (Acts 10.,) when he saw heaven opened, and a certain vessel descending unto him; whereby Micaiah was informed how it came to pass that so many prophets prophesied falsely, or contrary to what the event of things would prove; which was, that these prophets were influenced, not by the Spirit of God, which is the spirit of truth, but by an evil spirit, a spirit of error and falsehood, of flattery and dissimulation. For we should form most unjust ideas of the truth and holiness of God, if we supposed he would really send a spirit of lying into any of his prophets, which they could not distinguish from true inspiration; for this would be to confound false prophecy with true, and to make God the author of moral evil, which he can in no way or manner ever be. It would have been to overturn the whole authority of prophecy; for, if the true prophets had been once actuated by a false spirit, there would have been an end of placing any dependance on them for the future. The whole foundation of their authority would have been overthrown. <\/p>\n 22:19 And he said, Hear thou therefore the word of the LORD: I saw the LORD sitting on his throne, and all the {p} host of heaven standing by him on his right hand and on his left.<\/p>\n (p) Meaning, his angels.<\/p>\n And he said, Hear thou therefore the word of the LORD: I saw the LORD sitting on his throne, and all the host of heaven standing by him on his right hand and on his left. 19. And he said ] After these words the LXX. adds , ‘Not so, I do not.’ Here we … Continue reading “Exegetical and Hermeneutical Commentary of 1 Kings 22:19”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-9511","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/9511","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=9511"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/9511\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=9511"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=9511"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=9511"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
SATANS STRATAGEM TO DECEIVE AHAB<\/strong><\/p>\n
Indeed the particular representation here given, has an evident reference to what had actually taken place between the two confederate kings. They had put on their royal robes, and seated themselves on thrones in the midst of all their courtiers [Note: ver. 10.], in order to receive the counsel of the prophets respecting the projected war: and, agreeably to that, the prophet represents the Deity as enthroned amidst all the heavenly hosts, and holding a counsel with them about the best method of inflicting on Ahab his deserved punishment. It is not intended that we should construe this literally, as if all these questions and answers were really uttered by the different parties in a public assembly; but merely that God determined to make the designs of Ahab the means of his destruction.<\/p>\n
1.<\/p>\nFuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"