27<\/strong>. bread of affliction<\/em> ] Prison fare. The expression is found in Isa 30:20<\/span>, of the suffering of Israel in captivity. Hence it indicates the food which would be procurable in a time of siege, or by prisoners in captivity.<\/p>\n Feed him with bread of affliction … – <\/B>Micaiah is to be once more put in prison, but, in order to punish him for his uncomplying spirit, upon a poorer and scantier diet than he had been previously allowed. This is to continue until Ahab returns in peace. Ahab introduces this expression purposely, in order to show his entire disbelief of Micaiahs prophecy.<\/P><\/p>\n 1Ki 22:27<\/span><\/p>\n Put this fellow in the prison.<\/em><\/p>\n<\/p>\n Persecuting the truth-teller<\/strong><\/p>\n One evening, at a small literary gathering, a lady, famous for her muslin theology, was bewailing the wickedness of the Jews in not receiving our Saviour, and ended a diatribe by expressing regret that He had not appeared in our own time. How delighted, said she, we should all be to throw our doors open to Him, and listen to His Divine precepts! Dont you think so, Mr. Carlyle? The sturdy philosopher thus appealed to, said, in his broad Scotch, No, madam, I dont. I think that, had He come very fashionably dressed, with plenty of money, and preaching doctrines palatable to the higher orders, I might have had the honour of receiving from you a card of invitation, on the back of which would be written, To meet our Saviour; but if He had come uttering His sublime precepts, and denouncing the Pharisees, and associating with publicans and lower orders, as He did, you would have treated Him much as the Jews did, and would have cried out, Take Him to Newgate and hang Him!<\/p>\n Imprisoned conscience<\/strong><\/p>\n Do we not all know that honest friends have sometimes fallen out of favour, perhaps with ourselves, because they have persistently kept telling us what our consciences and common sense knew to be true, that if we go on that road we shall be suffocated in a bog? A man makes up his mind to a course of conduct. He has a shrewd suspicion that his honest friend will condemn, and that the condemnation will be right. What does he do, therefore? He never tells his friend, and if, by chance, that friend may say what was expected of him, he gets angry with his adviser and goes his road. I suppose we all know what it is to treat our consciences in the style in which Ahab treated Micaiah. We do not listen to them because we know what they will say before they have said it. And we call ourselves sensible people! Martin Luther once said: It is neither safe nor wise to do anything against conscience. But Ahab puts Micaiah in prison, and we shut up our consciences in a dungeon, and put a gag in their mouths, and a muffler over the gag, that we may hear them say no word, because we know what we are doing, and we are <\/strong>doggedly determined to do, is wrong. (A. Maclaren, D. D.<\/em>)<\/p>\n Verse 27. Feed him with bread of affliction.<\/B><\/I>] Deprive him of all the conveniences<\/I> and comforts<\/I> of life; treat him severely<\/I>; just keep him alive, that he may see my triumph.<\/P> <\/p>\n i. e. With a very coarse and sparing diet, whereby he may be only supported to endure his torment. See Deu 16:3<\/span>; 2Ch 18:26<\/span>; Isa 30:20<\/span>. <\/P> Until I come in peace; <\/B>until I return in triumph, which I doubt not I shall do in spite of all his malicious suggestions to the contrary, and then I shall call him to an account for all his lies and impudence. <\/P> <\/p>\n 27, 28. bread of affliction, waterof affliction<\/B>that is, the poorest prison fare. Micaiahsubmitted, but reiterated aloud, in the presence of all, that theissue of the war would be fatal to Ahab.<\/P><\/p>\n And say, thus saith the king, put this fellow in prison<\/strong>,…. In the common prison of the city, where he had been before, as it seems; and might be now ordered into a more confined place in it, and what might be called “little ease”:<\/p>\n and feed him with bread of affliction, and with water of affliction<\/strong>; with bad bread and foul water, and but little of either; just enough to keep alive, and to continue starving:<\/p>\n until I come in peace<\/strong>; which he seemed confident of, and intimates that then he would punish him more severely, even with death, as a false prophet.<\/p>\n (27) Bread of affliction . . .<\/strong>Comp. Isa. 30:20<\/span>. This is a command of severe treatment, as well as scanty fare. Ahabs affectation of disbeliefwhich his subsequent conduct shows to be but affectationsimply draws down a plainer and sterner prediction, accompanied moreover, if our text be correct by an appeal to the whole assembly to bear witness of it. Of Micaiahs fate we know nothing; but it is hard to suppose that his bold and defiant testimony could escape the extreme penalty of death, when Ahabs fall gave opportunity of revival to the ruthlessness of Jezebel.<\/p>\n 27<\/strong>. <\/strong> Bread of affliction <\/strong> Scanty prison fare, causing pain and sorrow, and ever reminding him of cruelty and want.<\/p>\n “<\/strong> And say, ‘Thus says the king, put this fellow in the prison, and feed him with food of affliction and with water of affliction, until I come in peace.’ ” <\/p>\n The king’s command was that ‘this fellow’ be fed and watered sparsely until Ahab safely returned in full health. Then, his prophecy having proved false, he could be dealt with accordingly. <\/p>\n 1Ki 22:28<\/strong><\/span><\/p>\n ‘<\/strong> And Micaiah said, “If you return at all in peace, YHWH has not spoken by me.” And he said, “Hear, you peoples, all of you.” ’ <\/p>\n Micaiah had full confidence in the word that he had received from YHWH and was quite content to await its fulfilment. Indeed he declared quite blatantly, ‘If you do return in full health and wellbeing then it will be true that YHWH has not spoken by me.’ <\/p>\n But he did not want to leave the people in doubt about the truth of his message, and so he turned to them and told them to take note of what had been said. “Hear, you peoples, all of you.” His words were carefully preserved and we find the idea behind them used by Micah in structuring his own prophecy (compare Mic 1:2<\/span>). <\/p>\n 1Ki 22:29<\/strong><\/span><\/p>\n ‘<\/strong> So the king of Israel and Jehoshaphat the king of Judah went up to Ramoth-gilead.’ <\/p>\n All having been concluded Ahab and Jehoshaphat, along with the armies of Israel and Judah, then went up to Ramoth-gilead over the Jordan. Ahab did not believe that what Micaiah had said would come about. Surely four hundred prophets could not be wrong? <\/p>\n 1Ki 22:27 And say, Thus saith the king, Put this [fellow] in the prison, and feed him with bread of affliction and with water of affliction, until I come in peace.<\/p>\n Ver. 27. Put this fellow in the prison.<\/strong> ] So Savanarola was served for his plain dealing with the Pope; but Mancinell much worse; who, for reproving Pope Alexander VI in a sermon at Rome, had first his hands cut off and then his tongue cut out; of which wound he died. a<\/em> Livy b<\/em> boasteth of the ancient Romans, that no nation had more gentle punishments for offenders than they; and that for the first seventy years, till the reign of Ancus Martius, they were without a prison. But the modern Romists, as they are noted for their cruelty – witness the bloody inquisition – so it is said to be a like difficult thing amongst them to find a wicked man in their prisons, or a good man out of them. <\/p>\n <\/p>\n And feed him with bread of affliction.<\/strong> ] With prisoners’ pittance; such as may keep him alive only, for further punishment at my return. The martyrs in the Marian times were fed, many of them, with bread made most part with sawdust; this was bread of affliction, worse than that in Deu 16:3<\/span> . Bonner allowed William Hunter a half penny a day in bread and drink in prison. c<\/em> Dr Martin bid the keeper give Elizabeth Young one day bread, and another day water. d<\/em> The Bishop of Norwich kept Robert Samuel without meat and drink, whereby he was unmercifully vexed, saving that he had every day allowed two or three morsels of bread, and three spoonfuls of water. How oft would he have drunk his own water! but his body was so dried up with long emptiness, that he was not able to make one drop of water. e<\/em> <\/p>\n<\/p>\n a<\/em> Jac. Revius. <\/p>\n b<\/em> Lib. i. <\/p>\n c<\/em> Act. and Mon., <\/em> 1397. <\/p>\n d<\/em> Ibid., 1872. <\/p>\n e<\/em> Ibid., 1547.<\/p>\n Put this fellow, &c. One of the eleven rulers offended with God’s servants for speaking the truth. See note on Exo 10:28. <\/p>\n Put this fellow: 2Ch 16:10, 2Ch 18:25-27, Jer 20:2, Jer 29:26, Jer 37:15, Jer 38:6, Lam 3:53-55, Mar 6:17-28, Luk 3:20, Act 5:18, Act 16:23, Act 16:24, Act 24:25-27, Act 26:10, Eph 3:1, Rev 2:10 <\/p>\n bread of affliction: Deu 16:3, Psa 80:5, Psa 102:9, Psa 127:2, Isa 30:20 <\/p>\n until I come in peace: Luk 12:45, Luk 12:46, 1Th 5:2, 1Th 5:3, Jam 4:13, Jam 4:14 <\/p>\n Reciprocal: Jdg 8:9 – I come 1Ki 22:8 – but I hate him 1Ki 22:9 – Hasten 2Ki 1:9 – sent unto 2Ki 3:9 – Edom Job 6:7 – as my sorrowful meat Pro 9:7 – General Isa 30:10 – speak Jer 20:10 – we shall Jer 36:23 – he cut Jer 38:13 – Jeremiah Eze 13:6 – made Mat 5:12 – for so Mat 5:25 – and the Mat 18:30 – but Mat 26:61 – This Mar 12:3 – they Luk 6:23 – for in Joh 9:29 – as for 2Co 6:5 – imprisonments Gal 4:16 – become Heb 11:36 – bonds<\/p>\n 22:27 And say, Thus saith the king, Put this [fellow] in the prison, and feed him with {t} bread of affliction and with water of affliction, until I come in peace.<\/p>\n (t) Let him waste away with hunger and be fed with a small portion of bread and water.<\/p>\n And say, Thus saith the king, Put this [fellow] in the prison, and feed him with bread of affliction and with water of affliction, until I come in peace. 27. bread of affliction ] Prison fare. The expression is found in Isa 30:20, of the suffering of Israel in captivity. Hence it indicates the food … Continue reading “Exegetical and Hermeneutical Commentary of 1 Kings 22:27”<\/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-9519","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/9519","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=9519"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/9519\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=9519"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=9519"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=9519"}],"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: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/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 Series on the Bible by Peter Pett<\/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: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"