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Go, and prosper - This was a strong irony; as if he had said, All your prophets have predicted success; you wish me to speak as they speak: Go, and prosper; for the Lord will deliver it into the hand of the king. These were the precise words of the false prophets, (see 1 Kings 22:6, 1 Kings 22:12;), and were spoken by Micaiah in such a tone and manner as at once showed to Ahab that he did not believe them; hence the king adjures him, 1 Kings 22:16, that he would speak to him nothing but truth; and on this the prophet immediately relates to him the prophetic vision which pointed out the disasters which ensued.

It is worthy of remark that this prophecy of the king's prophets is couched in the same ambiguous terms by which the false prophets in the heathen world endeavored to maintain their credit, while they deluded their votaries. The reader will observe that the word it is not in the original: The Lord will deliver It into the hand of the king; and the words are so artfully constructed that they may be interpreted for or against; so that, be the event whatever it might, the juggling prophet could save his credit by saying he meant what had happened. Thus then the prophecy might have been understood: The Lord will deliver (Ramoth-gilead) into the king's (Ahab's) hand; or, The Lord will deliver (Israel) into the king's hand; i.e., into the hand of the king of Syria. And Micaiah repeats these words of uncertainty in order to ridicule them and expose their fallacy.

The following oracles among the heathens were of this same dubious nature, in order that the priests' credit might be saved, let the event turn out as it might. Thus the Delphic oracle spoke to Croesus words which are capable of a double meaning, and which he understood to his own destruction: -

Croesus, Halym penetrans, magnam subvertet opum vim,

Which says, in effect: -

"If you march against Cyrus, he will either overthrow you, or you will overthrow him."

He trusted in the latter, the former took place. He was deluded, and yet the oracle maintained its credit. So in the following: -

Aio te, Aeacida, Romanos vincere posse

Ibis redibis nunquam in bello peribis.

Pyrrhus, king of Epirus, understood by this that he should conquer the Romans, against whom he was then making war; but the oracle could be thus translated: "The Romans shall overcome thee." He trusted in the former, made unsuccessful war, and was overcome; and yet the juggling priest saved his credit. The latter line is capable of two opposite meanings: -

"Thou shalt go, thou shalt return, thou shalt never perish in war."

Or,

"Thou shalt go, thou shalt never return, thou shalt perish in war."

When prophecies and oracles were not delivered in this dubious way, they were generally couched in such intricate and dark terms that the assistance of the oracle was necessary to explain the oracle, and then it was ignotum per ignotius, a dark saying paraphrased by one yet more obscure.

And he answered him … - Micaiah speaks the exact words of the 400 in so mocking and ironical a tone, that the king cannot mistake his meaning, or regard his answer as serious. The king‘s rejoinder implies that this mocking manner was familiar to Micaiah, who had used it in some former dealings with the Israelite monarch. Hence, in part, the king‘s strong feeling of dislike (compare 1 Kings 22:8).

The greatest kindness we can do to one that is going in a dangerous way, is, to tell him of his danger. To leave the hardened criminal without excuse, and to give a useful lesson to others, Micaiah related his vision. This matter is represented after the manner of men: we are not to imagine that God is ever put upon new counsels; or that he needs to consult with angels, or any creature, about the methods he should take; or that he is the author of sin, or the cause of any man's telling or believing a lie. Micaiah returned not the blow of Zedekiah, yet, since he boasted of the Spirit, as those commonly do that know least of the Holy Spirit's operations, the true prophet left him to be convinced of his error by the event. Those that will not have their mistakes set right in time, by the word of God, will be undeceived, when it is too late, by the judgments of God. We should be ashamed of what we call trials, were we to consider what the servants of God have endured. Yet it will be well, if freedom from trouble prove not more hurtful to us; we are more easily allured and bribed into unfaithfulness and conformity to the world, than driven to them.

On one occasion Jehoshaphat visited the king of Israel at Samaria. Special honor was shown the royal guest from Jerusalem, and before the close of his visit he was persuaded to unite with the king of Israel in war against the Syrians. Ahab hoped that by joining his forces with those of Judah he might regain Ramoth, one of the old cities of refuge, which, he contended, rightfully belonged to the Israelites. PK 195.1

Although Jehoshaphat in a moment of weakness had rashly promised to join the king of Israel in his war against the Syrians, yet his better judgment led him to seek to learn the will of God concerning the undertaking. “Inquire, I pray thee, at the word of the Lord today,” he suggested to Ahab. In response, Ahab called together four hundred of the false prophets of Samaria, and asked of them, “Shall we go to Ramoth-gilead to battle, or shall I forbear?” And they answered, “Go up; for God will deliver it into the kings's hand.” Verses 4, 5. PK 195.2

Unsatisfied, Jehoshaphat sought to learn for a certainty the will of God. “Is there not here a prophet of the Lord,” he asked, “that we might inquire of him?” Verse 6. “There is yet one man, Micaiah to son of Imlah, by whom we may inquire of the Lord,” Ahab answered; “but I hate him; for he doth not prophesy good concerning me, but evil.” 1 Kings 22:8. Jehoshaphat was firm in his request that the man of God be called; and upon appearing before them and being adjured by Ahab to tell “nothing but that which is true in the name of the Lord,” Micaiah said: “I saw all Israel scattered upon the hills, as sheep that have not a shepherd: and the Lord said, These have no master: let them return every man to his house in peace.” Verses 16, 17. PK 195.3

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