19. Who shall entice Ahab] So 1 Kings (Revised Version). The same Hebrew word is used in Jeremiah xx. 7, “thou hast deceived (margin ‘enticed’) me,” where Jeremiah complains that he has been called to the fruitless labour of a hated prophet. For the underlying thought that delusion is sometimes a preliminary part of Divine punishment compare 2 Thessalonians ii. 11 (compare 2 Thessalonians ii. 9) and the famous saying, “quem Deus vult perdere prius dementat.” It should be noted however that the “lying spirit” in the mouth of the 400 prophets played only a subordinate part in Ahab’s fall, and indeed could have played no part at all, but for the fact that the king was more than willing to be enticed. Ahab had already made up his mind; he consulted the 400 only as an afterthought to satisfy Jehoshaphat (verse 4), he excluded the plain-speaking Micaiah until Jehoshaphat insisted on his presence (verses 6, 7), and he scorned the true prophet’s warning of the falseness of the 400 (verse 26). Delusion as a Divine punishment comes only upon the man who is willing to be deluded.
²⁰And there came forth a spirit[¹], and stood before the Lord, and said, I will entice him. And the Lord said unto him, Wherewith? ²¹And he said, I will go forth, and will be a lying spirit in the mouth of all his prophets. And he said, Thou shalt entice him, and shalt prevail also: go forth, and do so.
[¹] Hebrew the spirit.
20. a spirit] Hebrew the spirit, but the definite article simply singles out one spirit from the rest. The Evil Spirit (Hebrew “the Satan”) is not meant here but simply a superhuman being, such as was generally conceived to be the cause of the ecstatic condition manifested by prophets of this type (compare 1 Samuel x. 5, 6).
²²Now therefore, behold, the Lord hath put a lying spirit in the mouth of these thy prophets; and the Lord hath spoken evil concerning thee.
22. the Lord hath put a lying spirit...] This and the preceding verse are singularly interesting for the frankness with which they apparently regard Jehovah as causing moral evil. Of course the passage is not to be regarded as a philosophical pronouncement on the origin of moral evil. Rather is it to be treated as a naïve expression regarding a great fact of human life—see the conclusion of the note on verse 19, who shall entice Ahab. Physical evils are constantly declared in the Old Testament to originate in Jehovah’s will; they are often sent by Him as punishments for sin. Here too it is only as the penalty of previous sinfulness (verse 8 “I hate him”) that the evil moral condition of the prophets who are deluded by the lying spirit from Jehovah is imposed. A parallel may be found in Ezekiel xiv. 1–11. It is, however, a higher plane of thought when Jeremiah expresses the conviction that the false prophets of his day are not inspired at all by Jehovah, but speak solely out of their own hearts (Jeremiah xxiii. 16, 21).
²³Then Zedekiah the son of Chenaanah came near, and smote Micaiah upon the cheek, and said, Which way went the spirit of the Lord from me to speak unto thee?
23. Zedekiah] He takes the lead as in verse 10.
smote ... upon the cheek] This phrase is tantamount to “gave an insulting blow”; compare Micah v. 1; Matthew v. 39.
²⁴And Micaiah said, Behold, thou shalt see on that day, when thou shalt go into an inner chamber[¹] to hide thyself.