5Moreover, Jehoshaphat said to the king of Israel, “Please inquire first for the word of the LORD.” 6Then the king of Israel gathered the prophets together, about four hundred men, and said to them, “Shall I go against Ramoth-gilead to battle or shall I refrain?” And they said, “Go up, for the Lord will give it into the hand of the king.” 7But Jehoshaphat said, “Is there not yet a prophet of the LORD here that we may inquire of him?” 8The king of Israel said to Jehoshaphat, “There is yet one man by whom we may inquire of the LORD, but I hate him, because he does not prophesy good concerning me, but evil. He is Micaiah son of Imlah.” But Jehoshaphat said, “Let not the king say so.” 9Then the king of Israel called an officer and said, “Bring quickly Micaiah son of Imlah.” 10Now the king of Israel and Jehoshaphat king of Judah were sitting each on his throne, arrayed in their robes, at the threshing floor at the entrance of the gate of Samaria; and all the prophets were prophesying before them. 11Then Zedekiah the son of Chenaanah made horns of iron for himself and said, “Thus says the LORD, ‘With these you will gore the Arameans until they are consumed.’” 12All the prophets were prophesying thus, saying, “Go up to Ramoth-gilead and prosper, for the LORD will give it into the hand of the king.”

Micaiah Predicts Defeat

      13Then the messenger who went to summon Micaiah spoke to him saying, “Behold now, the words of the prophets are uniformly favorable to the king. Please let your word be like the word of one of them, and speak favorably.” 14But Micaiah said, “As the LORD lives, what the LORD says to me, that I shall speak.”

      15When he came to the king, the king said to him, “Micaiah, shall we go to Ramoth-gilead to battle, or shall we refrain?” And he answered him, “Go up and succeed, and the LORD will give it into the hand of the king.” 16Then the king said to him, “How many times must I adjure you to speak to me nothing but the truth in the name of the LORD?”

17So he said,
         “I saw all Israel
         Scattered on the mountains,
         Like sheep which have no shepherd.
         And the LORD said, ‘These have no master.
         Let each of them return to his house in peace.’”

18Then the king of Israel said to Jehoshaphat, “Did I not tell you that he would not prophesy good concerning me, but evil?”

      19Micaiah said, “Therefore, hear 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 and on His left. 20“The LORD said, ‘Who will entice Ahab to go up and fall at Ramoth-gilead?’ And one said this while another said that. 21“Then a spirit came forward and stood before the LORD and said, ‘I will entice him.’ 22“The LORD said to him, ‘How?’ And he said, ‘I will go out and be a deceiving spirit in the mouth of all his prophets.’ Then He said, ‘You are to entice him and also prevail. Go and do so.’ 23“Now therefore, behold, the LORD has put a deceiving spirit in the mouth of all these your prophets; and the LORD has proclaimed disaster against you.”

      24Then Zedekiah the son of Chenaanah came near and struck Micaiah on the cheek and said, “How did the Spirit of the LORD pass from me to speak to you?” 25Micaiah said, “Behold, you shall see on that day when you enter an inner room to hide yourself.” 26Then the king of Israel said, “Take Micaiah and return him to Amon the governor of the city and to Joash the king’s son; 27and say, ‘Thus says the king, “Put this man in prison and feed him sparingly with bread and water until I return safely.”’” 28Micaiah said, “If you indeed return safely the LORD has not spoken by me.” And he said, “Listen, all you people.”

Defeat and Death of Ahab

      29So the king of Israel and Jehoshaphat king of Judah went up against Ramoth-gilead. 30The king of Israel said to Jehoshaphat, “I will disguise myself and go into the battle, but you put on your robes.” So the king of Israel disguised himself and went into the battle. 31Now the king of Aram had commanded the thirty-two captains of his chariots, saying, “Do not fight with small or great, but with the king of Israel alone.” 32So when the captains of the chariots saw Jehoshaphat, they said, “Surely it is the king of Israel,” and they turned aside to fight against him, and Jehoshaphat cried out. 33When the captains of the chariots saw that it was not the king of Israel, they turned back from pursuing him.

      34Now a certain man drew his bow at random and struck the king of Israel in a joint of the armor. So he said to the driver of his chariot, “Turn around and take me out of the fight; for I am severely wounded.” 35The battle raged that day, and the king was propped up in his chariot in front of the Arameans, and died at evening, and the blood from the wound ran into the bottom of the chariot. 36Then a cry passed throughout the army close to sunset, saying, “Every man to his city and every man to his country.”

      37So the king died and was brought to Samaria, and they buried the king in Samaria. 38They washed the chariot by the pool of Samaria, and the dogs licked up his blood (now the harlots bathed themselves there), according to the word of the LORD which He spoke. 39Now the rest of the acts of Ahab and all that he did and the ivory house which he built and all the cities which he built, are they not written in the Book of the Chronicles of the Kings of Israel? 40So Ahab slept with his fathers, and Ahaziah his son became king in his place.

The New Rulers

      41Now Jehoshaphat the son of Asa became king over Judah in the fourth year of Ahab king of Israel. 42Jehoshaphat was thirty-five years old when he became king, and he reigned twenty-five years in Jerusalem. And his mother’s name was Azubah the daughter of Shilhi. 43He walked in all the way of Asa his father; he did not turn aside from it, doing right in the sight of the LORD. However, the high places were not taken away; the people still sacrificed and burnt incense on the high places. 44Jehoshaphat also made peace with the king of Israel.

      45Now the rest of the acts of Jehoshaphat, and his might which he showed and how he warred, are they not written in the Book of the Chronicles of the Kings of Judah? 46The remnant of the sodomites who remained in the days of his father Asa, he expelled from the land.

      47Now there was no king in Edom; a deputy was king. 48Jehoshaphat made ships of Tarshish to go to Ophir for gold, but they did not go for the ships were broken at Ezion-geber. 49Then Ahaziah the son of Ahab said to Jehoshaphat, “Let my servants go with your servants in the ships.” But Jehoshaphat was not willing. 50And Jehoshaphat slept with his fathers and was buried with his fathers in the city of his father David, and Jehoram his son became king in his place.

      51Ahaziah the son of Ahab became king over Israel in Samaria in the seventeenth year of Jehoshaphat king of Judah, and he reigned two years over Israel. 52He did evil in the sight of the LORD and walked in the way of his father and in the way of his mother and in the way of Jeroboam the son of Nebat, who caused Israel to sin. 53So he served Baal and worshiped him and provoked the LORD God of Israel to anger, according to all that his father had done.

Parallel Verses

New American Standard Bible (©1995)
And he said to Jehoshaphat, "Will you go with me to battle at Ramoth-gilead?" And Jehoshaphat said to the king of Israel, "I am as you are, my people as your people, my horses as your horses."

GOD'S WORD® Translation (©1995)
Then he asked Jehoshaphat, "Will you go with me to fight at Ramoth in Gilead?" Jehoshaphat told the king of Israel, "I will do what you do. My troops will do what your troops do. My horses will do what your horses do."

King James Bible
And he said unto Jehoshaphat, Wilt thou go with me to battle to Ramothgilead? And Jehoshaphat said to the king of Israel, I am as thou art, my people as thy people, my horses as thy horses.

Douay-Rheims Bible
And he said to Josaphat: Wilt thou come with me to battle to Ramoth Galaad ?

Darby Bible Translation
And he said to Jehoshaphat, Wilt thou go with me to battle to Ramoth-Gilead? And Jehoshaphat said to the king of Israel, I am as thou, my people as thy people, my horses as thy horses.

English Revised Version
And he said unto Jehoshaphat, Wilt thou go with me to battle to Ramoth-gilead? And Jehoshaphat said to the king of Israel, I am as thou art, my people as thy people, my horses as thy horses.

Webster's Bible Translation
And he said to Jehoshaphat, Wilt thou go with me to battle to Ramoth-gilead? And Jehoshaphat said to the king of Israel, I am as thou art, my people as thy people, my horses as thy horses.

World English Bible
He said to Jehoshaphat, "Will you go with me to battle to Ramoth Gilead?" Jehoshaphat said to the king of Israel, "I am as you are, my people as your people, my horses as your horses."

Young's Literal Translation
And he saith unto Jehoshaphat, 'Dost thou go with me to battle to Ramoth-Gilead?' and Jehoshaphat saith unto the king of Israel, 'As I am, so thou; as my people, so thy people; as my horses, so thy horses.'

Cross References

1 Kings 4:13 Ben-geber, in Ramoth-gilead (the towns of Jair, the son of Manasseh, which are in Gilead were his: the region of Argob, which is in Bashan, sixty great cities with walls and bronze bars were his);

1 Kings 22:5 Moreover, Jehoshaphat said to the king of Israel, "Please inquire first for the word of the LORD."

1 Kings 22:29 So the king of Israel and Jehoshaphat king of Judah went up against Ramoth-gilead.

2 Kings 3:7 Then he went and sent word to Jehoshaphat the king of Judah, saying, "The king of Moab has rebelled against me. Will you go with me to fight against Moab?" And he said, "I will go up; I am as you are, my people as your people, my horses as your horses."

Commentary

Matthew Henry's Whole Bible Commentary

Chapter 22

This chapter finishes the history of Ahab's reign. It was promised in the close of the foregoing chapter that the ruin of his house should not come in his days, but his days were soon at an end. His war with the Syrians at Ramoth-Gilead is that which we have an account of in this chapter. I. His preparations for that war. He consulted, 1. His privy-council (v. 1-3). 2. Jehoshaphat (v. 4). 3. His prophets. (1.) His own, who encouraged him to go on this expedition (v. 5, 6), Zedekiah particularly (v. 11, 12). (2.) A prophet of the Lord, Micaiah, who was desired to come by Jehoshaphat (v. 7, 8), sent for (v. 9, 10-13, 14), upbraided Ahab with his confidence in the false prophets (v. 15), but foretold his fall in this expedition (v. 16-18), and gave him an account how he came to be thus imposed upon by his prophets (v. 19-23). He is abused by Zedekiah (v. 24, 25), and imprisoned by Ahab (v. 26-28). II. The battle itself, in which, 1. Jehoshaphat is exposed. But, 2. Ahab is slain (v. 29-40). In the close of the chapter we have a short account, (1.) Of the good reign of Jehoshaphat king of Judah (v. 41-50). (2.) Of the wicked reign of Ahaziah king of Israel (v. 51-53).

Verses 1-14

Though Ahab continued under guilt and wrath, and the dominion of the lusts to which he had sold himself, yet, as a reward for his professions of repentance and humiliation, though the time drew near when he should descend into battle and perish, yet we have him blessed with a three years' peace (v. 1) and an honourable visit made him by Jehoshaphat king of Judah, v. 2. The Jews have a fabulous conceit, that when Ahab humbled himself for his sin, and lay in sackcloth, he sent for Jehoshaphat to come to him, to chastise him; and that he staid with him for some time, and gave him so many stripes every day. This is a groundless tradition. He came now, it is probable, to consult him about the affairs of their kingdoms. It is strange that so great a man as Jehoshaphat would pay so much respect to a kingdom revolted from the house of David, and that so good a man should show so much kindness to a king revolted from the worship of God. But, though he was a godly man, his temper was too easy, which betrayed him into snares and inconveniences. The Syrians durst not give Ahab any disturbance. But,

I. Ahab here meditates a war against the Syrians, and advises concerning it with those about him, v. 3. The king of Syria gave him the provocation; when he lay at his mercy, he promised to restore him his cities (ch. 20:34), and Ahab foolishly took his word, when he ought not to have dismissed him till the cities were put into his possession. But now he knows by experience, what he ought before to have considered, that as the kisses, so the promises, of an enemy are deceitful, and there is no confidence to be put in leagues extorted by distress. Benhadad is one of those princes that think themselves bound by their word no further and no longer than it is for their interest. Whether any other cities were restored we do not find, but Ramoth-Gilead was not, a considerable city in the tribe of Gad, on the other side Jordan, a Levites' city, and one of the cities of refuge. Ahab blames himself, and his people, that they did not bestir themselves to recover it out of the hands of the Syrians, and to chastise Ben-hadad's violation of his league; and resolves to let that ungrateful perfidious prince know that as he had given him peace he could give him trouble. Ahab has a good cause, yet succeeds not. Equity is not to be judged of by prosperity.

II. He engages Jehoshaphat, and draws him in, to join with him in this expedition, for the recovery of Ramoth-Gilead, v. 4. And here I do not wonder that Ahab should desire the assistance of so pious and prosperous a neighbour. Even bad men have often coveted the friendship of the good. It is desirable to have an interest in those that have an interest in heaven, and to have those with us that have God with them. But it is strange that Jehoshaphat will go so entirely into Ahab's interests as to say, I am as thou art, and my people as thy people. I hope not; Jehoshaphat and his people are not so wicked and corrupt as Ahab and his people. Too great a complaisance to evildoers has brought many good people, through unwariness, into a dangerous fellowship with the unfruitful works of darkness. Jehoshaphat had like to have paid dearly for his compliment when, in battle, he was taken for Ahab. Yet some observe that in joining with Israel against Syria he atoned for his father's fault in joining with Syria against Israel, ch. 15:19, 20.

III. At the special instance and request of Jehoshaphat, he asks counsel of the prophets concerning this expedition. Ahab thought it enough to consult with his statesmen, but Jehoshaphat moves that they should enquire of the word of the Lord, v. 5. Note, 1. Whithersoever a good man goes he desires to take God along with him, and will acknowledge him in all his ways, ask leave of him, and look up to him for success. 2. Whithersoever a good man goes he ought to take his religion along with him, and not be ashamed to own it, no, not when he is with those who have no kindness for it. Jehoshaphat has not left behind him, at Jerusalem, his affection, his veneration, for the word of the Lord, but both avows it and endeavours to introduce it into Ahab's court. If Ahab drew him into his wars, he will draw Ahab into his devotions.

IV. Ahab's 400 prophets, the standing regiment he had of them (prophets of the groves they called them), agreed to encourage him in this expedition and to assure him of success, v. 6. He put the question to them with a seeming fairness: Shall I go or shall I forbear? But they knew which way his inclination was and designed only to humour the two kings. To please Jehoshaphat, they made use of the name Jehovah: He shall deliver it into the hand of the king; they stole the word from the true prophets (Jer. 23:30) and spoke their language. To please Ahab they said, Go up. They had indeed probabilities on their side: Ahab had, not long since, beaten the Syrians twice; he had now a good cause, and was much strengthened by his alliance with Jehoshaphat. But they pretended to speak by prophecy, not by rational conjecture, by divine, not human, foresight: "Thou shalt certainly recover Ramoth-Gilead." Zedekiah, a leading man among these prophets, in imitation of the true prophets, illustrated his false prophecy with a sign, v. 11. He made himself a pair of iron horns, representing the two kings, and their honour and power (both of which were signified by horns, exaltation and force), and with these the Syrians must be pushed. All the prophets agreed, as one man, that Ahab should return from this expedition a conqueror, v. 12. Unity is not always the mark of a true church and a true ministry. Here were 400 men that prophesied with one mind and one mouth, and yet all in an error.

V. Jehoshaphat cannot relish this sort of preaching; it is not like what he was used to. The false prophets cannot so mimic the true but that he who had spiritual senses exercised could discern the fallacy, and therefore he enquired for a prophet of the Lord besides, v. 7. He is too much of a courtier to say any thing by way of reflection on the king's chaplains, but he waits to see a prophet of the Lord, intimating that he could not look upon these to be so. They seemed to be somewhat (whatever they were, it made no matter to him), but, in conference, they added nothing to him, they gave him no satisfaction, Gal. 2:6. One faithful prophet of the Lord was worth them all.

VI. Ahab has another, but one he hates, Micaiah by name, and, to please Jehoshaphat, he is willing to have him sent for, v. 8-10. Ahab owned that they might enquire of the Lord by him, that he was a true prophet, and one that knew God's mind. And yet, 1. He hated him, and was not ashamed to own to the king of Judah that he did so, and to give this for a reason. He doth not prophesy good concerning me, but evil. And whose fault was that? If Ahab had done well, he would have heard nothing but good from heaven; if he do ill, he may thank himself for all the uneasiness which the reproofs and threats of God's word gave him. Note, Those are wretchedly hardened in sin, and are ripening apace for ruin, who hate God's ministers because they deal plainly with them and faithfully warn them of their misery and danger by reason of sin, and reckon those their enemies that tell them the truth. 2. He had (it should seem) imprisoned him; for, when he committed him (v. 26), he bade the officer carry him back, namely, to the place whence he came. We may suppose that this was he that reproved him for his clemency to Ben-hadad (ch. 20:38, etc.) and for so doing was cast into prison, where he had lain these three years. This was the reason why Ahab knew where to find him so readily, v. 9. But his imprisonment had not excluded him for divine visits: the spirit of prophecy continued with him there. He was bound, but the word of the Lord was not. Nor did it in the lease abate his courage, nor make him less confident or faithful in delivering his message. Jehoshaphat gave too gentle a reproof to Ahab for expressing his indignation against a faithful prophet: Let not the king say so, v. 8. He should have said, "Thou art unjust to the prophet, unkind to thyself, and puttest an affront upon his Lord and thine, in saying so." Such sinners as Ahab must be rebuked sharply. However he so far yielded to the reproof that, for fear of provoking Jehoshaphat to break off from his alliance with him, he orders Micaiah to be sent for with all speed, v. 9. The two kings sat each in their robes and chairs of state, in the gate of Samaria, ready to receive this poor prophet, and to hear what he had to say; for many will give God's word the hearing that will not lend it an obedient ear. They were attended with a crowd of flattering prophets, that could not think of prophesying any thing but what was very sweet and very smooth to two such glorious princes now in confederacy. Those that love to be flattered shall not want flatterers.

VII. Micaiah is pressed by the officer that fetches him to follow the cry, v. 13. That officer was unworthy the name of an Israelite who pretended to prescribe to a prophet; but he thought him altogether such a one as the rest, who studied to please men and not God. He told Micaiah how unanimous the other prophets were in foretelling the king's good success, how agreeable it was to the king, intimating that it was his interest to say as they said-he might thereby gain, not only enlargement, but preferment. Those that dote upon worldly things themselves think every body else should do so too, and true or false, right or wrong, speak and act for their secular interest only. He intimated likewise that it would be to no purpose to contradict such a numerous and unanimous vote; he would be ridiculed, as affecting a foolish singularity, if he should. But Micaiah, who knows better things, protests, and backs his protestation with an oath, that he will deliver his message from God with all faithfulness, whether it be pleasing or displeasing to his prince (v. 14): "What the Lord saith to me, that will I speak, without addition, diminution, or alteration." This was nobly resolved, and as became one who had his eye to a greater King than either of these, arrayed with brighter robes, and sitting on a higher throne.

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Ahab and Micaiah
'And Jehoshaphat said, Is there not here a prophet of the Lord besides, that we might enquire of him? 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.'--1 KINGS xxii. 7,8. An ill-omened alliance had been struck up between Ahab of Israel and Jehoshaphat of Judah. The latter, who would have been much better in Jerusalem, had come down to Samaria …
Alexander Maclaren—Expositions of Holy Scripture

The Prophet Micah.
PRELIMINARY REMARKS. Micah signifies: "Who is like Jehovah;" and by this name, the prophet is consecrated to the incomparable God, just as Hosea was to the helping God, and Nahum to the comforting God. He prophesied, according to the inscription, under Jotham, Ahaz, and Hezekiah. We are not, however, entitled, on this account, to dissever his prophecies, and to assign particular discourses to the reign of each of these kings. On the contrary, the entire collection forms only one whole. At …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Jehoshaphat
Until called to the throne at the age of thirty-five, Jehoshaphat had before him the example of good King Asa, who in nearly every crisis had done "that which was right in the eyes of the Lord." 1 Kings 15:11. During a prosperous reign of twenty-five years, Jehoshaphat sought to walk "in all the ways of Asa his father; he turned not aside." In his efforts to rule wisely, Jehoshaphat endeavored to persuade his subjects to take a firm stand against idolatrous practices. Many of the people in his realm …
Ellen Gould White—The Story of Prophets and Kings

The Poetical Books (Including Also Ecclesiastes and Canticles).
1. The Hebrews reckon but three books as poetical, namely: Job, Psalms, and Proverbs, which are distinguished from the rest by a stricter rhythm--the rhythm not of feet, but of clauses (see below, No. 3)--and a peculiar system of accentuation. It is obvious to every reader that the poetry of the Old Testament, in the usual sense of the word, is not restricted to these three books. But they are called poetical in a special and technical sense. In any natural classification of the books of the …
E. P. Barrows—Companion to the Bible

The Assyrian Revival and the Struggle for Syria
Assur-nazir-pal (885-860) and Shalmaneser III. (860-825)--The kingdom of Urartu and its conquering princes: Menuas and Argistis. Assyria was the first to reappear on the scene of action. Less hampered by an ancient past than Egypt and Chaldaea, she was the sooner able to recover her strength after any disastrous crisis, and to assume again the offensive along the whole of her frontier line. Image Drawn by Faucher-Gudin, from a bas-relief at Koyunjik of the time of Sennacherib. The initial cut, …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 7

Use to be Made of the Doctrine of Providence.
Sections. 1. Summary of the doctrine of Divine Providence. 1. It embraces the future and the past. 2. It works by means, without means, and against means. 3. Mankind, and particularly the Church, the object of special care. 4. The mode of administration usually secret, but always just. This last point more fully considered. 2. The profane denial that the world is governed by the secret counsel of God, refuted by passages of Scripture. Salutary counsel. 3. This doctrine, as to the secret counsel of …
John Calvin—The Institutes of the Christian Religion

The Shepherd of Our Souls.
"I am the good Shepherd: the good Shepherd giveth His life for the sheep."--John x. 11. Our Lord here appropriates to Himself the title under which He had been foretold by the Prophets. "David My servant shall be king over them," says Almighty God by the mouth of Ezekiel: "and they all shall have one Shepherd." And in the book of Zechariah, "Awake, O sword, against My Shepherd, and against the man that is My fellow, saith the Lord of Hosts; smite the Shepherd, and the sheep shall be scattered." …
John Henry Newman—Parochial and Plain Sermons, Vol. VIII

Of Councils and their Authority.
1. The true nature of Councils. 2. Whence the authority of Councils is derived. What meant by assembling in the name of Christ. 3. Objection, that no truth remains in the Church if it be not in Pastors and Councils. Answer, showing by passages from the Old Testament that Pastors were often devoid of the spirit of knowledge and truth. 4. Passages from the New Testament showing that our times were to be subject to the same evil. This confirmed by the example of almost all ages. 5. All not Pastors who …
John Calvin—The Institutes of the Christian Religion

That the Employing Of, and Associating with the Malignant Party, According as is Contained in the Public Resolutions, is Sinful and Unlawful.
That The Employing Of, And Associating With The Malignant Party, According As Is Contained In The Public Resolutions, Is Sinful And Unlawful. If there be in the land a malignant party of power and policy, and the exceptions contained in the Act of Levy do comprehend but few of that party, then there need be no more difficulty to prove, that the present public resolutions and proceedings do import an association and conjunction with a malignant party, than to gather a conclusion from clear premises. …
Hugh Binning—The Works of the Rev. Hugh Binning

Of Passages from the Holy Scriptures, and from the Apocrypha, which are Quoted, or Incidentally Illustrated, in the Institutes.
TO THE AUTHORS QUOTED IN THE INSTITUTES PREFATORY ADDRESS TO HIS MOST CHRISTIAN MAJESTY, THE MOST MIGHTY AND ILLUSTRIOUS MONARCH, FRANCIS, KING OF THE FRENCH, HIS SOVEREIGN; [1] JOHN CALVIN PRAYS PEACE AND SALVATION IN CHRIST. [2] Sire,--When I first engaged in this work, nothing was farther from my thoughts than to write what should afterwards be presented to your Majesty. My intention was only to furnish a kind of rudiments, by which those who feel some interest in religion might be trained to …
John Calvin—The Institutes of the Christian Religion

He Does Battle for the Faith; He Restores Peace among those who were at Variance; He Takes in Hand to Build a Stone Church.
57. (32). There was a certain clerk in Lismore whose life, as it is said, was good, but his faith not so. He was a man of some knowledge in his own eyes, and dared to say that in the Eucharist there is only a sacrament and not the fact[718] of the sacrament, that is, mere sanctification and not the truth of the Body. On this subject he was often addressed by Malachy in secret, but in vain; and finally he was called before a public assembly, the laity however being excluded, in order that if it were …
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

Sovereignty of God in Administration
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Arthur W. Pink—The Sovereignty of God

Tit. 2:06 Thoughts for Young Men
WHEN St. Paul wrote his Epistle to Titus about his duty as a minister, he mentioned young men as a class requiring peculiar attention. After speaking of aged men and aged women, and young women, he adds this pithy advice, "Young men likewise exhort to be sober-minded" (Tit. 2:6). I am going to follow the Apostle's advice. I propose to offer a few words of friendly exhortation to young men. I am growing old myself, but there are few things I remember so well as the days of my youth. I have a most …
John Charles Ryle—The Upper Room: Being a Few Truths for the Times

General Principles of Interpretation. 1 Since the Bible Addresses Men in Human Language...
CHAPTER XXXIV. GENERAL PRINCIPLES OF INTERPRETATION. 1. Since the Bible addresses men in human language, and according to human modes of thinking and speaking, the interpreter's first work is to ascertain the meaning of the terms employed. Here he must proceed as in the case of other writings, seeking by the aid of grammars, lexicons, cognate languages, ancient versions, ancient interpreters, and whatever other outward helps are available, to gain a thorough knowledge of the language employed by …
E. P. Barrows—Companion to the Bible

Commerce
The remarkable change which we have noticed in the views of Jewish authorities, from contempt to almost affectation of manual labour, could certainly not have been arbitrary. But as we fail to discover here any religious motive, we can only account for it on the score of altered political and social circumstances. So long as the people were, at least nominally, independent, and in possession of their own land, constant engagement in a trade would probably mark an inferior social stage, and imply …
Alfred Edersheim—Sketches of Jewish Social Life

The Figurative Language of Scripture.
1. When the psalmist says: "The Lord God is a sun and shield" (Psa. 84:11), he means that God is to all his creatures the source of life and blessedness, and their almighty protector; but this meaning he conveys under the figure of a sun and a shield. When, again, the apostle James says that Moses is read in the synagogues every Sabbath-day (Acts 15:21), he signifies the writings of Moses under the figure of his name. In these examples the figure lies in particular words. But it may be embodied …
E. P. Barrows—Companion to the Bible

Instruction for the Ignorant:
BEING A SALVE TO CURE THAT GREAT WANT OF KNOWLEDGE, WHICH SO MUCH REIGNS BOTH IN YOUNG AND OLD. PREPARED AND PRESENTED TO THEM IN A PLAIN AND EASY DIALOGUE, FITTED TO THE CAPACITY OF THE WEAKEST. 'My people are destroyed for lack of knowledge.'--Hosea 4:6 ADVERTISEMENT BY THE EDITOR. This little catechism is upon a plan perfectly new and unique. It was first published as a pocket volume in 1675, and has been republished in every collection of the author's works; and recently in a separate tract. …
John Bunyan—The Works of John Bunyan Volumes 1-3

Kings
The book[1] of Kings is strikingly unlike any modern historical narrative. Its comparative brevity, its curious perspective, and-with some brilliant exceptions--its relative monotony, are obvious to the most cursory perusal, and to understand these things is, in large measure, to understand the book. It covers a period of no less than four centuries. Beginning with the death of David and the accession of Solomon (1 Kings i., ii.) it traverses his reign with considerable fulness (1 Kings iii.-xi.), …
John Edgar McFadyen—Introduction to the Old Testament