(38) Josephus's number, two myriads and seven thousand, agrees here with that in our other copies, as those that were slain by the falling down of the walls of Aphek; but I suspected at first that this number in Josephus's present copies could not be his original number, because he calls them "oligoi," a few, which could hardly be said of so many as twenty-seven thousand, and because of the improbability of the fall of a particular wall killing so many; yet when I consider Josephus's next words, how the rest which were slain in the battle were "ten other myriads,"that twenty-seven thousand are but a few in comparison of a hundred thousand, and that it was not "a wall," as in our English version, but "the walls" or "the entire walls" of the city that fell down, as in all the originals, I lay aside that suspicion, and firmly believe that Josephus himself hath, with the rest, given us the just number, twenty-seven thousand.
(39) This manner of supplication for men's lives among the Syrians, with ropes or halters about their heads or necks, is, Isuppose, no strange thing in later ages, even in our own country.
(40) It is here remarkable, that in Josephus's copy this prophet, whose severe denunciation of a disobedient person's slaughter by a lion had lately come to pass, was no other than Micaiah, the son of Imlah, who, as he now denounced God's judgment on disobedient Ahab, seems directly to have been that very prophet whom the same Ahab, in 1 Kings 22:8, 18, complains of, "as one whom he hated, because he did not prophesy good concerning him, but evil," and who in that chapter openly repeats his denunciations against him; all which came to pass accordingly;nor is there any reason to doubt but this and the former were the very same prophet.
(41) What is most remarkable in this history, and in many histories on other occasions in the Old Testament, is this, that during the Jewish theocracy God acted entirely as the supreme King of Israel, and the supreme General of their armies, and always expected that the Israelites should be in such absolute subjection to him, their supreme and heavenly King, and General of their armies, as subjects and soldiers are to their earthly kings and generals, and that usually without knowing the particular reasons of their injunctions.
(42) These reasonings of Zedekiah the false prophet, in order to persuade Ahab not to believe Micaiah the true prophet, are plausible; but being omitted in our other copies, we cannot now tell whence Josephus had them, whether from his own temple copy, from some other original author, or from certain ancient notes.
That some such plausible objection was now raised against Micaiah is very likely, otherwise Jehoshaphat, who used to disbelieve all such false prophets, could never have been induced to accompany Ahab in these desperate circumstances.
(43) This reading of Josephus, that Jehoshaphat put on not his own, but Ahab's robes, in order to appear to be Ahab, while Ahab was without any robes at all, and hoped thereby to escape his own evil fate, and disprove Micaiah's prophecy against him, is exceeding probable.It gives great light also to this whole history; and shows, that although Ahab hoped Jehoshaphat would he mistaken for him, and run the only risk of being slain in the battle, yet he was entirely disappointed, while still the escape of the good man Jehoshaphat, and the slaughter of the bad man Ahab, demonstrated the great distinction that Divine providence made betwixt them.
(44) We have here a very wise reflection of Josephus about Divine Providence, and what is derived from it, prophecy, and the inevitable certainty of its accomplishment; and that when wicked men think they take proper methods to elude what is denounced against them, and to escape the Divine judgments thereby threatened them, without repentance, they are ever by Providence infatuated to bring about their own destruction, and thereby withal to demonstrate the perfect veracity of that God whose predictions they in vain endeavored to elude.