Now Jehoshaphat had riches and honor in abundance; and he allied himself with Ahab. After some years, he went down to Ahab to Samaria. Ahab killed sheep and cattle for him in abundance, and for the people who were with him, and moved him to go up with him to Ramoth Gilead. Ahab king of Israel said to Jehoshaphat king of Judah, “Will you go with me to Ramoth Gilead?” He answered him, “I am as you are, and my people as your people. We will be with you in the war.”
Jehoshaphat said to the king of Israel, “Please inquire first for Yahweh’s word.”
Then the king of Israel gathered the prophets together, four hundred men, and said to them, “Shall we go to Ramoth Gilead to battle, or shall I forbear?” They said, “Go up; for God will deliver it into the hand of the king.”
But Jehoshaphat said, “Isn’t there here a prophet of Yahweh besides, that we may inquire of him?”
The king of Israel said to Jehoshaphat, “There is yet one man by whom we may inquire of Yahweh; but I hate him, for he never prophesies good concerning me, but always evil. He is Micaiah the son of Imla.” Jehoshaphat said, “Don’t let the king say so.”
Then the king of Israel called an officer, and said, “Get Micaiah the son of Imla quickly.”
Now the king of Israel and Jehoshaphat the king of Judah each sat on his throne, arrayed in their robes, and they were sitting in an open place at the entrance of the gate of Samaria; and all the prophets were prophesying before them. Zedekiah the son of Chenaanah made himself horns of iron and said, “Yahweh says, ‘With these you shall push the Syrians, until they are consumed.’ ”
All the prophets prophesied so, saying, “Go up to Ramoth Gilead, and prosper; for Yahweh will deliver it into the hand of the king.”
The messenger who went to call Micaiah spoke to him, saying, “Behold, the words of the prophets declare good to the king with one mouth. Let your word therefore, please be like one of theirs, and speak good.”
Micaiah said, “As Yahweh lives, I will say what my God says.”
When he had come to the king, the king said to him, “Micaiah, shall we go to Ramoth Gilead to battle, or shall I forbear?” He said, “Go up, and prosper. They shall be delivered into your hand.”
The king said to him, “How many times shall I adjure you that you speak to me nothing but the truth in Yahweh’s name?”
He said, “I saw all Israel scattered on the mountains, as sheep that have no shepherd. Yahweh said, ‘These have no master. Let them each return to his house in peace.’ ”
The king of Israel said to Jehoshaphat, “Didn’t I tell you that he would not prophesy good concerning me, but evil?”
Micaiah said, “Therefore hear Yahweh’s word: I saw Yahweh sitting on his throne, and all the army of heaven standing on his right hand and on his left. Yahweh said, ‘Who will entice Ahab king of Israel, that he may go up and fall at Ramoth Gilead?’ One spoke saying in this way, and another saying in that way. A spirit came out, stood before Yahweh, and said, ‘I will entice him.’ “Yahweh said to him, ‘How?’
“He said, ‘I will go, and will be a lying spirit in the mouth of all his prophets.’ “He said, ‘You will entice him, and will prevail also. Go and do so.’
“Now therefore, behold, Yahweh has put a lying spirit in the mouth of these your prophets; and Yahweh has spoken evil concerning you.”
Then Zedekiah the son of Chenaanah came near, and struck Micaiah on the cheek, and said, “Which way did Yahweh’s Spirit go from me to speak to you?”
Micaiah said, “Behold, you shall see on that day, when you go into an inner room to hide yourself.”
The king of Israel said, “Take Micaiah, and carry him back to Amon the governor of the city, and to Joash the king’s son; and say, ‘The king says, “Put this fellow in the prison, and feed him with bread of affliction and with water of affliction, until I return in peace.” ’ ”
Micaiah said, “If you return at all in peace, Yahweh has not spoken by me.” He said, “Listen, you people, all of you!”
So the king of Israel and Jehoshaphat the king of Judah went up to Ramoth Gilead. The 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 they went into the battle. Now the king of Syria had commanded the captains of his chariots, saying, “Don’t fight with small nor great, except only with the king of Israel.”
When the captains of the chariots saw Jehoshaphat, they said, “It is the king of Israel!” Therefore they turned around to fight against him. But Jehoshaphat cried out, and Yahweh helped him; and God moved them to depart from him. When the captains of the chariots saw that it was not the king of Israel, they turned back from pursuing him. A certain man drew his bow at random, and struck the king of Israel between the joints of the armor. Therefore he said to the driver of the chariot, “Turn your hand, and carry me out of the army; for I am severely wounded.” The battle increased that day. However the king of Israel propped himself up in his chariot against the Syrians until the evening; and at about sunset, he died.
Geneva Bible translators 1599 · Public Domain On vv1, 2, 4, 5, 7, 9, 10, 12, 14, 16, 18, 19, 21, 22, 23, 26, 27, 29, 31, 33, 34 For Joram Jehoshaphat’s son married Ahab’s daughter.
For Joram Jehoshaphat’s son married Ahab’s daughter.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1, 2, 3, 4, 5, 9, 11, 13, 20, 23, 29, 31, 33, 34 2Ch 18:1 Now Jehoshaphat had riches and honour in…
2Ch 18:1 Now Jehoshaphat had riches and honour in abundance, and joined affinity with Ahab.
Ver. 1. Now Jehoshaphat had riches in abundance.] Stultitiam patiuntur opes. He was the worse for his wealth - as most men also are, - else he had not been so fond of this new affinity with Ahab. {2Ki 8:18}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On v1 For Jehoram, his eldest son, married Athaliah, Ahab’s daughter,…
For Jehoram, his eldest son, married Athaliah, Ahab’s daughter, 2Ch 21:6; 2Ki 8:18. This chapter is for substance the same with 1Ki 22, where it is explained.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv1, 4, 28 Here is, I. Jehoshaphat growing greater. It was said…
Here is, I. Jehoshaphat growing greater. It was said before (Ch2 17:5) that he had riches and honour in abundance; and here it is said again that his wealth and honour increased upon him by piety and good management.
II. Not growing wiser, else he would not have joined with Ahab, that degenerate Israelite, who had sold himself to work wickedness. What good could he get by a man that was so bad? What good could he do to a man that was so obstinately wicked - an idolater, a persecutor? With him he joined in affinity, that is, married his son Jehoram to Ahab's daughter Athaliah.
Read full note →
1. This was the worst match that ever was made by any of the house of David. I wonder what Jehoshaphat could promise himself by it. (1.) Perhaps pride made the match, as it does many a one, which speeds accordingly. His religion forbade him to marry his son to a daughter of any of the heathen princes that were about him - Thou shalt not take their daughters to thy sons; and, having riches and honour in abundance, he thought it a disparagement to marry him to a subject. A king's daughter it must be, and therefore Ahab's, little considering that Jezebel was her mother. (2.) Some think he did it in policy, hoping by this expedient to unite the kingdoms in his son, Ahab perhaps flattering him with hopes that he would make him his heir, when he intended no such thing.
2. This match drew Jehoshaphat, (1.) Into an intimate familiarity with Ahab. He paid him a visit at Samaria, and Ahab, proud of the honour which Jehoshaphat did him, gave him a very splendid entertainment, according to the splendour of those times: He killed sheep and oxen for him, plain meat, in abundance, Ch2 18:2. In this Jehoshaphat did not walk so closely as he should have done in the ways of his father David, who hated the congregation of evil-doers and would not sit with the wicked (Psa 26:5), nor desired to eat of their dainties, Psa 141:4. (2.) Into a league with Ahab against the Syrians. Ahab persuaded him to join forces with him in an expedition for the recovery of Ramoth-Gilead, a city in the tribe of Gad, on the other side Jordan. Did not Ahab know that that, and all the other cities of Israel, did of right belong to Jehoshaphat, as heir of the house of David? With what face then could he ask Jehoshaphat to assist him in recovering it for himself, whose title to the crown was usurped and precarious? Yet Jehoshaphat, an easy man, yields to go with him: I am as thou art, Ch2 18:3. Some men's kindnesses are dangerous, as well as their society infectious. The feast Ahab made for Jehoshaphat was designed only to wheedle him into the expedition. The kisses of an enemy are deceitful.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On v2 And after certain years,.... Two years, according to the…
And after certain years,.... Two years, according to the Syriac and Arabic versions, or in the third year after the affinity was contracted, see Kg1 22:2,
he went down to Ahab to Samaria; to pay him a visit upon the alliance, civil and matrimonial, contracted between them:
Read full note →
and Ahab killed sheep and oxen for him in abundance, and for the people that he had with him; entertained him and his retinue in a very grand and liberal manner:
and persuaded him to go up with him to Ramothgilead; from hence, to the end of the chapter, it is the same with Kg1 22:4.
Next: 2 Chronicles Chapter 19
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1, 4, 22, 26, 31, 34 Jehoshaphat joins affinity with Ahab, and consents to go…
Jehoshaphat joins affinity with Ahab, and consents to go with him to Ramoth-gilead, ver. 1-3. The false prophets promise them success, ver. 4-11. Micaiah foretells the death of Ahab, ver. 6-27. Jehoshaphat hardly escapes, ver. 28-32. Ahab slain, ver. 33, 34.
With Ahab - For Joram's eldest son married Athaliah, Ahab's daughter.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1, 3, 9, 20, 29, 31, 33, 34 Jehoshaphat joins affinity with Ahab, king of Israel, 1,…
CHAPTER XVIII
Jehoshaphat joins affinity with Ahab, king of Israel, 1, 2;
Read full note →
who invites him to assist him in the war against the Syrians,
to which Jehoshaphat agrees, 3.
They consult the prophets concerning the success of the war;
and all, except Micaiah, promise Ahab victory, 4-17.
Micaiah relates his vision concerning the lying spirit in the
mouth of Ahab's prophets, 18-22.
Zedekiah, a false prophet, opposes Micaiah; and Micaiah is put
in prison, 23-27.
Both the kings go against the Syrians; the confederate armies
are defeated, and the king of Israel slain, 28-31.
NOTES ON CHAP. XVIII
Verse 1. Jehoshaphat had riches and honour] The preceding chapter gives ample proof of this.
Joined affinity with Ahab.] Took his daughter Athalia to be wife to his son Joram.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v1 Jehoshaphat joins affinity with Ahab, and consents to go…
A.M. 3107. — B.C. 897.
Jehoshaphat joins affinity with Ahab, and consents to go with him to Ramoth- gilead, 2Ch 18:1-3. The false prophets promise them success, 2Ch 18:4-11. Micaiah foretels the death of Ahab, 2Ch 18:6-27. Jehoshaphat hardly escapes, 2Ch 18:28-32. Ahab slain, 2Ch 18:33, 2Ch 18:34.
Read full note →
2Ch 18:1. And joined affinity with Ahab — For Joram, his eldest son, married Athaliah, Ahab’s daughter. This chapter is, for substance, the same with 1 Kings 22., where it is explained.
2Ch 18:4. Inquire, I pray thee, at the word of the Lord — This we should do, whatever we undertake, by particular, believing prayer, by an unbiased consulting of the Scriptures, and our own consciences and by a close regard to the hints of Providence.
2Ch 18:21. I will go out and be a lying spirit, &c. — See the power of Satan! One lying spirit can make four hundred lying prophets. And thus he frequently becomes a murderer by being a liar, and destroys men by deceiving them.
2Ch 18:26. Put this fellow in the prison, &c. — How frequently has this been the lot of faithful ministers, to be hated and ill treated merely for being true to God, and just and kind to the souls of men! But that day will declare who is in the right and who is in the wrong, when Christ appears, to the unspeakable consolation of the persecuted, and the everlasting confusion of their persecutors.
2Ch 18:31. Jehoshaphat cried out — He cried out, either to his friends to help, or to his enemies, to let them know he was not the king of Israel, or to God, and not in vain; for he moved the captains to depart from him —
Many are moved in a manner unaccountable both to themselves and others; but an invisible power moves them.
2Ch 18:34. He died — Who can hurt those whom God will protect? And what can shelter those whom God will destroy? Jehoshaphat is saved in his robes; Ahab is killed in his armour!
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv1, 2, 31 The present chapter runs parallel with Kings, which it…
The present chapter runs parallel with Kings, which it closely follows, only adding a few touches.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv1, 3, 14, 18, 19, 20, 21, 25, 27, 29, 31 Affinity, taking Achab’s daughter for his son’s wife. T.…
Affinity, taking Achab’s daughter for his son’s wife. T. C. xxi. 6., and 3 K. xxii.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain On vv1–3 1. Jehoshaphat had riches… and joined affinity with Ahab…
1. Jehoshaphat had riches… and joined affinity with Ahab — Probably his riches and honour begat in him “that bloated luxury which eats the core from manly virtue,” and in a thoughtless hour he proposed to ally the two kingdoms by the marriage of his son Jehoram with Athaliah, the daughter of Ahab and Jezebel. See note on 2Ki_8:18. This alliance was the source of numerous woes to the kingdom of Judah, and is the darkest stain upon the otherwise fair fame of Jehoshaphat.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 12, 13, 14, 15, 16, 18, 19, 20, 21, 23, 24, 25, 26, 27, 29, 30, 31, 33, 34 Ch. 2Ch_18:1-3 (cp. 1Ki_22:1-4). The Alliance between Jehoshaphat and…
Ch. 2Ch_18:1-3 (cp. 1Ki_22:1-4). The Alliance between Jehoshaphat and Ahab
1. joined affinity] Jehoram the son of Jehoshaphat married Athaliah the daughter of Ahab (2Ki_8:16; 2Ki_8:18; 2Ki_8:26). Athaliah though called “daughter” of Omri in 2Ki_8:26 was really his grand-daughter.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 29, 30, 33, 34 (1) Now Jehoshaphat had.—And Jehoshaphat got.
(1) Now Jehoshaphat had.—And Jehoshaphat got.
Riches and honour in abundance.—Repeated from 2Ch_17:5.
Read full note →
And joined affinity with Ahab.—He married his son Jehoram to Athaliah, daughter of Ahab and Jezebel (2Ch_21:6; 1Ki_18:8). The high degree of prosperity to which the king of Judah had attained is indicated by the fact that so powerful a monarch as Ahab entered into such an intimate connection with him. (The vav of the second clause is not adversative, as Zöckler asserts, but rather consecutive.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 9, 10, 12, 14, 16, 17, 19, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 33 This chapter, from its second verse, finds its parallel…
This chapter, from its second verse, finds its parallel in 1Ki_22:2-35. It opens with dangerous symptoms, recording in one sentence the eventthat was to bear ill fruit, if not till "years" afterward (ver. 2), of Jehoshaphat "joining affinity with Ahab." His son Jehoram married Athaliah, daughter of Ahab and Jezebel. (2Ch_21:6) The further steps by which Jehoshaphat became entangled with Ahab are graphically described. He forms an alliance with him in the war with Ramoth-Gilead (vers. 1-3); be urges Ahab to consult "a prophet of the Lord" (vers. 4-12). Ahab unwillingly consents, and receives Micaiah"s answer (vers. 13-27); and finally the chapter tells us how Ahah went up to battle, and in battle received his mortal wound (vers. 28-34).
The purport of the verse is to let us into the secret that the riches and honour in abundance of Jehoshaphat were, in fact, the snare by which he was led to entangle himself with one who, probably only on that account, was willing to be entangled by affinity with him (2Ch_21:6 2Ch_22:2-4; 2Ki_8:25-29) It is not hard to see how they would both lead him, if not always out of big and patronizing thoughts, to seek and also lay him open to be sought. When this verse says Jehoshaphat joined affinity, etc., it means that he had done so. to wit, not fewer than nine years before, in promoting or allowing, whichever it was, the marriage of his son Jehoram with Ahab"s and Jezebel"s daughter Athaliah. For the issue of this marriage, Ahaziah, took the throne at the age of twenty-two years, thirteen years hence from this seventeenth year of his grandfather Jehoshaphat"s reign, the year of Ahab"s death. But as we are told that Ahaziah was the youngest son of Jehoram and Athaliah (for explanation of which see, (2Ch_21:17) the "joining affinity" must have been something earlier than nine years, and very probably came yet nearer the prosperity of the earlier years of Jehoshaphat"s reign, with which would agree well the keynote touched again significantly here from 2Ch_17:5. Comp. 2Ki_8:17, 2Ki_8:26; 2Ch_21:20 2Ch_22:2 (which needs the correction of twenty-two to forty-two) Although it is certain that the act of Jehoshaphat was wrong in principle, disastrous in practice, (2Ch_19:2, 2Ch_19:3) and threatened fatal consequences to himself, (2Ch_18:31, 2Ch_18:32) yet it is not impossible to suppose his motives were for the most part good, and he may naturally have thought that the sunshine of his own peace and abundance might be the set time to win influence in and over Israel, rather than strengthen Israel in its ungodly independence. On the other hand, nothing could justify Jehoshaphat risking such intimacy of relationship with such a family, heedless of consequences, looking towards idolatry, which he should have known were overwhelmingly probable.
Read full note →
HOMILETICS.
Vers. 1-34.
The second chapter in Jehoshaphat"s career.
This chapter opens with the statement of a fact that portends no good the "affinity" which Jehoshaphat "joined with Ahab," the King of Israel. This came to pass in the incident of the marriage of Jehoram, son of Jehoshaphat, with Athaliah, daughter of Ahab. Eight years, or a little more, and it seems to bear no evil fruit; but, if so, it was only that it was taking its time to form and ripen, and now too surely is found. Clusters of lessons in this chapter gather round the names of
I JEHOSHAPHAT. They now, unfortunately, all descend from that one false position in which he had involved himself and his family with Ahab and his family.
1. Jehoshaphat has become undoubtedly the leading man, and is proportionately exposed to the dangers inherent in, inseparably inherent in, being courted courted by attentions, by flattery, by luxurious entertainment, by being appealed to for his opinion on great questions, and tacitly treated as arbiter in high questions of state.
2. He must repay these, if possible, in somewhat similar coin, and must use large language, speak after the manner of an entangling generosity (ver. 3), and, before he knows what he means, commit himself to something dangerously near a promise.
3. After this promise, instead of before it, he admonishes the man who is in tact a rival king to inquire "the word of the Lord," and has to wince under the notorious humiliation of listening to the report of four hundred men, well known for false prophets!
1. He has to save, if not his credit, the bare necessities of the truth, byasking for a true prophet, "a prophet of the Lord," without, as it would appear, one word of blank and fiat denunciation of Ahab"s troop of prophets, and with only the mildest deprecation (ver. 7) of Ahab"s unqualified assertion that he "hates" the true man, and with utter ignoring and neglect of the favourable opportunity of asking how it may be supposed to have come to pass that the true man "never has prophesied good, but always evil unto" Ahab. Yes, but the inconvenience was that he
2. was a guest in his house, and a guest sumptuously entertained and most deferentially treated.
3. He has a long sitting"s humiliation, when, clothed in his royal robes, hesat, throne by throne, with Ahab, to see "the prophet of the Lord," Micaiah; to hear his parables, every word of which he knew to be truth; to witness the horror of that true prophet being "smitten on the cheek" of the false, and the royal honour of the Lord God proportionately disparaged; to observe the meek forbearance of Micaiah in his reply; and, to crown all, his sentence and relegation to a bread-and-water imprisonment by Ahab. It ought to have been a long day of torture for the king of the true line of David!
4. Lastly, though it is impossible to doubt that he was in possession of thetrue state of the whole case, Jehoshaphat has to go on to the end. He does the thing that is wrong; (2Ch_19:2) he seems, at last, to be obeying Ahab rather than to lead him-going into battle and, at his suggestion, clothed for a target for the archers till the undignified cry to be spared is wrung from his lips, because he would have it known he is Jehoshaphat, and not Ahab! All this was dangerously close steering for the conscience; it brought upon him the distinct reproof and very forcibly expressed condemnation of the seer Hanani, so soon as ever he reached Jerusalem; and all was occasioned by his being dragged on, step by step, in a wrong course from the position, originally a false one, in which he had placed himself.
II AHAB. Things are very near their end for Ahab. The view is that of a man using up to the best advantage the last of his wits, which he had of long time trusted to his disadvantage, which long time had led him wrong, and were now rapidly going to lead him to the fatal end. We notice:
1. How he prepared the way by lavish entertainment of the King of Judahand his retinue, in order to utilize the opportunity to persuade him, apparently, to pass his word "to go up to Ramoth-Gilead," but certainly to pass an opinion favourable to doing so.
2. How immediately he acceded to the proposal of Jehoshaphat that theLord should be inquired of, but as immediately repaired to and summoned "his" own "prophets" (ver. 21).
3. How the force of circumstances extracted from him a faithful statementof the true state of his feelings towards the true prophet (ver. 7).
4. How the "officer," or "messenger," sent to bring Micaiah quickly, did his endeavour, no doubt at the instigation of Ahab, to pervert (vers. 12, 13) the testimony which Micaiah should give, but vainly.
5. How certainly he detected the consequent sarcasm, the veiled compliance of Micaiah (vers. 14, 15), and the rather drew out more fully all the thing as it was from Micaiah, but as he did not want to have it, or to have it uttered!
6. How the wicked action of one of his false prophets suited him exactly (vers. 23-25), and bridged the way both to satisfy his own resentment and to put a fair face on the position in the presence of Jehoshaphat. He was, perhaps, trembling all the while lest Jehoshaphat, hearing and seeing all, should have summoned up the moral courage to have done just the thing which he ought to have done, and withdrawn altogether from the enterprise, or from all association with Ahab in it!
7. Lastly, how Ahab entered the battle-field, ill at ease, dishonouring himself by disguising himself, and with too sure a presage of what was in store for him; and the prophecy of Elijah found its fulfilment. (1Ki_21:19)
III THE FALSE PROPHETS. These, wherever found, are the prophets who seek to please man; who would divine, a task only too easy, what man wishes them to say. In this case they are emphatically called, on the highest authority (vers. 21, 22), Ahabs prophets, not those of the Lord. Unfaithfulness in the professed teaching of religion never does anything better than lets through those who accept it. The anger and intemperateness of that one of the false prophets who had been most demonstrative, most dramatic (vers. 10, 23), are much to be noticed noticed as marking, as measuring the personal feeling and, in a word, the very temper which should be most utterly absent from the true messenger of God, of his truth, and his will.
IV THE ONE BLAMELESS, BEAUTIFUL, AND EVEN TYPICAL FIGURE OF THE TRUE PROPHET. He was already, it appears, a marked man, and, had it been possible, marked down by King Ahab. We notice:
1. When all pressure was put on him, and he knew very well what it meant,that he asserted the inviolability of his duty absolute fidelity to his instructions!
2. We must notice the deep knowledge imparted to him of human nature; how to touch it at its root; how to gain effectively its ear under the most favourable circumstances; how, in the presence of such, even to enlarge its own opportunity for exposition of the truth (vers. 14. 22). The parable, as we may call it, of the sheep on the mountains without a shepherd, and the vision of the council of heaven, or in heaven, which had been vouchsafed to Micaiah, what tales they tell to all those who now are listening to him! One against not fewer than four hundred and two! The plainness, the point, the forcibleness, and the fearlessness of his utterance are all the perfection of the true prophet. For us, too, this passage most instructively illustrates the method, or one of the methods, by which prophet and seer of old saw and then announced the real revelations of heaven to earth.
3. But the perfection of the true prophet is yet more intrinsically present inthe forbearingness, the patient suffering, the not returning railing for railing, "the fellowship of sufferings" with the One Prophet; as Micaiah was "smitten on the cheek," as he was "thrust into prison," as he was "fed with the bread and water of affliction," as he uttered no provoking word nor murmured, because of the consequences to himself, of his faithful ministry. The day that was fateful and fatal to the wicked king Ahab, who now filled up the measure of his iniquity; that was dismay, confusion, exposure, to four hundred false prophets; that, alas! tarnished even the history and character of Jehoshaphat was the day in which the blameless Micaiah "shone forth as the sun in the firmament of heaven.
HOMILIES BY W. CLARKSON Ver. 1.
Temporal advancement and spiritual decline.
Writing the biography of Jehoshaphat from a purely religious standpoint, another conjunction than the one used might well have been employed. It might well be written, "Now Jehoshaphat had riches and honour in abundance, but joined affinity with Ahab." For the latter clause affirms that on which we can by no means congratulate the king. Yet such is the common course of things; such is the bent of the human mind and the way that circumstances usually take, that the simple connective "and" is perhaps the more natural of the two. This close association deliberately entered upon between the servant of Jehovah and the devotee of Baal is human enough. The man who has become strong, according to all earthly measurements, seeks to become stronger still, not considering what care he is taking or is neglecting of his deeper and his higher interests. We look at
I THE COMMONNESS OF THIS COURSE. How true it is that "much wants more;" that the exchequer never seems full enough to the man who is amassing wealth, nor the rank high enough to him who is pursuing honour, nor the authority great enough to him who is striving after power Men eat of earthly food and are the hungrier for their feasting. They have "abundance of riches and honour," but they will not be satisfied without that fascinating alliance; they must "join affinity with Ahab." Let no man imagine that when he has reached a certain height of worldly advancement he will be satisfied and will crave nothing more. He will most certainly find that, when he reaches that desired point, he will long to stand on the height that will be still beyond him. And the evil of it is that this thirst for more worldly good is something which so often displaces a nobler longing, a craving for more of goodness and of fellowship with God. It even affects and injures the spirit to such a degree that it positively lessens that better longing, until it is reduced to almost nothing.
II THE GRAVE UNWISDOM OF IT. What did Jehoshaphat gain by this alliance with the house of Ahab? A measurable, momentary gratification. What did he lose by it? An immeasurable, permanent good. The mistake he then made was one the effects of which stretched far, very far forwards, and affected for evil many hundreds of households beside his own. (2Ch_21:4) What do we gain by adding something more to our material prosperity another thousand pounds to our fortune; another honour to our titles; another position to our acquirement? Something truly, but something the worth of which is quite measurable; possibly very small, as an increase to our life-happiness. But if we are neglecting our higher interests, if we are allowing those sacred obligations to be relaxed, if we are departing from God, what do we lose? Who shall estimate the value of the favour and friendship of Jesus Christ, of the integrity of our Christian character, of the excellency and blessedness of holy usefulness, of that brighter and broader sphere which would have been ours, if we had not let earthly and human interests weigh down and press out the higher and the heavenly ones?
III ITS GUILT. As God multiplies his gifts to us, of whatever kind those gifts may be, we ought to be thereby more closely attached to him and to be more heartily devoted to his service. When we permit increase of substance or added honour to lead us away from him, we are as guilty as we are unwise; our sin is as sad as our folly. C.
HOMILIES BY T. WHITELAW Vers. 1-3.
The false steps of a good king.
I AN UNFORTUNATE ALLIANCE. Jehoshaphat joins affinity with Ahab (ver. 1). This refers to the marriage of Jehoram his son with Athaliah, Ahab"s daughter, (2Ch_21:6) eight or nine years before. The date may be approximately determined thus. Athaliah"s son ascended the throne of Judah at the age of twenty-two, (2Ki_8:26) not forty-two. (2Ch_22:2) But Jehoram his father reigned eight years (2Ch_21:5; 2Ki_8:17) Hence the fourteen years leading back to Ahaziah"s birth must have been the last fourteen of the reign of Jehoshaphat. Since, then, Jehoshaphat reigned twenty-five years, (1Ki_22:42) Ahaziah"s birth must have happened in the eleventh year of Jehoshaphat"s and the fifteenth of Ahab"s reign. (1Ki_22:41) But Ahab reigned twenty-two years. (2Ki_16:2-9) Hence the interval between Ahaziah"s birth and Ahab"s death must have been at least seven years. The wedding, therefore, of Jehoram and Athaliah may be set down eight or nine years prior to Jehoshaphat"s visit to Samaria. The alliance that wedding represented was the first wrong step Jehoshaphat took. It was:
1. Unnecessary.
(1) Not required by the safety of the state. The army that, with no ally but, (2Ch_14:12) had defeated Zerah"s million of soldiers, could hardly stand in need of succour from the son of Omri. In league with Jehovah, (2Ch_17:3) Jehoshaphat should have reckoned himself dispensed from the necessity of seeking other confederate (Rom_8:31; 1Jn_4:4)
(2) Not demanded by the glory of his crown. His diadem had descended from David; Ahab"s was of recent date. Omri had been an upstart; (1Ki_16:16) David a prince legitimate, a sovereign created by special act of Jehovah himself. Then he (Jehoshaphat) had "riches and honour in abundance," second only to those of Solomon, both of which were tokens of Divine approbation. (Psa_112:3) Besides, he possessed a good, (2Ch_17:3) which is better than great riches (Pro_22:1) or precious ointment. (Ecc_7:1)
2. Dangerous.
(1) To his own religious character, which could not be improved thereby. "Evil communications corrupt good manners". (1Co_15:33) Few can touch pitch and not be defiled. Considering Ahab"s infamous character, (1Ki_16:29-33) Jehoshaphat should have reasoned that the wider they stood apart the better for him, (Pro_13:20) and should have remembered David"s prayer, (Psa_28:3) as well as acted on David"s resolution. (Psa_101:4)
(2) To his son"s piety (if that son had any), which would not likely be increased thereby. Nothing more ruinous to a young man for both time and eternity than an irreligious wife; (Pro_12:4) nothing more helpful than a woman that fears the Lord. (Pro_31:11, Pro_31:12) Whatever Jehoram was in youth and his upbringing may be assumed to have been godly when he reached the throne he was truculent and debased, a murderer and an idolater, both of the worst type. This appalling deterioration the writer of the Kings and the Chronicles ascribe to Athaliah"s influence. (2Ch_21:6; 2Ki_8:18)
(3) To the best interests of his kingdom, which were not likely to be furthered thereby. On the contrary, these were grievously hindered. Judah declined till, in respect of idolatry, she stood at a level almost as low as that of Israel. (2Ch_21:13)
3. Sinful. A daughter from the house of Omri no fitting mate for a son of Jehoshaphat. The offspring of a Jezebel and an Ahab a good man should not have taken to his bosom. (2Co_6:14-16)
II AN ILL-ADVISED JOURNEY. Jehoshaphat pays a visit to Ahab (ver. 2). The second wrong step of Judah"s king:
1. Not demanded by duty. Nothing in his relations to Ahab or in the obligations resting upon him with reference to Ahab called for his journey to Samaria. Jehoshaphat in this case ran without being sent, always perilous for a good man.
2. Not prompted by self-interest. Jehoshaphat"s true interest lay in keeping as far apart as possible from the house of Omri. (Pro_4:14) Had Ahab been a pious sovereign, Jehoshaphat might have profited by his society; being the opposite, Ahab could not advance Jehoshaphat"s religion. (Pro_13:20)
3. Not required by courtesy. Had Jehoshaphat been invited to Samaria, he might have found it difficult to decline without offending his royal brother. But Jehoshaphat travelled northwards of his own motion. Considering who Ahab was, it would have evidenced more prudence had Jehoshaphat stayed at home. To say the least, it was hazardous to fraternize with such a son of Belial as the King of Israel. (2Sa_23:6, 2Sa_23:7)
III AN UNHOLY CONFEDERACY. Jehoshaphat makes a league with Ahab (ver. 3).
1. At what time? After enjoying Ahab"s hospitality, which was sumptuous. The pleasures of the table have a tendency to lay one open to temptation; indulged in to excess, they lead to other sins (2Ti_3:4; 1Pe_2:11) Gluttony and drunkenness go commonly together (Deu_21:20 Pro_23:21; Mat_24:49) and all experience shows that when wine is in wit is out. Besides, it requires courage to accept a neighbour"s hospitality to eat his dinner and drink his wines-and deny his request. (N.B. Beware of dining with those whose characters cannot be trusted!)
1. On whose persuasion? Ahab"s. The King of Israel doubtless reasoned he had a double claim on Jehoshaphat, to whose son he had given a wife, and to whose self he had furnished a splendid entertainment. It is dangerous for good men to accept favours at the hands of the wicked. Jehoshaphat should have remembered David"s prayer. (Psa_141:4)
1. For what object? To recover Ramoth-Gilead upon the northern frontier of Israel a town which belonged to Israel (Deu_4:43; Jos_21:38) and had been captured by Benhadad"s father, not in the war with Baasha (2Ch_16:4; 1Ki_15:20) who was not Ahab"s father, but in a subsequent unrecorded struggle with Omri who was. Benhadad had promised to restore it, (1Ki_20:34) but had neglected or refused to do so. Accordingly, Ahab may have argued that his plea for the projected campaign was good, as the monuments appear to
2. show he had ground for thinking the time opportune, Shalmaneser II of Assyria having shortly before, in the battle of Karkar, defeated the Syrian king (Sayce, "Fresh Light," etc., p. 121) Still it was not clear that this expedition, though justified by political and military considerations, was approved by God, and Jehoshaphat would have been excused had he viewed with suspicion any enterprise that had Ahab for its author.
3. In what terms? "I am as thou art," etc. (ver. 3). The magniloquence ofthis utterance was probably due to the time when and the place where it was given forth. Had Jehoshaphat not been dining with Ahab, he would most likely have consulted Jehovah before committing himself and his battalions in so pompous and foolhardy a fashion. Yet it may have proceeded from a constitutional pomposity of manner with which the southern king was afflicted, (cf. 2Ki_3:7) as were ancient sovereigns generally; compare the treaty of the Grand Duke of Kheta with Rameses II of Egypt, "Behold, I am at one in heart with Ramessu-Meriamen, the great ruler of Egypt" ("Records," etc., 4:29). The world has travelled far since the clays when kings could send their peoples to war without asking their opinion, simply to gratify revenge or slake ambition. Amount civilized nations subjects cannot now be plunged into hostilities by their rulers without their own consent.
Learn:
1. The danger of mixed marriages.
2. The perils of the table. (Pro_23:2, Pro_23:6, Pro_23:20)
3. The slipperiness of evil paths one sin leads to another.
4. The propriety of wisely selecting companions. (Pro_28:7, Pro_28:19)
5. The folly of being confederate with wicked men.
6. The wisdom of consulting God before engaging in a doubtfulenterprise. W.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv4, 6, 16, 25, 33 And Jehoshaphat said unto the king of Israel, Enquire,…
2Ch_18:4-34
And Jehoshaphat said unto the king of Israel, Enquire, I pray thee, at the word of the Lord to-day.
Read full note →
Divine truth and its typical reception
Here are four types of human conduct in relation to Divine truth.
I. Those who seek the truth. Micaiah believed in its existence, prayed for its teaching, and determined to follow its leading.
II. Those who are opposed to the truth. The priests assumed to be its only depositaries, denied the claims of others, ridiculed and opposed its representative. None so slow to believe in a Divine Spirit as those accustomed to speak Divine words, but in whose hearts is no Divine life.
III. Those who believe yet disobey the truth. Jehoshaphat believed the prophet Micaiah, mildly defended his character, yet would not withdraw from Ahab.
IV. Those who are alarmed at truth. Ahab roused in conscience, afraid of results, and tried to escape by stratagem. (J. Wolfendale.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v1 CRITICAL NOTES.] This chapter relates Jehoshaphat’s alliance with Ahab…
CRITICAL NOTES.] This chapter relates Jehoshaphat’s alliance with Ahab (2Ch_18:1-3); induced to go to Ram.-gil. (2Ch_18:4-11); Micaiah’s adverse prediction (2Ch_18:12-17); continued reproof (2Ch_18:18-22); and sufferings (2Ch_18:23-28); the two kings enter battle with sad results (2Ch_18:28-34). With this chapter corresponds 1Ki_22:1-35.
2Ch_18:1-3.—Jehoshaphat’s alliance with Ahab. Affinity. Joram, his son, married Athaliah, daughter of Ahab and Jezebel (2Ch_21:6). Years, in Jehoshaphat’s seventeenth year, eight, after marriage. Killed, gave magnificent feast to influence him in favour of enterprise. Ramoth., heights of Gilead, in territory of Gad, to wrest from King of Syria. 2Ch_18:3. Jehoshaphat easily consents, without consulting God.
Read full note →
2Ch_18:4-11.—The consultations. Previous to declaration of war customary to consult prophets (1 Samuel 28). Ahab complied. 400 prophets, creatures of Ahab connected with calf-worship, encouraged the king. 2Ch_18:6. Jehoshaphat, dissatisfied, inquired for a true prophet; besides, in addition, or yet more. 2Ch_18:7. Micaiah, known only from this incident, sent for. Always evil, lit., all his days, wanting in Kings. 2Ch_18:8. Officers, eunuch or chamberlain. 2Ch_18:9. Graphic scene, void place (open space, Rev. Vers.). A large area for markets, courts, and business. Each king on his portable throne, clothed in royal garments, and spectators all around. 2Ch_18:10. Zed., more prominent than rest. Had made previously in anticipation of some such occasion as now given [Speak. Com.]. Horns, like candle extinguishers (often worn as military ornaments); iron, symbol of military power. Push, a common metaphor for attacking and overcoming enemies. Thus two heroes impersonated; Kings of Israel and Judah would triumph (Deu_33:17; Psa_44:5; Dan_8:4).
2Ch_18:12-17.—Micaiah’s adverse prediction. The well-intentioned messenger tries to persuade Micaiah to agree with majority, predict success, and be released from prison and severer punishment. He rejects counsel, remains fearless and firm. 2Ch_18:14. Go up, the ironical answer of the 400, well understood by Ahab. Adjure, put on oath, he changes tone and becomes very serious. 2Ch_18:16. Saw, purport of this vision that Israel would be defeated, dispersed, and king destroyed.
2Ch_18:18-28.—Micaiah’s reproof and sufferings. Saw in providence of God events in fuller detail. Therefore hear the Divine will. Sitting, in splendour and supremacy (Psa_9:7; Psa_11:4; Psa_46:6, &c.). Standing, about him on both sides. 2Ch_18:19. Entice, persuade or deceive (1Ki_22:20). 2Ch_18:20. A spirit, the spirit, i.e., “the evil spirit,” Satan some; others, “the spirit of prophecy” in the 400, under the control and command of the Governor of the universe, at his direction and permission. 2Ch_18:21. Lying spirit, to mislead when consulted. “The details of a vision cannot safely be pressed any more than the details of a parable” [cf. Speak. Com.]. 2Ch_18:23. Zed., by this fearful disclosure, is vexed, presumed upon his favour with Ahab, smote Micaiah in contempt and scorn (Job_16:10; Jer_20:2; Lam_3:30; Mar_14:65); and insinuates that the spirit did not speak by him. 2Ch_18:24. The event would be a reply, when he would go from chamber to chamber, in some secret place. To hide himself in shame and fear of punishment for his false predictions. 2Ch_18:25. Micaiah sent back to prison, with scanty prison fare; submitted, courageously reproves the king; predicts his death, and appeals to the people, who should witness the result.
2Ch_18:29-34.—War undertaken. Ahab afraid, disguises himself, ungenerously advises Jehosh. to fight in royal attire. 2Ch_18:30. Command of King of Syria proves the prudence of Ahab’s conduct. 2Ch_18:31. Jehosh. only king in field. Cried out, whether to followers or to enemy, not stated. Perceived, probably from his cry, and pursuit ceased. 2Ch_18:33. Venture, i.e., in his simplicity, without special aim or intention. Joints, parts where pieces of armour fitted together. Ahab wounded, notwithstanding his precaution; kept standing in his chariot during the day the battle raged, at sunset all over. The war-cry went through the host, every man returned to his city and to his country. But Ahab was carried dead to Samaria, and there buried.
HOMILETICS
THE DANGER OF WORLDLY FRIENDSHIP.—2Ch_18:1-3
Jehoshaphat displeased God by his choice of friends, and began a downward course, marked by gradual steps.
I. Friendship beginning with family affinity. Jehoshaphat “joined affinity with Ahab” by uniting his son with Ahab’s daughter. Perhaps proud, for he “had riches and honour in abundance,” and did not want Jehoram “to marry beneath him.” Nothing but marriage with a royal house would satisfy—perhaps to conciliate Israel and bring them back to Jehovah. Evil cannot be conciliated. This might be considered good policy, but morally wrong; disobedient to God’s command, and brought the kingdom and royal house to verge of destruction. Unsuitable marriages to preserve name, property in family circle. “Be not unequally yoked together with unbelievers.”
II. Friendship leading to social visits. “After certain years he went down to Ahab to Samaria.” What more natural and needful to improve acquaintance and inquire about welfare! Received in royal style, but corrupted in moral character. Joins in converse with ungodly, can bear their company, and dwell in their house (Lot in Sodom). He becomes weaker, more complaisant, and exposed to risk. “I am as thou art, and my people as thy people.” “What fellowship hath righteousness with unrighteousness? &c.”
III. Friendship ending in alliance for war. “He persuaded him to go up.” Feasted so splendidly, friendship so close, extrication difficult. The height of incivility, most unreasonable to refuse! Evil wrought on his mind, spiritual constitution not proof against bad atmosphere. He lost power to testify; censure lost its energy; his presence no longer a restraint on folly, and impossible to assume high tone and faithful attitude. “Let not the king say so,” the only mild rebuke. Difficult to walk wisely, faithfully, and surely in these days of compromise and fashion. But God looks for entire separation from the world in character, purpose, and conduct. “Know ye not that the friendship of the world is enmity with God? Whosoever, therefore, will be a friend of the world is the enemy of God.” “Shouldest thou help the ungodly, and love them that hate the Lord?”
THE IMPORTANT QUESTION: WAR OR NO WAR?—2Ch_18:4-22
Ahab, tired of waiting for peaceful restoration of Ram.-gil., determined to recover it from the Syrians by force. Aware of the military strength of the Syrian king (1Ki_22:3-4), he takes advantage of visit and friendship of Jehoshaphat, whose resources are great, and who suggests an immediate inquiry of the Lord before expedition.
I. The tribunal before which to decide. Picture the open space (2Ch_18:9). The kings robed in splendour; the prophets in their imposing ranks and display, confident and insolent in their lying message; the one true prophet, hated by Ahab, uncared for by spectators, yet calm, brave, and true! Luther before the Diet of Worms.
II. The judgments given. Two kinds from two parties.
1. From false prophets. “Ahab gathered his prophets together, about 400 men.” Every great enterprise seeks the sanction of God and to clothe itself with Divine authority. Right and wrong of actions felt to be determined by One higher than man. If Heaven’s signature not gained often forged. Ahab multiplied pagan prophets as Julian multiplied pagan sacrifices. A band ready to interpret divine decrees in favour of the king they serve. Think of their number, office, and unanimity! With one consent they say, Go!
2. From the true prophet. Jehoshaphat not satisfied; saw from their manner they were not truthful, not Jehovah-prophets; asks for “a prophet, of the Lord, that he might inquire of him.” The vox populi not always the vox Dei. Micaiah sent for, appears, determines to speak the truth fearless of consequences. “Athanasius against the world.” In terms of irony, in visions of splendour, when adjured by the king and in appealing to the people. Smitten by the priests and threatened with the prison, the same answer given.
III. War foolishly undertaken. Ahab bent on war, Jehoshaphat unable to check him. “And they went to the battle” (2Ch_18:29).
1. Reluctantly by Jehoshaphat. Ventured too much and gone too far; ensnared and drawn along. “Enter not into the path of the wicked, and go not in the way of evil men.”
2. Timidly by Ahab. Desired to falsify prediction, and disguised himself. What a cowardly act! What friendship to preserve your own life at the expense of another! “A good cause makes a stout heart.” A soldier conscious of right, accompanied by God, will stand fearless and victorious on the field of battle.
IV. War ending in disasters. Death to Ahab. To Jehoshaphat danger in the field, deserved rebuke from God’s servant (2Ch_19:2), invasion of the kingdom, and almost total extinction of the family (2Ch_22:10). Ever dangerous to fight against God. Enterprises opposed to his will can never prosper. Inquire, Shall I go or shall I not? When decision known, submit, and escape the ruin.
“We leap at stars, and fasten in the mud,
At glory grasp, and sink in infamy” [Young].
THE FAITHFUL PROPHET.—2Ch_18:7-27
I. The estimation in which he was held. “I hate him.” Counted like Elijah as an enemy by Ahab. Micaiah consistent in veracity, courage, and reproof. The king offended, and imputed all to evil disposition, personal grudge. Hatred, inveterate and strong, often the reward of fidelity. “Am I therefore become your enemy because I tell you the truth?”
II. The stand which he takes. “What my God saith, that will I speak” (2Ch_18:13).
1. Dependence upon God. In God’s hands, not Ahab’s. “So help me God,” cried Luther. “Fear him who can destroy both body and soul.”
2. Expectation of God’s help. Assured that God would say something, teach him, and reveal light. Disciples before councils (Mat_10:18-19).
3. Determination to utter God’s word. “That will I speak.” Balaam could make no compromise. Reverent attention to divine truth, and determination to die rather than withhold or betray it, the mark of a true prophet.
III. The pleas urged to move him from this stand. The messenger in kindness warned and advised.
1. The opinion of the majority. 400 prophets unanimous in decision! Think of their power and position! Why be singular and foolish in opposing? Agree with the multitude. Unity built on truth, better than unity built on men.
2. The difficulty of judging who is right. “Which way went the spirit of the Lord from me to thee?” Zedekiah assumed to possess the spirit alone, ridiculed in scorn the idea of Micaiah having it. Circumstances make it difficult to judge who is right among many claimants. But there is a divine word; man can understand and receive it, must judge and decide for himself. Know by results. False prophets assume authority, take fulfilment of truth in their own hands, despise and persecute others. True prophets receive and utter the word, leave it with God to verify and vindicate it.
3. The employment of physical force. This is a tyrant’s weapon. The screw, the prison, and the stake, bonds, persecution, and martyrdom in vain. Micaiah calm in suffering, as bold in action, immovable as a rock, honoured and exalted in Israel as independent and true, when prophets of Ahab are confounded and scattered in shame and disgrace.
HOMILETIC HINTS AND SUGGESTIONS
2Ch_18:2. Went down. The royal visit.
1. The object for which made.
2. Results to which led. “The bond between the two families dates, therefore, at least from this time, but apparently it had not hitherto led to any very close intimacy, much less to any joint military expeditions. Jehoshaphat seems to have taken no part in the former Syrian wars of Ahab, nor did he join with the great league against the Assyrians. From this time till the displacement of Ahab’s dynasty by Jehu, very intimate relations subsisted between the two kingdoms (cf. 1Ki_22:49; 2Ki_3:7; 2Ki_8:28; 2Ch_20:36) [Speak. Com.].
2Ch_18:4. Enquire. God, forgotten in men’s undertakings, should always be sought, and sought without delay. “Enquire to-day.” Ahab never thought of this. God not in his thoughts (Psa_10:4). If Scipio went first to the capital, and then to the senate; if the Romans consulted gods and offered sacrifices before war, should we not enquire, &c.?
2Ch_18:5-7. I hate him. A picture of present time.
1. Men love to be flattered. Ahab, satisfied with his prophets, thought they were inspired and would listen to no one else.
2. Men speak lies to flatter their superiors, servants their masters, courtiers their sovereigns. Thus the very fountains of life corrupt. Prophets, priests, and judges encourage falsehood. “A wonderful and horrible thing (astonishment and filthiness) is committed in the land; the prophets prophesy falsely, and the priests bear rule by their means (lit., according to their hands, i.e., under their guidance and power), and my people love to have it so” (Jer_5:30-31). (Populus vult decipi, et decipiatur).
3. In speaking lies they are influenced by supernatural powers. Such powers exist and mysteriously influence the minds of men. Lying spirits are subtle, wise, and numerous; have easy access to men and deceive. Seek to hear not what is palatable to our corrupt hearts, but what is true, needful, and profitable to our souls.
“Hear the just law, the judgment of the skies!
He that hates truth shall be the dupe of lies.
And he that will be cheated to the last,
Delusions, strong as hell, shall bind him fast” [Cowper].
2Ch_18:8-11. A performance at court. Picture place, kings on their separate thrones, spectators and performance, Zed. in employing a symbolic action was following the example of a former Israelite prophet, whose “acted parable” could never be forgotten in Israel (cf. 1Ki_11:30) [Speak. Com.].
2Ch_18:13. A faithful ministry.
1. The necessity imposed on faithful ministers to speak the truth. God requires it, needful to the welfare of the people, and consequences of neglect fearful.
2. The results of speaking truth. Hated by those in authority, ridiculed and opposed by rivals, treated with indifference, cruelty, and death.
“So spake the seraph Abdiel, faithful found
Among the faithless, faithful only he”
[Milton].
HOMILETICS
THE PROPHETIC VISIONS.—2Ch_18:16
Solemnly urged to give a serious answer, Micaiah declared the visions revealed to him by the spirit of God.
I. The shepherdless people. “I did see all Israel scattered,” &c. (2Ch_18:16).
1. The death of the king. Ministers and kings shepherds of the people to feed, govern, and protect. Ahab fell in battle, and Israel deprived of ruler. “These have no master.”
2. The defeat of the army. “All Israel scattered,” in broken ranks and helpless condition. A picture of society away from God and divided from one another; inadequately supplied with helpers, and needing a compassionate Saviour (Mat_9:36-38).
II. The parabolic Providence. “It may be doubted whether we ought to take literally, and interpret exactly, each statement of the narrative. Visions of the invisible can only be a sort of parables: revelations not of truth as it actually is, but of so much of truth as can be shown through such a medium. The details of a vision, therefore, cannot safely be pressed, any more than the details of a parable. Portions of each must be accommodations to human modes of thought, and may very inadequately express the realities which they are employed to shadow forth to us” [Speak. Com.].
1. A picture of God’s supremacy. “The Lord sitting upon his throne,” supreme in authority, wisdom, and splendour (Isa_6:1).
2. An insight into supernatural ministry. “All the host of heaven” ready to serve. “Satan walks to and fro in the earth” in restless activity to do mischief to God’s people (Job_1:7). Other spirits sent on divine errands (Zec_1:10; Dan_7:10).
3. An interpretation of the events of history. Why does this happen? God orders or permits it. Sometimes heaven is opened to shadow forth events on earth. God’s seers only can interpret and apply the vision—a privilege to them and a warning to us.
LYING SPIRITS IN THE PROPHETS.—2Ch_18:18-22
This chapter gives an insight into the meaning of the awful word “temptation.” Yet comforting, for it shows how God is long-suffering and merciful to the most hardened sinner; how to the last he puts before him good and evil, and warns him of his choice and the ruin to which it leads. I. What warning more awful, yet more plain, than that of the text? Ahab, told that he was listening to a lie, had free choice to follow that lie or not, and did follow it. After imprisonment of Micaiah for speaking the truth to him, he went to Ram. gilead; yet felt that he was not safe. He went into battle disguised, hoping to escape from evil by these means. But God’s vengeance not checked by paltry cunning. II. This chapter tells us not merely how Ahab was tempted, but how we are tempted in these very days. By every wilful sin we commit we give room to the devil. By every wrong step we take knowingly, we give a handle to some evil spirit to lead us seven steps further wrong. Yet in every temptation God gives us a fair chance, sends his prophets, as he sent Micaiah to Ahab, to tell us that the wages of sin is death, to set before us good and evil at every turn, that we may choose between them and live and die according to choice. The Bible is a prophet to us. Every man a prophet to himself. The still small voice in the heart, the voice of God within us; the spirit of God striving with our spirits, whether we will hear or forbear, setting before us what is righteous, noble, pure, and godlike, to see whether we will obey that voice, or obey our own selfish lusts, which tempt us to please ourselves [C. Kingsley, “Village Sermons”].
DIVINE TRUTH AND ITS TYPICAL RECEPTION
Bible full of human nature. Humanity in varied aspects its excellence and chief feature. A book for the world. Its biographies. “Representative men.” Here four types of human conduct in relation to divine truth.
I. Those who seek the truth. Micaiah believed in its existence, prayed for its teaching, and determined to follow its leading. Sought truth under impression of its reality, from the right source, in order to render homage to it. “Lead me by thy truth and teach me.”
II. Those who are opposed to the truth. The priests assumed to be its only depositories, denied the claims of others, ridiculed and opposed its representative. None so slow to believe in a Divine spirit as those accustomed to speak Divine words, but in whose hearts is no Divine life. A lifeless church always bitterest enemy to inquiry, reform, and independency. “Ye seek to kill me, a man that hath told you the truth.”
III. Those who believe yet disobey the truth. J. believed the prophet Micaiah, mildly defended his character, yet would not withdraw from Ahab. He sinned against light and better judgment. Risky thus to act. “Holding (i.e., keeping down, obscuring, overbearing) the truth in (a course of) unrightousness” is the way to bring down the judgment of God (Rom_1:18), to lose the ability to perceive it, and the power to embrace and practise it.
“Thus men go wrong with an ingenious skill,
Bend the straight rule to their own crooked will;
And with a clear and shining lamp supplied,
First put it out, then take it for a guide” [Cowper].
IV. Those who are alarmed at truth. Ahab roused in conscience, afraid of results, and tried to escape by stratagem. The dupe of his own fears. The child whom Herod sought to destroy lived, grew, and rose to sovereignty of the universe. The prediction of Micaiah fulfilled, terror struck into hearts of soldiers, and the king died in blood-stained chariot.
GOSPEL ARCHERY.—2Ch_18:33
I. The hearts of the unsaved are encased in harness. The harness of
(1) Indifference,
(2) pleasure,
(3) worldliness,
(4) religious formality. II. Having these harnessed hearts for a mark, the gospel bow must be drawn. At some must be shot the arrows, of
(1) Divine goodness,
(2) Divine threatenings,
(3) Divine love [R. Berry]
HOMILETIC HINTS AND SUGGESTIONS
2Ch_18:18-22. Lying spirits.
1. A doctrine of Scripture (Jdg_9:23; Job_1:6; Job_2:1; Eze_14:9; Joh_8:44; Rev_12:9).
2. A fact in experience. Eve seduced. Many now under strong delusion (error energising and effectual) that they should believe a lie (2Th_2:11-12).
3. A mystery of providence. The problem of human character, of human life and destiny insolvable on any other hypothesis. Inscrutable providence!
2Ch_18:31. Jehoshaphat’s cry.
1. Danger the result of warning unheeded.
2. God interfering to deliver. God may be displeased, never deserts when we cry unto him. Ahab cared not to succour. God moved them to depart from him.
3. Lesson, associate with evil-doers, then in danger of sharing their calamities. “A violent man enticeth his neighbour, and leadeth him into the way that is not good.”
Learn from the whole—
1. That the contrivances of the wicked are cruel (Pro_12:5; Pro_12:10).
2. That in carrying out these contrivances they are greatly alarmed. Conscience makes them cowards (Pro_28:1).
3. That in the end their fears are realised. In attempt to ensnare others ensnared themselves (Pro_12:13; Pro_24:15-16; Pro_26:27); expectations of good disappointed (Pro_10:2-28; Pro_24:19-20), and their iniquity becomes their punishment (Pro_5:22; Pro_11:3; Pro_14:32).
2Ch_18:33. Accidents of Providence. I. The end certain. Bow did its work. Darts of judgment, designs of Providence, never miss the mark. II. The method of accomplishing the end apparently accidental. At a venture, casual shot. The hand strengthened, shaft levelled with unerring eye. What we term chance, casualty, really Providence accomplishing deliberate designs, but interposition concealed.
1. A comfort to godly in trouble, sorrow, and peril.
2. A warning to ungodly, who are not safe, exposed everywhere. Most common occurrences, those from which we suspect no harm, may prove destructive to life.
“The all-surrounding heav’n, the vital air,
Is big with death.”
ILLUSTRATIONS TO CHAPTER 18
2Ch_18:1-3. Friendship. It is good discretion not to make too much of any man at the first, because one cannot hold out that proportion [Bacon].
2Ch_18:7-22. Lying spirits. Compare Elijah’s tone (1Ki_18:27). “In the vision which he describes we feel that we are gradually drawing nearer to the times of the later prophets. It is a vision which might rank with those of Isaiah or Ezekiel” [Stanley]. Not by any stroke of vengeance, but by the very network of evil counsel which he has woven for himself, is the King of Israel to be led to his ruin [Ibid.].
2Ch_18:29. Disguised. As knowledge without justice ought to be called cunning rather than wisdom, so a mind prepared to meet danger, if excited by its own eagerness and not the public good, deserves the name of audacity rather than of courage [Plato].
2Ch_18:33. Bow at a venture. It is marvellous to note on what small contingencies depends our life. An accidental blow, an unexpected fall, a mistake in drinking out of the wrong cup, a misstep in the dark, a fly, a fishbone, the smallest things often occasion its termination. This fact is serious enough to cool ambition, make us thoughtful in merriest moods, and watchful against any surprise that death may have in reserve for us. Died—“The truth cannot be burned, beheaded, or crucified. A lie on the throne is a lie still, and truth in a dungeon is still truth; and the lie on the throne is on the way to defeat, and the truth in the dungeon is on the way to victory.”
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain On v1 2Ch 18:7
2Ch 18:7
I. What an appalling illustration is this of the fact that men love to be flattered and encouraged, even at the expense of everything holy and true!
Read full note →
II. What a vivid illustration is this of the sublime function of an incorruptible truth-teller! (1) No wicked man should be quite easy in the sanctuary. (2) Do you suppose that it is pleasant for a minister to be always opposing any man? (3) A man is not your enemy because he tells you the truth.
III. What a striking instance is this of the Lord giving a man up to the devices of his own wicked heart, and letting him take his own ruinous way!
Parker, The Ark of God, p. 281.
Reference: 2Ch 18:29.—J. M. Neale, Sermons for the Church Year, vol. i., p. 224.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 Reign of Jehoshaphat (continued)
Reign of Jehoshaphat (continued)
This.c reproduces 1Ki_22:1-35 with very slight differences.
Read full note →
31. The Lord helped him] This, which is an addition to the narrative of Kings, seems to imply that the writer regarded Jehoshaphat's cry as a prayer for help, which God answered, as explained in the next v.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 CHAPTER 18 Jehoshaphat’s Sinful Alliance with Ahab
CHAPTER 18 Jehoshaphat’s Sinful Alliance with Ahab
1. The alliance with Ahab (2Ch 18:1-3)
Read full note →
2. Ahab’s false prophets (2Ch 18:4-11)
3. Micaiah’s prophecy (2Ch 18:12-27)
4. The fatal battle at Ramoth-Gilead (2Ch 18:28-34)
The same record also appears in 1 Kings 22, to which the reader may turn for further annotations. Jehoshaphat’s prosperity became a snare to him. Riches and honor he had in abundance. No doubt lifted up in his heart and self secure, saying perhaps, “I am increased in goods and have need of nothing,” on a certain day he joined affinity with Ahab. Jehoshaphat’s son Jehoram married Ahab’s wicked daughter Athaliah (2Ch 21:6). This was a fatal step for Jehoshaphat and the house of Judah. It brought him into alliance with Ahab, the wicked; he almost lost his life on account of it; only his prayer saved him (2Ch 18:31); and Athaliah introduced the vile idolatries of Ahab into Judah (22:3) and became the murderess of the royal seed (2Ch 22:10-12).
The historical account of Jehoshaphat’s alliance with Ahab, the false prophets, the prophecy of Micaiah, the battle of Ramoth-Gilead, is commented upon in the record of the first book of the Kings.
That Jehoshaphat knew the Lord and was His is blessedly illustrated in verses 31-32. In the hour of need, the king in such bad company turned to the Lord and cried to Him. There was an immediate answer and the King of Judah was saved. What a power prayer is! May all God’s people make use of it. As we have said previously, “Jehoshaphat was miraculously saved, but Ahab was miraculously killed.”
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv1, 28 Jehoshaphat Consults Prophets
Jehoshaphat Consults Prophets
v. 1. Now, Jehoshaphat had riches and honor in abundance, as described in detail in the preceding chapter, and joined affinity with Ahab, entered into a formal league or alliance with him, which was cemented, moreover, by the marriage of Athaliah, the daughter of Ahab, to Jehoram, the son of Jehoshaphat. But neither the league nor the matrimonial alliance which brought the two reigning houses into closer union met with the approval of the Lord, 2Ch 19:2.
Read full note →
v. 2. And after certain years, at the end of nine years, he went down to Ahab to Samaria, for a formal visit. And Ahab killed sheep and oxen for him in abundance and for the people, his entire retinue of courtiers and servants, that he had with him, entertaining Jehoshaphat with the most lavish hospitality, and persuaded him to go up with him to Ramoth-gilead. This was the real object which Ahab tried to push upon the occasion of this visit, to interest Jehoshaphat in a campaign against Ramoth-gilead, which the Syrians were either holding or else were endeavoring to get into their power again, 1Ki 22:3.
v. 3. And Ahab, king of Israel, said unto Jehoshaphat, king of Judah, Wilt thou go with me to Ramoth-gilead? And he, flattered by the banquets which had been prepared in his honor, and the hospitality shown him, answered him, I am as thou art and my people as thy people; and we will be with thee in the war, he placed himself and all his resources at the service of Ahab. For the entire history Cf 1 Kings 22.
v. 4. And Jehoshaphat, following the custom of consulting the Lord before declaring hostilities, said unto the king of Israel, Enquire, I pray thee, at the word of the Lord today.
v. 5. Therefore the king of Israel gathered together of prophets, not those of Baal or Ashteroth, but those of the official calf-worship, ostensibly to Jehovah, four hundred men and said unto them, Shall we go to Ramoth-gilead to battle, or shall I forbear? And they, as willing tools of Ahab, whose good will they wanted to retain, said, Go up; for God will deliver it into the king’s hand.
v. 6. But Jehoshaphat said, since he was dissatisfied with this procedure, is there not here a prophet of the Lord besides, that we might enquire of him?
v. 7. And the king of Israel said unto Jehoshaphat, There is yet one man by whom we may enquire of the Lord, but I hate him; for he never prophesied good unto me, but always evil; the same is Micaiah, the son of Imla. The hatred of Ahab was due to the fact that this servant of the true God reproved his evil ways and threatened him with the punishment of God. Both an evil conscience and stubborn wickedness caused him to persecute Micaiah. And Jehoshaphat said, Let not the king say so.
v. 8. And the king of Israel called for one of his officers, one on duty in the palace, and said, Fetch quickly Micaiah, the son of Imla, literally, "hurry him here. "
v. 9. And the king of Israel and Jehoshaphat, king of Judah, sat either of them on his throne, on fine seats placed for their convenience, clothed in their robes; and they sat in a void place, a great, open space, like a threshing-floor, at the entering in of the gate of Samaria, and all the prophets prophesied before them.
v. 10. And Zedekiah, the son of Chenaanah, had made him horns of iron, following the custom of true prophets, who often emphasized their words with symbolical actions, and said, Thus saith the Lord, With these thou shalt push Syria until they be consumed.
v. 11. And all the prophets prophesied so, saying, Go up to Ramoth-gilead and prosper; for the Lord shall deliver it into the hand of the king. All this was done, of course, in order to win the favor of the king still more.
v. 12. And the messenger that went to call Micaiah spake to him, saying, Behold, the words of the prophets declare good to the king with one assent; let thy word therefore, I pray thee, be like one of theirs, and speak thou good. The messenger spoke with kindly intent, since he evidently wanted Micaiah to escape the king’s wrath.
v. 13. And Micaiah said, As the Lord liveth, even what my God saith, that will I speak. Nothing could induce him to deviate even the least bit from the way of duty which lay before him.
v. 14. And when he was come to the king, to Ahab, whose subject he was, the king said unto him, Micaiah, shall we go to Ramoth-gilead to battle, or shall I forbear? And he said, apparently in a mocking and sarcastic tone of voice, Go ye up and prosper, and they shall be delivered into your hand.
v. 15. And the king, noting the irony of his words and manner, said unto him, How many times shall I adjure thee that thou say nothing but the truth to me in the name of the Lord?
v. 16. Then he, thus solemnly urged to give a serious and truthful answer, said, I did see all Israel scattered upon the mountains as sheep that have no shepherd; and the Lord said, These have no master; let them return therefore every man to his house in peace. That was the vision which the Spirit of prophecy had revealed to him, meaning that the army of Israel would be defeated and scattered, that Ahab would meet his death, and that the soldiers would return home without being pursued by the enemy.
v. 17. And the king of Israel said to Jehoshaphat, for he ascribed this prophecy on the part of Micaiah to personal enmity, Did I not tell thee that he would not prophesy good unto me, but evil?
v. 18. Again he, Micaiah, said, in describing in full the scene which he had beheld in his vision, Therefore hear the word of the Lord: I saw the Lord sitting upon His throne, as the great King of the universe, and all the host of heaven standing on His right hand and on His left.
v. 19. And the Lord said, Who shall entice Ahab, king of Israel, that he may go up and fall at Ramoth-gilead? Note: The Lord does not influence men to do evil, but He makes use of their sinful acts occasionally in carrying out His designs. And one spake saying after this manner, and another saying after that manner.
v. 20. Then there came out a spirit, as in the case of Job, Job 1:6, and stood before the Lord and said, I will entice him. And the Lord said unto him, Wherewith?
v. 21. And he said, I will go out and be a lying spirit, literally, "a spirit of deceit or lying falsehood," in the mouth of all his, Ahab’s, prophets. And the Lord said, Thou shalt entice him, and thou shalt also prevail, so that his advice would be accepted; go out and do even so, this being understood, of course, in the nature of a permission and not of a command.
v. 22. Now, therefore, behold, Micaiah makes the application to the case in hand, the Lord hath put a lying spirit in the mouth of these thy prophets, and the Lord, in this indirect manner, hath spoken evil against thee.
v. 23. Then Zedekiah, the son of Chenaanah, came near, angry because he was thus exposed before the king, and smote Micaiah upon the cheek, and said, Which way went the Spirit of the Lord from me to speak unto thee? It was a taunt provoked by jealousy: If you know so much, then tell me how all this happened, and how it is that you have a monopoly of the Spirit of inspiration.
v. 24. And Micaiah, replying calmly, in spite of the insult offered him, said, Behold, thou shalt see on that day when thou shalt go into an inner chamber to hide thyself, fleeing from one chamber to the next in a futile effort to escape his pursuers.
v. 25. Then the king of Israel said, Take ye Micaiah, and carry him back to Amon, the governor of the city, who also was in charge of the prison, and to Joash, the king’s son,
v. 26. and say, Thus saith the king, Put this fellow in the prison, and feed him with bread of affliction and with water of affliction, the poorest prison-fare, until I return in peace, an expectation which he held with confidence.
v. 27. And Micaiah, once more repeating his prophecy that the outcome of the war would be fatal to Ahab, said, If thou certainly return in peace, unharmed, as victor, then hath not the Lord spoken by me. And he said, Hearken, all ye people! He wanted them all to be witnesses of these words. Note: People who, like Ahab, have sold themselves into the power of sin, are left by God in the service of Satan and punished with eternal damnation.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 4, 6, 9, 12, 15, 17, 19, 20, 22, 23, 25, 28, 31, 33 Now Jehoshaphat had great riches and honor; he allied…
Now Jehoshaphat had great riches and honor; he allied himself with Ahab
The word "now" is used here to mark background information. This happened before Ahab went down to Samaria. (See: Background Information)
Read full note →
he allied himself with Ahab
"he aligned himself with Ahab" or "he made himself a friend of Ahab"
Ahab killed many sheep and oxen for him and the people
This means that he had these animals slaughtered to prepare a feast for the people. Also, Ahab himself would not have prepared the animals, but rather would have commanded his workers to do it. AT: "Ahab commanded his workers to slaughter many sheep and oxen for a feast for Jehoshaphat and the people" (See: Assumed Knowledge and Implicit Information and Metonymy)
Will you go with me to Ramoth Gilead
Here Ahab is requesting for Jehoshaphat to join him with his army to make war against Ramoth Gilead. This can be written explicitly. Also, in this question each of the kings represents themselves accompanied by their armies. AT: "Will you and your army go with my army to attack the city of Ramoth in the region of Gilead" (See: Assumed Knowledge and Implicit Information and Synecdoche)
I am like you, and my people are like your people
Jehoshaphat is stating his allegiance to Ahab. AT: "I offer myself and my soldiers to you to use in any way you want" (See: Idiom)
translationWords
Jehoshaphat
honor
Ahab
Samaria
ewe
cow
Ramoth
Gilead
king
Israel
Judah
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 5, 15, 18, 25, 28 18:1-2 Jehoshaphat’s alliance with Ahab led him to compromise…
18:1-2 Jehoshaphat’s alliance with Ahab led him to compromise his faithfulness to the Lord (see 19:2-3; cp. 2 Cor 6:14-18). The marriage of his son Jehoram (2 Chr 21:1) to Ahab’s daughter Athaliah (22:2) brought Israel’s apostasy into Judah (see 21:5-6, 12-13; 22:1-4).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.