{"id":11555,"date":"2022-09-24T04:05:59","date_gmt":"2022-09-24T09:05:59","guid":{"rendered":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-2-chronicles-181\/"},"modified":"2022-09-24T04:05:59","modified_gmt":"2022-09-24T09:05:59","slug":"exegetical-and-hermeneutical-commentary-of-2-chronicles-181","status":"publish","type":"post","link":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-2-chronicles-181\/","title":{"rendered":"Exegetical and Hermeneutical Commentary of 2 Chronicles 18:1"},"content":{"rendered":"

Now Jehoshaphat had riches and honor in abundance, and joined affinity with Ahab. <\/i><\/b><\/h3>\n

Ch. 2Ch 18:1-3<\/span> (cp. 1Ki 22:1-4<\/span>). The Alliance between Jehoshaphat and Ahab<\/p>\n

1<\/strong>. joined affinity<\/em> ] Jehoram the son of Jehoshaphat married Athaliah the daughter of Ahab ( 2Ki 8:16 ; 2Ki 8:18<\/span>; 2Ki 8:26<\/span>). Athaliah though called “daughter” of Omri in 2Ki 8:26<\/span> was really his grand-daughter.<\/p>\n

Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n

The present chapter runs parallel with Kings, which it closely follows, only adding a few touches.<\/P><\/p>\n

Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n

CHAPTER XVIII <\/P>

Jehoshaphat joins affinity with Ahab, king of Israel<\/I>, 1, 2;<\/P>

who invites him to assist him in the war against the Syrians,<\/I><\/P>

to which Jehoshaphat agrees<\/I>, 3.<\/P>

They consult the prophets concerning the success of the war;<\/I><\/P>

and all, except Micaiah, promise Ahab victory<\/I>, 4-17.<\/P>

Micaiah relates his vision concerning the lying spirit in the<\/I><\/P>

mouth of Ahab’s prophets<\/I>, 18-22.<\/P>

Zedekiah, a false prophet, opposes Micaiah; and Micaiah is put<\/I><\/P>

in prison<\/I>, 23-27.<\/P>

Both the kings go against the Syrians; the confederate armies<\/I><\/P>

are defeated, and the king of Israel slain<\/I>, 28-31. <\/P>

NOTES ON CHAP. XVIII<\/P>

<\/P>

Verse 1<\/span>. Jehoshaphat had riches and honour<\/B><\/I>] The preceding chapter gives ample proof of this.<\/P>

<\/P>

Joined affinity with Ahab.<\/B><\/I>] Took his daughter Athalia<\/I> to be wife to his son Joram<\/I>.<\/P> <\/p>\n

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n

For Jehoram, his eldest son, married Athaliah, Ahabs daughter, 2Ch 21:6<\/span>; 2Ki 8:18<\/span>. This chapter is for substance the same with 1Ki 22<\/span>, where it is explained. <\/P> <\/p>\n

Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n

Now Jehoshaphat had riches and honour in abundance<\/strong>,…. Still more and more, see 2Ch 17:5<\/span>, and which moved Ahab to desire friendship and affinity with him, to which Jehoshaphat agreed:<\/p>\n

and joined affinity with Ahab<\/strong>; king of Israel, married his son Joram to Athaliah, a daughter of Ahab by Jezebel of Zidon; which marriage proved of bad consequence to Jehoshaphat and his family.<\/p>\n

Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n

Jehoshaphat’s marriage alliance with Ahab, and his campaign with Ahab against the Syrians at Ramoth in Gilead<\/em>. – 2Ch 18:1<\/span>. Jehoshaphat came into connection by marriage with Ahab through his son Joram taking Athaliah, a daughter of Ahab, to wife (2Ch 21:6<\/span>); an event which did not take place on the visit made by Jehoshaphat to Ahab in his palace at Samaria, and recorded in 2Ch 18:2<\/span>, but which had preceded that by about nine years. That visit falls in the beginning of the year in which Ahab was mortally wounded at Ramoth, and died, i.e., the seventeenth year of Jehoshaphat’s reign. But at that time Ahaziah, the son of Joram and Athaliah, was already from eight to nine years old, since thirteen years later he became king at the age of twenty-two; 2Ki 8:26<\/span>, cf. with the chronol. table to 1 Kings 12. The marriage connection is mentioned in order to account for Jehoshaphat’s visit to Samaria (2Ch 18:2<\/span>), and his alliance with Ahab in the war against the Syrians; but it is also introduced by a reference to Jehoshaphat’s riches and his royal splendour, repeated from 2Ch 17:5<\/span>. In the opinion of many commentators, this is stated to account for Ahab’s willingness to connect his family by marriage with that of Jehoshaphat. This opinion might be tenable were it Ahab’s entering upon a marriage connection with Jehoshaphat which is spoken of; but for Jehoshaphat, of whom it is related that he entered into a marriage connection with Ahab, his own great wealth could not be a motive for his action in that matter. If we consider, first, that this marriage connection was very hurtful to the kingdom of Judah and the royal house of David, since Athaliah not only introduced the Phoenician idolatry into the kingdom, but also at the death of Ahaziah extirpated all the royal seed of the house of David, only the infant Joash of all the royal children being saved by the princess, a sister of Ahaziah, who was married to the high priest Jehoiada (2Ch 22:10-12<\/span>); and, second, that Jehoshaphat was sharply censured by the prophet for his alliance with the criminal Ahab (2Ch 19:2<\/span>.), and had, moreover, all but forfeited his life in the war (2Ch 18:34<\/span>.), – we see that the author of the Chronicle can only have regarded the marriage connection between Jehoshaphat and Ahab as a mistake. By introducing this account of it by a second reference to Jehoshaphat’s riches and power, he must therefore have intended to hint that Jehoshaphat had no need to enter into this relationship with the idolatrous house of Ahab, but had acted very inconsiderately in doing so. Schmidt has correctly stated the contents of the verse thus: Josaphatus cetera dives et gloriosus infelicem adfinitatem cum Achabo, rege Israelis, contrahit <\/em>. With which side the proposals for thus connecting the two royal houses originated we are not anywhere informed. Even if the conjecture of Ramb., that Ahab proposed it to Jehoshaphat, be not well founded, yet so much is beyond doubt, namely, that Ahab not only desired the alliance, but also promoted it by every means in his power, since it must have been of great importance to him to gain in Jehoshaphat a strong ally against the hostile pressure of the Syrians. Jehoshaphat probably entered upon the alliance bono animo et spe firmandae inter duo regna pacis <\/em> (Ramb.), without much thought of the dangers which a connection of this sort with the idolatrous Ahab and with Jezebel might bring upon his kingdom.<\/p>\n

Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n

Jehoshaphat’s Alliance with Ahab.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD>

B. C.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 897.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/P> <\/TD> <\/TR> <\/TABLE>

      1 Now Jehoshaphat had riches and honour in abundance, and joined affinity with Ahab.   2 And after certain<\/I> years he went down to Ahab to Samaria. And Ahab killed sheep and oxen for him in abundance, and for the people that he had<\/I> with him, and persuaded him to go up with him<\/I> to Ramoth-gilead.   3 And Ahab king of Israel said unto Jehoshaphat king of Judah, Wilt thou go with me to Ramoth-gilead? And he answered him, I am<\/I> as thou art,<\/I> and my people as thy people; and we will be<\/I> with thee in the war.<\/P>

      Here is, I. Jehoshaphat growing greater. It was said before (ch.<\/I><\/span> xvii. 5<\/span>) that he had riches and honour in abundance;<\/I> and here it is said again that his wealth and honour increased upon him by piety and good management.<\/P>

      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.<\/P>

      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;<\/I> 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.<\/P>

      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,<\/I> plain meat, in abundance,<\/I> v.<\/span> 2<\/span><\/U><\/I><\/span>. 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<\/I> (Ps. xxvi. 5<\/span>), nor desired to eat of their dainties,<\/I> Ps. cxli. 4<\/I><\/span>. (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,<\/I> v.<\/span> 3<\/span><\/U><\/I><\/span>. 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.<\/I><\/P>

<\/p>\n

Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n

See note on 1Ki 22:1<\/span><\/p>\n

Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n

THE SECOND BOOK OF CHRONICLES<\/strong><\/p>\n

IN discussing the First Book of Chronicles we called attention to the fact that according to Usshers chronology, the two Books, not reckoning the table of genealogy, covered a space of 468 years of history; the First Book only 41 of these, and this second, 427. As to the authorship of these Books, Ezra is commonly accepted.<\/p>\n

The analysis of any book is largely the presentation of a personal view. One man divides this Second Book of Chronicles into two portions: The Reign of Solomon, chapters 1 to 9, and The Kings of Judah, chapters 10 to 36.<\/p>\n

Scofield in his reference Bible, says of this Book: It falls into eighteen divisions, by reigns, from Solomon to the captivities; records the division of the kingdom of David under Jeroboam and Rehoboam, and is marked by an ever growing apostasy, broken temporarily by reformations under Asa, Jehoshaphat, Joash, Hezekiah, and Josiah.<\/p>\n

It is our purpose to follow neither of these divisions, however natural they may be, but to discuss the volume under three heads: Solomon and the Temple; Rehoboam and the Division, and the History of Judah.<\/p>\n

<\/span>SOLOMON AND THE TEMPLE<\/strong><\/p>\n

The Book opens with a declaration concerning the new king, And Solomon the son of David was strengthened in his kingdom, and the Lord his God was with him, and magnified him exceedingly (2Ch 1:1<\/em><\/span><\/em>).<\/em><\/p>\n

The history that follows gives occasion to say several things concerning this marvelous man of immortal reputation:<\/p>\n

First, Solomons kingship enjoyed an auspicious beginning. <\/strong>The man who ascends the throne under the favor of the Lord necessarily begins a reign of promise. If, as in Solomons case, he sensibly recognizes his responsibility and seeks wisdom from the only sufficient source, he adds greater certainty to his success. When, in addition to this, his objectives are high and God-honoring, the glory of his kingdom advances accordingly. Certainly, Solomons preparation to build the temple was not only a noble objective, but one in line with his kingly fathers purpose and prayers, and the great Heavenly Fathers will for him.<\/p>\n

The interesting history here of gathering materials and appointing men for this marvelous construction is made more interesting still by the kings personal supervision and spiritual interest. It takes some courage to conduct war, and we believe it takes almost more courage and even a clearer sense of God, to build sanctuaries, make their appointments according to the Divine pleasure, and call the people to worship within the spacious rooms of the same. Yet, when you have read but five chapters of this Book, you find such a work complete, and are not in the least amazed or even surprised to read, The glory of the Lord had filled the house of God (2Ch 5:14<\/em><\/span><\/em>).<\/em><\/p>\n

It is doubtful whether any company of men have done more for the establishment of spirituality in the earth and for the strengthening of the souls of their fellows, than have those who brought sanctuaries into existence and led congregations of people to a genuine worship of the most high God.<\/p>\n

The on-going of this Book reveals Solomons conscious dependence. <\/strong>When the altar was erected he stood by it with outstretched hands (2Ch 6:12<\/span><\/em>).<\/em> That is the attitude of prayer and possibly of adoration. When his lips parted to speak, he says,<\/p>\n

O Lord God of Israel, there is no God tike Thee in the heaven, nor in the earth; which keepest covenant, and shewest mercy unto Thy servants that walk before Thee with all their hearts:<\/em><\/p>\n

Thou which hast kept with Thy servant David my father that which Thou hast promised him; and spakest with Thy mouth, and hast fulfilled it with Thine hand, as it is this day.<\/p>\n

Now therefore, O Lord God of Israel, keep with Thy servant David my father that which Thou hast promised him, saying, There shall not fail thee a man in My sight to sit upon the throne of Israel; yet so that thy children take heed to their way to walk in My Law, as Thou hast walked before Me (2Ch 6:14-16<\/em><\/span>).<\/em><\/p>\n

Now then, O Lord God of Israel, let Thy Word be verified, which Thou hast spoken unto Thy servant David (2Ch 6:17<\/em><\/span>).<\/em><\/p>\n

Then follows an appeal that Gods eyes should be open upon their house day and night; that His ears should hearken to the prayers made in that place, and if sin were committed, that forgiveness should be granted, and if the people fail before the face of the enemy because of sin that they also should be pardoned; that if heaven be shut up on the same ground, upon repentance the dearth should end.<\/p>\n

Then he concludes in a more personal petition to Him:<\/p>\n

Then what prayer or what supplication soever shall be made of any man, or of all Thy people Israel, when every one shall know his own sore and his own grief, and shall spread forth his hands in this house:<\/em><\/p>\n

Then hear Thou from Heaven Thy dwelling place, and forgive (2Ch 6:29-30<\/em><\/span>).<\/em><\/p>\n

These are only samples of the long petition that followed the dedicatory sermon. They wind up with a sentence like this: O Lord God, turn not away the face of Thine anointed: remember the mercies of David Thy servant (2Ch 6:42<\/em><\/span><\/em>).<\/em> It is a model prayer; it is the petition of a sincere soul; it is the cry of one who knows that the mercy and love of God are the only grounds of hope.<\/p>\n

The further text records Solomons fame and death. <\/strong>That fame was based upon Solomons wisdom, accentuated doubtless by the magnificence of the temple, but made more honorable still in the extent of his organization, the luxury of his court and the wealth of his treasury.<\/p>\n

Evidently, among the rulers of the earth, the queen of Sheba held conspicuous place, and when the fame of Solomon reached her, she came to prove him with her questions, and impress him with her own riches and glory. The difficult questions were satisfactorily answered, the temple was adequately shown, the table of the king groaned with its good meats, the apparel of the servants was profoundly impressive, and the queen said to the king,<\/p>\n

It was a true report which I heard in mine own land of thine acts, and of thy wisdom:<\/em><\/p>\n

Howbeit I believed not their words, until I came, and mine eyes had seen it: and, behold, the one half of the greatness of thy wisdom was not told me: for thou exceedest the fame that I heard.<\/p>\n

Happy are thy men, and happy are these thy servants, winch stand continually before thee, and hear thy wisdom.<\/p>\n

Blessed be the Lord thy God, which delighted in thee to set thee on his throne, to be king for the Lord thy God (2Ch 9:5-8<\/em><\/span>).<\/em><\/p>\n

The compliment to the king is followed with a statement of Solomons annual income, the magnificence of his throne, the rich appointments of the palace, the extensive commercial importance of his kingdom, and the willing tributes of the earths lesser lords.<\/p>\n

Then, as if the task of telling all was too great, we have this record,<\/p>\n

Now the rest of the acts of Solomon, first and last, are they not written in the book of Nathan the Prophet, and in the prophecy of Ahijah the Shilonite, and in the visions of Iddo the seer against Jeroboam the son of Nebat?<\/em><\/p>\n

And Solomon reigned in Jerusalem over all Israel forty years.<\/p>\n

And Solomon slept with his fathers, and he was buried in the city of David his father: and Rehoboam his son reigned in his stead (2Ch 9:29-31<\/em><\/span>).<\/em><\/p>\n

It is a surprising end, and yet strangely true to human history. How many men spend all their days in preparing to live, and when the preparation seems almost complete, proceed to die? The last enemy is no respecter of persons. His bow is drawn against the great as well as the humble, the rich as well as the poor, the wise as well as the ignorant. Death respects neither thrones nor kings; he holds the key to the palace room, and even to the throne room. Kings may command their humbler fellows, and even counsel their equals; but where death calls, they also obey.<\/p>\n

REHOBOAM AND THE DIVISION<\/strong><\/p>\n

The emptying of a throne is forever fraught with perils. The eternal and pertinent question is this, Who shall come after the king? The tenth chapter answered that concerning the throne of Israel. The answer was an ill omen! Rehoboams tyrannical spirit split the kingdom. <\/strong>When Jeroboam and all Israel came to him, saying, Thy father made our yoke grievous: now therefore ease thou somewhat the grievous servitude of thy father, and his heavy yoke that he put upon us, and we will serve thee (2Ch 10:4<\/em><\/span><\/em>), <\/em>they delicately referred to the increased taxation to which the luxurious court and the personal orgies of Solomon had given rise. They thought, as people commonly do, that the new rule would prove the peoples friend. Their hope was in vain.<\/p>\n

The old men, former counselors of Solomon, advised kindness and compassion; but the young bloods, spoiled by their fellowship with royalty, counseled increased oppression; and under their influence he said,<\/p>\n

My father made your yoke heavy, but I will add thereto: my father chastised you with whips, but I will chastise you with scorpions (2Ch 10:14<\/em><\/span><\/em>).<\/em><\/p>\n

It was enough. The war was on; and that war has never ended until this day, for Israel and Judah are not yet one. A man who divides brethren and sets them to battle, little understands the infinite reach of his mischief. The father of Modernism in America, when he fell asleep at a comparatively early age, little dreamed that he had set influences to work that would divide every denomination on the continent, destroy the fellowship of men who loved one another as twins are commonly supposed to love, wreck schools and churches by the thousand, and start a war that may easily exceed the famous Hundred Year War of history.<\/p>\n

Israel and Judahblood brothersbecame the bitterest of enemies. <\/strong>For some reason Second Chronicles pays little attention to Israel, but proceeds to trace Judahs history to the year of Cyrus, king of Persia, or through a period of almost a half millennium. The family feud occasionally projects itself into the record, but for the most part, Israel is forgotten, and the doings of Judah are recorded in detail.<\/p>\n

The explanation of this is found in the circumstance that Jeroboam rejected the worship of Jehovah (2Ch 11:14-15<\/em><\/span><\/em>).<\/em> When God is once put away, when Gods priest is disposed of, and His minister is heard no more, then degeneracy compels a declining record.<\/p>\n

Unitarianism three quarters of a century ago denied the Lord. Its history has amounted to little; and if it were recorded, it would simply prove, as the Jeroboam movement, a breeding place of apostasy; and yet this record regards not one apostasy only, but two.<\/p>\n

The man of many favors may forget God.<\/strong><\/p>\n

When Rehoboam had established the kingdom, and had strengthened himself, he forsook the Law of the Lord, and all Israel with him (2Ch 12:1<\/em><\/span><\/em>).<\/em><\/p>\n

What a sad commentary on the uncertainty and unstability of human nature! The explanation of Rehoboams failure has fitted thousands, yea millions of cases. He did evil, because he prepared not his heart to seek the Lord (2Ch 12:14<\/em><\/span><\/em>).<\/em> Of all disappointments, none exceed thisto begin well and end badly; to give promise and create disappointment; to be the subject of Divine favor, and become the slave of Gods adversary.<\/p>\n

THE HISTORY OF JUDAH<\/strong><\/p>\n

Chapters 11 to 36 contain the roster of kings. The<\/strong> fortunes of the country answer accurately and inevitably to the characters of their rulers.<\/strong> On the whole, the history is a down-grade. In that respect, it runs true to form. The doctrine of evolution may find an illustration in national life if it goes from the simple to the complex, but in so far as it contends for improvement, history fails to illustrate it. Degeneracy of nations has more often taken place than has social and moral progress.<\/p>\n

The foundations of Judah were laid under David; the kingdoms glory appeared under Solomon. From that moment until this, one word expresses Judahs coursedecline.<\/p>\n

Africa was once an advanced nation, now a heathen one; Italy once ruled the world, now she holds an inconspicuous place; Greece once represented the climax of physical and mental accomplishment, now she boasts neither. The reasons for decline are varied, but in Judah they were one the God who had made her great was too often forgotten, too willingly offended. When the nations neglect the source of their strength, weakness naturally ensues. Judahs strength was in the Lord, and when her kings forgot Him, despised His Word, entered into unholy alliances that were followed by the people, her fame declined, and her land fainted.<\/p>\n

The mixed social condition manifested her sinfulness. <\/strong>We have a phrase, Like people, like priest. We can paraphrase that, Like princes, like people. The study of these kings results in no compliment to human nature. Some of them were utterly evil; most of them were a mixture of the good and bad; two or three of them were sound. Among the utterly evil ones, Jehoram, Ahaziah, Athaliah, Manasseh, Amon and Jehoiakin held first place. The ones that represent a mixture of good and bad were Jeroboam, Jehoshaphat, Joash, Amaziah, Uzziah, Jehoiakim; while the truly good consisted of Jotham, Hezekiah and Josiah. In all probability the reign of each of these good kings was profoundly affected and made spiritually fruitful by the ministry of Isaiah, the greatest preacher among Old Testament Prophets. It is perhaps a fact of history that no rulers have ever proven faithful to God without the stimulating and salutary influence of the Gospel ministry.<\/p>\n

The judgments and mercies of Second Chronicles alike vindicate Jehovah.<\/strong> In this record wickedness does not go unpunished; and yet it is a marvelous revelation of Divine mercy.<\/p>\n

There is never the least sign of penitence on the part of the ruler and the people without an immediate and generous response from Jehovah.<\/p>\n

When Jehoshaphat declined in his loyalty and effected a sinful coalition with Ahab, judgment fell; but instantly upon his repentance, mercy was shown. Judgment is always and everywhere Gods strange work, the work in which He takes no pleasure. As I live, saith the Lord God, I have no pleasure in the death of the wicked (Eze 33:11<\/em><\/span><\/em>).<\/em><\/p>\n

Mercy is His nature, His essential character, for to the Lord our God belong mercies and forgiveness. He that covereth his sins shall not prosper; but whoso confesseth and forsaketh them shall have mercy (Pro 28:13<\/em><\/span><\/em>).<\/em><\/p>\n

<\/em><\/p>\n

Fuente: The Bible of the Expositor and the Evangelist by Riley<\/b><\/i><\/h4>\n

CRITICAL NOTES.] This chapter relates Jehoshaphats alliance with Ahab (2Ch. 18:1-3<\/span>); induced to go to Ram.-gil. (2Ch. 18:4-11<\/span>); Micaiahs adverse prediction (2Ch. 18:12-17<\/span>); continued reproof (2Ch. 18:18-22<\/span>); and sufferings (2Ch. 18:23-28<\/span>); the two kings enter battle with sad results (2Ch. 18:28-34<\/span>). With this chapter corresponds 1Ki. 22:1-35<\/span>.<\/p>\n

2Ch. 18:1-3<\/span><\/em>.Jehoshaphats alliance with Ahab. Affinity<\/em>. Joram, his son, married Athaliah, daughter of Ahab and Jezebel (2Ch. 21:6<\/span>). Years<\/em>, in Jehoshaphats seventeenth year, eight, after marriage. Killed<\/em>, gave magnificent feast to influence him in favour of enterprise. Ramoth.<\/em>, heights of Gilead, in territory of Gad, to wrest from King of Syria. 2Ch. 18:3<\/span>. Jehoshaphat easily consents, without consulting God.<\/p>\n

2Ch. 18:4-11<\/span><\/em>.The consultations<\/em>. Previous to declaration of war customary to consult prophets (1 Samuel 28<\/span>). Ahab complied. 400 prophets, creatures of Ahab connected with calf-worship, encouraged the king. 2Ch. 18:6<\/span>. Jehoshaphat, dissatisfied, inquired for a true prophet; besides<\/em>, in addition, or yet more. 2Ch. 18:7<\/span>. Micaiah, known only from this incident, sent for. Always evil<\/em>, lit., all his days, wanting in Kings. 2Ch. 18:8<\/span>. Officers<\/em>, eunuch or chamberlain. 2Ch. 18:9<\/span>. Graphic scene, void place<\/em> (open space<\/em>, 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<\/span>. Zed.<\/em>, more prominent than rest. Had made<\/em> previously in anticipation of some such occasion as now given [Speak. Com.<\/em>]. Horns<\/em>, like candle extinguishers (often worn as military ornaments); iron<\/em>, symbol of military power. Push<\/em>, a common metaphor for attacking and overcoming enemies. Thus two heroes impersonated; Kings of Israel and Judah would triumph (Deu. 33:17<\/span>; Psa. 44:5<\/span>; Dan. 8:4<\/span>).<\/p>\n

2Ch. 18:12-17<\/span><\/em>.Micaiahs adverse prediction<\/em>. 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<\/span>. Go up<\/em>, the ironical answer of the 400, well understood by Ahab. Adjure<\/em>, put on oath, he changes tone and becomes very serious. 2Ch. 18:16<\/span>. Saw<\/em>, purport of this vision that Israel would be defeated, dispersed, and king destroyed.<\/p>\n

2Ch. 18:18-28<\/span><\/em>.Micaiahs reproof and sufferings. Saw<\/em> in providence of God events in fuller detail. Therefore hear<\/em> the Divine will. Sitting<\/em>, in splendour and supremacy (Psa. 9:7<\/span>; Psa. 11:4<\/span>; Psa. 46:6<\/span>, &c.). Standing<\/em>, about him on both sides. 2Ch. 18:19<\/span>. Entice<\/em>, persuade or deceive (1Ki. 22:20<\/span>). 2Ch. 18:20<\/span>. A spirit, the spirit, i.e.<\/em>, 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<\/span>. Lying spirit<\/em>, to mislead when consulted. The details of a vision cannot safely be pressed any more than the details of a parable [cf. Speak. Com.<\/em>]. 2Ch. 18:23<\/span>. Zed.<\/em>, by this fearful disclosure, is vexed, presumed upon his favour with Ahab, smote Micaiah in contempt and scorn (Job. 16:10<\/span>; Jer. 20:2<\/span>; Lam. 3:30<\/span>; Mar. 14:65<\/span>); and insinuates that the spirit did not speak by him. 2Ch. 18:24<\/span>. The event would be a reply, when he would go from chamber to chamber, in some secret place. To hide<\/em> himself in shame and fear of punishment for his false predictions. 2Ch. 18:25<\/span>. 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.<\/p>\n

2Ch. 18:29-34<\/span><\/em>.War undertaken<\/em>. Ahab afraid, disguises himself, ungenerously advises Jehosh. to fight in royal attire. 2Ch. 18:30<\/span>. Command of King of Syria proves the prudence of Ahabs conduct. 2Ch. 18:31<\/span>. Jehosh. only king in field. Cried out<\/em>, whether to followers or to enemy, not stated. Perceived<\/em>, probably from his cry, and pursuit ceased. 2Ch. 18:33<\/span>. Venture, i.e.<\/em>, in his simplicity, without special aim or intention. Joints<\/em>, parts where pieces of armour fitted together. Ahab wounded<\/em>, 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.<\/p>\n

HOMILETICS<\/em><\/p>\n

THE DANGER OF WORLDLY FRIENDSHIP.2Ch. 18:1-3<\/span><\/em><\/p>\n

Jehoshaphat displeased God by his choice of friends, and began a downward course, marked by gradual steps. <\/p>\n

I. Friendship beginning with family affinity.<\/strong> Jehoshaphat joined affinity with Ahab by uniting his son with Ahabs 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 satisfyperhaps to conciliate Israel and bring them back to Jehovah. Evil cannot be conciliated. This might be considered good policy, but morally wrong; disobedient to Gods 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. <\/p>\n

II. Friendship leading to social visits.<\/strong> 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. <\/p>\n

III. Friendship ending in alliance for war.<\/strong> 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?<\/p>\n

THE IMPORTANT QUESTION: WAR OR NO WAR?2Ch. 18:4-22<\/span><\/em><\/p>\n

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<\/span>), he takes advantage of visit and friendship of Jehoshaphat, whose resources are great, and who suggests an immediate inquiry of the Lord before expedition. <\/p>\n

I. The tribunal before which to decide.<\/strong> Picture the open space (2Ch. 18:9<\/span>). 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. <\/p>\n

II. The judgments given.<\/strong> Two kinds from two parties. <\/p>\n

1. From false prophets<\/em>. 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 Heavens 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<\/em>, and unanimity!<\/em> With one consent they say, Go! <\/p>\n

2. From the true prophet<\/em>. Jehoshaphat not satisfied; saw from their manner they were not truthful, not Jehovah-prophets; asks for a prophet, of the Lord<\/em>, that he might inquire of him<\/em>. The vox populi<\/em> not always the vox Dei<\/em>. 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. <\/p>\n

III. War foolishly undertaken.<\/strong> Ahab bent on war, Jehoshaphat unable to check him. And they went to the battle (2Ch. 18:29<\/span>). <\/p>\n

1. Reluctantly by Jehoshaphat<\/em>. 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. <\/p>\n

2. Timidly by Ahab<\/em>. 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. <\/p>\n

IV. War ending in disasters.<\/strong> Death to Ahab. To Jehoshaphat danger in the field, deserved rebuke from Gods servant (2Ch. 19:2<\/span>), invasion of the kingdom, and almost total extinction of the family (2Ch. 22:10<\/span>). 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.<\/p>\n

We leap at stars, and fasten in the mud,
At glory grasp, and sink in infamy [Young<\/em>].<\/p>\n

THE FAITHFUL PROPHET.2Ch. 18:7-27<\/span><\/em><\/p>\n

I. The estimation in which he was held.<\/strong> 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? <\/p>\n

II. The stand which he takes.<\/strong> What my God saith, that will I speak (2Ch. 18:13<\/span>). <\/p>\n

1. Dependence upon God<\/em>. In Gods hands, not Ahabs. So help me God, cried Luther. Fear him who can destroy both body and soul. <\/p>\n

2. Expectation of Gods help<\/em>. Assured that God would say something, teach him, and reveal light. Disciples before councils (Mat. 10:18-19<\/span>). <\/p>\n

3. Determination to utter Gods word<\/em>. 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. <\/p>\n

III. The pleas urged to move him from this stand.<\/strong> The messenger in kindness warned and advised. <\/p>\n

1. The opinion of the majority<\/em>. 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<\/em>, better than unity built on men. <\/p>\n

2. The difficulty of judging who is right<\/em>. 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. <\/p>\n

3. The employment of physical force<\/em>. This is a tyrants 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.<\/p>\n

HOMILETIC HINTS AND SUGGESTIONS<\/em><\/p>\n

2Ch. 18:2<\/span>. Went down. The royal visit<\/em>. <\/p>\n

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 Ahabs dynasty by Jehu, very intimate relations subsisted between the two kingdoms (cf.<\/em> 1Ki. 22:49<\/span>; 2Ki. 3:7<\/span>; 2Ki. 8:28<\/span>; 2Ch. 20:36<\/span>) [Speak. Com.<\/em>].<\/p>\n

2Ch. 18:4<\/span>. Enquire<\/em>. God, forgotten in mens undertakings, should always be sought, and sought without delay. Enquire to-day<\/em>. Ahab never thought of this. God not in his thoughts (Psa. 10:4<\/span>). 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.?<\/p>\n

2Ch. 18:5-7<\/span>. I hate him<\/em>. A picture of present time. <\/p>\n

1. Men love to be flattered<\/em>. Ahab, satisfied with his prophets, thought they were inspired and would listen to no one else. <\/p>\n

2. Men speak lies to flatter their superiors<\/em>, 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.<\/em>, under their guidance and power), and my people love to have it so (Jer. 5:30-31<\/span>). (Populus vult decipi, et decipiatur<\/em>). <\/p>\n

3. In speaking lies they are influenced by supernatural powers<\/em>. 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.<\/p>\n

Hear the just law, the judgment of the skies!
He that hates truth shall be the dupe of lies.
And he that will<\/em> be cheated to the last,<\/p>\n

Delusions, strong as hell, shall bind him fast [Cowper<\/em>].<\/p>\n

2Ch. 18:8-11<\/span>. A performance at court<\/em>. 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.<\/em> 1Ki. 11:30<\/span>) [Speak. Com.<\/em>].<\/p>\n

2Ch. 18:13<\/span>. A faithful ministry<\/em>. <\/p>\n

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.<\/p>\n

So spake the seraph Abdiel, faithful found
Among the faithless, faithful only he<\/p>\n

[Milton<\/em>].<\/p>\n

HOMILETICS<\/em><\/p>\n

THE PROPHETIC VISIONS.2Ch. 18:16<\/span><\/em><\/p>\n

Solemnly urged to give a serious answer, Micaiah declared the visions revealed to him by the spirit of God. <\/p>\n

I. The shepherdless people.<\/strong> I did see all Israel scattered, &c. (2Ch. 18:16<\/span>). <\/p>\n

1. The death of the king<\/em>. 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. <\/p>\n

2. The defeat of the army<\/em>. 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<\/span>). <\/p>\n

II. The parabolic Providence.<\/strong> 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.<\/em>]. <\/p>\n

1. A picture of Gods supremacy<\/em>. The Lord sitting upon his throne, supreme in authority, wisdom, and splendour (Isa. 6:1<\/span>). <\/p>\n

2. An insight into supernatural ministry<\/em>. All the host of heaven ready to serve. Satan walks to and fro in the earth in restless activity to do mischief to Gods people (Job. 1:7<\/span>). Other spirits sent on divine errands (Zec. 1:10<\/span>; Dan. 7:10<\/span>). <\/p>\n

3. An interpretation of the events of history<\/em>. Why does this happen? God orders or permits it. Sometimes heaven is opened to shadow forth events on earth. Gods seers only can interpret and apply the visiona privilege to them and a warning to us.<\/p>\n

LYING SPIRITS IN THE PROPHETS.2Ch. 18:18-22<\/span><\/em><\/p>\n

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 Gods vengeance not checked by paltry cunning. II. This chapter tells us not merely how Ahab was tempted, but how we<\/em> 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<\/em>, Village Sermons].<\/p>\n

DIVINE TRUTH AND ITS TYPICAL RECEPTION<\/p>\n

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. <\/p>\n

I. Those who seek the truth.<\/strong> 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. <\/p>\n

II. Those who are opposed to the truth.<\/strong> 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. <\/p>\n

III. Those who believe yet disobey the truth.<\/strong> 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.<\/em>, keeping down, obscuring, overbearing) the truth in (a course of) unrightousness is the way to bring down the judgment of God (Rom. 1:18<\/span>), to lose the ability to perceive it, and the power to embrace and practise it.<\/p>\n

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<\/em>].<\/p>\n

IV. Those who are alarmed at truth.<\/strong> 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.<\/p>\n

GOSPEL ARCHERY.2Ch. 18:33<\/span><\/em><\/p>\n

I. The hearts of the unsaved are encased in harness. The harness of <\/p>\n

(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<\/em>]<\/p>\n

HOMILETIC HINTS AND SUGGESTIONS<\/em><\/p>\n

2Ch. 18:18-22<\/span>. Lying spirits. <\/p>\n

1. A doctrine of Scripture<\/em> (Jdg. 9:23<\/span>; Job. 1:6<\/span>; Job. 2:1<\/span>; Eze. 14:9<\/span>; Joh. 8:44<\/span>; Rev. 12:9<\/span>). <\/p>\n

2. A fact in experience<\/em>. Eve seduced. Many now under strong delusion (error energising and effectual) that they should believe a lie (2Th. 2:11-12<\/span>). <\/p>\n

3. A mystery of providence<\/em>. The problem of human character, of human life and destiny insolvable on any other hypothesis. Inscrutable providence!<\/p>\n

2Ch. 18:31<\/span>. Jehoshaphats cry<\/em>. <\/p>\n

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.<\/p>\n

Learn from the whole<\/p>\n

1. That the contrivances of the wicked are cruel (Pro. 12:5<\/span>; Pro. 12:10<\/span>). <\/p>\n

2. That in carrying out these contrivances they are greatly alarmed. Conscience makes them cowards (Pro. 28:1<\/span>). <\/p>\n

3. That in the end their fears are realised. In attempt to ensnare others ensnared themselves (Pro. 12:13<\/span>; Pro. 24:15-16<\/span>; Pro. 26:27<\/span>); expectations of good disappointed (Pro. 10:2-28<\/span>; Pro. 24:19-20<\/span>), and their iniquity becomes their punishment (Pro. 5:22<\/span>; Pro. 11:3<\/span>; Pro. 14:32<\/span>).<\/p>\n

2Ch. 18:33<\/span>. Accidents of Providence<\/em>. 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. <\/p>\n

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.<\/p>\n

The all-surrounding heavn, the vital air,
Is big with death.<\/p>\n

ILLUSTRATIONS TO CHAPTER 18<\/p>\n

2Ch. 18:1-3<\/span>. Friendship<\/em>. It is good discretion not to make too much of any man at the first, because one cannot hold out that proportion [Bacon<\/em>].<\/p>\n

2Ch. 18:7-22<\/span>. Lying spirits<\/em>. Compare Elijahs tone (1Ki. 18:27<\/span>). 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<\/em>]. 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.<\/em>].<\/p>\n

2Ch. 18:29<\/span>. Disguised<\/em>. 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<\/em>].<\/p>\n

2Ch. 18:33<\/span>. Bow at a venture<\/em>. 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<\/em>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.<\/p>\n

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell<\/b><\/i><\/h4>\n

5. THE REIGN OF JEHOSHAPHAT (1721:3)<\/p>\n

TEXT<\/strong><\/p>\n

2Ch. 17:1<\/span>. And Jehoshaphat his son reigned in his stead, and strengthened himself against Israel. 2. And he placed forces in all the fortified cities of Judah, and set garrisons in the land of Judah, and in the cities of Ephraim, which Asa his father had taken. 3. And Jehovah was with Jehoshaphat, because he walked in the first ways of his father David, and sought not unto the Baalim, 4. but sought to the God of his father, and walked in his commandments, and not after the doings of Israel. 5. Therefore Jehovah established the kingdom in his hand; and all Judah brought to Jehoshaphat tribute; and he had riches and honor in abundance. 6. And his heart was lifted up in the ways of Jehovah: and furthermore he took away the high places and the Asherim out of Judah.<\/p>\n

7. Also in the third year of his reign he sent his princes, even Ben-hail, and Obadiah, and Zechariah, and Nethanel, and Micaiah, to teach in the cities of Judah; 8. and with them the Levites, even Shemaiah, and Nethaniah, and Zebadiah, and Asahel, and Shemiramoth, and Jehonathan, and Adonijah, and Tobijah, and Tobadonijah, the Levites; and with them Elishama and Jehoram, the priests. 9. And they taught in Judah, having the book of the law of Jehovah with them; and they went about throughout all the cities of Judah, and taught among the people.
10. And the fear of Jehovah fell upon all the kingdoms of the lands that were round about Judah, so that they made no war against Jehoshaphat. 11. And some of the Philistines brought Jehoshaphat presents, and silver for tribute; the Arabians also brought him flocks, seven thousand and seven hundred rams, and seven thousand and seven hundred he-goats. 12. And Jehoshaphat waxed great exceedingly; and he built in Judah castles and cities of store. 13. And he had many works in the cities of Judah; and men of war, mighty men of valor, in Jerusalem. 14. And this was the numbering of them according to their fathers houses: Of Judah, the captains of thousands: Adnah the captain, and with him mighty men of valor three hundred thousand; 15. and next to him Jehohanan the captian, and with him two hundred and fourscore thousand; 16. and next to him Amasiah the son of Zichri, who willingly offered himself unto Jehovah; and with him two hundred thousand mighty men of valor. 17. And of Benjamin: Eliada a mighty man of valor, and with him two hundred thousand armed with bow and shield; 18. and next to him Jehozabad, and with him a hundred and fourscore thousand ready prepared for war. 19. These were they that waited on the king, besides those whom the king put in the fortified cities throughout all Judah.<\/p>\n

2Ch. 18:1<\/span>. Now Jehoshaphat had riches and honor in abundance; and he joined affinity with Ahab. 2. And after certain years he went down to Ahab to Samaria. And Ahab killed sheep and oxen for him in abundance, and for the people that were with him, and moved him to go up with him to Ramoth-gilead. 3. And Ahab king of Israel said unto Jehoshaphat king of Judah. Wilt thou go with me to Ramoth-gilead? And he answered him, I am as thou art, and my people as thy people; and we will be with thee in the war.<\/p>\n

4, And Jehoshaphat said unto the king of Israel, Inquire first, I pray thee, for the word of Jehovah. 5. Then the king of Israel gathered the prophets together, four hundred men, and said unto them, Shall we go to Ramoth-gilead to battle, or shall I forbear? And they said, Go up; for God will deliver it into the hand of the king. 6. But Jehoshaphat said, Is there not here a prophet of Jehovah besides, that we may inquire of him? 7. And the king of Israel said unto Jehoshaphat, There is yet one man by whom we may inquire of Jehovah: but I hate him; for he never prophesieth good concerning me, but always evil: the same is Micaiah the son of Imla. And Jehoshaphat said, Let not the king say so. 8. Then the king of Israel called an officer, and said, Fetch quickly Micaiah the son of Imla. 9. Now the king of Israel and Jehoshaphat the king of Judah sat each 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. 10. And Zedekiah the son of Chenaanah made him horns of iron and said, Thus saith Jehovah, With these shalt thou push the Syrians, until they be consumed. 11. And all the prophets prophesied so, saying, Go up to Ramoth-gilead, and prosper; for Jehovah will deliver it into the hand of the king.
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 mouth: let thy word therefore, I pray thee, be like one of theirs, and speak thou good. 13. And Micaiah said, As Jehovah liveth, what my God saith, that will I speak. 14. And when he was come to the king, the king said unto him, Micaiah, shall we go to Ramoth-gilead to battle, or shall I forbear? And he said, Go ye up, and prosper; and they shall be delivered into your hand. 15. And the king said to him, How many times shall I adjure thee that thou speak unto me nothing but the truth in the name of Jehovah; 16. And he said, I saw all Israel scattered upon the mountains, as sheep that have no shepherd: and Jehovah said, These have no master; let them return every man to his house in peace. 17. And the king of Israel said to Jehoshaphat, Did I not tell thee that he would not prophesy good concerning me, but evil? 18. And Micaiah said, Therefore hear ye the word of Jehovah: I saw Jehovah sitting upon his throne, and all the host of heaven standing on his right hand and on his left. 19. And Jehovah said, Who shall entice Ahab king of Israel, that he may go up and fall at Ramoth-gilead? And one spake saying after this manner, and another saying after that manner. 20. And there came forth a spirit, and stood before Jehovah, and said, I will entice him. And Jehovah said unto him. Wherewith? 21. And he said, I will go forth, and will be a lying spirit in the mouth of all his prophets. And he said, Thou shalt entice him, and shalt prevail also: go forth, and do so. 22. Now therefore, behold, Jehovah hath put a lying spirit in the mouth of these thy prophets; and Jehovah hath spoken evil concerning thee.
23. Then Zedekiah the son of Chenaanah came near, and smote Micaiah upon the cheek, and said, Which way went the Spirit of Jehovah from me to speak unto thee? 24. And Micaiah said, Behold, thou shalt see on that day, when thou shalt go into an inner chamber to hide thyself. 25. And the king of Israel said, Take ye Micaiah, and carry him back unto Amon the governor of the city, and to Joash the kings son; 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, until I return in peace. 27. And Micaiah said, If thou return at all in peace, Jehovah hath not spoken by me. And he said, Hear, ye peoples, all of you.
28. So the king of Israel and Jehoshaphat the king of Judah went up to Ramoth-gilead. 29. And the king of Israel said unto Jehoshaphat, I will disguise myself, and go into the battle; but put thou on thy robes. So the king of Israel disguised himself; and they went into the battle. 30. Now the king of Syria had commanded the captains of his chariots, saying, Fight neither with small nor great, save only with the king of Israel. 31. And it came to pass, when the captains of the chariots saw Jehoshaphat, that they said, It is the king of Israel. Therefore they turned about to fight against him: but Jehoshaphat cried out, and Jehovah helped him; and God moved them to depart from him. 32. And it came to pass, when the captains of the chariots saw that it was not the king of Israel, that they turned back from pursuing him. 33. And a certain man drew his bow at a venture, and smote the king of Israel between the joints of the armor: wherefore he said to the driver of the chariot, Turn thy hand, and carry me out of the host; for I am sore wounded. 34. And the battle increased that day? howbeit the king of Israel stayed himself up in his chariot against the Syrians until the even; and about the time of the going down of the sun he died.<\/p>\n

2Ch. 19:1<\/span>. And Jehoshaphat the king of Judah returned to his house in peace to Jerusalem. 2. And Jehu the son of Hanani the seer went out to meet him, and said to king Jehoshaphat, Shouldest thou help the wicked, and love them that hate Jehovah? for this thing wrath is upon thee from before Jehovah. 3. Nevertheless there are good things found in thee, in that thou hast put away the Asheroth out of the land, and hast set thy heart to seek God.<\/p>\n

4. And Jehoshaphat dwelt at Jerusalem: and he went out again among the people from Beer-sheba to the hill-country of Ephraim, and brought them back unto Jehovah, the God of their fathers. 5. And he set judges in the land throughtout all the fortified cities of Judah, city by city, 6. and said to the judges, Consider what ye do: for ye judge not for man, but for Jehovah; and he is with you in the judgment. 7. Now therefore let the fear of Jehovah be upon you; take heed and do it: for there is no iniquity with Jehovah our God, nor respect of persons, nor taking of bribes.
8. Moreover in Jerusalem did Jehoshaphat set of the Levites and the priests, and of the heads of the fathers houses of Israel, for the judgment of Jehovah, and for controversies. And they returned to Jerusalem. 9. And he charged them, saying, Thus shall ye do in the fear of Jehovah, faithfully, and with a perfect heart. 10. And whensoever any controversy shall come to you from your brethren that dwell in their cities, between blood and blood, between law and commandment, statutes and ordinances, ye shall warn them, that they be not guilty towards Jehovah, and so wrath come upon you and upon your brethren: this do, and ye shall not be guilty. 11. And, behold, Amariah the chief priest is over you in all matters of Jehovah; and Zebadiah the son of Ishmael, the ruler of the house of Judah, in all the kings matters: also the Levites shall be officers before you. Deal courageously, and Jehovah be with the good.<\/p>\n

2Ch. 20:1<\/span>. And it came to pass after this, that the children of Moab, and the children of Ammon, and with them some of the Ammonites, came against Jehoshaphat to battle. 2. Then there came some that told Jehoshaphat, saying, There cometh a great multitude against thee from beyond the sea from Syria; and, behold, they are in Hazazon-tamar (the same is En-gedi). 3. And Jehoshaphat feared, and set himself to seek unto Jehovah; and he proclaimed a fast throughout all Judah. 4. And Judah gathered themselves together, to seek help of Jehovah: even out of all the cities of Judah they came to seek Jehovah.<\/p>\n

5. And Jehoshaphat stood in the assembly of Judah and Jerusalem, in the house of Jehovah, before the new court; 6. and he said, O Jehovah, the God of our fathers, art not thou God in heaven? and art not thou ruler over all the kingdoms of the nations? and in thy hand is power and might, so that none is able to withstand thee. 7. Didst not thou, O our God, drive out the inhabitants of this land before thy people Israel, and give it to the seed of Abraham thy friend for ever? 8. And they dwelt therein, and have built thee a sanctuary therein for thy name, saying, 9. If evil come upon us, the sword, judgment, or pestilence, or famine, we will stand before this house, and before thee (for thy name is in this house), and cry unto thee in our affliction, and thou wilt hear and save. 10. And now, behold, the children of Ammon and Moab and Mount Seir. whom thou wouldest not let Israel invade, when they came out of the land of Egypt, but they turned aside from them, and destroyed them not; 11. behold, how they reward us, to come to cast us out of thy possession, which thou hast given us to inherit. 12. O our God, wilt thou not judge them? for we have no might against this great company that cometh against us; neither know we what to do: but our eyes are upon thee. 13. And all Judah stood before Jehovah, with their little ones, their wives, and their children.
14. Then upon Jahaziel the son of Zechariah, the son of Benaiah, the son of Jeiel, the son of Mattaniah, the Levite, of the sons of Asaph, came the Spirit of Jehovah in the midst of the assembly; 15. and he said, Hearken ye, all Judah, and ye inhabitants of Jerusalem, and thou king of Jehoshaphat: Thus saith Jehovah unto you, Fear not ye, neither be dismayed by reason of this great multitude; for the battle is not yours, but Gods. 16. To-morrow go ye down against them: behold, they come up by the ascent of Ziz; and ye shall find them at the end of the valley, before the wilderness of Jeruel. 17. Ye shall not need to fight in this battle: set yourselves, stand ye still, and see the salvation of Jehovah with you, O Judah and Jerusalem; fear not, nor be dismayed: to-morrow go out against them; for Jehovah is with you. 18. And Jehoshaphat bowed his head with his face to the ground; and all Judah and the inhabitants of Jerusalem fell down before Jehovah, worshipping Jehovah. 19. And the Levites, of the children of the Kohathites and of the children of the Korahites, stood up to praise Jehovah, the God of Israel, with an exceeding loud voice.
20. And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem: believe in Jehovah your God, so shall ye be established; believe his prophets, so shall ye prosper. 21. And when he had taken counsel with the people, he appointed them that should sing unto Jehovah, and give praise in holy array, as they went out before the army, and say, Give thanks unto Jehovah; for his lovingkindness endureth for ever. 22. And when they began to sing and to praise, Jehovah set liers-in-wait against the children of Ammon, Moab, and Mount Seir, that were come against Judah; and they were smitten. 23. For the children of Ammon and Moab stood up against the inhabitants of Mount Seir, utterly to slay and destroy them: and when they had made an end of the inhabitants of Seir, every one helped to destroy another.
24. And when Judah came to the watch-tower of the wilderness, they looked upon the multitude; and behold, they were dead bodies fallen to the earth, and there were none that escaped. 25. And when Jehoshaphat and his people came to take the spoil of them, they found among them in abundance both riches and dead bodies, and precious jewels, which they stripped off for themselves, more than they could carry away: and they were three days in taking the spoil, it was so much. 26. And on the fourth day they assembled themselves in the valley of Berach; for there they blessed Jehovah: therefore the name of that place was called The valley of Berach unto this day. 27. Then they returned, every man of Judah and Jerusalem, and Jehoshaphat in the forefront of them, to go again to Jerusalem with joy; for Jehovah had made them to rejoice over their enemies. 28. And they came to Jerusalem with psalteries and harps and trumpets unto the house of Jehovah. 29. And the fear of God was on all the kingdoms of the countries, when they heard that Jehovah fought against the enemies of Israel. 30. So the realm of Jehoshaphat was quiet; for his God gave him rest round about.
31. And Jehoshaphat reigned over Judah: he was thirty and five years old when he began to reign; and he reigned twenty and five years in Jerusalem: and his mothers name was Azubah the daughter of Shilhi. 32. And he walked in the way of Asa his father, and turned not aside from it, doing that which was right in the eyes of Jehovah. 33. Howbeit the high places were not taken away; neither as yet had the people set their hearts unto the God of their fathers. 34. Now the rest of the acts of Jehoshaphat, first and last, behold, they are written in the history of Jehu the son of Hanani, which is inserted in the book of the kings of Israel.
35. And after this did Jehoshaphat king of Judah join himself with Ahaziah king of Israel; the same did very wickedly: 36. and he joined himself with him to make ships to go to Tarshish; and they made the ships in Ezion-geber. 37. Then Eliezer the son of Dodavahu of Mareshah prophesied against Jehoshaphat, saying, Because thou hast joined thyself with Ahaziah, Jehovah hath destroyed thy works. And the ships were broken, so that they were not able to go to Tarshish.<\/p>\n

2Ch. 21:1<\/span>. And Jehoshaphat slept with his fathers, and was buried with his fathers in the city of David: and Jehoram his son reigned in his stead. 2. And he had brethren, the sons of Jehoshaphat: Azariah, and Jehiel, and Zechariah, and Azariah, and Michael, and Shephatiah; all these were the sons of Jehoshaphat king of Israel. 3. And their father gave them great gifts, of silver, and of gold, and of precious things, with fortified cities in Judah: but the kingdom gave he to Jehoram, because he was the first-born.<\/p>\n

PARAPHRASE<\/strong><\/p>\n

2Ch. 17:1<\/span>. Then his son Jehoshaphat became the king and mobilized for war against Israel. 2. He placed garrisons in all of the fortified cities of Judah, in various other places throughout the country, and in the cities of Ephraim that his father had conquered. 3. The Lord was with Jehoshaphat because he followed in the good footsteps of his fathers early years, and did not worship idols. 4. He obeyed the commandments of his fathers Godquite unlike the people across the border in the land of Israel. 5. So the Lord strengthened his position as king of Judah. All the people of Judah cooperated by paying their taxes, so he became very wealthy as well as being very popular. 6. He boldly followed the paths of Godeven knocking down the heathen altars on the hills, and destroying the Asherim idols.<\/p>\n

7, 8, 9. In the third year of his reign he began a nationwide religious education program. He sent out top government officials as teachers in all the cities of Judah. These men included Ben-hail, Obadiah, Zechariah, Nethanel, and Micaiah. He also used the Levites for this purpose, including Shemaiah, Nethaniah, Zebadiah, Asahel, Shemiramoth, Jehonathan, Adonijah, Tobijah, and Tobadonijah; also the priest Elishama and Jehoram. They took copies of The Book of the Law of the Lord to all the cities of Judah, to teach the Scriptures to the people.
10. The fear of the Lord fell upon all the surrounding kingdoms so that none of them declared war on King Jehoshaphat. 11. Even some of the Philistines brought him presents and annual tribute, and the Arabs donated 7,700 rams and 7,700 male goats. 12. So Jehoshaphat became very strong, and built fortresses and supply cities throughout Judah. 13. His public works program was also extensive, and he had a huge army stationed at Jerusalem, his capital. 14, 15. Three hundred thousand Judean troops were there under General Adnah. Next in command was Jeho-hanan with an army of 280,000 men. 16. Next was Amasiah (son of Zichri), a man of unusual piety, with 200,000 troops. 17. Benjamin supplied 200,000 men equipped with bows and shields under the command of Eliada, a great general. 18. His second in command was Jehozabad, with 180,000 trained men. 19. These were the troops in Jerusalem in addition to those placed by the king in the fortified cities throughout the nation.<\/p>\n

2Ch. 18:1<\/span>. But rich, popular King Jehoshaphat of Judah made a marriage alliance (for his son) with (the daughter of) King Ahab of Israel. 2. A few years later he went down to Samaria to visit King Ahab, and King Ahab gave a great party for him and his aides, butchering great numbers of sheep and oxen for the feast. Then he asked King Jehoshaphat to join forces with him against Ramoth-gilead.<\/p>\n

3, 4, 5. Why, of course! King Jehoshaphat replied. Im with you all the way. My troops are at your command! However, lets check with the Lord first. So King Ahab summoned 400 of his heathen prophets and asked them, Shall we go to war with Ramoth-gilead or not? And they replied, Go ahead, for God will give you a great victory! 6, 7. But Jehoshaphat wasnt satisfied. Isnt there some prophet of the Lord around here too? he asked. Id like to ask him the same question. Well, Ahab told him, there is one, but I hate him, for he never prophesies anything but evil! His name is Micaiah (son of Imlah). Oh, come now, dont talk like that! Jehoshaphat exclaimed. Lets hear what he has to say. 8. So the king of Israel called one of his aides. Quick! Go and get Micaiah (son of Imlah), he ordered. 9. The two kings were sitting on thrones in full regalia at an open place near the Samaria gate, and all the prophets were prophesying before them. 10. One of them, Zedekiah (son of Chenaanah), made some iron horns for the occasion and proclaimed, The Lord says you will gore the Syrians to death with these! 11. And all the others agreed. Yes, they chorused, go up to Ramoth-gilead and prosper, for the Lord will cause you to conquer.
12. The man who went to Micaiah told him what was happening, and what all the prophets were sayingthat the war would end in triumph for the king. I hope you will agree with them and give the king a favorable reading, the man ventured. 13. But Micaiah replied, I vow by God that whatever God says is what I will say. 14. When he arrived before the king, the king asked him, Micaiah, shall we go to war against Ramoth-gilead or not? And Micaiah replied, Sure, go ahead! It will be a glorious victory! 15. Look here, the king said sharply, how many times must I tell you to speak nothing except what the Lord tells you to? 16. Then Micaiah told him, In my vision I saw all Israel scattered upon the mountain as sheep without a shepherd. And the Lord said, Their master has been killed. Send them home. 17. Didnt I tell you? the king of Israel exclaimed to Jehoshaphat. He does it every time. He never prophesies anything but evil against me. 18. Listen to what else the Lord has told me, Micaiah continued, I saw him upon his throne surrounded by vast throngs of angels. 19, 20. And the Lord said, Who can get King Ahab to go to battle against Ramoth-gilead and be killed there? There were many suggestions, but finally a spirit stepped forward before the Lord and said, I can do it! How? the Lord asked him. 21. He replied, I will be a lying spirit in the mouth of all of the kings prophets! It will work, the Lord said; go and do it. 22. So you see, the Lord has put a lying spirit in the mouth of these prophets of yours, when actually he has determined just the opposite of what they are telling you!
23. Then Zedekiah (son of Chenaanah) walked up to Micaiah and slapped him across the face. You liar! he yelled. When did the Spirit of the Lord leave me and enter you? 24. Youll find out soon enough, Micaiah replied, when you are hiding in an inner room! 25. Arrest this man and take him back to Governor Amon and to my son Joash, the king of Israel ordered. 26. Tell them, The king says to put this fellow in prison and feed him with bread and water until I return safely from the battle! 27. Micaiah replied, If you return safely, the Lord has not spoken through me. Then, turning to those around them, he remarked, Take note of what I have said.
28. So the king of Israel and the king of Judah led their armies to Ramoth-gilead. 29. The king of Israel said to Jehoshaphat, Ill disguise myself so that no one will recognize me, but you put on your royal robes! So that is what they did. 30. Now the king of Syria had issued these instructions to his charioteers: Ignore everyone but the king of Israel! 31. So when the Syrian charioteers saw King Jehoshaphat of Judah in his royal robes, they went for him, supposing that he was the man they were after. But Jehoshaphat cried out to the Lord to save him, and the Lord made the charioteers see their mistake and leave him. 32. For as soon as they realized he was not the king of Israel, they stopped chasing him. 33. But one of the Syrian soldiers shot an arrow haphazardly at the Israeli troops, and it struck the king of Israel at the opening where the lower armor and the breastplate meet. Get me out of here, he groaned to the driver of his chariot, for I am badly wounded. 34. The battle grew hotter and hotter all that day and King Ahab went back in, propped up in his chariot, to fight the Syrians, but just as the sun sank into the western skies, he died.<\/p>\n

2Ch. 19:1<\/span>. As King Jehoshaphat of Judah returned home, uninjured. 2. the prophet Jehu (son of Hanani) went out to meet him. Should you be helping the wicked, and loving those who hate the Lord? he asked him. Because of what you have done, Gods wrath is upon you. 3. But there are some good things about you, in that you got rid of the shame-idols throughout the land, and you have tried to be faithful to God.<\/p>\n

4. So Jehoshaphat made no more trips to Israel after that, but remained quietly at Jerusalem. Later he went out again among the people, traveling from Beer-sheba to the hill country of Ephraim to encourage them to worship the God of their ancestors. 5. He appointed judges throughout the nation in all the larger cities, 6. and instructed them: Watch your stepI have not appointed youGod has; and he will stand beside you and help you give justice in each case that comes before you. 7. Be very much afraid to give any other decision than what God tells you to. For there must be no injustice among Gods judges, no partiality, no taking of bribes.<\/p>\n

8. Jehoshaphat set up courts in Jerusalem, too, with the Levites and priests and clan leaders and Judges 9<\/span>. These were his instructions to them: You are to act always in the fear of God, with honest hearts. 10. Whenever a case is referred to you by the judges out in the provinces, whether murder cases or other violations of the laws and ordinances of God, you are to clarify the evidence for them and help them to decide justly, lest the wrath of God come down upon you and them; if you do this, you will discharge your responsibility. 11. Then he appointed Amariah, the High Priest, to be the court of final appeal in cases involving violation of sacred affairs; and Zebadiah (son of Ishmael), a ruler in Judah, as the court of final appeal in all civil cases; with the Levites as their assistants. Be fearless in your stand for truth and honesty. And may God use you to defend the innocent, was his final word to them.<\/p>\n

2Ch. 20:1<\/span>. Later on, the armies of the kings of Moab, Ammon, and of the Meunites declared war on Jehoshaphat and the people of Judah. 2. Word reached Jehoshaphat that a vast army is marching against you from beyond the Salt Sea, from Syria. It is already at Hazazon-tamar (also called Engedi). 3. Jehoshaphat was badly shaken by this news and determined to beg for help from the Lord; so he announced that all the people of Judah should go without food for a time, in penitence and intercession before God. 4. People from all across the nation came to Jerusalem to plead unitedly with him.<\/p>\n

5. Jehoshaphat stood among them as they gathered at the new court of the Temple, and prayed this prayer: 6. O Lord God of our fathersthe only God in all the heavens, the Ruler of all the kingdoms of the earthyou are so powerful, so mighty. Who can stand against you? 7. O our God, didnt you drive out the heathen who lived in this land when your people arrived? And didnt you give this land forever to the descendants of your friend Abraham? 8. Your people settled here and built this Temple for you, 9. truly believing that in a time like thiswhenever we are faced with any calamity such as war, disease, or faminewe can stand here before this Temple and before youfor you are here in this Templeand cry out to you to save us; and that you will hear us and rescue us. 10. And now see what the armies of Ammon, Moab, and Mount Seir are doing. You wouldnt let our ancestors invade those nations when Israel left Egypt, so we went around and didnt destroy them. 11. Now see how they reward us! For they have come to throw us out of your land which you have given us. 12. O our God, wont you stop them? We have no way to protect ourselves against this mighty army. We dont know what to do, but we are looking to you. 13. As the people from every part of Judah stood before the Lord with their little ones, wives, and children,
14. the Spirit of the Lord came upon one of the men standing thereJahaziel (son of Zechariah, son of Benaiah, son of Je-iel, son of Mattaniah the Levite, who was one of the sons of Asaph). 15. Listen to me, all you people of Judah and Jerusalem, and you, O king Jehoshaphat! he exclaimed. The Lord says, Dont be afraid! Dont be paralyzed by this mighty army! For the battle is not yours, but Gods! 16. Tomorrow, go down and attack them! You will find them coming up the slopes of Ziz at the end of the valley that opens into the wilderness of Jeruel. 17. But you will not need to fight! Take your places; stand quietly and see the incredible rescue operation God will perform for you, O people of Judah and Jerusalem! Dont be afraid or discouraged! Go out there tomorrow, for the Lord is with you! 18. Then king Jehoshaphat fell to the ground with his face to the earth, and all the people of Judah and the people of Jerusalem did the same, worshiping the Lord. 19. Then the Levites of the Kohath clan and the Korah clan stood to praise the Lord God of Israel with songs of praise that rang out strong and clear.
20. Early the next morning the army of Judah went out into the wilderness of Tekoa. On the way Jehoshaphat stopped and called them to attention. Listen to me, O people of Judah and Jerusalem, he said. Believe in the Lord your God, and you shall have success! Believe his prophets, and everything will be all right! 21. After consultation with the leaders of the people, he determined that there should be a choir leading the march, clothed in sanctified garments and singing the song His Lovingkindness Is Forever as they walked along praising and thanking the Lord! 22. And at the moment they began to sing and to praise, the Lord caused the armies of Ammon, Moab, and Mount Seir to begin fighting among themselves, and they destroyed each other! 23. For the Ammonites and Moabites turned against their allies from Mount Seir and killed every one of them. And when they had finished that job, they turned against each other!
24. So, when the army of Judah arrived at the watchtower that looks out over the wilderness, as far as they could look there were dead bodies lying on the groundnot a single one of the enemy had escaped. 25. King Jehoshaphat and his people went out to plunder the bodies and came away loaded with money, garments, and jewels stripped from the corpsesso much that it took them three days to cart it all away! 26. On the fourth day they gathered in the Valley of Blessing, as it is called today, and how they praised the Lord! 27. Then they returned to Jerusalem, with Jehoshaphat leading them, full of joy that the Lord had given them this marvelous rescue from their enemies. 28. They marched into Jerusalem accompanied by a band of harps, lyres, and trumpets and proceeded to the Temple. 29. And as had happened before, when the surrounding kingdoms heard that the Lord himself had fought against the enemies of Israel, the fear of God fell upon them. 30. So Jehoshaphats kingdom was quiet, for his God had given him rest.
31. A thumbnail sketch of King jehoshaphat: He became king of Judah when he was thirty-five years old, and reigned twenty-five years, in Jerusalem. His mothers name was Azubah, the daughter of Shilhi. 32. He was a good king, just as his father Asa was. He continually tried to follow the Lord, 33. with the exception that he did not destroy the idol shrines on the hills, nor had the people as yet really decided to follow the God of their ancestors. 34. The details of Jehoshaphats reign from first to last are written in the history of Jehu the son of Hanani, which is inserted in The Annals of the Kings of Israel.
35. But at the close of his life, Jehoshaphat, king of Judah, went into partnership with Ahaziah, king of Israel, who was a very wicked man. 36. They made ships in Ezion-geber to sail to Tarshish. 37. Then Eliezer, son of Dodavahu from Mareshah, prophesied against Jehoshaphat, telling him, Because you have allied yourself with King Ahaziah, the Lord has destroyed your work. So the ships met disaster and never arrived at Tarshish.<\/p>\n

2Ch. 21:1<\/span>. When Jehoshaphat died, he was buried in the cemetery of the kings in Jerusalem, and his son Jehoram became the new ruler of Judah. 2. His brothersother sons of Jehoshaphatwere Azariah, Jehiel, Zechariah, Azariah, Michael, and Shephatiah. 3, 4. Their father had given each of them valuable gifts of money and jewels, also the ownership of some of the fortified cities of Judah. However, he gave the kingship to Jehoram because he was the oldest. But when Jehoram had become solidly established as king, he killed all of his brothers and many other leaders of Israel.<\/p>\n

COMMENTARY<\/strong><\/p>\n

Asas son, Jehoshaphat, sat on the throne in Judah. Jehoshaphats name means Jehovah is judge. He was one of the best kings of the southern kingdom.[60] A continual condition of civil strife persisted between Judah and Israel. Jehoshaphat concerned himself with necessary fortifications to protect the territory of Judah. This involved strengthening several villages in Judah and in the territory on the border of Ephraim. Judahs king opposed every form of Baalism. In every matter pertaining to the kingdom he sought Jehovahs counsel. Jehovah was with him. The southern kingdom enjoyed a period of prosperity and Jehoshaphat was held in high honor as king. The lifting up of the heart sometimes meant boastful and foolish pride; however, Jehoshaphat boasted in Jehovah and gave his people strong spiritual leadership.<\/p>\n

[60] Oehler, Grustave F., Theology of the Old Testament, p. 403<\/p>\n

Jehoshaphat was deeply concerned that his people be trained in the word of God. He appointed princes, Levites, and priests to travel throughout the borders of Judah to teach the people out of the book of the law of Jehovah. He wanted all of his people to be involved in religious education. In this matter he approximated the ideal in Deu. 17:18-19<\/span> which stated that the king should rule by the law of God. This is the only mention in the Bible of these particular princes of the Levites. They filled an important place of service in the days of Jehoshaphat.<\/p>\n

This course of action chosen by Judahs king brought great blessings upon the king and the people. Judah enjoyed an era of comparative peace. The Philistines brought tribute. Arab tribes in the environs of Judah brought great numbers of rams and goats. Store cities were built throughout the kingdom and much attention was given to improving social conditions. In addition to all of his peaceful pursuits, Jehoshaphat maintained a standing army of considerable proportions. Seven hundred eighty thousand warriors were numbered in Judah and three hundred eighty thousand warriors were numbered in Benjamin. They manned the fortified cities and helped the king in any assigned tasks. We do not know anything else about the captains or mighty men who are named in connection with Jehoshaphats army.<\/p>\n

LESSON NINETEEN 1820<\/strong><\/p>\n

JEHOSHAPHAT AND AHAB WAR WITH MOAB AND AMMON
5. THE REIGN OF JEHOSHAPHATContinued (1721:3)<\/p>\n

INTRODUCTION<\/strong><\/p>\n

Judahs alliance with Ahab of Israel displeased Jehovah. The prophets were mistreated. Jehoshaphat worked diligently to bring his people back to God. He activated the priestly high court. The Moabites and Ammonites were defeated in Jehoshaphats day.<\/p>\n

TEXT<\/strong><\/p>\n

(Scripture text in Lesson Eighteen)<\/p>\n

PARAPHRASE<\/strong><\/p>\n

(Scripture text in Lesson Eighteen)<\/p>\n

COMMENTARY<\/strong><\/p>\n

Jehoshaphats relation with the northern kingdom was not entered into with a view to weakening the southern kingdom. The king of Judah probably wanted to share some of the prosperity of his kingdom with Ahab. Jehoshaphats reign extended over a period of twenty five years. His peaceful overtures toward the northern kingdom probably came during the first half of his reign. The affinity with Ahab was effected in the marriage of Jehoshaphats son, Jehoram, with Athaliah, daughter of Ahab. As there had been a Jezebel in Samaria, there would be an Athaliah in Jerusalem. There were state visits between the royal houses. On such an occasion Ahab made lavish provisions for Jehoshaphat. The Syrians had set a great army against Ramoth-gilead, a village thirty miles southeast of the southern tip of the Sea of Chinnereth. Ahab needed military assistance. Jehoshaphat agreed to bring Judahs army into this conflict. Certainly in these matters Judahs king failed to seek Jehovahs will.
Jehoshaphat knew that Ahab did not serve Jehovah. On the occasion when Judahs king agreed to go to battle against Syria with Ahabs army, Jehoshaphat suggested that they determine Jehovahs will in this matter. Ahab proceeded to ask counsel of the four hundred heathen prophets of Israel.[61] They advised him to go to war and assured him of victory through God (Elohim). Jeroboam had set up calf worship in convenient places in the northern kingdom at the beginning of his reign. His successors to the throne maintained these centers of worship. Ahab had married Jezebel, the Phoenician princess. She had brought Baalism out of her country into the northern kingdom. Ahab had completely committed himself to this heathen worship and had forsaken Jehovah. We marvel that these heathen prophets would presume to speak for Israels God. Jehoshaphat loved Jehovah. He was not satisfied with the word of Ahabs false prophets. Upon inquiring as to whether or not a prophet of Jehovah was available, the king of Judah was informed about a man named Micaiah. This true prophet had declared Jehovahs word to Ahab on previous occasion and had condemned Ahab for his heathenism. Ahab told Jehoshaphat that he hated Micaiah. The king of Judah urged Jehoshaphat to weigh his words. Micaiahs location wasnt exactly known. He may have been imprisoned at the time. While the officer was sent to bring Micaiah to the court, the two kings held court at the gate of Sainaria. Ahabs prophets continued their formal worship and stoutly maintained that Ahab should go to battle. One of the false prophets, Zedekiah, put on a mask fashioned like the head of a bull and equipped with iron horns. He moved among his fellow prophets and before Ahab and Jehoshaphat like an attacking animal. Zedekiah claimed that Jehovah had told him that Israel would be victorious. Whenever Zedekiah spoke, he was fully supported by the four hundred Baalists.<\/p>\n

[61] Beecher, Willis, J., The Prophets and the Promise, p. 55<\/p>\n

The officer who was sent to bring Micaiah tried to condition the prophet to say an agreeable word when he stood before the kings. Micaiah asserted his independency in relation to other prophets and his dependency upon God. He said, What my God saith, that will I speak. In the presence of the kings in a sarcastic manner Micaiah told Ahab to join the battle and anticipate victory. Ahabs own conscience convicted him in this matter. Micaiahs attitude and manner of expression revealed to Ahab that the prophet had a true message from Jehovah. Since Micaiah had bound himself by Jehovahs name to declare Gods will and since Ahab bound Micaiah under oath to reveal the truth, Micaiah said that Israel was a scattered flock without a shepherd. Ahabs army should be dismissed. In wrath Ahab interrupted Micaiah and contended that Micaiah ought not to have been called for advice. Micaiah described his vision of Jehovah. Ahab had hardened his heart. A lying spirit from Jehovah moved the false prophets to advise Ahab to go to battle.
Zedekiah humiliated Micaiah by striking him in the face and challenging him to identify the spirit that had prompted this insulting gesture. Zedekiah was informed that his own life would be in jeopardy at the hands of Israels enemies (most likely, the Syrians). Ahab consigned Micaiah to prison where he would be sustained only by bread and water. The kings order was that Micaiah should be imprisoned until he returned from the battle front in peace. He may have intended to kill the prophet at that time. Even though he was under this sentence, Micaiah insisted that Ahab would not return in peace. Ahab, himself, was under the sentence of death.
This would have been the proper time for Jehoshaphat to withdraw himself and his army from the northern kingdom. In spite of this demonstration of Jehovahs will, the two kings went to war with Syria at Ramoth-gilead. Ahab was so confident that he could win the battle that he had no hesitancy to join the ranks of the fighting men. He knew that as king of Israel, he would be a special prize to the enemy. So he disguised himself. Jehoshaphat was especially vulnerable because he wore robes identifying himself as a king. In the heat of the battle when the king of Judah was recognized by the enemy, he was miraculously spared. Somewhere on the battle-field a Syrian soldier shot an arrow toward the army of Israel.[62] He did not aim at any particular Hebrew soldier. Jehovah guided that Syrian arrow in its flight and it penetrated Ahabs armor striking a vital organ in the kings body. In mortal pain Ahab withdrew from the battle and died at the close of the day.<\/p>\n

[62] Spence, H. D. M., The Pulpit Commentary, II Chronicles, p. 216<\/p>\n

After these tragic experiences with Ahab, Jehoshaphat returned to Jerusalem. His alliance with wicked Ahab did not go unrebuked. A prophet named Jehu stood in Jehoshaphats presence and condemned him. Judahs king was also informed that Jehovah approved his efforts to rid his land of Baalism. With renewed determination Jehoshaphat visited all of his people from Beersheba in the south to Ephraim in the north encouraging them to worship Jehovah. He set up a system of judges and courts throughout his kingdom charging these officials to fear the Lord and not respect persons or accept bribes. He also re-established the high court at the Temple in Jerusalem in which the priests passed judgment on very serious matters which the lesser courts could not handle (Deu. 17:8-13<\/span>). Amariah, the high priest, was in charge of the Temple court and all of the matters of business that were associated with Gods House. Jehoshaphats alliance with Ahab had not completely turned him from Jehovah.<\/p>\n

Later in Jehoshaphats reign the Moabites, Ammonites, and some Edomites (Meunim) rebelled against the southern kingdom. Reports were brought to Judahs king to the effect that a great army was moving around the southern end of the Dead Sea and organizing for attack at Hazazon-tamar or Engedi on the west coast of the Dead Sea. In this crisis once more Jehoshaphat turned to Jehovah. He asked all of his people to fast and to pray for Gods help. The people were called to Jerusalem. There in the court of the priests the king plead with Jehovah for mercy and deliverance. The content of Jehoshaphats prayer is worth careful study. Jehovah is the God of Abraham, Isaac, and Jacob. He is ruler over all kingdoms. He gave Palestine to Abrahams seed. The Temple is in Jerusalem. As Solomon had said in his prayer (1 Kings 8<\/span>), if the Hebrews would pray toward this house, Jehovah would hear. Jehoshaphat reminded God that Israel had been prohibited from attacking Moab and Ammon when Moses brought Israel through that territory. Now, these very people who were spared rise up to attack Jehovahs people. Jehoshaphat said that he and his people were not able to defend themselves, so they cast themselves completely upon Gods mercyour eyes are upon Thee.<\/p>\n

When the king had prayed, Jahaziel, a Levite, was filled with the Spirit of Jehovah. He declared the word that the people longed to hear. Dont be afraid of the enemy. The battle is not your concern; it is Gods. The army of Jehoshaphat was to be drawn up against Moab, Ammon, and Edom. The place called Ziz is difficult to locate, but it is believed to have been in the vicinity of Engedi. The Hebrews were told that they would not have to fight. They were to come to the battle-field, stand still, and wait for Jehovah to act. Jehoshaphat and his people received the news gladly and they worshipped God.<\/p>\n

The next morning the king of Judah moved his army toward Tekoa, southeast of Bethlehem about six miles. As the army moved, the king encouraged his people. Believe in Jehovah. Believe His prophets. The soldiers sang as they marched, Give thanks unto Jehovah (Psa. 106:1<\/span>; Psa. 136:1<\/span>). The ancient strategy of ambush was used. Jehovah was in complete control. The result of the ambush was that the Ammonites and Moabites supposed that the Edomites had turned upon them. So the enemies of Israel fought among themselves. The complete overthrow of the enemy is described in 2Ch. 20:24-30<\/span>. Somewhere beyond Tekoa in the vicinity of the Dead Sea the battlefield was covered with the corpses of the fallen enemy soldiers. Jehoshaphats warriors stripped the dead and carried off much booty. They called the place Beracah, which means blessing. Jehoshaphats people returned to Jerusalem praising Jehovah for this miraculous deliverance.<\/p>\n

The total picture of Jehoshaphats reign leaves a good impression. His reign extended through twenty five years. The leadership provided by this king is compared with that of his father, Asa. In the days of the Judges every man did that which was right in his own eyes (Jdg. 21:25<\/span>). Judahs king did that which was right in the eyes of Jehovah (2Ch. 20:32<\/span>). The reforms of Jehoshaphat were not complete, probably because idolatry had been rooted so deeply in the southern kingdom. In spite of the kings devotion to Jehovah, it was difficult to secure the same commitment on the part of his people. The prophet Jehu (1Ki. 16:1<\/span>) was used by Jehovah as a writer of history. An account of Jehoshaphats reign was written by Jehu and incorporated in a larger book.<\/p>\n

Sometime after Jehoshaphat had been humiliated in his alliance with Ahab he covenanted with Ahaziah, son of Ahab and king of Israel. This venture involved building and equipping ships like those used on the Mediterranean by the Phoenicians for the Tarshish trade. Jehoshaphat and Ahaziah intended to use Ezion-geber at the head of the Gulf of Aqaba for their home port. They would send the vessels to Ophir which was far to the South and from there extend their trade to the East. The project was disastrous because Jehovah sent a prophet named Eliezer to condemn Jehoshaphat for his renewed alliance with Israel. The ships were ruined by a terrible storm before they ever left the home port.<\/p>\n

LESSON TWENTY 2123<\/strong><\/p>\n

THE LIFE AND TIMES OF JEHORAM
THE REIGN OF AHAZIAH.
ATALIAHS DEATH. THE CORONATION OF JOASH.<\/p>\n

5. THE REIGN OF JEHOSHAPHAT-Continued (17:121:3)<\/p>\n

INTRODUCTION<\/strong><\/p>\n

Jehorams marriage to Athaliah brought serious trouble to Judah. Ahaziahs death at the hands of Jehu led Athaliah to murder all possible candidates for Judahs throne. Joashs rescue and Athaliahs death proved that Jehovah still directed affairs in Judah.<\/p>\n

TEXT<\/strong><\/p>\n

(Scripture text<\/strong> in Lesson Eighteen)<\/p>\n

PARAPHRASE<\/strong><\/p>\n

(Scripture text<\/strong> in Lesson Eighteen)<\/p>\n

COMMENTARY<\/strong><\/p>\n

A brief summary note on Jehoshaphats life is added in chapter 2Ch. 21:1-3<\/span>. Upon his death he was accorded a very honorable burial in the royal cemetery in Jerusalem. The sons of Jehoshaphat were Azariah, Jehiel, Zechariah, Azariah, Michael, and Shephatiah. Two of these sons were called by the same name, Azariah. The Hebrew names show a slight variation. One son is called Azarihu. In addition to these six sons, Jehoram is named as successor to his fathers position. Jehoram is identified as the first-born son. These princes received splendid gifts from their father and held positions of authority in the kingdom.<\/p>\n

Fuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n

(1) Now Jehoshaphat had.<\/strong>And Jehoshaphat got.<\/em><\/p>\n

Riches and honour in abundance.<\/strong>Repeated from 2Ch. 17:5<\/span>.<\/p>\n

And joined affinity with Ahab.<\/strong>He married his son Jehoram to Athaliah, daughter of Ahab and Jezebel (2Ch. 21:6<\/span>; 1Ki. 18:8<\/span>). 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<\/em> of the second clause is not adversative, as Zckler asserts, but rather consecutive.)<\/p>\n

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n

1<\/strong>. <\/strong> Jehoshaphat had riches and joined affinity with Ahab <\/strong> 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<\/span>. 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.<\/p>\n

Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

2Ch 18:16<\/strong><\/span>  Then he 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.<\/p>\n

2Ch 18:16<\/strong><\/span><\/strong> <\/strong> Comments – <\/em><\/strong> The Gospel of Mark (Mar 6:34<\/span>) alludes to 2Ch 18:16<\/span>.<\/p>\n

Mar 6:34<\/span>, “And Jesus, when he came out, saw much people, and was moved with compassion toward them, because they were as sheep not having a shepherd: and he began to teach them many things.”<\/p>\n

Fuente: Everett’s Study Notes on the Holy Scriptures<\/b><\/i><\/h4>\n

<\/p>\n

<\/strong> Jehoshaphat Consults Prophets<\/p>\n

v. 1. Now, Jehoshaphat had riches and honor in abundance,<\/strong> as described in detail in the preceding chapter, and joined affinity with Ahab,<\/strong> 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<\/span>. <\/p>\n

v. 2. And after certain years,<\/strong> at the end of nine years, he went down to Ahab to Samaria,<\/strong> for a formal visit. And Ahab killed sheep and oxen for him in abundance and for the people,<\/strong> his entire retinue of courtiers and servants, that he had with him,<\/strong> entertaining Jehoshaphat with the most lavish hospitality, and persuaded him to go up with him to Ramoth-gilead. <\/strong> 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<\/span>. <\/p>\n

v. 3. And Ahab, king of Israel, said unto Jehoshaphat, king of Judah, Wilt thou go with me to Ramoth-gilead? And he,<\/strong> 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,<\/strong> he placed himself and all his resources at the service of Ahab. For the entire history Cf 1 Kings 22. <\/p>\n

v. 4. And Jehoshaphat,<\/strong> 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. <\/p>\n

v. 5. Therefore the king of Israel gathered together of prophets,<\/strong> 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,<\/strong> 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. <\/p>\n

v. 6. But Jehoshaphat said,<\/strong> since he was dissatisfied with this procedure, is there not here a prophet of the Lord besides, that we might enquire of him? <\/p>\n

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. <\/strong> 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. <\/p>\n

v. 8. And the king of Israel called for one of his officers,<\/strong> one on duty in the palace, and said, Fetch quickly Micaiah, the son of Imla,<\/strong> literally, “hurry him here. ” <\/p>\n

v. 9. And the king of Israel and Jehoshaphat, king of Judah, sat either of them on his throne,<\/strong> on fine seats placed for their convenience, clothed in their robes; and they sat in a void place,<\/strong> a great, open space, like a threshing-floor, at the entering in of the gate of Samaria, and all the prophets prophesied before them. <\/p>\n

v. 10. And Zedekiah, the son of Chenaanah, had made him horns of iron,<\/strong> 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. <\/p>\n

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. <\/strong> All this was done, of course, in order to win the favor of the king still more. <\/p>\n

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. <\/strong> The messenger spoke with kindly intent, since he evidently wanted Micaiah to escape the king’s wrath. <\/p>\n

v. 13. And Micaiah said, As the Lord liveth, even what my God saith, that will I speak. <\/strong> Nothing could induce him to deviate even the least bit from the way of duty which lay before him. <\/p>\n

v. 14. And when he was come to the king,<\/strong> 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,<\/strong> apparently in a mocking and sarcastic tone of voice, Go ye up and prosper, and they shall be delivered into your hand. <\/p>\n

v. 15. And the king,<\/strong> 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? <\/p>\n

v. 16. Then he,<\/strong> 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. <\/strong> 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. <\/p>\n

v. 17. And the king of Israel said to Jehoshaphat,<\/strong> 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? <\/p>\n

v. 18. Again he,<\/strong> Micaiah, said,<\/strong> 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,<\/strong> as the great King of the universe, and all the host of heaven standing on His right hand and on His left. <\/p>\n

v. 19. And the Lord said, Who shall entice Ahab, king of Israel, that he may go up and fall at Ramoth-gilead?<\/strong> 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. <\/p>\n

v. 20. Then there came out a spirit,<\/strong> as in the case of Job, Job 1:6<\/span>, and stood before the Lord and said, I will entice him. And the Lord said unto him, Wherewith? <\/p>\n

v. 21. And he said, I will go out and be a lying spirit,<\/strong> literally, “a spirit of deceit or lying falsehood,” in the mouth of all his,<\/strong> Ahab’s, prophets. And the Lord said, Thou shalt entice him, and thou shalt also prevail,<\/strong> so that his advice would be accepted; go out and do even so,<\/strong> this being understood, of course, in the nature of a permission and not of a command. <\/p>\n

v. 22. Now, therefore, behold,<\/strong> 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,<\/strong> in this indirect manner, hath spoken evil against thee. <\/p>\n

v. 23. Then Zedekiah, the son of Chenaanah, came near,<\/strong> 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?<\/strong> 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. <\/p>\n

v. 24. And Micaiah,<\/strong> 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,<\/strong> fleeing from one chamber to the next in a futile effort to escape his pursuers. <\/p>\n

v. 25. Then the king of Israel said, Take ye Micaiah, and carry him back to Amon, the governor of the city,<\/strong> who also was in charge of the prison, and to Joash, the king’s son, <\/p>\n

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,<\/strong> the poorest prison-fare, until I return in peace,<\/strong> an expectation which he held with confidence. <\/p>\n

v. 27. And Micaiah,<\/strong> once more repeating his prophecy that the outcome of the war would be fatal to Ahab, said, If thou certainly return in peace,<\/strong> unharmed, as victor, then hath not the Lord spoken by me. And he said, Hearken, all ye people!<\/strong> 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. <\/p>\n

Fuente: The Popular Commentary on the Bible by Kretzmann<\/b><\/i><\/h4>\n

EXPOSITION<\/strong><\/p>\n

This chapter, from its second verse, finds its parallel in 1Ki 22:2-35<\/span>. It opens with dangerous symptoms, recording in one sentence the event that was to bear ill fruit, if not till “years” afterward (1Ki 22:2<\/span>), of Jehoshaphat “joining affinity with Ahab.” His son Jehoram married Athaliah, daughter of Ahab and Jezebel (2Ch 21:6<\/span>). 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 (1Ki 22:1-3<\/span>); be urges Ahab to consult “a prophet of the Lord” (1Ki 22:4-12<\/span>). Ahab unwillingly consents, and receives Micaiah’s answer (1Ki 22:13-27<\/span>); and finally the chapter tells us how Ahah went up to battle, and in battle received his mortal wound (1Ki 22:28-34<\/span>).<\/p>\n

2Ch 18:1<\/span><\/strong><\/p>\n

The purport of the verse is to let us into the secret that the riches and honour in abundance<\/strong> 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<\/em> with him<\/em> (2Ch 21:6<\/span>; 2Ch 22:2-4<\/span>; 2Ki 8:25-29<\/span>). 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<\/em> son of Jehoram and Athaliah (for explanation of which see 2Ch 21:17<\/span>), 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 our 2Ch 17:5<\/span>. Comp. 2Ki 8:17<\/span>, 2Ki 8:26; 2Ch 21:20<\/span>; 2Ch 22:2<\/span> (which needs the correction of twenty-two to forty-two<\/em>). <\/em>Although it is certain that the act of Jehoshaphat was wrong in principle, disastrous in practice (2Ch 19:2<\/span>, 2Ch 19:3<\/span>), and threatened fatal consequences to himself (2Ch 18:31<\/span>, 2Ch 18:32<\/span>), yet it <\/strong>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.<\/p>\n

2Ch 18:2<\/span><\/strong><\/p>\n

After<\/strong> certain years he went down<\/strong>. In lieu of the italic type “certain<\/em>” here, the English idiom, “years after,” would aptly reproduce the facts of the case. This journey to Samaria to see Ahab was made in the seventeenth year of Jehoshaphat’s reign. What were the precise antecedent circumstances of this visit of Jehoshaphat to Ahab it is interesting to surmisewhether it were the fruit of an invitation direct from Ahab, who had his own designs, or whether it were for diplomatic reasons, that worked in the mind of Jehoshaphat as well as of Ahab, in view of Syria. It is evident that Ahab promptly determined to improve this conference of kings. Persuaded him<\/strong>; i.e.<\/em> he took steps to induce him. This is the uniform signification of the word here used in the eighteen times of its occurrence, and mostly in doubtful, or worse than doubtful, matter. The form is the hiph. of , in which conjugation only the verb occurs. The Revised Version renders “moved.” The visiting and cooperating of Jehoshaphat and Ahab made a novel departure in the history of the rended kingdoms of Judah and Israel, and continued till the time of Jehu. Ramoth-Gilead<\/strong>. This important city of Gad (Jos 20:8<\/span>; Jos 21:38<\/span>), in Palestine beyond Jordan, comes into question as one not surrendered to the king-dora of Israel in good faith, according to the promise of Benhadad, Benhadad’s father having taken it from Omri, father of Ahab. For “all the might that he showed,” and presumably in conflicts with Syria, Omri was evidently a heavy loser. Ramoth-Gilead <\/em>means “the heights of Gilead.”<\/p>\n

2Ch 18:3<\/span><\/strong><\/p>\n

I am as thou<\/strong>, etc. The same unqualified kind of language was used By Jehoshaphat on another occasion (2Ki 3:7<\/span>), two years later, when Jehoram, son of the deceased Ahab, also asked his help against Moab. Whether on the one occasion or the other, it is quite possible that Jehoshaphat thought he was serving common interests, and the cause of his own kingdom, as well as of Israel; nevertheless “Jehu the son of Hanani the seer” ignores the supposed justification (2Ch 19:2<\/span>).<\/p>\n

2Ch 18:4<\/span><\/strong><\/p>\n

The wording of this verse is identical with that of the parallel (1Ki 22:5<\/span>). Jehoshaphat, if even not quite conscious of it, is throwing some sop to his conscience in essaying to become, and posing as, the godly counsellor of “the ungodly” (2Ch 19:2<\/span>). At any rate, his counsel is right, even to the point of urging to-day, and significantly deprecating procrastination. It is not, however, so clear that he was, in the first instance, as decided in respect of the necessity of inquiring the will of the Lord at the mouth of a true prophet, in distinction from a prophet merely of Israel, though they should be “four hundred” in number! Compare the following two verses, however, which show as though he was holding himself quite prepared and on the look-out for the expected occasion of having to rein Ahab up!<\/p>\n

2Ch 18:5<\/span><\/strong><\/p>\n

These four hundred prophets<\/strong>, as Keil justly notes, were not prophets of Ashe-rah, nor of Baal, but strictly of Israel, i.e. <\/em>of the images of the calf (1Ki 12:26-33<\/span>). Their word <\/em>speedily showed itself not <\/em>the word of the Lord, <\/em>but the word that was made up to order of the king, and to suit his known wish at any time.<\/p>\n

2Ch 18:6<\/span><\/strong><\/p>\n

The Revised Version well at-ranges the words of this verse, “Is there not here besides a prophet of the Lord?” The conscience of Ahab successfully made a coward of him, that he took so quietly this pronounced slight put on his kingdom s prophets (prophetae vitulorum<\/em>) <\/em>by his brother-king Jehoshaphat!<\/p>\n

2Ch 18:7<\/span><\/strong><\/p>\n

The same is Micaiah<\/strong>. This true prophet of the Lord is known only here in recorded history, but it is evident he was otherwise well known to his generation and to Ahab (2Ch 18:25<\/span>). The outspokenness of Ahab and the sustained courtesy of Jehoshaphat are alike agreeable to notice in this verse.<\/p>\n

2Ch 18:9<\/span><\/strong><\/p>\n

The contents of this and the following two verses narrate either what had already taken place, or the continuation of the scene that had not come to its end, but had been interrupted in order to carry out fully the urgent exhortation of Jehoshaphat “to-day,” so that Ahab sent at once there and then a messenger for Micaiah. Any way, the unreal prophets have their full opportunity and their say at least twice over, as also Micaiah below (2Ch 18:14<\/span>, 2Ch 18:16<\/span>, 2Ch 18:18-22<\/span>, 2Ch 18:27<\/span>). A void place; i.e. <\/em>a level floor; Revised Version, an open place. <\/em>The Hebrew word designates often just a “threshing-floor,” ; but quite possibly here, a recognized court at the gate of the city, used for judgment, is intended.<\/p>\n

2Ch 18:10<\/span><\/strong><\/p>\n

Zedekiah (named son of Chenaanah to distinguish him from some now unknown contemporary, or, perhaps, because the father was in some way distinguished) was one of those who knew the truth, nor feared to put it on his lips at the very time that his life. did not incorporate it (Deu 33:17<\/span>). For other particulars of him, borrowed from the doubtfulness of Josephus, Bee Smith’s ‘Bible Dictionary,’ 3:1836. Had made him horns of iron. <\/strong>It would seem as though Zedekiah had made these “horns of iron” at some previous time, <\/em>or, perhaps, now simulated some very rough presentation of horns of an impromptu kind. The horns were the symbol of power, and the iron of a power invincible.<\/p>\n

2Ch 18:12<\/span><\/strong><\/p>\n

This verse bespeaks very clearly the rotten condition of Church and state, prophets and king and “officers” (2Ch 18:8<\/span>).<\/p>\n

2Ch 18:14<\/span><\/strong><\/p>\n

This first reply of Micaiah, given in the latter haft of the verse, does not stand for untruth or deceit, but for very thinly veiled, very thinly disguised, very keen taunt and reproof. It has been well described as the ironical echo of the language of the unreal prophets. Micaiah begins by answering a fool according to his folly, i.e. <\/em>according to his own heart’s desire. He had just come from some place of imprisonment or punishment (2Ch 18:25<\/span>). And he so spoke or so looked that the king should know he had not spoken his last word in answer to the inquiry addressed to him.<\/p>\n

2Ch 18:16<\/span><\/strong><\/p>\n

The brief parable smote the very heart of Ahab (Num 27:17<\/span>); and Ahab felt it, like “the sentence of death” in him; in a way all different, indeed, from that in which an apostle of many a century afterward felt it.<\/p>\n

2Ch 18:17<\/span><\/strong><\/p>\n

Ahab’s language in this verso shows that, though he had adjured Micaiah, he did not wish to seem to believe that he could speak anything but his own temper.<\/p>\n

2Ch 18:19<\/span><\/strong><\/p>\n

Who shall entice<\/strong>, etc.? Hebrew piel future . This and the following three verses must have told, manifestly did <\/em>tell, with fearful force of faithful preaching, upon the unreal prophets and the wicked king. How it was that their contents did not avail with Jehoshaphat to throw full energy again into his conscience, and to enable him to break at once with Ahab and his expedition, is inexplicable (and the more as it was his own pressing suggestion that the true prophet should be summoned), except as another illustration of the fearful difficulty that lies so often to human weakness, in the way of retracing a false step. Both these visions (2Ch 18:16<\/span>, 2Ch 18:18-22<\/span>) well illustrate how God revealed his truth, will and specific messages to his true prophets in vision<\/em>. The vision of the throne, grand in all the majesty of its simplicity, of the psalmists (Psa 9:1-20<\/span>; Psa 11:1-7<\/span>; Psa 45:1-17<\/span>; Psa 103:1-22<\/span>), of Isaiah (Isa 6:1-5<\/span>), of Ezekiel (Eze 1:26<\/span>), of Daniel (Dan 7:9<\/span>), of Stephen (Act 7:56<\/span>), of St. John (Rev 4:2<\/span>), is part of heaven’s own stamp of authentication of the Bible.<\/p>\n

2Ch 18:22<\/span><\/strong><\/p>\n

The vision culminating as regards its practical object in this verse is Micaiah’s bold explanation of how it comes to pass that he has to boar the brunt of Ahab’s “hate,” on account of the uniformly unfavourable character of his answers to him, instead of four hundred other men sharing it with him. He declares, on the authority of his rapt vision, that it is because they <\/em>are possessed by a lying spirit (Rom 1:25<\/span>, Rom 1:28<\/span>; 1Th 2:12<\/span>). And, like the true prophet of all time, he declares it at all hazards and at all cost.<\/p>\n

2Ch 18:23<\/span><\/strong><\/p>\n

Which way went the Spirit of the Lord from me to speak unto thee?<\/strong> This question of Zedekiah, and Micaiah’s answer to him in the following verse, arc both obscure and of doubtful interpretation, but their drift not at all so. Keil and Bertheau correctly say,in that Zedekiah used the force and the language that he did, it is not a bad sign that he was under a spirit’s influence, but in that it was physical <\/em>force which he used in a moral subject, this was a conclusive sign of the character <\/em>of the spirit that he was amenable to. Among many possible suggestions as to the exact meaning of the question, “Which way,” etc.? it is possible that a sceptical taunt best explains Zedekiah’s words, and that he meant that he did not believe the Spirit of the Lord went any <\/em>way to Micaiah. He will not yield to a doubt or to a suspicion thrown upon it that the Spirit had been with himself, and he will fain throw great doubt, whether he had proceeded from him to Micaiah!<\/p>\n

2Ch 18:24<\/span><\/strong><\/p>\n

So also, probably, this verse would purport to tell us beforehand distinctly what is not told after the issue of the battle and Ahab’s death, that Zedekiah and his co-prophets did what they could, however vainly, to hide and to elude the vengeance of Jezebel (1Ki 20:30<\/span>; 1Ki 22:25<\/span>; 2Ki 9:2<\/span>).<\/p>\n

2Ch 18:25<\/span><\/strong><\/p>\n

Carry him back<\/strong>. The last of these three words tells, of course, its own tale, of what had already been the treatment accorded to Micaiah. Amon the governor Joash the king’s son. <\/strong>This latter person is found only here and in the parallel, and the designation given him probably does not intend a personal relationship to the king, but an official; so see again 2Ch 28:7<\/span>; and note the conjunction again of the governor of the house, in the next clause. The Vulgate translates the Hebrew for “the king’s,” as though it were a proper name, “Amelech.” See also Smith’s ‘Bible Dictionary,’ under the name “Maaseiah” 17. Nor is Amon<\/em> the governor<\/em> known elsewhere except in the parallel (1Ki 22:26<\/span>), but these designations, as through some <\/strong>chinks, throw a little scanty light into the subject of the internal administration at this time of the kingdom of Israel. In this kingdom subsequent to the separation, decentralization seems to have been carried to a further point than in Judah, and considering its greater extent, its far inferior metropolitan force, its double place of worship and sacrifice, these largely idolatrous, and in all this the undoubted degraded authority of its central government, this is very explainable. It is true that in both kingdoms history speaks equally of such offices and officers as were distinctly military or looked that way, but it can scarcely be without a reason that for the numerous allusions in Israel (1Ki 16:8-10<\/span>; 1Ki 18:3<\/span>; 1Ki 20:7; 1Ki 21:7-13<\/span>; 2Ki 1:8-17<\/span>; 2Ki 3:6<\/span>; 2Ki 10:5<\/span>) to councils of elders (well known before the disruption), and governors of palaces, of cities, of houses, and of provinces, there is scarcely one in the records of Judah. Here possibly enough the executive would be more vigorous, more compact, and more direct and close in its action from headquarters, while in both divisions of what should have been the one kingdom, royalty was by profession constitutional, and in its devolution hereditary.<\/p>\n

2Ch 18:26<\/span><\/strong><\/p>\n

Only the slightest differences are noticeable between this verse and the parallel, this latter using the sign of the objective case (which in this instance would probably lend some contemptuousness of expression), and using the word “come” instead of return<\/strong>.<\/p>\n

2Ch 18:27<\/span><\/strong><\/p>\n

The courage and fidelity of Micaiah, in not deserting either his prophet-message or his prophet-Master, are admirable, and for his determined appeal to all the people, <\/strong>which was made in the very face of the king or kings, see again Mic 1:2<\/span>.<\/p>\n

2Ch 18:28<\/span><\/strong><\/p>\n

It must remain doubtful which of the kings carried with him the uneasier heart. What Jehoshaphat might have gained in less element of personal and physical fear, he by rights should have lost in sensitiveness of conscience.<\/p>\n

2Ch 18:29<\/span><\/strong><\/p>\n

Ahab does not seem disposed to lose anything again for want of asking, and even vouchsafing apparently (but it is exceedingly likely that this arises from our failing to appreciate exactly the force of the Hebrew forms in the text) to use the tone of directing, to his brother-king of the better part and kingdom. It must be presumed that there was something to relieve Ahab’s language of the barefaced disregard for the safety of Jehoshaphat and regard for his own, which lie on the surface of the words he uses. Quite possibly, for instance, both <\/em>knew that Ahab was to be the <\/em>mark of the shooters. Also Ahab’s disguise<\/strong> may have meant a heavy price to pay to his pride, while Jehoshaphat’s dignity was saved intact. So, too, Ahab may have merely purported to say, “You can, without any special risk, wear your royal apparel; but I,” etc,<\/p>\n

2Ch 18:30<\/span><\/strong><\/p>\n

Our had commanded <\/strong>stands rendered in the parallel not so explicitly “commanded,” but in both cases the Hebrew text is the same (). Therefore, if the place of 2Ch 18:29<\/span>, 2Ch 18:30<\/span> were inverted, what reads like the cool suggestion of Ahab in 2Ch 18:29<\/span> would seem more tolerable. Mean. time, Benhadad’s command argues the intensity of his resentment towards Ahab, and not less ungrateful forgetfulness for the ultimate consideration that Ahab had allowed to him (1Ki 20:31-34<\/span>).<\/p>\n

2Ch 18:31<\/span><\/strong><\/p>\n

Comparing this and following verse minutely with the parallel (1Ki 22:32<\/span>, 1Ki 22:33<\/span>), the exact correspondence of the latter of each pair of verses only the more clearly points the significance belonging to the two clauses of foreign matter interposed so characteristically by the writer of Chronicles for his own unvarying special objects, viz. the Lord helped him; <\/strong>and God moved them. <\/strong>What the cry of Jehoshaphat was remains uncertain; whether a cry to his own bodyguard and soldiers, or a cry to those who were beginning “to compass him about as bees<\/strong>,” to let them know at any rate that he was not the king they sought, or whether most improbably, a cry to the Lord is meant. The cry fulfilled its purpose, and if Jehoshaphat had <\/em>a sneaking love for Ahab (see the significant “love them,” etc; of Jehu in second verse of next chapter), he evidently had not any idea of needlessly dying for him. The happy distinction of perceiving in next verse, as compared with seeing in this verse, is not warranted by the Hebrew text (in both cases ), though it is by the gist of the connection and English idiom,<\/p>\n

2Ch 18:33<\/span><\/strong><\/p>\n

At a venture<\/strong>; Hebrew, ; i.e. <\/em>“in his innocence.<\/em>“ <\/em>The root is the familiar root expressive of uprightness, perfectness, simplicity, and the meaning here is that the shooter was innocent of what a distinguished deed he was doing, of the <\/strong>personality of the man at whom he aimed (for it is not necessary to suppose his shot was quite at random), and of the skill that gave the arrow to reach its ultimate destiny. Between the joints<\/strong> of the harness; <\/strong>literally, between the joints and the harness, i.e. <\/em>that part called the breastplate. The arrow went through, or by the side of one of the actual articulations of the armour-mail worn. Ahab’s direction to the chariot-driver at the spur of the first wounded moment to turn and carry him out of the host<\/strong>, was evidently qualified, when he found that the wound was not immediately fatal. As the heat of the battle grew, and victory did not at once turn one way or the other, he was the more anxious to give the moral support of his presence to the last to his army, and, unable to stand by himself, he was supported by his own orders (so our rendering is not inconsistent with that in the parallel “was stayed<\/em>” (1Ki 22:35<\/span>) in the chariot till he died in the evening. Although the spirit of Ahab, and his fidelity to his own army, kingdom, and self, cannot but appear to advantage in these last incidents of his unworthy life, yet it is probable that they find their record here for the sake of giving clear statement to the fact, that in the chariot his life-bleed collected according to the saying of the parallel. Note, therefore, particularly the truncated history of the writer of Chronicles in this instance. He, no doubt, consciously omitted, and with a purpose, his own usual purpose; but light is lost, and the cross light tends rather to misleading, except for that only correct user of Scripture, which teaches us to compare one Scripture with another, and balance one part against anothera thing easy to do in matters of fact, but too often forgotten in the weightier matter of doctrine. Here our eighteenth chapter closes, less the mention of the proclamation for the self-disbanding of Ahab’s army which should fulfil the prophecy of our 2Ch 18:16<\/span>, and less any mention of Ahab’s burial, of the washing of his chariot in the pool of Samaria, of the dogs licking up of the blood there, and of his ivory house, etc. (verses 37-40 of the parallel chapter). All of which omittings accord well with the one clear ecclesiastical and religious intent of the Chronicles, in place of the pursuit of matters of general and merely graphic historic interest, however charged with instruction they too might be.<\/p>\n

HOMILETICS<\/strong><\/p>\n

2Ch 18:1-34<\/span><\/strong><\/p>\n

The second chapter in Jehoshaphat’s career.<\/strong><\/p>\n

This chapter opens with the statement of a fact that portends no goodthe “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<\/p>\n

I.<\/strong> JEHOSHAPHAT<\/strong>. They now, <\/em>unfortunately, all descend from <\/em>that one false position in which he had involved himself and his family with Ahab and his <\/em>family.<\/p>\n

1<\/strong>. Jehoshaphat has become undoubtedly the leading man, <\/em>and is proportionately exposed to the dangers inherent in, inseparably <\/em>inherent in, being courtedcourted 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.<\/p>\n

2<\/strong>. He must repay these, if possible, in somewhat <\/em>similar coin, and must use large <\/em>language, speak after the manner of an entangling generosity (2Ch 18:3<\/span>), and, before he knows what he means, commit himself to something dangerously near a promise.<\/p>\n

3<\/strong>. After <\/em>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!<\/p>\n

4<\/strong>. He has to save, if not his credit, the bare necessities of the truth, by asking for a true prophet, “a prophet of the Lord,<\/em>“ <\/em>without, as it would appear, one word of blank and fiat denunciation of Ahab’s troop of prophets, and with only the mildest deprecation (2Ch 18:7<\/span>) 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 was a guest in his <\/em>house, and a guest sumptuously entertained and most deferentially treated.<\/p>\n

5<\/strong>. He has a long sitting’s humiliation, when, clothed in his royal robes, he sat, 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!<\/p>\n

6<\/strong>. Lastly, though it is impossible to doubt that he was in possession of the true state of the whole case, Jehoshaphat has to go on to the end. He does <\/em>the thing that is wrong (2Ch 19:2<\/span>); he seems, at last, to be obeying<\/em> Ahab rather than to lead him-going into battle and, at his suggestion, clothed <\/strong>for a target for the archerstill 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.<\/p>\n

II.<\/strong> AHAB<\/strong>. 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:<\/p>\n

1<\/strong>. How he prepared the way by lavish entertainment of the King of Judah and 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.<\/p>\n

2<\/strong>. How immediately he acceded to the proposal of Jehoshaphat that the Lord should be inquired of, but as immediately <\/em>repaired to and summoned “his” own “prophets” (2Ch 18:21<\/span>).<\/p>\n

3<\/strong>. How the force of circumstances extracted from him a faithful statement of the true state of his feelings towards the true prophet (2Ch 18:7<\/span>).<\/p>\n

4<\/strong>. How the “officer,” or “messenger,” sent to bring Micaiah quickly, did his endeavour, no doubt at the instigation of Ahab, to pervert (2Ch 18:12<\/span>, 2Ch 18:13<\/span>) the testimony which Micaiah should give, but vainly.<\/p>\n

5<\/strong>. How certainly he detected the consequent <\/em>sarcasm, the veiled compliance of Micaiah (2Ch 18:14<\/span>, 2Ch 18:15<\/span>), and the rather drew out more fully all the thing as it was from Micaiah, but as he did not want <\/em>to have it, or to have it uttered!<\/p>\n

6<\/strong>. How the wicked action of one of his false prophets suited him exactly <\/em>(2Ch 18:23-25<\/span>), 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!<\/p>\n

7<\/strong>. Lastly, how Ahab entered the battle-field, ill at ease, dishonouring <\/em>himself by disguising <\/em>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<\/span>).<\/p>\n

III.<\/strong> THE<\/strong> FALSE<\/strong> PROPHETS<\/strong>. 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 (2Ch 18:21<\/span>, 2Ch 18:22<\/span>), Ahab<\/em>‘s <\/em>prophets, not <\/em>those of the Lord. Unfaithfulness in the professed teaching of religion never <\/em>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 (2Ch 18:10<\/span>, 2Ch 18:23<\/span>), are much to be noticednoticed as marking, as measuring the personal <\/em>feeling and, in a word, the very temper <\/em>which should be most utterly absent from the true messenger of God, of his truth, and his will.<\/p>\n

IV.<\/strong> THE<\/strong> ONE<\/strong> BLAMELESS<\/strong>, BEAUTIFUL<\/strong>, AND<\/strong> EVEN<\/strong> TYPICAL<\/strong> FIGURE<\/strong> OF<\/strong> THE<\/strong> TRUE<\/strong> PROPHET<\/strong>. He was already, it appears, a marked man, and, had it been possible, marked down <\/em>by King Ahab. We notice:<\/p>\n

1<\/strong>. When all pressure was put on him, and he knew very well what it meant, that he asserted the inviolability of his dutyabsolute fidelity to his instructions!<\/p>\n

2<\/strong>. We must notice the deep knowledge imparted to him of human nature; how to touch it at its root; how to gain effectively <\/em>its ear under the most favourable circumstances; how, in the presence of such, even to enlarge <\/em>its own opportunity for exposition of the truth (2Ch 18:14<\/span>, 2Ch 18:22<\/span>). 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, <\/em>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.<\/p>\n

3<\/strong>. But the perfection of the true prophet is yet more intrinsically present in the 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 Jehoshaphatwas the day in which the blameless Micaiah “shone forth as the sun in the firmament of heaven.”<\/p>\n

HOMILIES BY W. CLARKSON<\/strong><\/p>\n

2Ch 18:1<\/span><\/strong><\/p>\n

Temporal advancement and spiritual decline.<\/strong><\/p>\n

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 <\/em>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<\/p>\n

I.<\/strong> THE<\/strong> COMMONNESS<\/strong> OF<\/strong> THIS<\/strong> COURSE<\/strong>. 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 <\/em>that better longing, until it is reduced to almost nothing.<\/p>\n

II.<\/strong> THE<\/strong> GRAVE<\/strong> UNWISDOM<\/strong> OF<\/strong> IT<\/strong>. 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<\/span>). What do we gain by adding something more to our material prosperityanother 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?<\/p>\n

III.<\/strong> ITS<\/strong> GUILT<\/strong>. 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.<\/p>\n

2Ch 18:2<\/span><\/strong>, <\/strong>2Ch 18:3<\/span><\/strong><\/p>\n

Spiritual unwariness.<\/strong><\/p>\n

When Jehoshaphat came into contact with Ahab, he encountered a man who was more than his match in respect of policy. Indeed, he may be said to have fallen readily into the trap which his neighbour laid for him. Ahab received him as his guest with ostentatious hospitality; and when Jehoshaphat was in a grateful and perhaps elated mood, he proposed a combination in which they were to share the risks and losses, but not to divide the gains. To this the King of Judah unwisely consented. The “offensive alliance” was a mistake on his part. Simple straightforwardness needs to be flanked with some wariness or natural sagacity, otherwise it may lead us into compromising and even ruinous situations. In the conduct of our life, it is of very great importance that we should not show unwariness in<\/p>\n

I.<\/strong> THE<\/strong> FORMATION<\/strong> OF<\/strong> OUR<\/strong> FRIENDSHIPS<\/strong>, Jehoshaphat did an unwise thing in forming a friendship with Ahab; intimacy with such a man could not possibly end in his own elevation. We should not “love them that hate the Lord” (see homily on 2Ch 19:2<\/span>). In nothing is it more needful to show wariness and wisdom than in the choice of our friends; a mistake here means bitter disappointment, unimaginable misery, and, in all likelihood, spiritual deterioration if not positive ruin. Be slow to bind this bend. of friendship, which may, indeed, be a link to every good thing that blesses us, but which may be a fetter that chains us to every bad thing that curses and degrades us.<\/p>\n

II.<\/strong> THE<\/strong> ENCOUNTERING<\/strong> OF<\/strong> SOCIAL<\/strong> PERILS<\/strong>. Whether or not Jehoshaphat suffered from the blandishments and allurements of the court where Jezebel was queen, we do not know. Certainly he ought to have thought twice before he exposed himself and his attendants to that serious peril. How much of social peril can we meet and master? That is a question which every man must answer for himself. But it is clear that a very large number of human souls have overestimated their capacity for resistance. The degenerating influences of a society which is not Christian, but worldly, or vicious, are a power which we must only encounter with the utmost circumspection. We may take counsel here of Ahab himself (1Ki 20:11<\/span>). Men go airily and easily to the contest with those social forces, and they come out of the conflict worsted and wounded, perhaps even unto death. Be wary here, for you stand in a “slippery place.”<\/p>\n

III.<\/strong> THE<\/strong> UNDERTAKING<\/strong> OF<\/strong> OUR<\/strong> ACHIEVEMENTS<\/strong>. Very readily, to all appearance, Jehoshaphat acceded to Ahab’s proposal (2Ch 18:2<\/span>). But it was one involving himself, his family, his princes, and his people in great hazards. Syria was a power not at all to be despised, and, except the Lord appeared on their behalf, they would most likely be defeated. And what reason had Jehoshaphat to conclude that he would have the arm of Jehovah on his side when he was going hand-in-hand with such a man as Ahab? It was a very doubtful procedure; and the haste with which it was agreed. upon showed no sagacity at all. Before we adopt our neighbour’s proposal we should weigh well all its probable and, so far as we can tell, its possible consequences; and not those which affect ourselves only, but those also which affect our kindred and connections. We may go “with a light heart ‘ into an enterprise that means nothing less than disaster. Before undertaking anything of importance, there should be<\/p>\n

(1)<\/strong> careful consideration, looking at the subject from all points of view; <\/p>\n

(2)<\/strong> consultation with the wise and good; <\/p>\n

(3)<\/strong> prayer for Divine guidance.<\/p>\n

IV.<\/strong> THE<\/strong> REGULATION<\/strong> OF<\/strong> OUR<\/strong> CHRISTIAN<\/strong> LIFE<\/strong>. Some men leave the retention of their spiritual integrity almost wholly to their good impulses. But this is a rash and perilous course. It is, indeed, the foolish and often fatal absence of all method. He who has the wariness which is wisdom, will adopt and maintain carefully regulated habits of devotion and of self-culture.C.<\/p>\n

2Ch 18:4<\/span><\/strong><\/p>\n

Inquiring of the Lord.<\/strong><\/p>\n

We are not at all surprised that Jehoshaphat did not wish to risk the chances of a great battle without “inquiring at the word of the Lord,” For it was with him as it should be with us<\/p>\n

I.<\/strong> A WISE<\/strong> AND<\/strong> HOLY<\/strong> HABIT<\/strong> to seek a knowledge of God’s mind, and the supreme advantage of his direction. Not, indeed, that he invariably <\/em>asked in this admirable spirit. If we may judge from the silence of Scripture, he had hurried into this questionable partnership without any such reverent solicitude (see preceding homily). Nevertheless, as a devout servant of Jehovah, he was accustomed to consult the Divine will; and it was, no doubt, a strong feeling that he must not depart from this good habit on so great an occasion that prompted him to ask of Ahab what that king would most willingly have dispensed with. It should be our constant custom, our fixed habit of life, to inquire of God concerning everything we propose to ourselves to do; and more particularly respecting the greater events of life on which large issues hang. For who are we that we should lean unto or upon” our own understanding”? How few of all possible considerations can we take into our mind! How impossible for us to give the proper weight to those which are the more grave and serious. How short a way can we look into the future, and how unable we are to foretell what other factors, now out of sight, will come into play! How continually our greatest sagacity must prove to be but childish simplicity in the sight of him who sees everything at a glance! How wise, therefore, to form the habit of continually inquiring of God, of seeking Divine guidance at every stage and even at every step of our human life!<\/p>\n

II.<\/strong> THE<\/strong> RARE<\/strong> PRIVILEGE<\/strong> for which we may not look. Jehoshaphat wished to know, not only whether God was willing for him to go up to the battle, but also that he would return victorious. He believed that he might gain, not only the instruction, but the information he desired. Now, it is not at all certain that God never gives his people intimation of coming events in our own time; the evidence is rather the other way. But we may not look for Divine predictions as the ordinary and regular thing. Certainty concerning the event would probably have an unfavourable effect on the duty and the struggle before <\/em>the event. It is, on the whole, best for us not to know what the issue will be; best for us to act as if the result were hanging on our own fidelity. The “long result” we do know, and rejoice to foresee: it nerves us for action; it sustains us in misfortune and temporary defeat. But as to the immediate issue we are best left in uncertainty.<\/p>\n

III.<\/strong> THE<\/strong> PROMISE<\/strong> WE<\/strong> MAY<\/strong> PLEAD<\/strong>, AND<\/strong> THE<\/strong> HOPE<\/strong> WE<\/strong> MAY<\/strong> CHERISH<\/strong>. (Psa 30:10<\/span>; Psa 121:1-8<\/span>.; Pro 3:6<\/span>; Isa 58:11<\/span>; Mat 7:7-11<\/span>; Heb 13:6<\/span>.) If we are walking in the fear of God, and are his children reconciled to him in Jesus Christ, then we may continually ask and confidently expect<\/p>\n

(1)<\/strong> his guidance at the outset, and<\/p>\n

(2)<\/strong> his help all through the work we have undertaken, the duty we are discharging, the burden we are bearing. Reverently, intelligently, obediently, God “will be inquired of” by those who love and serve him.C.<\/p>\n

2Ch 18:6-27<\/span><\/strong><\/p>\n

Speaking for God.<\/strong><\/p>\n

We may take Micaiah as the type of the true prophet, i.e. <\/em>of the man who speaks for God; <\/em>he is not merely the man who has a vision of the futurethat is the smaller part of his function; he is the one who is charged with a Divine message, and who faithfully delivers it, however it may be received. Thus regarding him, we learn that the spokesman for God must be<\/p>\n

I.<\/strong> UNCONCERNED<\/strong> ABOUT<\/strong> NUMBERS<\/strong>. There may be “four hundred men” on one side (2Ch 18:5<\/span>), and only one on the other; or see 1Ki 18:19<\/span>. The prophet of the Lord may be in a most honourable but most decisive minority, but he must not consider that. “Truth cannot be put to the vote “and carried by a majority. Many a time it has been overwhelmingly outnumbered, and yet ultimately triumphant. We must not count heads when we undertake to speak for the Eternal. “A man with truth on his side can never be in a smaller minority than Almighty God and himself.”<\/p>\n

II.<\/strong> INACCESSIBLE<\/strong> TO<\/strong> HUMAN<\/strong> BLANDISHMENTS<\/strong>, The messenger that summoned Micaiah and attended him to the king seems to have employed his opportunity in trying to persuade the prophet to give a pleasant and courtly answer (1Ki 18:12<\/span>). He did not succeed. Many times have men sought to tamper with the ministers of the truth; sometimes they have succeeded. But when they have done so, there has been a lamentable failure. “We seek not yours, but you;” “If I pleased men I should not be the servant of Christ.” These are the sentiments and this is the spirit of the true prophet. No human whisper in the ear as he goes before his audience will make him change one word or tone in the message he delivers from his Master.<\/p>\n

III.<\/strong> FEARLESS<\/strong> OF<\/strong> HUMAN<\/strong> AUTHORITY<\/strong>. Micaiah had caused Jehoshaphat to “hate” him (1Ki 18:7<\/span>); and once again he drew upon him the king’s resentment. There were two kings now present, arrayed in royal apparel and seated on thrones (1Ki 18:9<\/span>); there was much in the position to constrain a deliverance that would answer to their known wishes; but Micaiah was unmoved by fear. He acted as honourably and as heroically as if he had witnessed the example and heard the exhortation of the Lord himself (Luk 12:4<\/span>, Luk 12:5<\/span>). To be condemned of man is a small thing when we are commended and honoured of God. We can afford to incur the hatred even of kings when we rest in the loving favour of our heavenly Father.<\/p>\n

IV.<\/strong> UNMOVED<\/strong> BY<\/strong> ILL<\/strong> TREATMENT<\/strong>. Micaiah responded to Zedekiah in a spirit that showed no shade of submission or withdrawal (1Ki 18:23<\/span>); and when the vexed and passionate king ordered him to be imprisoned and fed with the bread and water of affliction, he still manifested a fearless spirit, totally unmoved by the ill usage he was receiving (1Ki 18:27<\/span>). The minister of Christ, who is (or should be) the successor of the Hebrew prophet, will not use the language or cherish the spirit of retaliation, but he will be utterly undisturbed in his aim and in his purpose by any unjust or unkind treatment he may receive. Nothing of this kind will move him from his resolve, will turn him from his high and noble task. Acting under the inspiration of God, and conscious that he is “partaking of the afflictions of Christ,” the “bread and water of affliction” will be sweet to his taste. In that day he will “rejoice and be exceeding glad” (Mat 5:10-12<\/span>).<\/p>\n

V.<\/strong> WHOLLY<\/strong> ATTENTIVE<\/strong> TO<\/strong> THE<\/strong> DIVINE<\/strong> VOICE<\/strong>. “Even what my God saith, that will I speak” (1Ki 18:13<\/span>). So spoke the faithful witness. One greater far than he described himself as “a Man that hath told you the truth, which I have heard of God” (Joh 8:40<\/span>). What has God said to us that we can tell our brethren? What do we learn of Christ and in his service? What do we read in his Word, by a careful, reverent, and intelligent study of it? What sacred lessons have we gleaned, as his holy providence has led and his Divine discipline has taught and trained us? This, <\/em>nothing else and nothing less, will we carry to the minds of men, to redeem them from sin, to succour them in sorrow, to prepare them for the burden and battle of life, to make them ready for the time of judgment and the long day of eternity.C.<\/p>\n

2Ch 18:28-34<\/span><\/strong><\/p>\n

The true lesson of human ignorance.<\/strong><\/p>\n

What are the true lessons that we gather from this interesting episode? There may be suggested<\/p>\n

I.<\/strong> TWO<\/strong> THOUGHTS<\/strong> WHICH<\/strong> ARE<\/strong> SPECIOUS<\/strong> BUT<\/strong> FALSE<\/strong>. Some men would probably infer from similar facts happening in the range of their own observation:<\/p>\n

1<\/strong>. That the issue of events is in the hands of an irreversible fate. <\/em>Ahab (they would argue) was bound to fall that day; do what he might, disguise himself as he pleased, take whatever precaution he could, his death was decreed and was simply unavoidable. But this is not the wise, nor is it the right, way of regarding it. Had he been as brave as Jehoshaphat (see 2Ch 18:29<\/span>), he certainly would not have fallen in the way he did; had <\/em>he been as true to Jehovah as the King of Judah was, and as he might and should have been, he would not have “gone up to Ramoth-Gilead” at all, for he would have been dissuaded by the prophet of the Lord, and he would not have fallen at all. His death that day, as well as that way, was due to his own course and to his own choice. Our destiny is not in the hands of some inexorable necessity; it resides in our own character; it is the work of our own will.<\/p>\n

2<\/strong>. That many things, if not most things, are decided not by choice, but by chance. The death of Ahab (they would say) was the result of “a bow drawn at a venture.” And it is this chance-work that has a very large share in the determination of our whole earthly history. But chance, in the sense of positive lawlessness, does not exist. Everything happened here according to law. The soldier drew his bow according to his instruction, aiming at the enemy, though not at any one whom he recognized in particular; the arrow went on its career according to the laws of motion, and did its work on Ahab’s person in accordance with all the laws of physics. There was no violation of law in the smallest degree, though something happened which no man could have calculated and predicted. If we succeed, it will be by using the laws of health, of prosperity, etc.; if we fail, it will be in consequence of our disregarding these laws, which are laws of God. Chance will neither make nor mar us.<\/p>\n

II.<\/strong> TWO<\/strong> THOUGHTS<\/strong> WHICH<\/strong> ARE<\/strong> BOTH<\/strong> TRUE<\/strong> AND<\/strong> SERVICEABLE<\/strong>.<\/p>\n

1<\/strong>. That<\/em> we do not know what harm we do <\/em>by our most casual strokes. We “draw a bow at a venture,” we “send an arrow through the air;” it is only a sentence, it is a very simple deed, we think; but it hits and wounds a sensitive human heart; it may even slay a Soul. It may cause such grief as we would on no account hays inflicted if we could have foreseen it; it may lead to the first declension of a valuable human life, and may end in such spiritual disaster as it would grieve us indeed to originate.<\/p>\n

2<\/strong>. That we cannot tell what good we do <\/em>by our simplest efforts. Little did the Syrian soldier suppose that by that shot of his arrow he was to serve his royal master as he did. It is a most <\/strong>cheering and inspiring thought that we cannot tell what kind or measure of good we are effecting by our everyday service of our Lord. A kindly smile, a gracious recognition, an encouraging word, a neighbourly kindness, a warning utterance, the taking of “a class,” the giving of “an address,” the conduct of “a service,” perhaps under the humblest roof, or to the most unpromising audience, may prove to be a most valuable contribution to the cause of Jesus Christ, to the service of mankind.C.<\/p>\n

HOMILIES BY T. WHITELAW<\/strong><\/p>\n

2Ch 18:1-3<\/span><\/strong><\/p>\n

The false steps of a good king.<\/strong><\/p>\n

I. AN<\/strong> UNFORTUNATE<\/strong> ALLIANCE<\/strong>. Jehoshaphat joins affinity with Ahab (2Ch 18:1<\/span>). This refers to the marriage of Jehoram his son with Athaliah, Ahab’s daughter (2Ch 21:6<\/span>), 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<\/span>), not forty-two (2Ch 22:2<\/span>). But Jehoram his father reigned eight years (2Ch 21:5<\/span>; 2Ki 8:17<\/span>). 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<\/span>), Ahaziah’s birth must have happened in the eleventh year of Jehoshaphat’s and the fifteenth of Ahab’s reign (1Ki 22:41<\/span>). But Ahab reigned twenty-two years (2Ki 16:1-20 :29). 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:<\/p>\n

1<\/strong>. Unnecessary.<\/em><\/p>\n

(1)<\/strong> Not required by the safety of the state. The army that, with no ally but God (2Ch 14:12<\/span>), 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<\/span>), Jehoshaphat should have reckoned himself dispensed from the necessity of seeking other confederate (Rom 8:31<\/span>; 1Jn 4:4<\/span>).<\/p>\n

(2)<\/strong> 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<\/span>); 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<\/span>). Besides, he possessed a good name (2Ch 17:3<\/span>), which is better than great riches (Pro 22:1<\/span>) or precious ointment (Ecc 7:1<\/span>).<\/p>\n

2<\/strong>. Dangerous.<\/em><\/p>\n

(1)<\/strong> To his own religious character, which could not be improved thereby. “Evil communications corrupt good manners” (1Co 15:33<\/span>). Few can touch pitch and not be defiled. Considering Ahab’s infamous character (1Ki 16:29-33<\/span>), Jehoshaphat should have reasoned that the wider they stood apart the better for him (Pro 13:20<\/span>), and should have remembered David’s prayer (Psa 28:3<\/span>), as well as acted on David’s resolution (Psa 101:4<\/span>).<\/p>\n

(2)<\/strong> 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<\/span>); nothing more helpful than a woman that fears the Lord (Pro 31:11<\/span>, Pro 31:12<\/span>). Whatever Jehoram was in youthand his upbringing may be assumed to have been godlywhen 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<\/span>; 2Ki 8:18<\/span>).<\/p>\n

(3)<\/strong> 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<\/span>).<\/p>\n

3<\/strong>. Sinful. <\/em>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<\/span>).<\/p>\n

II.<\/strong> AN<\/strong> ILL<\/strong>–ADVISED<\/strong> JOURNEY<\/strong>. Jehoshaphat pays a visit to Ahab (2Ch 18:2<\/span>). The second wrong step of Judah’s king:<\/p>\n

1<\/strong>. Not demanded by duty. <\/em>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.<\/p>\n

2<\/strong>. Not prompted by self-interest. <\/em>Jehoshaphat’s true interest lay in keeping as far apart as possible from the house of Omri (Pro 4:14<\/span>). 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<\/span>).<\/p>\n

3<\/strong>. Not required by courtesy. <\/em>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<\/span>, 2Sa 23:7<\/span>).<\/p>\n

III.<\/strong> AN<\/strong> UNHOLY<\/strong> CONFEDERACY<\/strong>. Jehoshaphat makes a league with Ahab (2Ch 18:3<\/span>).<\/p>\n

1<\/strong>. At what time<\/em>? 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<\/span>; 1Pe 2:11<\/span>). Gluttony and drunkenness go commonly together (Deu 21:20<\/span>; Pro 23:21<\/span>; Mat 24:49<\/span>); and all experience shows that when wine is in wit is out. Besides, it requires courage to accept a neighbour’s hospitalityto eat his dinner and drink his wines-and deny his request. (N.B.Beware of dining with those whose characters cannot be trusted!)<\/p>\n

2<\/strong>. On whose persuasion<\/em>? 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<\/span>).<\/p>\n

3<\/strong>. For what object<\/em>? <\/em>To recover Ramoth-Gilead upon the northern frontier of Israela town which belonged to Israel (Deu 4:43<\/span>; Jos 21:38<\/span>), and had been captured by Benhadad’s father, not in the war with Baasha (2Ch 16:4<\/span>; 1Ki 15:20<\/span>), 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<\/span>), 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 show he had ground for thinking the time opportune, Shalmaneser II<\/strong>. of Assyria having shortly before, in the battle of Karkar, defeated the Syrian king 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.<\/p>\n

4<\/strong>. In what terms? “I am as thou art,” etc. (2Ch 18:3<\/span>). The magniloquence of this 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<\/span>), as were ancient sovereigns generally; compare the treaty of the Grand Duke of Kheta with Rameses II<\/strong>. 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.<\/p>\n

Learn:<\/p>\n

1<\/strong>. The danger of mixed marriages. <\/p>\n

2<\/strong>. The perils of the table (Pro 23:2<\/span>, Pro 23:6<\/span>, Pro 23:20<\/span>). <\/p>\n

3<\/strong>. The slipperiness of evil pathsone sin leads to another. <\/p>\n

4<\/strong>. The propriety of wisely selecting companions (Pro 28:7<\/span>, Pro 28:19<\/span>). <\/p>\n

5<\/strong>. The folly of being confederate with wicked men. <\/p>\n

6<\/strong>. The wisdom of consulting God before engaging in a doubtful enterprise.W.<\/p>\n

2Ch 18:4-8<\/span><\/strong><\/p>\n

A council of war: Jehoshaphat and Ahab among the prophets.<\/strong><\/p>\n

I. JEHOSHAPAT<\/strong>‘S PROPOSAL<\/strong>. To inquire at the Lord (2Ch 18:4<\/span>). A proposal:<\/p>\n

1<\/strong>. Good. <\/em>Commanded by God (Pro 3:5<\/span>, Pro 3:6<\/span>), recommended by the pious (Gen 25:22<\/span>; 1Sa 23:2, 1Sa 23:4<\/span>; 1Ch 21:30<\/span>), approved by experience as indispensable for safety (Jer 10:23<\/span>), and one that can seldom be neglected without loss (Zep 1:6<\/span>), and even hurt (1Ch 10:14<\/span>).<\/p>\n

2<\/strong>. New<\/em>. At least in Israel, where the custom had been to say, ‘Inquire of Baal’ (Hall). As such, it probably appeared to Ahab unnecessary, as to ungodly men generally religion and its forms mostly do; though to Ahab it should likewise have served as a rebuke, reminding him of his apostasy from Jehovah and inviting, him to return. “A <\/em>word fitly spoken,” etc. (Pro 25:11<\/span>).<\/p>\n

3<\/strong>. Untimely. <\/em>It should have been made not after but before the conclusion of the treaty, and was now too late. It is not clear that God will direct those whose minds are fixed before they consult him.<\/p>\n

4<\/strong>. Insincere. <\/em>Jehoshaphat’s suggestion not that of an honest man who desired guidance from Heaven, but of one who half suspected he had entered on a doubtful course, from which, however, he did not care to withdraw, but for which he wished Divine permission, if not approbation. Cf. Balaam with the messengers of Balak (Num 22:7<\/span>, Num 22:8<\/span>).<\/p>\n

II.<\/strong> AHAB<\/strong>‘S CONSULTATION<\/strong>. (2Ch 18:5<\/span>.)<\/p>\n

1<\/strong>. The oracle inquired at.<\/em><\/p>\n

(1)<\/strong> Seemingly safe. The advisers were “prophets,” whose calling was to pronounce upon cases of conscience, and deliver authoritative utterances concerning Heaven’s will (Exo 7:1<\/span>; Deu 18:22<\/span>; Eze 14:7<\/span>). The recognized media of communication between Jehovah the theocratic King and his subjects; they were likewise four hundred in number, and had not Solomon said, “In the multitude of counsellors there is safety”? (Pro 11:14<\/span>; Pro 15:22<\/span>; Pro 24:6<\/span>).<\/p>\n

(2)<\/strong> Really doubtful. “These four hundred privy councillors were prophets, not of Jehovah, but of the calves introduced by Jeroboam, who gave themselves out, indeed, as prophets of Jehovah worshipped under the symbol of the calves,” but who “came forward of their own accord without a Divine call, and were, if not in the pay, at least in the service of the idolatrous king” (Keil).<\/p>\n

(3)<\/strong> Wholly misleading. Not being in the secret of Jehovah (Psa 25:14<\/span>), Ahab’s prophets could not reveal Jehovah’s mind. Merely calling their answer, or believing it to be, Jehovah’s would not make it so. Men have been known to dignify as “revelations” and “visions” from God what was purely the product of their own imaginations or the whisperings of lying spirits.<\/p>\n

(4)<\/strong> Perfectly useless. Since Ahab’s prophets could not tell the mind of Jehovah, they were not the advisers Jehoshaphat wanted. Their answer would shed no light upon the problem that perplexed him.<\/p>\n

2<\/strong>. The question proposed.<\/em><\/p>\n

(1)<\/strong> Wrongly expressed. Instead of asking, “Shall we go to Ramoth-Gilead to battle, or shall we forbear?” Ahab should have said, “Have we done right in deciding to go to Ramoth-Gilead? or have we done wrong?” When men consult God they should state the case submitted to his judgment with accuracy. Perhaps, however, so far as Ahab was concerned, the statement was correct enough, as it cannot be supposed the rightness or wrongness of the contemplated expedition would much trouble him. That Jehoshaphat did not check his royal brother looked suspicious.<\/p>\n

(2)<\/strong> Insincerely moved. Ahab did not want to know the mind of Jehovah upon the subject; Jehoshaphat secretly wished that mind to accord with his own inclinations. With both the Ramoth campaign was a foregone conclusion. Under such circumstances to have asked Jehovah at all was hypocrisy and insult. Compare the conduct of the Jewish remnant who pretended to consult God through Jeremiah about going into Egypt (Jer 42:20<\/span>).<\/p>\n

3<\/strong>. The answer returned.<\/em><\/p>\n

(1)<\/strong> What the two kings wanted: “Go up to Ramoth-Gilead.” To Jehoshaphat’s uneasy conscience this ought to have given relief, though it did not.<\/p>\n

(2)<\/strong> What Jehovah intended: that Ahab should at Ramoth receive his death-stroke.<\/p>\n

(3)<\/strong> What the prophets invented: they derived it from their own deceived imaginations.<\/p>\n

4<\/strong>. The reason given.<\/em><\/p>\n

(1)<\/strong> A fiction, framed by the speakers to please their royal patron.<\/p>\n

(2)<\/strong> A falsehood, since it was not the Divine purpose at this time to permit the recovery of Ramoth-Gilead.<\/p>\n

III.<\/strong> JEHOSHAPHAT<\/strong>‘S QUESTION<\/strong>. (Verse 6.)<\/p>\n

1<\/strong>. Dictated by suspicion. <\/em>The King of Judah was not satisfied with the answer of the prophets; which was not wonderful, considering:<\/p>\n

(1)<\/strong> Whose prophets they wereAhab’s: “Like master like man.”<\/p>\n

(2)<\/strong> What sort of prophets they were: “of the calves,” not “of Jehovah.” Men usually become like the deities they worship; so do prophets.<\/p>\n

(3)<\/strong> What inducements they had to return such an answer to Ahab’s interrogation. Ahab being their master, by whose favour they lived, their interest clearly was to please Ahab.<\/p>\n

(4)<\/strong> What reason he had to suspect <\/em>their deliveranceit was too like the response he himself desired.<\/p>\n

2<\/strong>. Prompted by caution. <\/em>Jehoshaphat would not act precipitately. If possible, he would have Jehovah’s mind upon the matter. He would imitate David, and urge Ahab to inquire at Jehovah again (1Sa 23:4<\/span>). Good men should ponder the paths of their feet (Pro 4:26<\/span>), remembering that he who hasteth with his feet sinneth (Pro 19:2<\/span>), and that the prudent man looketh well to his going (Pro 14:15<\/span>).<\/p>\n

IV.<\/strong> AHAB<\/strong>‘S ANSWER<\/strong>. (Verse 7.)<\/p>\n

1<\/strong>. Promptly given. <\/em>To Jehoshaphat’s inquiry, “Is there not here a prophet of Jehovah besides?” etc. (verse 6), Ahab responded there was one. Ahab probably at the moment did not know where Elijah was, or was afraid of the Tishbite. Most likely he mentioned Micaiah because he expected either that Jehoshaphat, heating Micaiah was in jail, would never dream of proposing he should be called, or that Micaiah, though summoned, would not have courage to speak in presence of two kings and four hundred prophets. In both expectations Ahab miscalculated and outwitted himself, as wicked men usually do.<\/p>\n

2<\/strong>. Instantly qualified. <\/em>The prophet’s name was Micaiah, the son of Imlahconjectured, without historical foundation, to have been the disguised prophet who had announced to Ahab his doom for permitting Benhadad to escape (1Ki 20:38<\/span>), and by the rabbis to have been either he or the unnamed prophet mentioned earlier (1Ki 20:13<\/span>, 1Ki 20:22<\/span>, 1Ki 20:28<\/span>). That Ahab disliked him was a point in his favour, it being a dubious commendation to be liked by a bad man. Moreover, the ground of Ahab’s displeasure was an additional certificate to Micaiah, though a heavy condemnation of Ahab. Unless Micaiah had been a true prophet he would not so invariably have spoken evil of Ahab; that he did so was unmistakable evidence that Ahab was a bad man (Isa 3:11<\/span>; Isa 48:22<\/span>). Then Micaiah at the moment was in prison, which Ahab probably imagined would end the matter. But it did not, Jehoshaphat perhaps remembering that good men were often imprisoned unjustly (Gen 39:20<\/span>), and that Micaiah’s incarceration, like Hanani’s (2Ch 16:10<\/span>), might be to his credit rather than the opposite.<\/p>\n

V.<\/strong> JEHOSHAPHAT<\/strong>‘S REMONSTRANCE<\/strong>. (Verse 7.) The speech of Ahab told of:<\/p>\n

1<\/strong>. A great wrong to Micaiah. <\/em>Ahab would have sinned in hating Micaiah even had Micaiah been an offender (Le 19:17<\/span> ); much more when Micaiah was innocent and Ahab’s anger was without a cause (Psa 35:19<\/span>; Mat 5:22<\/span>); most of all when Micaiah was a prophet of Jehovah (Psa 105:15<\/span>), who had only spoken the words Jehovah put into his mouth (Jer 1:7<\/span>; Jer 7:27<\/span>).<\/p>\n

2<\/strong>. A<\/em> greater wrong to Jehovah. <\/em>Just because Micaiah’s words were not his own so much as Jehovah’s, a reflection on Micaiah was a virtual reflection on Jehovah. When Ahab charged Micaiah with always speaking evil concerning him, he practically charged Jehovah with being malignant towards him. But if Micaiah prophesied calamity for Ahab that was conditional on Ahab’s disobedience, and would have been averted by repentance and reformation (Eze 33:14<\/span>)); if Jehovah put minatory language into his prophet’s mouth;this was out of love to Ahab, to turn him from his evil ways.<\/p>\n

VI.<\/strong> AHAB<\/strong>‘S SUBMISSION<\/strong>. (Verse 8.) An officer (or eunuch) was hastily despatched to fetch Micaiah from his cell. The haste may have indicated:<\/p>\n

1<\/strong>. Ahab<\/em>‘s sense of the importance of the question under consideration; <\/em>and certainly nothing can be of greater moment for any than to understand what the will of the Lord is. Only this can be ascertained by none but renewed hearts (Rom 12:2<\/span>). More likely, however, it marked:<\/p>\n

2<\/strong>. Ahab<\/em>‘s sense of his own importance, <\/em>which could brook no delay in the execution of his royal commands. An earthly king’s business, even when insignificant, is commonly supposed to require haste (1Sa 21:8<\/span>); how much more the business of the King of kings (Joh 9:4<\/span>; Rom 12:11<\/span>)! The haste may even have been due to:<\/p>\n

3<\/strong>. Ahab<\/em>‘s inward irritation with Jehoshaphat, <\/em>to whom he had submitted, possibly not with the best grace. It requires a large amount of magnanimity to enable even good men to accept the rebukes and yield to the persuasions of others.<\/p>\n

Learn:<\/p>\n

1<\/strong>. The propriety and wisdom of consulting God in everything (Pro 3:6<\/span>; Php 4:6<\/span>; Jas 1:5<\/span>).<\/p>\n

2<\/strong>. The unlikelihood of learning God’s mind from the world’s prophets or teachers (Joh 3:31<\/span>).<\/p>\n

3<\/strong>. The certainty that God’s faithful servants will not be liked by their contemporaries, and that in exact proportion to their faithfulness (Joh 7:7<\/span>; Joh 15:19<\/span>).<\/p>\n

4<\/strong>. The danger of playing fast and loose with conscience.W.<\/p>\n

2Ch 18:9-27<\/span><\/strong><\/p>\n

Micaiah, the son of Imla-an Old Testament hero.<\/strong><\/p>\n

I.<\/strong> THE<\/strong> COURAGE<\/strong> HE<\/strong> DISPLAYED<\/strong>. (2Ch 18:9-13<\/span>.) He delivered Jehovah’s message under circumstances that might and probably would have intimidated him had he not been a hero.<\/p>\n

1<\/strong>. Before two kings to whom that message was unacceptable. <\/em>The scene was calculated to steal away Micaiah’s fortitude, could anything have done so. In an open space or threshing-floor, at the entering in of the gate of Samaria, Ahab and Jehoshaphat, arrayed in royal robes, sat each. upon.his throne. Immediately encircling them were the four hundred prophets; while each, king was attended by his army (Josephus ‘Ant’ 8.15. 3.) Ordinarily, “there is such a divinty doth hedge a king,<\/em>“ <\/em>that Micaiah might have been excused had he trembled when ushered into the presence of two such royal personages, decked out with the trappings of lofty station, waited on by bowing courtiers, and escorted by battalions of warriors; much more when one of them was Ahab, whose displeaure he had already felt, and the might of whose arm he had lately experienced; most of all when he knew or suspected that his words could not be acceptable to the kingly auditors on whose ears they were about to fall. Yet Micaiah flinched not. Composed as if he stood before peasants, he told out the message Jehovah put into his lips. Compare the attitudes of Hanani before Asa (2Ch 16:7<\/span>), of Elijah before Ahab (1Ki 18:18<\/span>; 1Ki 21:20<\/span>), of Daniel before Belshazzar (Dan 5:13<\/span>), of John the Baptist before Herod (Mat 14:4<\/span>), of Paul before Felix and Agrippa (Act 24:25<\/span>; Act 26:28<\/span>), of Polycarp before Antoninus, of Luther before the Diet of Worms, of John Knox before the court of Mary.<\/p>\n

2<\/strong>. In the presence of four hundred false prophets whom that message opposed. <\/em>Had numbers been a test of truth, then was Micaiah wrens, since he stood alone against the united body of the Israelitish prophets. Their answer to Ahab’s question was unanimous. Without one dissenting voice they had assured him Jehovah would reward his efforts with victory. Ramoth-Gilead would be delivered into his hand, and the power of Syria crushed. Zedekiah, one of these prophets, playing the clown on the occasion, putting iron horns on his head and butting like an ox, added, “Thus saith the Lord, With these horns thou shalt push Syria until they be consumed; “while all his brother-prophets, applauding his performance, urged the king to “go up to Ramoth-Gilead, and prosper.” Micaiah, however, knew that all that was false, and in spite of appearing singular, non-complaisant, obstinate, perverse, would not cry, “Amen!” would not shape his words either to please the king or accord with the fashion of the hour. It mattered nothing to Micaiah that he stood alonehis feet were planted on the rock of truth; or that men might regard him as “odd,” “punctilious,” “over-scrupulous,” provided he was right. Compare Elijah on Mount Carmel before the four hundred and fifty prophets of Baal, with the four hundred prophets of the grove (1Ki 18:19<\/span>).<\/p>\n

3<\/strong>. Though he knew that message would not improve his own prospects<\/em>. On the way from prison to the king’s presence he had obtained a hint from his conductor what kind of “oracle” would best suitwould most gratify the king and recompense himself. All the state-prophets had observed in what quarter the wind sat, and had prophesied accordingly. They discerned what their royal master wanted, and why should they who ate his bread decline to gratify his whims? With one consent had they declared “good” to Ahab. If he, Micaiah, consulted for “good” to himself he would act upon that hint; taking his cue from the “prophets,” he would let his word be as theirs. But Micaiah was too honest to play the knave. Micaiah understood not the art of studying self. Micaiah knew his duty was to speak the word given him by God, without regarding consequences to any, least of all to himself. And he did it!<\/p>\n

II.<\/strong> THE<\/strong> ORACLE<\/strong> HE<\/strong> DELIVERED<\/strong>. (Verses 14-22.)<\/p>\n

1<\/strong>. A seeming permission. <\/em>Micaiah answered Ahab in the words of the false prophets (verse 14), in, irony (Keil, Bertheau), or in reproof of Ahab’s hypocrisy (Bahr). Either Micaiah meant the opposite of what he saidthat the advice Ahab had received was worthless; or he intended to be understood as declining to give other oracle than that already spoken by the prophets, which was the one Ahab wanted. But in any case Ahab suspected Micaiah’s sincerity.<\/p>\n

2<\/strong>. symbolic warning. <\/em>Adjured to speak the truth, he related to the king a vision he had seen”all Israel scattered upon the mountains as sheep without a shepherd;” and a voice he had heard”These have no master; let them return every man to his house in peace.” Whether the words of Moses (Num 27:17<\/span>) were in Micaiah’s mind when he described his vision or not, the import of the vision and the voice was as patent to Ahab as to him. Ahab was to fall at Ramoth-Gilead; Israel to become like a flock without a shepherd; the campaign to end in failure and shame.<\/p>\n

3<\/strong>. A serious explanation. <\/em>Accused by Ahab of speaking from a spirit of malignant hatred towards him, Micaiah depicted another vision, which let the king see the real deceivers were his own prophets, not he, Micaiah. The vision, most likely received some time before and not then only for the first time, consisted of a dramatic representation of the Divine government, in which were set forth the following truths:<\/p>\n

(1)<\/strong> That God works by means of secondary agents. The prophet saw Jehovah, as Isaiah (Isa 6:1<\/span>) afterwards beheld him, seated upon his throne, with all the host of heaven, standing on his right hand and on his left. The host of heaven was the innumerable company of angels of which David sang (Psa 68:17<\/span>), two battalions of which met Jacob at Mahanaim (Gen 32:2<\/span>), and many regiments of which protected Elisha and his servant at Dothan (2Ki 6:17<\/span>). Their designation “host” indicated their number and order; their position, “on his right hand and on his left,” marked their submission and readiness to execute Jehovah’s will (Psa 103:20<\/span>, Psa 103:21<\/span>).<\/p>\n

(2)<\/strong> That agencies of evil equally with those of good are under the Divine control. Though God is not and cannot be the author of sin, he may yet, through the wicked actions of his creatures, accomplish his designs. His purpose was that Ahab should fall at Ramoth-Gilead; he effected that purpose by suffering Ahab to be misled by his false prophets, and these to be deceived by a lying spirit. Neither could the prophets have spoken to Ahab, nor the lying spirit whispered to the prophets, without the Divine permission. This truth Micaiah dramatically portrayed by representing Jehovah as taking counsel with his angels, and asking, “Who shall entice Ahab King of Israel, that he may go up and fall at Ramoth-Gilead?”<\/p>\n

(3)<\/strong> That God does not always hinder from being deceived those who wish to be deceived. Ahab and his prophets desired to believe Jehovah in favour of the campaign, and Jehovah allowed them to be persuaded by the lying spirit that he was. Having wilfully turned their backs upon Jehovah and become worshippers of idols, Jehovah now left them to reap the fruit of their follygave them up to strong delusion to believe a lie (Isa 66:4<\/span>; 2Th 2:11<\/span>). “Not by any sudden 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”.<\/p>\n

(4)<\/strong> That God, in permitting the wicked to be the victims of their own evil machinations, only exercises upon them righteous retribution. “It is just that one sin should be punished by another” (Bishop Hall). This principle universally operative in Providence.<\/p>\n

4<\/strong>. A solemn denunciation. <\/em>Without further parley, or veiling of his thoughts in metaphorical speech, he declares that the king had been imposed upon by his prophets, and that Jehovah had spoken evil against him. There are times when God’s messengers must deliver God’s messages to their hearers with utmost plainness and directness of speech.<\/p>\n

III.<\/strong> THE<\/strong> RECOMPENSE<\/strong> HE<\/strong> RECEIVED<\/strong>. (Verses 23-27.)<\/p>\n

1<\/strong>. Insult from the prophets, <\/em>through their leader Zedekiah, the son of Chenaanah.<\/p>\n

(1)<\/strong> What it was. A blow from the fist, and a stroke from the tonguethe first hard to bear, the second harder; the first a common resort of cowards, the second of persons overcome in argument. For Zedekiah to smite Micaiah on the cheek, as afterwards the soldiers smote Jesus in Pilate’s praetorium (Mat 26:27<\/span>), and later the bystanders Paul in the council chamber at Ananias’s command (Act 23:2<\/span>), was “intolerably insolentmuch more to do so in the presence of two kings.” “The act was unbeseeming the person, more the presence; prophets may reprove, they may not smite” (Hall). It was, besides, painfully like a confession that Zedekiah was conscious of having been found out.<\/p>\n

(2)<\/strong> Why it was. To gratify his thirst for revenge. It was easier to do so in this way than by attempting to disprove the truth of Micaiah’s oracle. Any fool can exercise his fist; it takes a wise man to use his tongue with effect. Zedekiah probably imagined he did so when he mockingly inquired, “Which way went the Spirit of the Lord from me to speak unto thee?’ That in so saying he claimed to be as much under the Spirit of Jehovah as Micaiah, may be true; that Micaiah understood him to be talking lightly seems apparent from the reply returned him: “Thou shalt see on that day when thou shalt go into an inner chamber to hide thyself.” The event would decide which of the two predictions was correct. When the people rose up against the prophets who had raise led their king, Zedekiah, as he fled for safety to some inner chamber, or from chamber to chamber, would understand how to answer his own jest.<\/p>\n

2<\/strong>. Punishment from the king. <\/em>Micaiah was remanded back to his confinement in the city jail. Amen the governor of the city, and Joash the king’s sonnot necessarily a son of Ahab, but a prince of the bloodas commandants of the prison, were instructed to thrust him back into his old cell, and “feed him with bread of affliction and water of affliction;” in modern phrase, to subject him to imprisonment with hard labour, until Ahab should return in peace (verse 26). It was severe upon Micaiah, yet he retracted not. Without a murmur at his hard fate, he cheerfully returned to his cell, only calling the people to observe that if Ahab returned home from the war in peace, he was not a true prophet (verse 27).<\/p>\n

Learn:<\/p>\n

1<\/strong>. The nobility of true courage. <\/p>\n

2<\/strong>. The certainty that good men will suffer for their goodness. <\/p>\n

3<\/strong>. The reality of an overruling Providence. <\/p>\n

4<\/strong>. The infallibility of God’s Word.W.<\/p>\n

2Ch 18:28-34<\/span><\/strong><\/p>\n

The battle of Ramoth.-an ill-fated expedition.<\/strong><\/p>\n

I. AHAB<\/strong>‘S DISGUISE<\/strong>. (2Ch 18:29<\/span>.)<\/p>\n

1<\/strong>. Artfully contrived. <\/em>Apprehensive of the truth of Micaiah’s prediction, Ahab agreed with Jehoshaphat to lay aside his royal robes and go into battle in the garb of a common soldier, perhaps (though not so said) concealing his well-known features behind a vizor, while he (Jehoshaphat), who had no occasion to dread an evil issue from the campaign, should array himself as usual in regal apparelnot in Ahab’s robes (Josephus), but in his own. In this way Ahab may have reckoned on a double chance of safety. On the one hand, his disguise would assist him to elude the notion of the enemy; on the other hand, Jehoshaphat’s kingly clothing would probably cause him to be mistaken for Ahab.<\/p>\n

2<\/strong>. Wickedly designed. <\/em>In so far as Ahab’s contrivance was prompted by a desire of self-preservation it was legitimate, though scarcely valorous, and palpably selfish, considering that he did not suggest the like expedient to Jehoshaphat, but rather recommended the contrary. The King of Israel’s artifice, however, had not its origin in any praiseworthy motive. Whether he hoped that Jehoshaphat might fall, while he escaped and seized upon the southern kingdom (Schulz), cannot be known, and is probably “too low and unworthy” a scheme “even for a character so bad as Ahab” (Keil); it is certain he aimed at falsifying Micaiah’s prediction by evading his threatened doom. This, indeed, he might have done by foregoing the Ramoth campaign, to which he was not called by Jehovah; but to attempt by such a flimsy or even any device to elude Divine vengeance while defying the Divine will, was a fearful aggravation of his original offence.<\/p>\n

3<\/strong>. Completely ineffectual. <\/em>“Ahab’s fate found him without his robes” (Josephus), while Jehoshaphat, who seemed to be in the greater peril of the two, escaped unhurt. So God commonly confounds the counsels of the crafty, and defeats the designs of deceitful workers.<\/p>\n

II.<\/strong> BENHADAD<\/strong>‘S ORDER<\/strong>. (2Ch 18:30<\/span>.)<\/p>\n

1<\/strong>. The<\/em> meaning of it. <\/em>In commanding the captains of his chariots, thirty-two in number (1Ki 22:31<\/span>), to fight neither with small nor great, but only with the King of Israel, the King of Syria meant that against Ahab they should direct their principal and, as far as practicable, exclusive attack. This they would be able to do, seeing that Ahab, according to custom, would appear upon the field in his royal robes. That ancient monarchs followed this practice appears from the monuments of Egyptthe heroic poem of Pentaur representing Ramses II<\/strong>. as fighting in person at the head of his warriors and charioteers against the Khita and saying, “The diadem of the royal snake adorned my head. It spat fire and glowing flame in the face of my enemies” (Brugsch, ‘Egypt under the Pharaohs,’ 2:63).<\/p>\n

2<\/strong>. The motive of it.<\/em><\/p>\n

(1)<\/strong> Perhaps clemency, as knowing that the shortest way to end the war was to secure the capture or destruction of Ahab, armies commonly being disheartened when they lose their leaders.<\/p>\n

(2)<\/strong> More probably revenge, as never having been able to forget, and far less forgive, the disgrace of his own capture by Ahab in a previous campaign of his against Ahab. If it was so, it was a poor return for the merciful consideration and mild treatment then shown to him by Ahab (1Ki 20:30-34<\/span>). But in ordinary life least kindness is often received from those from whom one might expect the most.<\/p>\n

III.<\/strong> JEHOSHAPHAT<\/strong>‘S DELIVERANCE<\/strong>. (2Ch 18:31<\/span>.)<\/p>\n

1<\/strong>. His imminent peril. <\/em>Mistaking him for the King of Israel, the Syrian charioteers surrounded him. This natural, and had Jehoshaphat been smitten the blame would have been his own. He who runs into danger unbidden need hardly expect to come out of it in safety. Moreover, just as certainly as he who walketh with wise men shall be wise, the companion of fools shall be destroyed (Pro 13:20<\/span>); if he is not, the praise is due not to himself but to God (Psa 115:1<\/span>).<\/p>\n

2<\/strong>. His sudden outcry. <\/em>That this “cry” was a prayer, the Chronicler is thought by some to indicate; this, however, is not absolutely certain. The Chronicler says not Jehovah helped Jehoshaphat because (cf. 2Ch 19:3<\/span>), but only when he cried, and Jehovah might have helped him without being appealed to by a formal supplication. Considering where Jehoshaphat was, it is as likely as not that he did not address Jehovah in prayer; but remembering who and what Jehoshaphat was, a descendant of David and a follower of Jehovah, it is certain his “outcry” would sound in Jehovah’s ears as an appeal for help.<\/p>\n

3<\/strong>. His mysterious rescue. <\/em>Scarcely had he “cried” when the Syrian charioteers turned aside and left him unmolested. If the “cry” was a “prayer” Jehoshaphat must have looked upon his unexpected escape as an answer to his supplication; if only a “shout” or signal of distress, he must still have regarded the extraordinary behaviour of the Syrians as little short of a providential miracleas a merciful interposition of Jehovah on his behalf, as indeed it was. Jehovah helped Jehoshaphat; moved the charioteers and, warriors to turn aside, not by any supernatural influence upon them, but by so ordering the succession of events, that they understood Jehoshaphat’s cry and recognized his features in time to let them see he was not the object of their pursuit.<\/p>\n

IV.<\/strong> JEHOVAH<\/strong>‘S ARROW<\/strong>. (2Ch 18:33<\/span>.)<\/p>\n

1<\/strong>. Whence it<\/em> flew<\/em>. From the bow of an unknown warrior, most likely an obscure common soldier, who shot either aimlessly into the ranks of the Israelitish army, or with deliberate aim, but at no one he knew, at the first man that came into his field of vision. Either explanation satisfies the phraseology”a certain man drew a bow at a venture.” That the man’s name was Naaman (Josephus) is a groundless tradition.<\/p>\n

2<\/strong>. Whither it sped<\/em>. To the person of Ahab. All events are under God’s control. He directeth the flights of arrows as of fowls, the careers of javelins as the courses of stars, according to the counsel of his will. Nothing happens by accident. In a world governed by infinite wisdom and power chance is impossible. The Syrian archer drew his bow at a venture; not so did Jehovah draw his. The Syrian sharpshooter knew not at whom he aimed; Jehovah understood well who was his target. “Every bullet has its billet,” not because the gunner but because God directs its path through the air. Not a sparrow can fall to the ground without our heavenly Father’s permission (Mat 10:29<\/span>), nor shaft can hit till he pleases.<\/p>\n

3<\/strong>. To what it led. To the death of Ahab. It smote him “between the joints of the harness;” rather between the lower armour and the breastplate (Revised Version), between the corselet and the tunic (Luther), between the joints and the harness (Keil). It found the spot where the parts of Ahab’s armour fitted least closely, and there it entered the lower region of his body. Had it penetrated as far as did the arrow with which Jehu shot Jehoram (1Ki 9:24<\/span>), it must have proved instantaneously fatal. That it did not seems a natural inference from the fact that he was able to remain upon the field.<\/p>\n

Learn:<\/p>\n

1<\/strong>. The folly of attempting to outwit God. <\/p>\n

2<\/strong>. The certainty that no disguise can hide a wicked man from God. <\/p>\n

3<\/strong>. The impossibility of evading death when the appointed hour has come. <\/p>\n

4<\/strong>. The clemency of God to his erring people. <\/p>\n

5<\/strong>. The reality of God’s interference with the affairs of time.W.<\/p>\n

Fuente: The Complete Pulpit Commentary<\/b><\/i><\/h4>\n

d<\/em>. Jehoshaphat: the Prophets Michah Son of Imlah and Jehu Son of Hanani.Ch. 1720 <\/p>\n

. Jehoshaphats Measures for the external and Internal Defence of his Kingdom<\/em>: 2Ch 17:1-9<\/span><\/p>\n

2Ch 17:1<\/span>.And Jehoshaphat his son reigned in his stead, and strengthened himself against Israel. 2And he placed forces in all the fenced cities of Judah, and placed garrisons in the land of Judah, and in the cities of Ephraim, which 3Asa his father had taken. And the Lord was with Jehoshaphat; for he walked in the former ways of his father David, and sought not unto Baalim. 4But sought to the Lord God of his father, and walked in His commandments, 5and not after the doing of Israel. And the Lord stablished the kingdom in his hand; and all Judah brought presents to Jehoshaphat; and he had riches and honour in abundance. 6And his heart was lifted up in the ways of the Lord; and, moreover, he took away the high places and Asherim out of 7Judah. And in the third year of his reign he sent his princes, Benhail,1<\/span> and Obadiah, and Zechariah, and Nethaneel, and Michaiah, to teach in the cities of Judah. 8And with them the Levites, Shemaiah, and Nethaniah, and Zebadiah, and Asahel, and Shemiramoth,2<\/span> and Jehonathan, and Adonijah, and Tobijah, and Tob-adonijah, Levites; and with them Elishama and Jehoram, priests. 9And they taught in Judah, and had with them the book of the law of the Lord, and went round all the cities of Judah, and taught among the people.<\/p>\n

. The Effects of these Measures: Jehoshaphats increasing Power:<\/em> 2Ch 17:10-19<\/span><\/p>\n

10And the fear of the Lord fell upon all the kingdoms of the lands that 11were around Judah, and they warred not with Jehoshaphat. And some of the Philistines brought Jehoshaphat presents, and silver in abundance; the Arabs also brought him flocks, seven thousand and seven hundred rams, and 12seven thousand and seven hundred he-goats. And Jehoshaphat became ever greater to the highest degree; and he built in Judah castles and cities with stores. 13And he had much store in the cities of Judah: and men of war, 14mighty men of valour, in Jerusalem. And this was the muster of them after their father-houses: of Judah, the captains of thousands: Adnah the chief, 15and with him mighty men of valour three hundred thousand. And at his hand Jehohanan the chief, and with him two hundred and eighty thousand. 16And at his hand Amasiah son of Zichri, who willingly offered himself unto the Lord; and with him two hundred thousand mighty men of valour. 17And of Benjamin: Eliada, a mighty man of valour, and with him, armed with bow 18and shield, two hundred thousand. And at his hand Jehozabad, and with 19him a hundred and eighty thousand equipped for the war. These were they who ministered to the king, besides those whom the king had placed in the fenced cities in all Judah.<\/p>\n

. Jehoshaphats Affinity with Ahab, and the War against Ramoth-gilead<\/em>: 2 Chronicles 18<\/span><\/p>\n

2Ch 18:1<\/span> And Jehoshaphat had riches and honour in abundance, and joined 2affinity with Ahab. And in the course of years he went down to Ahab to Samaria: and Ahab killed for him, and the people that were with him, sheep and oxen in abundance; and he persuaded him to go up with him to Ramoth-gilead. 3And Ahab king of Israel said unto Jehoshaphat king of Judah, Wilt thou go with me to Ramoth-gilead? And he said to him, I am as thou, and my people as thy people; and we will be with thee in the war. 4And Jehoshaphat said unto the king of Israel, Ask now this day the 5word of the Lord. And the king of Israel gathered the prophets, four hundred men, and said unto them, Shall we go to Ramoth-gilead to battle, or shall I forbear? And they said, Go up; and God will give it into the hand 6of the king. And Jehoshaphat said, Is there not here a prophet of the Lord besides, that we may ask of him? 7And the king of Israel said unto Jehoshaphat, There is yet one man, by whom we may inquire of the Lord; but I hate him, because he never prophesied good to me, but always evil: that is Michah son of Imlah: and Jehoshaphat said, Let not the king say so.<\/p>\n

8And the king of Israel called a chamberlain, and said, Fetch quickly Michah3<\/span> son of Imlah. 9And the king of Israel, and Jehoshaphat king of Judah, sat each on his throne, clothed in robes, and they sat in a floor at the entrance of the gate of Samaria; and all the prophets prophesied before them. 10And Zedekiah son of Chenaanah made him iron horns, and said, Thus saith the Lord, With these thou shalt push Syria, until they are consumed. 11And all the prophets prophesied so, and said, Go up to Ramoth-gilead, and prosper; and the Lord shall deliver it into the hand of the king.<\/p>\n

12And the messenger that went to call Michah spake to him, saying, Behold, the words of the prophets are with one mouth good for the king: let now thy 13word then be as one of them, and speak thou good. And Michah said, As 14the Lord liveth, what my God saith, that will I speak. And he came to the king; and the king said unto him, Michah, Shall we go to Ramoth-gilead to battle, or shall I forbear? And he said, Go ye up, and prosper, and they shall be delivered into your hand. 15And the king said to him, How many times shall I adjure thee, that thou speak nothing to me but truth in the 16name of the Lord? And he said, I saw all Israel scattered upon the mountains, as sheep that have no shepherd: and the Lord said, These have no master; let them return every man to his house in peace. 17And the king of Israel said to Jehoshaphat, Did I not tell thee that he would not prophesy good to me, but evil?<\/p>\n

18And he said, Therefore hear ye the word of the Lord; I saw the Lord sitting upon His throne, and all the host of heaven standing on His right 19hand and on His left. And the Lord said, Who shall entice Ahab king of Israel, that he may go up and fall at Ramoth-gilead? And one said4<\/span> this, 20and another said that. And the spirit came forth, and stood before the Lord, and said, I will entice him: and the Lord said unto him, Wherewith? 21And he said, I will go forth, and be a lying spirit in the mouth of all his prophets: and He said, Thou shalt entice, and shaft also prevail: go forth, and do so. 22And now, behold, the Lord hath put a lying spirit in the mouth of these thy 23prophets, and the Lord hath spoken evil against thee. And Zedekiah son of Chenaanah drew near, and smote Michah on the cheek, and said, Which way 24went the Spirit of the Lord from me to speak with thee? And Michah said, Behold, thou shalt see on that day when thou goest from chamber to chamber 25to hide thyself. And the king of Israel said, Take ye Michah, and carry him 26back to Amon the governor of the city, and to Joash the kings son. And say ye, Thus saith the king, Put him in the prison, and let him eat bread of trouble, 27and water of trouble, until I return in peace. And Michah said, If thou return at all in peace, the Lord hath not spoken by me: and he said, Hear, all ye people.<\/p>\n

28And the king of Israel, and Jehoshaphat king of Judah, went up to Ramoth-gilead. 29And the king of Israel said to Jehoshaphat, Disguised I will go into the battle; but thou put on thy robes: and the king of Israel disguised 30himself, and they went into the battle. And the king of Syria had commanded the captains of his chariots, saying, Fight ye not with small or great, but only with the king of Israel. 31And it came to pass, when the captains of the chariots saw Jehoshaphat, that they said, This is the king of Israel; and they compassed about him to fight; and Jehoshaphat cried out, 32and the Lord helped him, and God turned them away from him. And it came to pass, when the captains of the chariots saw that it was not the king 33of Israel, that they turned from after him. And a man drew a bow in his simplicity, and smote the king of Israel between the joints of the harness: and he said to the charioteer, Turn thy hand,5<\/span> and carry me out of the host; for I am wounded. 34And the battle went up in that day, and the king of Israel was standing in the chariot against Syria until the evening; and he died at the time of the sun setting.<\/p>\n

. Judgment of Jehu the Prophet on the Covenant of Jehoshaphat with Ahab:<\/em> 2Ch 19:1-3<\/span><\/p>\n

2Ch 19:1<\/span>.And Jehoshaphat king of Judah returned home in peace to Jerusalem. 2And Jehu son of Hanani the seer went out to meet him, and said to king Jehoshaphat, Must we help the wicked, and shouldst thou love them that 3hate the Lord? and for this is wrath upon thee from the Lord. Yet good things are found with thee; for thou hast destroyed the Asherim out of the land, and thou hast directed thy heart to seek God.<\/p>\n

. Jehoshaphats further Reforms of Worship and Law:<\/em> 2Ch 19:4-11<\/span><\/p>\n

4And Jehoshaphat dwelt at Jerusalem: and he went out again among the people, from Beersheba to mount Ephraim, and brought them back to the 5Lord God of their fathers. And he appointed judges in the land, in all the fenced cities of Judah, city by city. 6And said to the judges: See what ye do; for ye judge not for man, but for the Lord; and He is with you in judgment. 7And now let the fear of the Lord be upon you; take heed and do ye; for with the Lord our God is neither iniquity, nor respect of persons, 8nor taking of gift.And also in Jerusalem Jehoshaphat appointed of the Levites and priests, and of the chief of the fathers of Israel, for the judgment 9of the Lord, and for pleading; and they returned to Jerusalem. And he commanded them, saying, Thus shall ye do in the fear of the Lord, with 10truth and a perfect heart. And in6<\/span> every plea that cometh before you of your brethren that dwell in their cities, between blood and blood, between law and commandment, statutes and judgments, ye shall advise them, that they trespass not against the Lord, so that wrath come upon you and your brethren: thus shall ye do, and not trespass.7<\/span> 11And, behold, Amariah the chief priest is over you for every matter of the Lord; and Zebadiah son of Ishmael, the ruler of the house of Judah, for every matter of the king; and the Levites are officers before you: take courage, and do ye, and the Lord will be with the good.<\/p>\n

. Jehoshaphats Victory over the Moabites, Ammonites, and other Nations of the East:<\/em> 2Ch 20:1-30<\/span><\/p>\n

Ch. 20. .And 1it came to pass after this, that the sons of Moab and the sons of Ammon, and with them of the Meunites,8<\/span> came against Jehoshaphat to battle. 2And they came and told Jehoshaphat, saying, There cometh against thee a great multitude from beyond the sea, from Syria; and, behold, they are at 3Hazezon-tamar, that is Engedi. And Jehoshaphat was afraid,9<\/span> and set his 4face to seek the Lord, and proclaimed a fast over all Judah. And the Jews assembled to seek the Lord: even from all the cities of Judah came they to seek the Lord. 5And Jehoshaphat stood in the congregation of Judah and Jerusalem, 6in the house of the Lord, before the new court. And said, Lord God of our fathers, art not Thou God in heaven, and ruler over all the kingdoms of the nations? and in thy hand are strength and might, and none is with Thee 7to withstand Thee. Hast not Thou, our God, driven out the inhabitants of this land before Thy people Israel, and given it to the seed of Abraham Thy friend for ever? 8And they dwelt therein, and built Thee a sanctuary therein 9for Thy name, saying: If evil come upon us, sword, judgment, or pestilence or famine, we shall stand before this house, and before Theefor Thy name is in this houseand shall cry unto Thee out of our affliction: then Thou wilt hear and help. 10And now, behold, the sons of Ammon, and Moab, and mount Seir, whom thou wouldst not let Israel invade, when they came out of the 11land of Egypt, but they departed from them, and destroyed them not. And, behold, they requite us by coming to cast us out of Thy possession which 12Thou hast given us. Our God, wilt Thou not judge them? for in us is no might against this great multitude that cometh against us; and we know not what we shall do: but our eyes are upon Thee. 13And all Judah stood before the Lord, and their little ones, their wives, and their sons.<\/p>\n

14And upon Jahaziel the son of Zechariah, the son of Benaiah, the son of Jeiel, the son of Mattaniah, the Levite of the sons of Asaph, came the Spirit of the Lord in the midst of the congregation. 15And he said, Attend ye, all Judah, and ye inhabitants of Jerusalem, and thou king Jehoshaphat; Thus saith the Lord unto you, Be not afraid nor dismayed before this great multitude; 16for the battle is not yours, but Gods. To-morrow go ye down against them: behold, they go up by the hill of Haziz; and ye shall find them at the end of the valley, before the wilderness of Jeruel. 17Ye shall not have to fight here: step forth, stand ye, and see the help of the Lord who is with you, O Judah and Jerusalem: fear ye not, nor be dismayed; to-morrow go out against them, and the Lord will be with you. 18And Jehoshaphat bowed his face to the ground; and all Judah and the inhabitants of Jerusalem fell before the Lord, to worship the Lord. 19And the Levites of the sons of Kohath, and of the Korhites, stood up to praise the Lord God of Israel with an exceeding loud voice.<\/p>\n

20And they rose early in the morning, and went forth into the wilderness of Tekoa; and as they went forth, Jehoshaphat stood up and said, Hear ye me, Judah and the inhabitants of Jerusalem: Believe in the Lord your God, and ye shall be established; believe in His prophets, and ye shall prosper. 21And he advised the people, and appointed men singing unto the Lord, and praising in holy beauty, when they go out before the armed men, and saying, 22Give thanks to the Lord; for His mercy endureth for ever. And at the time when they began with song and praise, the Lord set an ambush against the sons of Ammon, Moab, and mount Seir, which were come against Judah; and 23they were smitten. And the sons of Ammon and Moab stood up against the inhabitants of mount Seir, to cut off and destroy them; and when they had ended with the inhabitants of Seir, they helped to destroy one another.<\/p>\n

24And Judah came to the watch-tower in the wilderness, and looked to the multitude; and, behold, they lay as corpses on the earth, and none escaped. 25And Jehoshaphat and his people came to take their spoil, and they found with them in abundance, goods and corpses,10<\/span> and costly vessels; and they stripped off for themselves more than they could carry; and they were three days taking the spoil, for it was great. 26And on the fourth day they assembled in the valley of blessing; for there they blessed the Lord: therefore they 27called the name of the place the valley of blessing unto this day. And they returned, every man of Judah and Jerusalem, and Jehoshaphat at their head, to return to Jerusalem with gladness; for the Lord had made them glad over their enemies. 28And they came to Jerusalem with psalteries, and harps, and trumpets, unto the house of the Lord. 29And the fear of God was upon all the kingdoms of the countries when they heard that the Lord fought against 30the enemies of Israel. And the realm of Jehoshaphat was quiet; for his God gave him rest round about.<\/p>\n

. End of the Reign of Jehoshaphat:<\/em> 2Ch 20:31-37<\/span><\/p>\n

31And Jehoshaphat reigned over Judah: he was thirty and five years old when he became king, and he reigned twenty and five years in Jerusalem and his mothers name was Azubah, daughter of Shilhi. 32And he walked in the way of his father Asa, and departed not from it, so that he did that 33which was right in the sight of the Lord. Only the high places were not taken away, and the people had not yet directed their heart to the God of their fathers.<\/p>\n

34And the rest of the acts of Jehoshaphat, first and last, behold, they are written in the words of Jehu son of Hanani, which are inserted in the book of the kings of Israel.<\/p>\n

35And afterwards Jehoshaphat king of Judah allied himself with Ahaziah 36king of Israel: he was wicked in his doing. And he allied himself with him, 37to make ships to go to Tarshish: and they made ships in Ezion-geber. And Eliezer, son of Dodavah11<\/span> of Mareshah, prophesied against Jehoshaphat, saying, Because thou hast allied thyself with Ahaziah, the Lord hath broken thy work: and the ships were wrecked, and were not able to go to Tarshish.<\/p>\n

EXEGETICAL<\/strong><\/p>\n

Besides the report in 2 Chronicles 18<\/span> of the unsuccessful campaign of Jehoshaphat and Ahab against Ramoth-gilead, agreeing almost literally with 1Ki 22:2-35<\/span> and the closing section 2Ch 20:30-37<\/span>, which coincides partly in matter and partly in form with 1Ki 22:41-51<\/span>, the Chronist presents in this enlarged history of the reign of Jehoshaphat only original matter, serving to supplement the books of Kings, and that on the basis of those words or records of Jehu ben Hanani, which he himself names as his source in 2Ch 20:34<\/span>.<\/p>\n

1. Jehoshaphats Measures for the Internal and External Defence of the Kingdom: 2Ch 17:1-9<\/span>.Strengthened himself against Israel,<\/em> endeavoured to defend and secure himself against attack on the side of Israel (comp. 2Ch 1:1<\/span>). This was obviously in the first part of his reign, before he formed affinity with Ahab (2Ch 18:1<\/span>), and so long as the recollection of Baashas attack on his predecessor Asa operated.<\/p>\n

2Ch 17:2<\/span>. Placed garrisons in the land;<\/em>, military posts, as 1Ch 9:16<\/span>. On b<\/em>, comp. 2Ch 15:8<\/span>.<\/p>\n

2Ch 17:3<\/span>. For he walked in the former ways of his father David,<\/em> not in the later ways of David, which were characterized by his crimes regarding Uriah and Bathsheba, by the foolish step of numbering the people, etc.Sought not unto Baalim.<\/em>here and in the following verse is nota accusativi,<\/em> after the later usage. The Baalim (comp. Jdg 2:11<\/span>) comprise all kinds of idolatry, even that finer kind, consisting in the worship of Jehovah under certain animal forms, which is designated in the following verse as the doing of Israel that was avoided by Jehoshaphat.<\/p>\n

2Ch 17:5<\/span>. And the Lord stablished the kingdom in his hand;<\/em> comp. 2Ki 14:5<\/span>. On the following , gift (= , Psa 110:3<\/span>), comp 2Ch 17:11<\/span>, where the term denotes the tribute of a subject people. On riches and honour in abundance, see 2Ch 18:1<\/span>, also 1Ch 29:28<\/span>; 2Ch 1:12<\/span>.<\/p>\n

2Ch 17:6<\/span> ff. The Internal Defence of the Kingdom by the Extirpation of Idolatry and the Instruction of the People in the Law.And his heart was lifted up. in the ways of the Lord,<\/em> showed a heightened courage to proceed in a godly walk; here, otherwise than in 2Ch 26:16<\/span>, 2Ch 32:25<\/span>, etc., not in the bad sense of an ungodly pride, but sensu bono<\/em>. The following and moreover () points back to 2Ch 17:3<\/span>. For the high places and Asherim, comp. on 2Ch 14:2<\/span>.<\/p>\n

2Ch 17:7<\/span>. And in the third year of his reign;<\/em> according to Hitzigs not improbable conjecture (Geschichte,<\/em> pp. 9 ff., 198 f.), a jubilee year, and indeed the year 912 b.C. The five princes, nine Levites, and two priests named in the following verse are otherwise unknown.<\/p>\n

2Ch 17:9<\/span>. And they taught in Judah,<\/em> on the basis of the presently named book of the law of the Lord, the religious and civil enactments of which, on the occasion of this solemn ecclesiastical visitation of Jehoshaphat (Starke and other ancients), were brought to the recollection and impressed anew on the attention of the Jews. This mention of the book of the law under Jehoshaphat, almost 300 years before Josiahs renewed inculcation and vindication of its authority, is of no small apologetic importance. It shows that, if not the whole Pentateuch in its present form, yet a work already approaching to its present compass, was already extant in the tenth century b.C. (comp. also on 2Ch 15:13<\/span>). And indeed the concrete, detailed, and definite nature of the present notice leaves no doubt of this, that not merely the Chronist living after the exile, but his much older voucher, contemporary with the recorded fact (probably Jehu ben Hanani), bears this testimony to the existence of the Torah at so early a date.<\/p>\n

2. The Effects of these Measures: Jehoshaphats increasing Power: 2Ch 17:10-19<\/span>.And the fear of the Lord fell upon all the kingdoms of the lands<\/em> (almost literally so, 2Ch 20:29<\/span>; comp. also 2Ch 14:13; 2Ch 12:8<\/span>, etc.). Rightly Rambach observes: Erat hoc prmium pietatis Josaphati, quod vicini satisque potentes hostes non auderent adversus ipsum hiscere.<\/em> On the contrary, Berth. perverts the theocratic causal nexus set forth clearly enough by the writer, when he remarks on this passage: Jehoshaphat had time to attend to the instruction of his people, because the neighbouring nations did not then venture to make war on Judah.<\/p>\n

2Ch 17:11<\/span>. And some of the Philistines brought<\/em>. is subject (with partitive ).And silver in abundance<\/em>, literally, and silver a load; comp. 2Ch 20:25<\/span>. Falsely the Vulg., which assigns to the term , load, the meaning tribute (vectigal<\/em>).The Arabs also<\/em> ( = ; see 2Ch 21:16<\/span>, 2Ch 22:1<\/span>), the Beduin tribes of north-western Arabia, perhaps those whom Asa had subdued by the victory over Zerah (comp. 2Ch 14:14<\/span>.).<\/p>\n

2Ch 17:12<\/span>. And Jehoshaphat became ever greater.<\/em> The construction according to Ew. 280, b<\/em>; , as in 2Ch 16:12<\/span>.And he built in Judah castles.<\/em>, plur. of (= ) a Syrian form occurring only here and 2Ch 27:4<\/span>. Cities with stores, as 2Ch 8:4<\/span>.<\/p>\n

2Ch 17:13<\/span>. And he had much store.<\/em> So rightly Luther, Starke, Keil, Kamph., etc. Of the same signification is , Exo 22:7-10<\/span>. Otherwise (Vulg. opera magna,<\/em> Clericus, Berth., Neteler, etc.): much labour, great preparations, to which, however, b does not suit; comp. also 2Ch 11:11<\/span>.<\/p>\n

2Ch 17:14<\/span>. And this was the muster of them,<\/em> the result of the muster, or also their order; comp. 1 Chron. 24:49.Of Judah, the captains of thousands,<\/em> leaders, field-marshals. The following statement of the three Jewish divisions of the army under Adnah, Jehohanan, and Amasiah, and of the two divisions of Benjamin under Eliada and Jehozabad (2Ch 17:15-18<\/span>), is certainly historical, if we only mark the concrete form, bearing the stamp of direct historical truth, of the notice concerning Amasiah: who willingly offered himself unto the Lord, and also the circumstance that the kind of armour worn by the Benjamites agrees with earlier statements (comp. 1Ch 8:40<\/span>; 2Ch 14:7<\/span>). But the exceedingly high numbers, which give for Judah alone 780,000, for Benjamin 380,000, and thus for both tribes together the total of 1,160,000 warriors, form no inconsiderable difficulty; comp. the Evangelical and Ethical Reflections.<\/p>\n

2Ch 17:19<\/span>. These were they who ministered to the king.<\/em>, these, refers to the five generals or commanders, not to the thousands of warriors. Likewise the following clause: whom the king had placed in the fenced cities in all Judah, refers to other officers besides those five, not to other troops besides those already enumerated.<\/p>\n

3. Jehoshaphats Affinity with Ahab: the Campaign against Ramoth-gilead: 2 Chronicles 18<\/span> Comp. 1Ki 22:2-35<\/span>, and Bhr on this passage. Here are only the statements peculiar to the Chronist to be expounded.And Jehoshaphat . . . joined affinity with Ahab,<\/em> in this way, that he gave his son Joram in marriage to Athaliah, daughter of Ahab and Jezebel; see 2Ch 21:6.12<\/span> This affinity, which occasioned the subsequent visit of Jehoshaphat to Ahab, and the participation in his unfortunate campaign, is here clearly mentioned as something mischievous, attended with destructive effects, as the first link of a chain of misfortunes (comp. 2Ch 19:2<\/span>); the before has accordingly, as it were, an adversative force, and the verse expresses this thought: Although Jehoshaphat had riches and honour in abundance, yet he was so foolish as to make affinity with Ahab. Comp. S. Schmidt, Josaphatus, cetera dives et gloriosus, infelicem adfinitatem cum Achabo, rege Israeli-tarum, contrahit,<\/em> etc. See, for the rest, Evangelical and Ethical Reflections.<\/p>\n

2Ch 18:2<\/span>. And in the course of years, nine years,<\/em> as the comparison of 1Ki 22:2<\/span>; 1Ki 22:41<\/span> with 2Ki 8:26<\/span> shows; the affinity of Jehoshaphat with Ahab by the marriage of Joram and Athaliah must, according to these passages, have fallen in the eighth, and the death of Ahab, in the campaign against Ramoth, in the seventeenth, year of Jehoshaphats reign.And he persuaded him,<\/em> partly by the great banquets and hospitalities which he prepared in his honour (comp. , entice, tempt, in such places as Jdg 1:14<\/span>; Job 2:3<\/span>; Deu 11:7<\/span>, etc.). In 1Ki 12:3<\/span>, instead of this persuasive influence on Jehoshaphat, is set forth rather the political motive of Ahab to begin the war against the Syrians in Ramoth-gilead; our author is silent on this, because on principle he does not wish to recount anything of the deeds or enterprises of the northern king.<\/p>\n

2Ch 18:5<\/span>. Gathered the prophets, four hundred men.<\/em> 1 Kings: about 400 men, which is the more correct, as the number is obviously a round one.Shall we go<\/em>; in 1 Kings: Shall I go, in harmony with the following , or shall I forbear. Inversely in 1 Kings (2Ch 18:14<\/span>) both verbs are plural.<\/p>\n

2Ch 18:7<\/span>. Prophesied . . . always evil,<\/em> literally, all his days (), a phrase emphasizing the opposition, which is wanting in 1 Kings.<\/p>\n

2Ch 18:9<\/span>. And they sat in a floor.<\/em> The , superfluous on account of the preceding , is wanting in 1 Kings.<\/p>\n

2Ch 18:14<\/span>. And they shall be delivered into your hand.<\/em> Instead of this very definite prediction (which is certainly ironical), the parallel text in 1 Kings has, more indefinitely: And the Lord shall deliver it into the kings hand.<\/p>\n

2Ch 18:19<\/span>. See the Crit. Notes.<\/p>\n

2Ch 18:23<\/span>. Which way went the Spirit of the Lord from me?<\/em> Instead of this circumstantial (comp. 1Ki 13:1<\/span>; 2Ki 3:8<\/span>), 1Ki 22:24<\/span> has the simpler and shorter .<\/p>\n

2Ch 18:26<\/span>. Let him eat bread of trouble, and water of trouble.<\/em> Possible is also the translation proposed by Kamph. with reference to Psa 60:5<\/span> : Let him eat as bread of trouble, etc.<\/p>\n

2Ch 18:30<\/span>. And the king of Syria had commanded the captains of his chariots.<\/em> In 1 Kings the number of these captains (thirty-two) is also given, by reference to the earlier war, 1Ki 20:24<\/span>.<\/p>\n

2Ch 18:31<\/span>. And the Lord helped him, and God turned them away from him.<\/em> This religious reflective remark is wanting in 1Ki 22:32<\/span>, but is by no means a hindrance to the connection, as Berth, thinks, but rather a very seasonable enunciation of that which, to the writer, necessarily formed the point and force of the whole narrative.<\/p>\n

2Ch 18:34<\/span>. And the king of Israel was standing in the chariot.<\/em> Instead of the partic. Hiph.<\/em> holding himself upright, 1Ki 22:35<\/span> has, less distinctly, the Hoph.<\/em> held upright. The close of the whole narrative, containing accounts of the return of the defeated army, and the more particular circumstances of the death of Ahab (1Ki 22:36-39<\/span>), is omitted by our author, because it belongs properly to a history of the northern kingdom.<\/p>\n

4. The Prophet Jehus Judgment on the Covenant with Ahab: 2Ch 19:1-3<\/span>.And Jehoshaphat . . . returned home in peace to Jerusalem,<\/em> so that the prophecy of Michah (2Ch 18:16<\/span>) was fulfilled in him.<\/p>\n

2Ch 19:2<\/span>. And Jehu the son of Hanani . . . went out to meet him:<\/em> the same prophet who, 1Ki 16:1<\/span>, had acted under Baasha in the northern kingdom; perhaps a son of that Hanani whom Asa in wrath had ordered into prison (2Ch 16:7<\/span> ff.).Must we help the wicked, and shouldst thou love them that hate the Lord?<\/em> The construction is as in 1Ch 5:1; 1Ch 9:25<\/span> ( with the infin.<\/em>). It is to be supposed that the words are spoken in earnest indignation, but they turn with their displeasure rather against the idolatrous tyrant Ahab than against Jehoshaphat, who only for a season walked by his side.And for this is wrath upon thee from the Lord;<\/em> camp. 1Ch 27:24<\/span>, and with the simpler 2Ch 32:26. The words point prophetically to the soon after occurring dangerous invasion of the Ammonites, Moabites, and Meunites, and also to the unfortunate sea-voyage from Ezion-geber, 2 Chronicles 20<\/span> :<\/p>\n

2Ch 19:3<\/span>. Yet good things are found with thee,<\/em> things worthy of praise; comp. 2Ch 12:12<\/span>; 1Ki 14:13<\/span>. For b<\/em> (where the fem. appears instead of the usual plur. masc.), comp. 2Ch 17:4<\/span> f., 2Ch 12:14<\/span>.<\/p>\n

5. Jehoshaphats further Reforms of Worship and Law: 2Ch 19:4-11<\/span>.And he went out again among the people,<\/em> literally, and he turned and went. Reference is made to the former going out, 2Ch 17:7<\/span> ff. The following statement of the south and north boundary of the kingdom of Judah; from Beersheba to Mount Ephraim, is copied after the similar formula: from Dan to Beersheba, which refers to the whole land of Israel; comp. Jdg 20:1<\/span>; 2Sa 3:10; 2Sa 17:11<\/span>; 1Ki 5:5<\/span>.And brought them back to the Lord,<\/em> made them return; comp. 2Ch 24:19<\/span>.<\/p>\n

2Ch 19:5<\/span>. City by city,<\/em> or in every city ( ; comp. 1Ch 26:29<\/span>), according to he legal precept, Deu 16:18<\/span>.<\/p>\n

2Ch 19:6<\/span>. Not for man, but for the Lord,<\/em> in Gods name, and according to His holy will, as , Rom 13:4<\/span>; comp. also Pro 16:11<\/span>.And he is with you in the judgment,<\/em> in the judicial decision, in passing sentence; comp. Deu 17:9<\/span>, also 2Ch 1:17<\/span>; Exo 21:6<\/span>; Exo 22:7<\/span>, etc. The supplying of as subject to is indispensable, as the failure of all attempts to explain it without this supplement, for example, that of the Vulg. (et quodcunque judicaveritis, in vos redundabit<\/em>), shows.<\/p>\n

2Ch 19:7<\/span>. And now let the fear of the Lord be upon you<\/em> in a preserving way, that ye may beware of judging unjustly. For the phrase, comp. 2Ch 17:10<\/span>.Take heed, and do ye<\/em>, do it in a heedful, conscientious way, cum diligentia cuncta facite<\/em> (Vulg.). On the following words, comp. Deu 10:17<\/span>; Deu 16:19<\/span>; Psa 89:7<\/span>; Act 10:34<\/span>.<\/p>\n

2Ch 19:8-11<\/span>. The Supreme Tribunal instituted by Jehoshaphat in Jerusalem,an institution resting on Exo 18:19<\/span>; Exo 18:26<\/span>, Deu 17:8-13<\/span>; comp. Keil, Bibl. Archol.<\/em> ii. 250 ff.And also in Jerusalem,<\/em> not merely in the various fenced cities (2Ch 19:5<\/span>), where judges of inferior instance were appointed. That besides Levites and priests, laymen, of the chiefs of the fathers of Israel, tribe-chiefs out of the rest of the people, are named as appointed by Jehoshaphat to be judges, involves no contradiction of 1Ch 23:4<\/span>; 1Ch 26:29<\/span>, according to which David had appointed 6000 Levites as judges and officers (); for that these Levites should exclusively administer the law was not there asserted.For the judgment of the Lord, and for pleading.<\/em> Synonymous with stands, 2Ch 19:11<\/span>, , for every matter of the Lord; and synonymous with that passage gives for every matter of the king or the state; so that the sense of the whole is: for all matters relating to religion or polity. As examples of the former, Berth. well adduces disputes concerning the release of the first-born, dues to the temple, the clean and the unclean, etc.And they returned to Jerusalem;<\/em> Jehoshaphat and the commission accompanying him returned from their journey through the country and the fenced cities of Judah to Jerusalem; comp. 2Ch 19:4<\/span>. As this statement would have been more suitable before 2Ch 19:8<\/span>, and as any reference of it to others than Jehoshaphat and his companions (for example, to the Levites, priests, and chiefs nominated for the new supreme court, as Rambach, Starke, and others think) is inadmissible, the change proposed by Kamph. of into and they dwelt in Jerusalem (the supreme judges just nominated), appears not inappropriate.<\/p>\n

2Ch 19:9<\/span>. Thus shall ye do,<\/em> as is fully stated in 2Ch 19:10<\/span>. On , with undivided heart, comp. 2Ch 15:17, 2Ch 16:9<\/span>; 1Ki 8:61<\/span>.<\/p>\n

2Ch 19:10<\/span>. And in every plea.<\/em> stands before as cas. absol.;<\/em> the before is explicative; comp. Grit. Note. As brethren who dwell in their cities those are designated who bring appeals from the country or the smaller cities of Judah and Benjamin before the supreme court at Jerusalem, and demand its higher decision; comp. Deu 17:8<\/span>.Between blood and blood,<\/em> in criminal cases which involve murder and homicide (comp. Exo 21:12<\/span> ff.). The following phrase: between law and commandment, statutes and judgments, applies to a dispute concerning the import or application of certain laws, or a doubt according to what legal enactment the case in point is to be decided (comp. Deu 17:8<\/span>).Ye shall advise them,<\/em> by imparting instruction concerning the decisions of the law, admonish (, as in Exo 18:20<\/span>; Ecc 12:12<\/span>), that they may not err by the theoretical or practical abuse of the law, and thereby bring guilt () upon the whole people.<\/p>\n

2Ch 19:11<\/span>. And, behold, Amariah the chief priest,<\/em> scarcely different from the fifth high priest after Zadok, mentioned 1 Chron. 5:37 (see on the passage). The ruler of the house of Judah, Zebadiah son of Ishmael, is not otherwise known.And the Levites are officers before you,<\/em>, in 1Ch 23:4<\/span>; 1Ch 26:29<\/span>.The Lord will be with the good<\/em>; is here a future, scarcely an optative: the Lord be with the good. Comp. besides, 2Ch 20:17<\/span>. The good are the judges who discharge their office fitly and well.<\/p>\n

6. Jehoshaphats Victory over the Moabites, Ammonites, and Meunites: 2Ch 20:1-30<\/span>.And it came to pass after this<\/em>, after the events related in 2Ch 18:19<\/span>, which fall perhaps six or seven years before the death of Jehoshaphat, and of which the death of Ahab almost certainly falls in the year 897 b.C. A still more exact date for the present war results from the monument of victory of the Moabitish King Mesha, discovered three years ago, which must have been erected very soon after Ahabs death, and shortly before the outbreak of the present war, and therefore about 896 b.C. See Schlottmann, Der Moabiterknig Mesa, Stud. u. Krit.<\/em> 1871, p. 587 ff., especially p. 610 ff.; and comp. beneath, Evangelical and Ethical Reflections, No. 4.And with them of the Meunites.<\/em> can scarcely mean, as many of the ancients, and even Hengst. (Gesch. d. Reiches Gottes<\/em>. ii. 2, 211), think, nations beyond the Ammonites; for even if , according to 1Sa 20:22<\/span>; 1Sa 20:37<\/span>, could have the sense beyond or remote from, yet 2Ch 20:10; 2Ch 20:22<\/span> f. point distinctly to a people inhabiting mount Seir. Accordingly we must read, as of the Sept. indicates (comp. 1Ch 4:41<\/span>), rather , and think of the Meunites (Meinites, 1Ch 4:41<\/span>, Kethib<\/em>) inhabiting the city Maon () near Petra as their capital. If in the following verse (with Calmet, Keil, and others) were read instead of the difficult , every scruple against this assumption (proposed by Hiller, Onomast<\/em>. p. 285, and supported by nearly all the moderns) must vanish. But even without this further emendation, it possesses a high degree of probability; for, according to Josephus, Antiq.<\/em>ix. 1, 2, they were Arabs, and probably inhabitants of Arabia Petra, who, in alliance with the Ammonites and Moabites, undertook the expedition against Jehoshaphat; and in 2Ch 26:7<\/span> Meunites are named along with Philistines and Arabs as a southern tribe subdued in war by Uzziah.<\/p>\n

2Ch 20:2<\/span>. From beyond the sea, from Syria<\/em>. For must apparently be read , from Edom or Iduma for only this determination of the starting-point agrees with , beyond the sea (the Dead Sea); and the Syr. seems to have read , while the remaining old versions certainly confirm the Masoretic text. If we adhere to it, Aram or Syria must at all events be taken in a very wide sense (= North Arabia); comp. Hengst. as quoted.And, behold, they are at Hazezon-tamar, that is Engedi<\/em> (comp. Gen 14:1<\/span>; Jos 15:62<\/span>; Son 1:14<\/span>; Robinson, Pal.<\/em> ii. 439 f.), where Ain Jidy now lies, at the middle of the west shore of the Dead Sea, about fifteen hours from Jerusalem. The army of the allied foes had, it appears, reached this place through a marsh surrounding the south end of the Dead Sea, or by crossing the south ford of this sea (between the eastern peninsula Lisan and the opposite point of the west shore, not far from the valley Engedi; comp. Hoffmann, Blicke in die frheste Gesch. des Gelobten Landes<\/em>, 2.26 f.).<\/p>\n

2Ch 20:3-13<\/span>. Jehoshaphat and the People seek the Help of the Lord.And Jehoshaphat set his face<\/em>, = ; comp. Jer 42:15<\/span>; Dan 9:8<\/span>. On the proclaiming of a fast over all Judah, comp. Jdg 20:26<\/span>; 1Sa 7:6<\/span>; Joe 2:15<\/span>.<\/p>\n

2Ch 20:5<\/span>. Before the new court, the outer or great court<\/em> (see 2Ch 6:9<\/span>), that might have been built or repaired in Asas or Jehoshaphats time, and therefore is here called new. The place before this court, from which Jehoshaphat offered his prayer, was perhaps at the entrance of the inner or priests court.<\/p>\n

2Ch 20:6<\/span>. Lord God of our fathers<\/em>. Jehoshaphat thus addresses God, to remind him of his former benefits to his people, to which is then annexed a reference to his absolute omnipotence; comp. Psa 115:3<\/span>, and on None is with Thee, to withstand Thee, Psa 94:16<\/span>; 1Ch 29:12<\/span>; 2Ch 14:10<\/span>, and like passages.<\/p>\n

2Ch 20:7<\/span>. Comp. Exo 23:20<\/span> ff.; Jos 23:9<\/span>; Jos 24:12<\/span>; also Gen 13:15 f., 2Ch 15:18<\/span>.<\/p>\n

2Ch 20:9<\/span>. If evil come upon us, sword, judgment<\/em> ( only here in this sense), or pestilence,<\/em> etc. The cases enumerated in Solomons prayer at the dedication of the temple (2Ch 6:22-39<\/span>) are here summarily recapitulated.<\/p>\n

2Ch 20:10<\/span>. The sons of Ammon and Moab . . whom Thou wouldst not let Israel invade<\/em>, from whom our ancestors in the time of Moses and Joshua peacefully withdrew, without attacking them; comp. Num 20:14<\/span> ff.; Deu 2:4<\/span>; Deu 2:9<\/span>; Deu 2:19<\/span>; Deu 2:29<\/span>; Jdg 11:17<\/span> f.<\/p>\n

2Ch 20:11<\/span>. And behold<\/em> = yea, behold.Possession which Thou hast given us<\/em>, made us possess, , as in Jdg 11:24<\/span>; Ezr 9:12<\/span>.<\/p>\n

2Ch 20:12<\/span>. For in us is no might against this great multitude<\/em>, before, in the face of this great multitude; comp. 2Ch 14:9<\/span>, etc. For the following expression of confidence: our eyes are upon Thee, comp. Psa 25:15<\/span>; Psa 123:2<\/span>; Psa 141:8<\/span>. On 2Ch 20:13<\/span> (and their little ones), comp. Jon 3:5<\/span>.<\/p>\n

2Ch 20:14-17<\/span>. Gods Answer by the Prophet Jahaziel.And upon Jahaziel the Levite of the sons of Asaph<\/em>. The ancestor in the fifth degree of this Jahaziel is said to be Mattaniah, possibly the same son of Asaph who is called, 1Ch 25:2<\/span>; 1Ch 25:12<\/span>, Nethaniah (as and in the formation of nom.propr.<\/em> are often interchanged). An identity with Mattaniah the son of Heman, 1Ch 25:4<\/span>; 1Ch 25:16<\/span>, is not to be thought of.<\/p>\n

2Ch 20:15<\/span>. The battle is not yours, but Gods<\/em>; comp. 1Sa 17:47<\/span>; Neh 4:14<\/span>; also Mat 10:20<\/span>.<\/p>\n

2Ch 20:16<\/span>. Behold, they go up by the hill of Haziz<\/em>, perhaps the Wady el Hasasah on the north border of the wilderness of the same name, which stretches from the Dead Sea to Tekoa, and no doubt corresponds to the here-named wilderness of Jeruel. With this reference to El Hasasah corresponds the rendering of the name by in the Sept., whereas certainly Josephus renders the name by (Antiq. ix. 1, 2), and thus conceives it as if it were (with the article; were this view, the necessity of which is by no means established (comp. Ew. Gesch.<\/em> 2d edit. iii. p. 475), confirmed, the hill of Ziz would have to be identified with the steep pass over Ain Jidy (Robinson, ii. 438, 446).<\/p>\n

2Ch 20:17<\/span>. Ye shall not have to fight here<\/em>. , in this conflict with so great a multitude of foes; comp. 2Ch 20:15<\/span>.<\/p>\n

2Ch 20:18-19<\/span>. Thanksgiving of Jehoshaphat and the People for the encouraging Promise by the Prophet.And the Levites of the sons of Kohath and of the Korhites.<\/em> The second before may be only explicative, as the Korhites descended from Kohath, 1Ch 6:18; 1Ch 6:22<\/span>.<\/p>\n

2Ch 20:20-23<\/span>. The divine promise is fulfilled by an unexpected self-destruction of the foemen.And as they went forth, Jehoshaphat stood up,<\/em> probably in the gate by which the warriors went forth (the valley or dung-gate, at all events one of those facing the south). On the words: believe, and ye shall be established, comp. Isa 7:9<\/span>; Isa 28:16<\/span>; Deu 1:32<\/span>.<\/p>\n

2Ch 20:21<\/span>. And he advised the people, busied himself as a sound adviser (), by exhorting to confidence in God; in a similar sense stands in 2Ki 6:8<\/span>.And appointed men singing unto the Lord<\/em> ( in as nota genitivi<\/em>), and praising in holy beauty<\/em>: , otherwise 1Ch 16:29<\/span>; Psa 29:2<\/span>; Psa 110:3<\/span>.<\/p>\n

2Ch 20:22<\/span>. And at the time . . . the Lord set an ambush.<\/em> signifies insidiatores, insidi<\/em> (Vulg.), as in Jdg 9:25<\/span>. By these waylayers .cannot be meant angels sent by God (Piscat. and other ancients, Ew., Kamph., Berth.doubtful H. Schultz, Theol. des A. T.<\/em> ii. 322); for such an interference of supernatural powers, good or evil, must have been clearly indicated (as in 2Ki 6:17<\/span>; 2Ki 19:35<\/span>). As little can the be waylaying Jews, because the Jews, according to 2Ch 20:15<\/span>; 2Ch 20:17<\/span>; 2Ch 20:24<\/span>, were merely spectators of the bloody encounter between their opponents. The waylaying without doubt was done by a part of the confederates themselves, probably some of the Meunites, the inhabitants of mount Seir, who, being eager for booty, had laid the crafty ambush, on whose sudden assault the Ammonites and Moabites must have regarded their Meunite allies as traitors, and thereupon opened the wild game of the self-slaughter of their army. Thus in the main, by comparison with the partly similar event in Jdg 7:22<\/span> ff., J. H. Mich., Cler., Calm., etc., and recently Keil and Hengst. (Gesch. des R. G.<\/em> ii. 2, 213 f.), the latter of whom appears inclined to find in an allusion to the name Arabs (the predatory swarms, he thinks, of the tribes of Arabia Petra and Deserta might have joined the Idumans), and to lay down a hypothesis similar to that of K. H. Sack (Theol. Aufsatze<\/em>, Gotha 1871), who wishes to make Arabs () also of the ravens () of Elijah, 1Ki 17:6<\/span>. Comp. also Schlottmann, p. 611, who endeavours to make out the fanaticism of the Ammonites and Moabites, as heathenish polytheistic opponents of the monotheistic Edomites, to be one of the causes of the massacre, but overlooks the fact that the Edomites had properly no part in the affair.<\/p>\n

2Ch 20:23<\/span>. And when they had ended with the inhabitants of mount Seir<\/em>, had completely massacred them in the affray that arose; comp. Dan 11:44<\/span>. On the words: they helped to destroy one another, comp., for the substantive 22:4; Eze 5:16<\/span>; Dan 10:8<\/span>.<\/p>\n

2Ch 20:24-30<\/span>. The Impression of the Event on the Jews and their Neighbours.And Judah came to the watch-tower in the wilderness,<\/em> to an elevated point, a rising ground not far from Tekoa, whence the wilderness of Jeruel (2Ch 20:16<\/span>) might be surveyed.And none escaped:<\/em> so at least it appeared. The statement is to be understood as ideal, and not strictly real.<\/p>\n

2Ch 20:25<\/span>. And they found with them in abundance, goods and corpses, and costly vessels<\/em>. Intermediate between , goods, and , costly vessels (comp. Dan 11:38<\/span>), are named corpses, obviously very surprising. The reading , garments, should therefore at once receive the preference; comp. Jdg 8:25<\/span> f.And they stripped off for themselves more than they could carry,<\/em> literally to nothing of carrying: comp. Num 4:24<\/span>.<\/p>\n

2Ch 20:26<\/span>. And on the fourth day they assembled in the valley of blessing<\/em>. This vale of blessing (Emek-berachah) must be sought near the field of battle. It is evidently the present Wady Bereikut, west of Tekoa, near the road leading from Jerusalem to Hebron, in which pretty broad and open valley the ruins of a place of the name of Bereikut are still preserved (Robinson, Phys. Geogr<\/em>. p. 106); comp. the Caphar Baruka of Jerome in the Vita S. Paul<\/em>, with its outlook on the Dead Sea. It is inadmissible, with Thenius and Hitzig (on Joel 4:2, 12, and Gesch. p. 199), to make this valley of blessing the same with the Kidron or the valley of Jehoshaphat. For though Joel 4:11 f. names the site of the present battle the valley of Jehoshaphat, it does not follow from this poetico-prophetical designation that he had in view the upper valley of Kidron afterwards so called, which bears this name first in Eusebius, but nowhere in the sacred Scriptures of the Old and New Testament (see Berth. on this passage).<\/p>\n

2Ch 20:27<\/span>. For the Lord had made them glad over their enemies<\/em>; comp. Ezr 6:22<\/span>; Neh 12:43<\/span>.<\/p>\n

2Ch 20:29<\/span>. And the fear of God was upon all the kingdoms of the countries<\/em> bordering on Judah. On the fear of God, comp. 2Ch 17:10<\/span>; on the last words, 2Ch 15:15, 2Ch 14:4<\/span>.<\/p>\n

7. End of the Reign of Jehoshaphat: 2Ch 20:31-37<\/span>. Comp. 1Ki 22:41-51<\/span>, a section which there forms the whole account of the reign of Jehoshaphat, but is therefore amplified with some notices that are wanting here1. With the statement that Jehoshaphat had peace with the king of Israel, 1Ki 22:45<\/span> (which appeared superfluous here on account of 1Ki 18:1<\/span> ff.); 2. With a passing reference to Jehoshaphats might and great deeds, 1Ki 22:46<\/span> (which is wanting here in the corresponding 2Ch 20:34<\/span>, because the most important of these great deeds have been here recorded at length in 1 Kings 17-20); 3. With a remark on the removal of the rest of the Sodomites out of the land, 1Ki 22:47<\/span> (which is wanting here, because in the time of Asa, 16, no notice is taken of these Sodomites who are mentioned in 1Ki 15:12<\/span>); 4. With the notice that Edom had no king, but only a deputy, ver 48 (which is here omitted as unimportant). To these enlargements, as exhibited in the account in 1 Kings compared with our own, are added some partly formal, partly material, deviations, which are set forth in the sequel.<\/p>\n

2Ch 20:33<\/span>. The people had not yet directed their heart.<\/em> For this 1Ki 22:44<\/span> has: the people offered and burnt incense yet in the high places (comp. 2Ki 12:4<\/span>; 2Ki 14:4; 2Ki 15:4<\/span>, etc.).<\/p>\n

2Ch 20:34<\/span>. The rest of the acts of Jehoshaphat . . . are written in the words of Jehu son of Hanani<\/em>. Comp. on this citation, for which in 1 Kings we find merely the book of the Chronicles of the kings of Judah, Introd. 5, No. 2.<\/p>\n

2Ch 20:35<\/span>. And afterwards Jehoshaphat allied himself with Ahaziah: he<\/em> (Ahaziah, not Jehoshaphat, as Berth, thinks) was wicked in his doing. This introduction, containing an unfavourable judgment on the covenant with Ahaziah (similar to that pronounced on the affinity with Ahab, xviii. 1), to the narrative of the unfortunate sea-voyage from Ezion-geber, is wanting in 1 Kings. The points only in general to the time after the victory over the Ammonites, Moabites, and Meunites. The date of the present undertaking follows more exactly from this, that Ahaziah came to the throne in the seventeenth year of Jehoshaphat, 897 or 896, and reigned two years, that is, till about 894 b.C.<\/p>\n

2Ch 20:36<\/span>. To make ships to go to Tarshish<\/em>. On the contrary, 1Ki 22:49<\/span> has: Jehoshaphat made ships of Tarshish to go to Ophir for gold. The easiest solution of this difference is the assumption of an error on the part of the Chronist, who made out of the ships of Tarshish ships going to Tarshish; comp. Introd. 6, p. 25. But if we must rather harmonize the two accounts, we must assume eithera.<\/em> a Tarshish in the direction of Ophir, and thus to the east or south-east, different from the Spanish Tarsis-Tartessus (with. Seetzen and others; comp. excursus on 2 Chronicles 8<\/span>, No. 1), or b.<\/em> that the confederates had designed both a voyage to Ophir in the east and a voyage to Tarsis in the west, for the latter of which either a circumnavigation of Africa round the Cape of Good Hope or a crossing of Lower Egypt by the canal of Seti (between the Sin. Heroopolitanus<\/em> and the Nile) must have been contemplated.<\/p>\n

2Ch 20:37<\/span>. And Eliezer son of Dodavah of Mareshah prophesied<\/em>, a prophet only named here and known by the present utterance. On the name Dodavahu, see Crit. Note; for Mareshah, on 1Ch 11:8<\/span>.Were not able to go to Tarshish<\/em>. , as 2Ch 13:20<\/span>, 2Ch 14:10<\/span>, and elsewhere. On the repeated invitation of Ahaziah to Jehoshaphat to prosecute the undertaking, when it failed at first through this mishap and Jehoshaphats refusal, our author says nothing; otherwise 1Ki 22:50<\/span>.<\/p>\n

Evangelical And Ethical Reflections, Homiletic And Apologetic Observations, On Ch. 1720<\/strong><\/p>\n

1. The history of Jehoshaphat, as our author relates it, certainly exceeds that which is recorded of him in the book of Kings in the richness and multiplicity of its details. But it furnishes no exhaustive or complete picture of that which Jehoshaphat did in war and peace during the twenty-five years of his reign (915891), as is manifest from this, that the campaign against Mesha of Moab, undertaken in conjunction with Joram of Israel (2 Kings 3<\/span>), that fell probably in one of the later years of his reign (at least after the erection of the monument of Mesha, as Schlottmann has shown, Stud. u. Krit<\/em>. 1871, p. 614 ff.), is altogether omitted. But with the completeness, a simple, well-grounded homogeneous form is wanting in the present description. The varied sources used gleam forth throughout; the accounts of war and peace alternate without internal organic connection; the whole by no means bears the character of a narrative produced at a single casting (comp. Berth, p. 350). Yet a certain plan and an overruling simple principle cannot be unobserved in the present sketch. It is obviously the aim of the author to draw in the reign of Jehoshaphat the picture of a government richly blessed of God, and internally, as well as externally, powerful from the good old times of the yet unimpaired theocracy. The fundamental thought which seems to bind the narrative together he expresses in the twice repeated sentence, that a terror of God came over all the kingdoms of the countries, with which he accompanies first the rule of Jehoshaphat as prince of peace (2Ch 17:10<\/span>), and next the great discomfiture of the confederate nations, Moab, Ammon, and Edom (2Ch 20:29<\/span>). It is the possession of a power far-ruling, spreading on all sides great fear and awe, solid, and resting on purely theocratic sentiment and organic development of the inner powers of the theocratic constitution, not on tyranny and conquest, which our author finds to admire and celebrate in Jehoshaphat. Hence he industriously sets forth, along with his orthodox reform of religion, and his endeavours to raise as high as possible the defensive and military power of the Jewish state (2Ch 17:2<\/span>; 2Ch 17:14<\/span> ff.), that also which was undertaken by him for the upholding of the administration of justice, in particular the institution of a supreme court of judicature at Jerusalem (2Ch 19:8-11<\/span>). He therefore relates of his military undertakings chiefly those which were either accompanied with decisive consequences, or in which at least Gods protective power and gracious help were realized to him on account of his theocratic inclination; thus, of the two wars which, according to 1Ki 22:2<\/span> ff., 2Ki 3:1<\/span> ff., he undertook as confederate of the northern kingdom, the former, that issued more fortunately for him (that against the Syrians in Ramoth-gilead, 18), is described at full length, and with all the characteristic traits found in the source common to him and the author of the book of Kings; whereas he makes no mention of the second, waged along with Joram against Mesha of Moab, probably on account of its less favourable or at least nearly barren issue.13<\/span> Finally, on account of the wish to depict in Jehoshaphat the representative of the Jewish state developed to its full power before the captivity, he expressly places him on a par with David his father (forefather); he makes him therefore enjoy the favour and help of Jehovah, because he walked in the former ways of David, that is, he worshipped God, in the main at least, and irrespective of the worship still tolerated here and there on the high places, in a theocratically pure and lawful way (2Ch 17:3<\/span>). With Solomon, of whom Jehoshaphat likewise reminds us as a prince of peace, as a wise and circumspect father of his country, and as an upholder of the administration of justice, he does not compare him, probably because, first, a characteristic element of the reign of Solomon, its great pomp and splendid wealth, appears to have been wanting in the kingdom of Jehoshaphat, and secondly, notwithstanding his endeavours after peace, his reign had taken a far less peaceful course than that of the great Shelomoh (peaceful).<\/p>\n

2. Jehoshaphat is the glorious, pious, and mighty David of the southern kingdom: to this result points the whole narrative of our author. From this point of view also will the prodigious numbers be estimated which he gives in describing the disposable forces of Judah and Benjamin under his reign. The there mentioned 780,000 Jews and 380,000 Benjamites can scarcely be accepted as literally true. Their near approach to the numbers resulting from the census taken by David (1Ch 21:5<\/span>) seems intended to convey the idea that the kingdom of Judah alone had under Jehoshaphat, the alter David<\/em>, attained a strength which almost matched the power of the twelve still united tribes under the first David (1,100,000 Israelites and 470,000 Jews), that Judah by itself alone had now developed a number and power which surpassed that of the northern tribes at that earlier period. If this be the meaning of those numbers, the less objection needs be made to their surprising magnitude; their ideal character is also plain from the whole connection; and there is as little need to have recourse to the assumption of some error in the transcribing of the numbers or numeral letters,an expedient, besides, which seems scarcely admissible, on account of the proportionality of the numbers in the several divisions of the troops, as to that of legendary extravagance or arbitrary fiction, whether it be that of the Chronist or of his older voucher (perhaps the prophet Jehu, 2Ch 20:34<\/span>).14<\/span> <\/p>\n

3. How far, therefore, the author was from imparting to the here and there ideally-coloured picture which he drew of the great heroic king the form of a panegyric legend or a fabulous eulogium; how true, on the contrary, lie remained to his office as a historian,is shown by the circumstance that here also, as in the case of David, Asa, etc.,. he adds the shade to the light, and by no means passes over in silence a series of less favourable traits of the administration of Jehoshaphat. Especially his affinity with Ahab, the idolatrous king of Israel, is duly set forth as a fatal deviation from the path of theocratic purity and strictness (comp. Ezr 9:1<\/span> ff; Ezr 10:1<\/span> ff.; Neh 9:2<\/span>; Neh 13:23<\/span> ff.) to the slippery ground of international friendship or affinity with idolatrous neighbours (comp. Solomons Egyptian spouse, 2Ch 8:11<\/span> f.). On account of this step, and the consequent often going hand in hand with Israel in warlike expeditions, the king had repeatedly to undergo censure by the mouth of God-inspired prophets, first by the stout Jehu ben Hanani, who directly charged him with helping the wicked, and loving them that hate the Lord (2Ch 19:2<\/span>), afterwards by Eliezer ben Dodavah, who places the failure of the voyage from Ezion-geber under the character of a divine correction for drawing in one yoke with the unbelieving (2Ch 20:37<\/span>). On the part of two other prophets, indeed, who are introduced in our section, he encounters no such rebuke: Michah son of Imlah treats him when standing out beside Ahab in the favourable light of a relatively theocratic prince, with mild forbearance, and favours him with the promise of a return in peace from the defeat and dispersion of the sheep of the house of Israel (2Ch 18:16<\/span>); and so what the Levite Jahaziel says, before setting out to the war with the eastern nations, includes nothing but admonitions to take courage, and promises of deliverance by the strong hand of the Lord (2Ch 20:14-17<\/span>). But certainly the critical situations to which these prophetic words refer are in and of themselves sufficiently serious and menacing: they are crises introduced by the fault of the king, by his inconsiderate entering into ungodly alliances and relations, feeble preludes of that which the unhappy marriage of his son with the daughter of Jezebel should afterwards bring down in heavy judgments on his house and people. On this account, in the dangerous posture of affairs introduced in this way, along with solemn rebuke, comforting encouragement was in place; the certainly guilty king, deserving of punishment, but not in the same degree as the sovereigns of Israel, was yet one with whom, as the rough Jehu acknowledged, good things were found (2Ch 19:3<\/span>). He deserved along with reproving instruction also strengthening encouragement, that he might continue to walk in the ways of his fathers David and Asa (2Ch 17:3<\/span>, 2Ch 20:32<\/span>). He was worthy to be aroused to abide in the path of theocratic righteousness, that at least under his rule the inevitable evil effects of that affinity with an idolatrous house might be restrained as far as possible, and the people retained in that moderate state of piety and morality which is indicated (2Ch 20:33<\/span>) by the sentence: the people had not yet directed their heart to the God of their fathers. What he himself says and does, also, in conformity with such encouraging and strengthening words of the prophets, bears the stamp of true repentance, humble acknowledgement of his guilt, and firm continuance in the path of tighteousness. As the reproof of Jehu appears to have wrought in him the counter-part of that which Asa had once done on the occasion of a similar announcement from Hanani his father (Comp. 2Ch 19:4<\/span> ff.), so his address in the campaign against the eastern nations to the people, or rather in the name of the people to the Lord (2Ch 20:6-11<\/span>), vies with the following prophetic utterance of Jahaziel in realizing firm confidence in God and triumphant faith. It is, however, a confidence in God resting on the ground of penitent and believing confession of sin which he here expresses; it is a truly penitent and believing resignation to the divine grace working all in all, an essentially evangelical experience of salvation, whence his subsequent admonition to his warriors: Believe, and ye shall be established (2Ch 20:20<\/span>), springs, a monitory and prophetic word, in which he himself becomes a prophet, a prophetic type, and a presumptive prophetic source, from which the greatest of the Old Testament seers for a century and a half afterwards, in all probability, drew their almost literally coinciding words (see on this passage). At all events, the assumption that Isaiah, the seer of Davidic princely blood, consciously rested on this believing word of a royal ancestor, that might have been early celebrated on account of the divine blessing attending it, is a good deal more natural than either the assertion of an only accidental dependence of the similar phrases, or than the easy expedient of a thoughtless hyper-criticism, according to which the Chronist made his royal hero speak after the manner of Isaiah, or use a play of words borrowed from this prophet.<\/p>\n

4. It is, before all, the antique, thoroughly fresh, and concrete characteristic, foreign likewise to the tone of mythical legend or arbitrary invention in the sources, as they lie clearly discernible at the ground of our author narrative, which must be set forth in an apologetic respect, and maintained with all emphasis against such doubts as that above indicated, with respect to the originality of Jehoshaphats address, 2Ch 20:20<\/span>; or as Grambergs and Credners conjecture (expressed on Joel 4:11), that the whole narrative 2Ch 20:1-30<\/span> is nothing but a free, half-poetical remodelling of the short statement in 2Ki 3:23<\/span> f. With regard to the character of our chapter, as supported throughout by definite historical traditions and solid sources, Movers and Bertheau have already made striking remarks; comp. the latter, p. 349 ff.: 1. In the accounts of Jehoshaphats institutions, which were designed to spread the knowledge of the law and secure to his people an orderly administration of justice, the many details and names (among others, that of the high priest Amariah, 2Ch 19:11<\/span>, who was also in other accounts a contemporary of Jehoshaphat) are a sure proof of this, that our historian found exact statements in his sources, if he also elaborated the historical material in his own way. 2. This applies also to the reports of the defensive preparations and the division of the army, 2Ch 17:15<\/span> to 2Ch 19:3<\/span>. In the remarkable narrative of the battle in which the Moabites, Ammonites, and Meunites destroyed one another (2Ch 20:1-30<\/span>), we discern, indeed, throughout the mode of thought and style peculiar to our author, but we discover also very distinct historical recollections: the localities are exactly described, 2Ch 20:16-20<\/span>; the designation new court is found only in 2Ch 20:5<\/span> (it must be taken from a source in which the new building was mentioned); the series of the forefathers of Jahaziel, 2Ch 20:14<\/span>, is a proof that he had already drawn the attention of the older writers to him, who were in a position to give an account of his forefathers. This battle of extermination was before the mind of the prophet Joel when he called the place of the divine decision the valley of Jehoshaphat (comp. on 2Ch 20:26<\/span>). The statement in 2Ki 3:23<\/span> refers to a quite different situation; and as it might have presented the starting-point and the historical ground for the reports in 2 Chronicles 20<\/span>, it is not to be overlooked. 4. Finally, our author must have found reports of the action of the prophets Jehu (2Ch 19:2<\/span> f.) and Eliezer (2Ch 20:37<\/span>), since he tells of the contents of their speeches in their own words. The brief report also in 1Ki 22:41-51<\/span> seems to point to the contents of several narratives of Chronicles: 1Ki 22:47<\/span> refers to the extirpation of idolatry (2Ch 17:3-6<\/span>); 1Ki 22:46<\/span> speaks of the military force of Jehoshaphat, of which 2Ch 17:2<\/span>; 2Ch 17:10-19<\/span> treats more fully, and so forth. To the arguments for its authenticity here set forth, mostly taken from the internal value of the sources of our section, with which are to be compared the apologetic discussions of Kleinert (Das Deuteronomium<\/em>, etc., p. 141) respecting the law reform of Jehoshaphat in its relation to Deuteronomy 17<\/span>, is to be added a weighty, if only indirect and extra-biblical, testimonythe recently – discovered inscription of Mesha king of Moab, a highly-important monumental document for the history of one of the neighbouring states of the kingdom of Jehoshaphat, which serves to confirm, at least in general, the historical relations as our section represents them, and, especially in a chronological respect, in so far as it proceeds most probably from the time between the campaign described in 2 Chronicles 18<\/span> and that in 2 Chronicles 20<\/span>, fits well into the series of events here described; comp. Schlottmann, as quoted, especially p. 621 ff.<\/p>\n

Footnotes:<\/strong><\/p>\n

[1]<\/span>For the Sept. (and Syr.) appears to have read ; for they translate appellatively, . But the word is certainly a proper name; comp. , 1Ki 4:10<\/span>, and similar names.<\/p>\n

[2]<\/span>The Kethib<\/em>; is a mere mistake for , the Keri<\/em>.<\/p>\n

[3]<\/span> Kethib<\/em>: . Keri<\/em>: .<\/p>\n

[4]<\/span>The redundant after is perhaps inserted by a mistake of the tramscriber, and therefore, according to 1Ki 22:20<\/span>, to be erased.<\/p>\n

[5]<\/span> Kethib<\/em>: . Keri<\/em>: .<\/p>\n

[6]<\/span> before is wanting in the Sept. and Vulg., but if taken explicatively it involves no difficulty.<\/p>\n

[7]<\/span>Kethib<\/em>: . Keri:<\/em> .<\/p>\n

[8]<\/span>Instead of is undoubtedly to be read , as the of the Sept. shows.<\/p>\n

[9]<\/span>Kethib<\/em>: . Keri<\/em>: .<\/p>\n

[10]<\/span>Instead of , four mss. in Kennic. and three in de Rossi, likewise some old editions (Complut., Brix., Bomberg. a.<\/em> 1518, 21, Mnst.), read ; so also the Vulg. (vestes<\/em>), and apparently also the Sept., as well as several recent expositors, Dathe, Berth., and Kamph.<\/p>\n

[11]<\/span>For the Sept. has , after which Berth., without sufficient reason, would write . Comp. rather such names as Hodaviah, Joshaviah.<\/p>\n

[12]<\/span>There also concerning Hitzigs hypothesis (founded on 2Ki 8:26<\/span> and 2Ch 22:2<\/span>), that Athaliah was not the daughter, but the sister, of Ahab.<\/p>\n

[13]<\/span>The passage 2Ki 3:27<\/span> b<\/em> imports in any case an issue of the war with Moab not quite favourable to Joram and Jehoshaphat even though we understand the expression: and there was great indignation concerning Israel, only of the displeasure and abhorrence of the human sacrifice offered by the king of Moab, and the consequent retreat from the country of the enemy (as also Bhr on the passage]. But the question is, whether Schlottmann (p. 618 f.) is not right in thinking of a divinely sent calamity, such as a plague, by which the united army of Israel and Judah was forced to a speedy retreat under heavy losses. In this case the Chronist would have had so much the more ground for the omission of this record.<\/p>\n

[14]<\/span> Moreover, that which Neteler adduces (p. 212 f.) in support of their numbers in their literal sense deserves attention. 1. The tribe of Simeon at this time belonged to the tribe of Judah (2Ch 19:4<\/span>?), by which the number of warriors of the latter, amounting to almost 800,000 men, is<\/p>\n

explained; 2. The Philistines (?) and the Edomites, who were tributary to Judah, may have been compelled to add their contingent to his force; 3. If we reckon the auxiliary troops of Simeon, Philistia, and Edom at 200,000 men, of the remaining 600,000 Jewish troops, on an average, 20,000 men were due to each of the 120 cities which belonged to the tribe (Joshua 15<\/span>), which does not seem unnaturally high, as numerous villages belonged to each of these cities; 4. An increase of 130,000 men fit to bear arms since the census of David, in a period of three generations, is nothing wonderful, especially with the accession of many from the other tribes to the southern kingdom, if we consider the extraordinary fertility of the land, the small means of subsistence required in the south, and the industrial productivity of the Jews at that time. A somewhat satisfactory account would thus be furnished with regard to the 780,000 Jewish troops. But how stands it with the 380,000 warriors whom the small rocky and mountainous territory of Benjamin had to produce ?<\/p>\n

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange<\/b><\/i><\/h4>\n

CONTENTS<\/p>\n<\/p>\n

This chapter informs us of the treaty Jehoshaphat made with Ahab, to go against Ramoth-gilead to battle; and the consequence of the war. Ahab is slain. Jehoshaphat is spared.<\/p>\n<\/p>\n

2Ch 18:1<\/span><\/p>\n<\/p>\n

We have the relation of this connection between Jehoshaphat and Ahab, together with what follows, in the battle of Ramoth-gilead, in the 1Ki 22<\/span> so that I refer the reader thither for what is remarked upon it. In addition I would just observe, that it was an affinity of marriage between the royal houses of Judah and Israel, that caused this junction in war, for (as it appears, 2Ch 21:6<\/span> ) Jehoram, Jehoshaphat’s son, had married Ahab’s daughter. But what a wretched alliance! and sorry I am to add, that in the present hour, even among many professing godliness, riches, and not grace, are too often made the object by which marriage-connections are formed. But of all such it may be said, Be sure thy sin shall find thee out. Num 32:23<\/span> .<\/p>\n

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

The Advantage of an Indirect Aim<\/p>\n

2Ch 18:33<\/span><\/p>\n

<\/strong><\/p>\n

I. The story connected with this passage is a very suggestive one. Ahab, King of Israel, was regarded by the righteous as the enemy of God, and by all classes as the enemy of man. Elaborate plans were laid to put down his influence. These all failed. Every effort to arrest his baleful hand proved abortive. A whole army tried it. They directed all their arrows toward the one man; but they all missed him. At last a strange thing happened. An obscure soldier in that army was trifling with his time shooting an arrow to amuse himself. The trifle became a tragedy. The shot meant for the air struck the enemy of righteousness; he fell, and died.<\/p>\n

II. The event came from a hand that was not seeking it, from an act that was not designing it. It is no uncommon experience. How often you and I get without effort a thing for whose acquisition we have striven long and vainly! It seems at the last to come to our very door. You remember a name when you have ceased to search for it, when you have begun to think of something else. You exert an influence when you have given up trying to do so, when you have left your friend severely alone.<\/p>\n

III. I do not think anxiety to achieve an end is favourable to its achievement. I am quite sure that all anxiety about a merely personal aim diverts the arrow from the goal. When God promised Abraham a great kingdom, He added, ‘In thee shall all families of the earth be blessed’. He was to get the former by shooting at the latter. I have never, known a man to win physical success by making physical success the direct object of his aim. The mark of the worldly prize is hit by aiming at something different. David sang to the woods ere he was overheard by kings. The broken box of ointment filled with its fragrance the house of humanity; yet it was meant but for one head. The arrow that strikes the mark of eternal fame is the arrow that aims at the welfare of the hour.<\/p>\n

G. Matheson, Messages of Hope,<\/em> p. 273.<\/p>\n

2Ch 18:33<\/span><\/p>\n

The best things in life are secured without seeking. The noblest prizes are won without striving. There are certain things that we never get by aiming at them. Pursue these things and they elude your grasp, but go on doing your humble duty and they present themselves to you unsought. That is what the Bishop of Ripon calls ‘the Jaw of indirectness,’ and it is a law of the spiritual life.<\/p>\n

A whole army was out for the specific purpose of killing one bad man, the King of Israel. Every arrow was directed against one man and they all missed him. At last a soldier drew a bow at a venture, and that random shot smote the king so that he died. The object of the army was attained by an obscure and unknown soldier.<\/p>\n

I. The law of indirectness holds good in the secular realm. There is, it may be admitted, a poor lookout for the man like Mr. Micawber, who is waiting for something to turn up. Strenuous effort is necessary for success. One of Sir Walter Raleigh’s friends, when asked to explain the weight and width of his learning, replied that he could toil terribly. At the same time certain high distinctions come to those who do not seek them. The poet and the artist must cultivate the whole soul and mind if great achievements are to be won. We become masters by not seeking directly to be masters, but by trying to be good servants. The unscrupulous man does sometimes flourish in this world like a green bay-tree, but for the patient and honest worker, though success may be slow in coming, it seldom fails to come at last.<\/p>\n

II. The Spiritual Realm. 1. We may apply the principle of the text to the great prize of happiness what Robert Louis Stevenson calls the great task of happiness. For many people happiness is the end of all their striving and, because they aim at it, they miss it If you want to be happy do not seek to be happy, seek rather to do your duty. John Stuart Mill said those only fire happy who have their minds fixed on some other object than their own happiness. All experience teaches the lesson that the men who make pleasure their aim never get it. The professed pleasure-seeker is, as a rule, a most abject person. There is only one pessimistic book in the Bible, the book of Ecclesiastes. It contains the confessions of a pleasure-seeker. The result in his case was self-loathing and despair. Remember the words of Carlyle in Sartor:<\/em> ‘Love not pleasure, love God. This is the everlasting Yea wherein all contradiction is solved, wherein whoso walks and works it is well with him.’<\/p>\n

2. Honour. Many long to win the prize of honour, but honour does not come to the man who seeks it; he may gain honours, a very different thing. The world never honours the self-seeker. The men whom it honours are a David Livingstone, a Shaftesbury, a General Booth. Heaven has no honour for the self-seeker, to aim at glory is to miss it. The man who uses his religion to gain a reputation receives all the reward he will ever get down here.<\/p>\n

3. Life. Human experience teaches further that life itself, in the fullest sense, is won not by those who seek to save it but by those who are ready to fling it away. Self-culture was the motto of the Greeks, self-sacrifice is the motto of the Christian. Both are seeking life, but it is only the Christian who can win it. Selfishness is the death of the soul, sacrifice its meat and its life. Our Lord Himself is enthroned today in the affections of millions because He gave His life for the life of the world.<\/p>\n

J. D. Jones.<\/p>\n

References. XIX. 1-11. A. Maclaren, Expositions of Holy Scripture<\/em> 2 Kings, Chronicles,<\/em> etc., p. 165.<\/p>\n

Fuente: Expositor’s Dictionary of Text by Robertson<\/b><\/i><\/h4>\n

Hated for the Truth’s Sake<\/p>\n

<\/strong><\/p>\n

2Ch 18:7<\/p>\n

AHAB king of Israel is the speaker, and the speech was made to Jehoshaphat king of Judah. The name of the hated man was Micaiah. Four hundred men had told the king of Israel to go up to Ramoth-gilead, but somehow Jehoshaphat felt that he would like additional testimony. That was indeed a strange thing on the part of the king of Judah. When four hundred prophets have said, Go, why should there be any desire to hear what any other man may have to say? Are not four hundred witnesses enough? Are they not even more than enough, when, instead of being merely witnesses, they are also prophets, men who have an official standing in their country, and who may be supposed to have a large reputation to lose? One would imagine there could be but one answer to this inquiry; yet we know the contrary by our own experience. Though we may have heard many voices, yet we feel that we have not heard the truth: there has been a great noise, but no music; we have been dinned by much clatter, but no word has got hold of our judgment nor prevailed intelligently and honestly over our conscience. Jehoshaphat said in effect There is a hollow sound in these voices; I miss the clear honest ring of simplicity and truth; the men themselves do not seem to believe their own message, is there another man somewhere who will speak to us in a sober and earnest way? Consider what it is in the consciousness of man which enables him to throw doubt upon the testimony of four hundred witnesses. It may serve some of the looser purposes of frivolous controversy to sneer at what has been called the “verifying faculty” in man, but after all does not consciousness testify to the fact that there is within us a power, faculty, function, ministry, call it by what name we please, which does know the truth when it hears it, and which responds to it intelligently, if not always, alas, sympathetically and obediently? Great boast is made of unanimity, but Jehoshaphat came upon a unanimity which he felt to be hollow and worthless. The voice of the people is not always the voice of God; but in such cases it may be doubted whether it is really the voice of the people, whether it is not an assumed voice, a piece of pious or impious affectation, created for the purpose of meeting the necessities of a particular set of circumstances. When the people really do speak out of their hearts, it is not too much to say that to a large extent they substantially represent a higher mind and will than their own.<\/p>\n

In the whole picture presented by the text there is a wonderfully vivid outline of the very life which is round about us to-day: the accidents are different but the substantial truth is the same. For example, what an appalling illustration is here of the fact that men love to be flattered and encouraged even at the expense of everything holy and true. Ahab was satisfied so long as the prophet ran along the current of his own will. When men agree with us we think they are inspired; when they sanction our plans we look upon them as messengers sent from heaven to comfort us with special revelations: so we cannot get away from the self centre; we judge everything by our own feeling and relation to it; we have not denied ourselves, crucified ourselves, obliterated ourselves; our self-vanity is full of vitality, and is open to every impression that may be made upon it of a flattering and encouraging nature. It is almost impossible for a man to stand really outside of himself under great crises, and to judge of his own position as he would judge of the position of another man. It is this impossibility which invests spiritual communion with God with its highest importance, and elevates prayer to its loftiest usefulness. “A wonderful and horrible thing is committed in the land; the prophets prophesy falsely, and the priests bear rule by their means; and my people love to have it so:” (corruption has thus seized the very fountains of life, the prophets and the priests have gone down like a common horde, and there is none left to stand up as a living witness and an immovable monument in relation to the truth:) ” which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits: get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us.” Is there any deeper depth in depravity? The peculiarity of this depravity is that men actually tell lies to themselves: they know that what they are encouraging is direct and absolute falsehood, yet so thoroughly are they under the tyranny of evil that they prefer to have lies told rather than truth, and to live upon lies rather than to ask for the bread of reality. All this might appear to us to be romantic history; we should say that the state of things herein declared is simply impossible, but here our own experience would contradict us: if we search into the depth of our motive, and put our innermost selves to a crucial test, we cannot refrain from admitting that we do delight to hear smooth things, although we may have great questioning of heart with regard to their certainty and truthfulness. The immediate pleasure predominates over every other sensation. Our vanity is so gratified that our moral criticism remains unawakened, or if awakened is completely disarmed and is indeed made a party to the treachery by which we ourselves are overthrown. “The heart is deceitful above all things and desperately wicked.” We require to be watched at the very fountain of our being, because as the priest and the prophet were overthrown so may the priest and the prophet in our own nature be deposed. By “the priest and the prophet” understand our highest affections, our noblest understandings, our divinest instincts and yearnings; even all these may be betrayed, seduced, and led away into utter ruin. We are not to think of priest and prophet as men or officers standing in a certain transient relation to the Church or to human life; we are rather to think of them as typifying the highest and noblest faculties of our own being, and then to accept the warning that even these may tell us lies and delight in our complete collapse and shame.<\/p>\n

What a vivid illustration we have here of the sublime function of an incorruptible truth-teller. This is not Micaiah’s first appearance before the king. He had established a reputation as a God-fearing and truth-speaking man, and therefore Ahab’s denunciation was in reality Micaiah’s highest praise. Ahab knew that there was yet one man by whom inquiry might be made of the Lord. It is always the four-hundred-and-first prophet that we fear: the great multitude of prophecies within us will probably consent to sustain the plea of our vanity and the purpose of our ambition; but there is one prophet that we are afraid to consult. Let us say that the name of that prophet is Conscience, and then how true it is that there remains yet one more prophet whom we may consult; but we fear that prophet because of his fearlessness, we bow before him because of his moral dignity, we are burned by his presence because he looks at us like a fire of judgment. Ahab had had much experience of Micaiah, and he knew that nothing would turn him away from what he believed to be the truth. “I hate him; for he never prophesied good unto me, but always evil.” Micaiah was consistent in his veracity and courage. Every temptation lay in the other direction: Ahab was rich, Micaiah was poor; Ahab was the king, and Micaiah was but a subject, or a stranger, or a wayfarer; Ahab would have accounted no gift too great that would have pacified Micaiah or hired him in his service. Where the temptation is so great there must be a wonderfully strong counterbalancing force. What was it that outweighed all the considerations of vanity, promotion and ease and wealth on the part of Micaiah? It was his incorruptible love of truth. He was possessed by a greater passion. He was under the dominion of God. He had seen truth in such visions of majesty and loveliness as to blind him to all other attractions. Micaiah, therefore, was right at the heart of things; he knew nothing about compromises and concessions; he knew nothing of finding the common ground on which controversial parties could meet, and at least feign reconciliation and unanimity. Unless truth bulks so largely and gloriously in our estimation as to make all other things contemptible we should be continually subject to overpowering temptations. When we see the sun at mid-day we have no need, nor have we any inclination, to light candles of our own; the glory of the sun is sufficient, and we feel that to attempt any rivalry is to subject ourselves to self-contempt. It is even so with the lustrous sun of truth; it fills all heaven; it falls blessedly upon every point and into every corner and valley of human life, and to tempt us under such feeling with untruth is really to ask us to dishonour ourselves, to take off the crown and throw it in the mire, and to sell ourselves into the most contemptible and abominable slavery. If we speak from the point of calculation we should inevitably be overthrown. We must only speak from the point of absolute truth, and then our speech should be with emphasis and decision, and the finality of its tone should be such that the enemy will hardly dare to attempt any more to lure us from the paths of rectitude and honour. It was a solemn moment for the king when he said to Micaiah, “Shall we go to Ramoth-gilead to battle, or shall I forbear?” When Micaiah answered, Ahab knew that there was mockery in his tone. The words of Micaiah were words that suited the king’s vanity, but the tone showed that he was only trying the king’s temper and not really revealing the kingdom of heaven. The king, therefore, said to him again, “How many times shall I adjure thee that thou say nothing but the truth to me in the name of the Lord?” A fine stroke of ostentatious hypocrisy; it would seem as if Ahab were suddenly seized with a desire to hear the truth and speak the truth, and for the moment he appeared to triumph over Micaiah; but in his heart of hearts he knew that in asking for the truth he really desired a lie. Micaiah had been warned that all the other prophets had spoken to the king according to the royal pleasure, and they besought Micaiah that his word should be like one of theirs, and that he should speak good. The interview ended disastrously for Micaiah, so far as worldly circumstances were concerned. The king said, “Take ye Micaiah, and carry him back to Amon the governor of the city, and to Joash the king’s son; and say, Thus saith the king, Put this fellow in the prison, and feed him with bread of affliction and with water of affliction, until I return in peace.” Even this message, uttered in the hearing of Micaiah, did not quell the prophet’s courage, for he added as he turned away, “If thou certainly return in peace, then hath not the Lord spoken by me”; and then turning to the people he said, “Hearken, all ye people.” Who was the true king on that occasion? Is kingliness a question of pomp and circumstance? or is it a question of character, moral ability, and high spiritual ambition and determination? Men saw the crown on Ahab’s head, but angels saw the crown on the head of Micaiah. He is most a king who is most like God. All other kings will be deposed, but they who reign with Christ shall reign for ever and ever, because his kingdom is a kingdom of righteousness and his dominion is ordered in equity.<\/p>\n

Micaiah should represent to us the function of the truth-speaker in every age. Were there a Micaiah in every pulpit, no wicked man would be quite easy in the sanctuary; he would feel that the prophet’s eye was upon him, and that the criticism of the prophet was passing over the whole line of his life with a searching glance, and that his whole conscience, nature, purpose, and service were being brought under the candle of the Lord. It could not have been a personally pleasant thing to Micaiah to beard the king of Israel. Nor is it a pleasant thing for any minister of truth to stand up and tell wicked men of their wickedness, and tear off the mask from the face of hypocrisy and expose the ghastliness of concealed features. We are not called to an easy ministry. What is true of the public ministry is true also of all private companionship, criticism, and oversight. We are not gentle to our friends when we conceal our judgment of their wrong-doing: we are most truly friendly when we are most truly austere in demanding that the highest moral standard should be attained, and that only words of truth should be spoken and acts of piety be done. “Am I therefore become your enemy,” said Paul, “because I tell you the truth?” He is an enemy who tells us that all is safe when he knows that the foundations are insecure; he is the basest of foes who lulls us into slumber when he knows that the flames are leaping upon all that we hold valuable. The truth-speaker will always create great opposition, but he is the safety of society. What a hard life he lives! How he is always misunderstood! How others are promoted over his head, and he is regarded as rough, rude, vulgar, blatant! It was so with the Son of God: he died at the hand of his murderers because he told them the truth. It is the destiny of the truth to be sacrificed, to be crucified, in every corrupt age. How much then do we need divine inspiration, daily and continual encouragement from heaven, to hold on in a course which invites the arrows of the enemy, and to abide faithful to policies and lines of conduct which lead to temporary impoverishment, misunderstanding, and even severe penalty!<\/p>\n

What a striking instance is this of the Lord giving up a man to the devices of his own wicked heart, and letting him take his own ruinous way! We read of people to whom the Lord gave the desire of their heart, but at the same time he sent leanness into their soul. The king of Israel and Jehoshaphat the king of Judah went up to Ramoth-gilead. Four hundred men had said, Go up; and one man had said, Refrain from going up. The king of Israel, true to his character, was fertile in invention and suggestion and cunning device; said he unto Jehoshaphat, “I will disguise myself, and will go to the battle; but put thou on thy robes.” For a time the ruse succeeded. When the captains of the chariots saw Jehoshaphat, they said, “It is the king of Israel. Therefore they compassed about him to fight; but Jehoshaphat cried out:” he could be no party to the lie. For a time he accepted it as a military device, but the moment came when he must speak the truth, either through the pressure of conscience or through the weakness of cowardice. Then the Lord helped him, and God moved the captains of the chariots to depart from Jehoshaphat. Then there came the man who “drew a bow at a venture” that inevitable man that inevitable bow that uncalculated force, or accident, or venture, which no man can define the thing that is alway occurring in life; and the result was that he “smote the king of Israel between the joints of the harness.” “And the battle increased that day.” “The king of Israel stayed himself up in his chariot against the Syrians until the even.” Even Ahab was not without military bravery and personal courage. He stayed himself up as bravely as he could until the time of the shadows, “and about the time of the sun going down he died.” Thus the truth is always vindicated. The war was begun with great pomp and ostentation; probably Ahab never looked more radiant than when he went forth with Jehoshaphat to battle against the Syrians; everything seemed to be in favour of the four hundred prophets, and Micaiah the truth-speaker was hurried off to prison to eat the bread of affliction, and drink the water of affliction. But truth stands evermore. Micaiah said that Ahab would not return in peace, and Ahab never returned. How mocking a thing it is to have our own way for a little time, and then to be brought into desolation as in a moment! How we can be flattered by outward circumstances! If we take an inventory of our life at some given moment we could make out a very rich record: we could say, Look at the property: houses, and land, and cattle, and men-servants, and maid-servants, and gardens, and orchards; look at the troops of friends; listen to the deafening applause: does not all this show that the prophecy which foretold our ruin was a delusion or a lie? But the inventory is taken too soon. We must call no man happy until he is dead; not until the sum-total of things has been completed do we see events in their reality. “Be sure your sin will find you out.” “Though hand join in hand, the wicked shall not be unpunished.” The word of the Lord shall be accomplished in all its terribleness, although ten thousand may arise to attempt its prevention, and all men combine to say that they will build out the judgments of heaven. The great lesson is that nothing is real that is not according to the divine nature; nothing is true but truth; nothing is everlasting but that which is righteous. Oh that men were wise, that they would consider these things! Better have temporary poverty and final wealth, than have temporary wealth and everlasting poverty. We can accept life in one of two ways: we can begin by seizing all chances, accepting all flatteries, availing ourselves of all assistance, and thus mounting up the pride; or we can begin by prizing understanding above rubies, and truth above all precious stones; by digging for wisdom as for silver, and by searching for holiness as for the great prize of heaven, according to this second way we shall meet wolves and lions, and ravenous beasts of every name; we shall set the whole world in cruel hostility against us, but the word of the Lord stands, that they who love truth and righteousness shall be brought into everlasting security and heavenly blessedness.<\/p>\n

Prayer<\/p>\n

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We have come to the living water. Lord, evermore give us this water, for it alone can quench the thirst of the soul. Blessed are they which do hunger and thirst after righteousness: for they shall be filled. The river of God is full of water. There is a river, the streams whereof shall make glad the city of God, the holy place of the tabernacles of the most High. We have hewn out unto ourselves cisterns, broken cisterns, that can hold no water. We ourselves condemn them: we know we ought not to have done this, and having done it, we have but shown our own folly. Now we come to the living well. Every preacher thou hast sent into the world has returned again to thyself, saying of earth and time, “Vanity of vanities; all is vanity.” Knowing this, we come to our Father’s house, where there is bread enough and to spare: and we would eat at his bidding, and be satisfied with his bounty. O that we were always wise! then we should have no care, no burning, fretful anxiety consuming the life and making us writhe in pain; we should now be in heaven: we should now be reading the deeper things of the revelation of God: we should now be lifted up into that holy unconsciousness that cannot tell whether it is in the body or out of the body, for the whole creation glows like heaven. But we are still upon the earth, and in the earth, building upon the earth, struggling upon the earth. Truly thou didst make man out of the dust of the ground. We know it: we have the testimony in ourselves; we feel how soon we go back to the earth whence we came, how we love it like a nativity, and hasten back to it with the force of gravitation. But surely thou didst breathe into our nostrils the breath of life. We are not all earthly; we have in us some fire of the heavenly, some presence of the divine. May we live in the direction of that higher consciousness, aspiring to the light, growing in grace, struggling towards God; yea, though the struggle be most vehement and sometimes unequal because of the power of the enemy and the weakness of the flesh, yet may our purpose be towards the heavens, and our intention be fixed upon God. We praise thee for as many as have known Christ spiritually, and have been grafted into the true Vine, and have grown up into heaven gone away from us for a little time, but still in the Vine, and bearing fruit beyond the line of human sight richer fruit, glowing with a deeper purple, pregnant with a richer wine. May we grow up after them, and, in thine own due time, may the branches intermingle in the heavens, still in the Vine, still bearing fruit yea, much fruit, making glad the heart of God. We praise thee for all hints of heaven: we need them every one, for the night is very long, and there is always room for another star in the great cloud. We bless thee for all hints and thoughts and poems and types of heaven; we thank thee for all calls to nobler life, and for all exhortations in the direction of immortality. These things help us: they make us strong; they turn our very weakness into a higher quality of power; we bless thee for them: they are true gifts of heaven. Come to us, thou radiant One, and drive away the last shadow that clings to our life as if it might make a concealment for sin; let the whole temple of our soul be filled with the light of God. Help us in all good purposes, in all intentions that express themselves in the direction of faith and hope and love. Help us to stir up the gift that is within us; may ours be lives of consecrated energy, given to our Father’s business, returning to the temple because it is our Father’s house. Speak to each as each most needs thy voice. Some are heavy with sleep, and they require the thunder to arouse them; and some are so tired and weary utterly that even a breath of wind might carry them away; thou knowest how to speak to such. Thou givest the tongue of the learned to thy teachers and preachers, that they may speak a word in season to them that are weary. Help the man who is struggling with his worst self; may he throw the foe in the wrestling and stand up in Christ’s strength, twice a man. Be with all who are planning new adventures of a right kind who are thinking of going from home, enlarging their companionships, exchanging vows of soul and love. Be with all who are taken away into the upper chamber, curtained in with shadows, to whom the Sabbath itself is a dull day for want of the public altar, and the common prayer, and the universal psalm; heal and bless and comfort; and, if thou wilt not bring back again to common paths, open a great white gate upon the skies a gate of light, a portal of glory, that they who are going upward may hold the earth and time in holy contempt. The Lord hear us and help us to love him more in Christ, to cling to the cross with tender expectation, and to look confidently to him who is dying upon it for the blood which cleanseth from all sin, for the atonement which holds in its reconciling mystery all the sinner needs, and all that justice demands. We say our prayer in the name of him once crucified, now crowned. Amen.<\/p>\n

Fuente: The People’s Bible by Joseph Parker<\/b><\/i><\/h4>\n

The Enticement of Ahab<\/p>\n

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2Ch 18:19<\/p>\n

HOW singular, how tragical is the experience of life! For example, who could have expected to find in history such an inquiry. Strange words are imputed to the divine Speaker. There is a mystery in every interpretation of these words. Probably the minimum of mystery is to be found in the interpretation which boldly accepts the doctrine that there cannot be evil in the city without the Lord having done it. The mistake is to call it evil, in any final and inclusive sense. If it ended in itself, then the word “evil” might not be too superficial a term to employ in its description: but the evil is but evil momentarily. Do not interrupt the divine literature at a comma or a semicolon; the Lord may need to work not only to-day and tomorrow, he may ask for part of the third day; he has always done so, and not until he has concluded the whole process himself are we entitled to venture to form any judgment of God’s purpose and meaning in life. We have no hesitation in accepting the doctrine that God leads men into temptation. All the endeavours that have been made to strike that petition out of the Lord’s prayer would seem to be utter failures. Jesus Christ was driven of the Spirit to be tempted of the devil in the wilderness. Here again the admonition stands in all its proper force, namely, that we are not to interrupt the Almighty in his speech or in his action: tomorrow we shall see what is invisible, tomorrow shall bring an adequate light, and when the glory shines upon the mystery it will be found that everything has been conceived in infinite wisdom and sanctified by infinite grace. Your poverty may be from the Lord. The number of graves you have dug in the churchyard is not accidental; it may be but a transcript of what was written before the earth was formed. You must live in the sanctuary of the eternal if you would have calm in storm, if you would have a table spread in the wilderness, if in a frowning, inhospitable rock you would find a home radiant with the presence and affluent with the benediction of God.<\/p>\n

“Entice”; not even persuade, certainly not force, or overwhelm, or unduly urge, or violently overcome, but “entice,” a step at a time, a beckoning of the finger in directions that seem to be lighted up with sweet flowers, and made tuneful by songs of birds; a very little at once, so that familiarity may be produced by a finely graduated process of descent. A man may resent the idea that he is under any process of enticement; because the process is so gradual, so gentle, so utterly wanting in anything that is apparently aggressive and violent: but unless we are under the ministry of God’s grace we are being enticed in the other direction; unless we are able to keep up to the rule of discipline we have lost ground; if we are not as far on to-day as we were yesterday we have failed in duty, and we have parted with some of our strength to do the duty that will come upon us tomorrow. We cannot stand still and go forward at the same time. Enticement is the deadly plague of life. The lying spirit has a subtle tongue; he does not proceed with broad dogmatic propositions, he has nothing of a violent nature to suggest or propose; it is, to the end of the line, to the turning of the corner, to the ascent of the hill; it is resting awhile, then walking awhile, or returning, and reascending, the liar by our side all the while watching the pulsation of the soul that he may know how the enticement is proceeding. Life itself is a temptation: to live is to die. How often have we laid down the doctrine that to be is to be in pain. This is the mystery of life. Life without pain would be life without joy; life without winter would be life without summer; heaven would be a surprise to us of an unwelcome kind if we had not made acquaintance with temptation and sin and sorrow whilst we were upon the earth.<\/p>\n

What then is our duty in view of this varied experience? Here we have men shouting with a loud voice, playing upon cornets and trumpets, and uttering themselves in ecstatic enthusiasm because of their love of God; and then we have men turning away from the Lord, and seeking ministries which without him are worse than useless; and then we have that discipline in life which is best described by the word enticement. “My son, if sinners entice thee, consent thou not.” That power is always at our disposal. We are able to say, No. But we must not say it tremulously, hesitatingly, as if half-surrendering the argument; we must say it with unction, with passion, with a tone that is itself a battle. May not the word enticement be used in a better sense? May not men entice one another to do good? What is the meaning of the word enticement there? It is that there is to be no attempt at force or violence, in any form or in any degree. Church-going is not to be a matter of task and penalty. It should be the joy of the child to go to church. Sweet little children should ask on the Lord’s day morning, Is this not the promised day, when we shall hear music, and see the flowers of the kingdom of heaven? a day when all may feel that this earth is but a door opening upon paradise and rest? We cannot flog men into virtue. We may flog them because of vice; but to go into virtuous courses, to accept the ministry of purity and nobleness, this comes of the consent of the heart. How, then, is this consent to be obtained? Here again we come upon the old evangelical doctrine, and there is none better, that all this ministry is the action of the Holy Ghost upon the life. Why should men trouble themselves by endeavouring to enlarge the sphere of instruction instead of accepting the instruction which is made possible to them? Thus, there are many who insist that the poets are inspired. That is not the question; the immediate question before us, as pupils in God’s school, is, What are we to do with the moral injunction and inspiration of the Holy Scripture? There may be more Isaiahs in the world than we have ever heard of, but what are we going to do with the Isaiah we are quite sure about? There may be transcendentalists, spiritualists, noble psychological seers, who can see farther than the Apostle John ever saw; meanwhile, do not let us lose the advantages which the Apostle John contributes to our education and our comfort. There may be a better kind of bread in some parts of the world than we know of: fool is he who would say that and neglect to eat the bread that is provided for him when he is dying of hunger. This is what we mean, therefore, by a dogmatic position; we have certain truths, injunctions, and instructions laid before us, and they are so proportioned to human life, and so adapted to human necessity, that whosoever walks according to their teaching will have strength and rest and hope of a kind which the world can neither give nor take away. Understand that we do not say there is not another Bible in the world; we only say we have not yet found it. Far be it from us to assert that there is not a heart that can love infinitely more than the heart of Christ ever loved; but we have never heard of it, we have never seen it; we are not going to be delighted by conjectures and speculations when there stands before us a Man whose heart is all tenderness, who receives sinners, and who leads all men into the kingdom of heaven. Do not so live in an imaginary gallery of inconceivable dignities as to forget that there standeth One among you, the Son of God, who meanwhile oilers the heart all it can receive of pardon and pureness and liberty.<\/p>\n

Prayer<\/p>\n

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Almighty God, thine eye is upon all men; there is nothing hidden from thy judgment; all things are naked and open unto the eyes of him with whom we have to do: this is our supreme joy, and this is our supreme dread; when our hearts are rising towards thee our delight is to know that thou art looking on, and drawing us toward thyself with new love and new power; but when our hearts are going astray from righteousness and truth and light, the onlooking of God is the plague of our life. Work in us so mightily by thy Holy Spirit that we shall be thy children, sons and daughters of the Lord God Almighty, always desiring to ascend to things heavenly and enjoy communion with our Father; then shall thine onlooking eye make our day, thy presence shall be our defence, and thy comfort shall enlarge and delight our souls. Thou hast stretched out thine hand towards us in offers and welcomes; the Son of man is come to seek and to save that which was lost: we are lost, we need to be sought; Son of God, Shepherd of the Universe, come after us, recover us from our wandering, and bring us home again! We bless thee that the door stands open for returning men; thou dost open the door, it is the door of our Father’s house, it is written all over with the welcomes of our Father’s love; if we are outside, it is because of our perversity; and if we are within the door, by the grace of God we are where we are. Direct us in all the affairs of our life; when we do wrong, smite us; when we attempt to turn away to conceal the wrong we have done, send thy prophet after us to make our faces burn with shame; and in all things by gain and loss, by health and affliction, by hope and by fear, bring us onward and upward in our life course. Meet us every morning at the cross; every night bring us to the cross; at mid-day may we find shelter within the shadow of the cross; we have no other hope, we have no other joy; other hope and joy we need not; in Christ we have all things, yea we have unsearchable riches. Let thy blessing be with us, then our poverty shall be wealth, our failure in life shall be our truest success, and all our victories shall be purged of vanity and cleansed of all earthliness, and shall be as crowns set upon our head by the Lord of life. Baffle every bad man, turn his counsel to confusion; when he has dug his pit, may he fall into it himself, and when his arm is stretched out to smite weakness may he never be able to take it in again. The Lord be with all good men: make them courageous, fearless, confident, resolute, and zealous, and may their way be prosperous, may every step they take elicit blessings from the hearts of men whom they help and honour and enrich. The Lord hear us in these things, seeing they are bound up in the name of Jesus Christ the Lord, and seeing that they are poured out of our hearts on Calvary, at the foot of the cross, where prayer was never lost. Amen.<\/p>\n

Fuente: The People’s Bible by Joseph Parker<\/b><\/i><\/h4>\n

V<\/p>\n<\/p>\n

THE REIGN OF JEHOSHAPHAT, KING OF JUDAH<\/p>\n

2 Chronicles 17-20; 1Ki 22:1-53<\/span><\/p>\n

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The reader will observe that I omitted in the last chapter any special reference to the contemporaneous affairs in Israel, in the close of the reign of Asa, and do now limit this chapter to the record in 2 Chronicles 17-20. This limitation is to secure unity in the discussion of the two great kings of Judah: Asa and Jehoshaphat; and for the same purpose two or three later chapters will be devoted exclusively to the great house of Omri in Israel, and its battle royal with Elijah, the Tishbite.<\/p>\n

I pause here to remark that there are some matters so very critical in this section, that I am not willing to trust myself in an offhand statement of the meaning, and so every word of this chapter is written out beforehand, just as I want it to stand verbatim, et liberatum, et punctuatim.<\/p>\n

The glorious seventeeenth chapter of 2 Chronicles has no parallel in Kings, and well illustrates the valuable supplementary character of the later history. The history opens with Jehoshaphat devising military measures of defense against Israel. He placed regular garrisons in all the fortified cities of Judah, established and garrisoned new military posts in all the territory captured from Ephraim by his father, Asa, and grandfather, Abijah. This was the very beginning of his reign.<\/p>\n

His moral measures of defense are far more sublime. They constitute a great lesson worthy of study in all subsequent ages. On this section, therefore, we must place our greatest emphasis. What, then, were these moral measures of defense adopted by Jehoshaphat?<\/p>\n

(1) “He walked in the first ways of his father David” David, the ideal king, not Solomon, was his model. And the first ways of David are followed, not the last. Thus, his pattern was his lost illustrious ancestor, the man after God’s own heart, and he at his best, not at his worst. We would do well while finding a perfect ideal in Jesus, to select some human model that reflects our highest ideals of manhood or womanhood. For instance, how many young preachers say in their hearts, “I will keep my eyes on William Carey, or on Adoniram Judson, or on Charles Spurgeon”?<\/p>\n

(2) “He sought not unto Baalim” that is the Hebrew plural, like Seraph Seraphim; cherub cherubim; so Baal Baalim. “He sought not unto Baalim, but sought unto the God of his fathers.” He whom one worships is more important than whom he makes his model. To him Jehovah alone was God. He counted as nothing Baalim, that is, the male and the female deities. Baalim being plural) that signified Baal, the male) and Astoreth the female. Astoreth has its own plural, Astoroth, and is about the same as the Venus of the Romans, or the Aphrodite of the Greeks. Baal and Ashtoreth, under some name or form, represented the world’s debased and sensual idolatry.<\/p>\n

(3) The record tells us that he refused to find in Israel an example for his people, which under the house of Omri, turned to these infamous Phoenician deities, the Baalim-Baal and Ashtoreth.<\/p>\n

(4) The record says that his heart was lifted up in the ways of Jehovah. That is a strong expression in the original. It is not a perfunctory service; he gloried in it; his heart exulted in it; his fervor glowed like a furnace.<\/p>\n

(5) In such a spirit and zeal there could be no compromise; hence the record says, “He took away the high places and the Asherim out of Judah.” “The high places,” that is, the top of the hills, even when Jehovah was the object of worship, detracted from the central place of worship in Jerusalem with its holy Temple, and its glorious unifying services and feasts. The Asherim were symbolized in wooden columns that sometimes stood like groves, as when Gideon went out and cut down a grove of them in one night. The Asherim stood as a perpetual temptation to superstition and idolatry.<\/p>\n

(6) He made abundant and systematic provision for the instruction of the people of God in the Pentateuch, “The book of the law of Jehovah.” Princes, priests, and Levites, were constituted as itinerant teaching corps. Up and down, to and fro, through all the land this great traveling faculty carried and taught the one great textbook, the Law of Moses. The word of God was not bound. Its precepts were brought by the mightiest and most honorable in the land into every village and home. And as the priests and Levites of all the tribes were assembled into one tribe, magnifying the teaching force of that tribe, Judah, under this itinerant system of instruction) became one great religious university an itinerant theological seminary.<\/p>\n

(7) He established a graded judicial system for the determination and enforcement of civil, criminal, and ecclesiastical law (10:5-8) and here is his charge to the judges of the lower courts: “Consider what ye do; for ye judge not for man, but Jehovah; and he is with you in the judgment you render. Now, therefore, let the fear of Jehovah be upon you; take heed and do it; for there is no iniquity with Jehovah our God, nor respect of persons nor taking of bribes.” I would like to read that to all the judges of the lower courts of the United States. Here is what he says in his charge to the Supreme Court, the head of the judicial system in Jerusalem: “In the fear of Jehovah ye shall do faithfully, and with a perfect heart. And whensoever any controversy shall come to you from your brothers that dwell in the villages and cities, between blood and blood [that is, if it is a murder case], between the law [in its principles] and [their expression in] commandments) statutes, and ordinances, ye shall warn them that they be guilty toward Jehovah and so wrath come upon you [the judges] and your brethren [the appellants]. This do ye and ye shall not be guilty. Deal courageously and Jehovah be with the good in your judgment.” (2Ch 19:6-9<\/span> ). I would like to read that to our state and national supreme courts.<\/p>\n

I pause here to remark, first, that the civil and criminal code of Moses surpasses the codes of Lycurgus, Solon, Justinian, or Napoleon, and as a foundation it underlies all of the best of modern law among the most civilized nations. I was boarding once with a very brilliant lawyer, and he asked if I could give him a digest of the Mosaic law, civil and criminal. I told him he would find it in Hitchcock’s Analysis, and I made him a present of the book. I said to him, “Now, when you read this let your quick mind answer this question as you go over its constitution, the decalogue, or each statute. How much of your law does the principle of this statute underlie?” When he got through he said, “I find that all the best of our laws, at least in their principle, come from Moses.”<\/p>\n

Now, imagine the effect of such a trained force of teachers going over Judah teaching that law, and then such a judicial system interpreting and enforcing that law. I repeat again that mere human law, separated from the idea of responsibility to God, can never challenge respect nor be righteously enforced. The most shameful thing of modern civilization is that we cannot get Juries to render a verdict according to the law given by the judge and the evidence given by the witnesses. To this add the law’s delay, the wrangling of the paid attorneys, and the wonder is explicable that the people dread the courts more than anything else. A man in Fort Worth recently remarked to his family: “If ever I am murdered I charge you to ask the grand jury not to indict the murderer; don’t you have anything to do with the prosecution. For, if the murderer is never prosecuted, murder is all that comes to me. But if you put the case in the courts with the lawyers trying to justify the murderer, there will not be a shred of my reputation left. Not content with murdering my body, they will murder my good name.”<\/p>\n

(8) He did not isolate himself from his people, living luxuriously in a palace and leaving subordinates to watch over the affairs of the kingdom. But the text says that “he dwelt at Jerusalem, and went out again among the people from Beersheba [the most southern part] to the hill country of Ephraim [the most northern part] and brought them back unto Jehovah the God of their fathers.” When kings become missionaries like that, and the princes become itinerant teachers like that, happy is the land.<\/p>\n

(9) He organized and trained a vast militia corps, or war reserve, not indeed as a standing army, but ready at all times to respond to a call to arms in any emergency. Judging from the muster roll given in the record, it must have included like the German Landwehr, all the male population capable of bearing arms. There were three army corps from Judah, numbering respectively 300,000, 280,000, and 200,000: total from Judah 780,000. There were two corps from Benjamin, respectively, 200,000 and 180,000: total from Benjamin, 380,000: grand total from the two, 1,160,000 men, and all of them with a full quota of officers. The world never saw anything like the German system of war, as developed in 1870, between Germany and France. The very minute that Emperor William I signed his name to the declaration of war, that minute Von Moltke, the commander-in-chief, touched a button that rang a bell, and over a million men responded to it in twenty-four hours: and every man knew his company, colonel, regiment, major general, his division, his starting point, his line of travel) the system was so perfect.<\/p>\n

Murphy’s Commentary on Chronicles thus explains this immense number of Jehoshaphat’s militia. He says, “First, every man fit to bear arms is enumerated. Second, Judah at this time included Simeon, part of Dan, and the auxiliaries from the Philistines and Arabs who were tributary; and Benjamin included the cities of Ephraim that were annexed to the Southern Kingdom. Third, many Israelites had, on religious grounds, attached themselves to the kingdom of Judah (2Ch 15:9<\/span> ). Hence, there were three captains, or marshals, in Judah: one for Judah proper, one for Dan and the auxiliary Philistines, and one for Simeon and the auxiliary Arabs. There were two for Benjamin, one for Benjamin proper and one for the annexed part of Ephraim. Moreover, in the text (2Ch 15:16<\/span> ) Amasiah is described as a volunteer in the service of the Lord, and had under his command, no doubt, a body of volunteers from the north.” The explanation by Murphy is very plausible in view of the context.<\/p>\n

Now, that this 1,160,000 was a militia reserve is evident from the fact that it is contradistinguished from the regular army garrisoning the fortified cities.<\/p>\n

The glorious results of these measures are thus set forth in the text: first, Jehovah was with Jehoshaphat, and established his kingdom; second, fear of Jehovah fell on all the kingdoms that were round about Judah, so they made no war on Jehoshaphat; third, all Judah brought to Jehoshaphat tribute; fourth, some of the Philistines brought to Jehoshaphat presents and silver for tribute; fifth, the Arabs brought him flocks of 15,400 rams and goats; sixth, and Jehoshaphat had riches and honor in abundance, and waxed great exceedingly, and built in Judah castles and cities of stone, and he had many works in the cities of Judah.<\/p>\n

If just here the record ended with “And Jehoshaphat slept with his fathers,” we would have before us a faultless monarch; but as no man is perfect, fidelity to history requires that we pluck three roses from his wreath of glory, to wit:<\/p>\n

First, beginning with 2Ch 18<\/span> the record says that “he made affinity” with the infamous Ahab, king of Israel. Thus by marrying his son and successor to Athaliah, the murderous daughter of Ahab and the wicked Jezebel, which led his son into idolatry, and into the shame that denied him burial with his fathers, and, as I think, into the loss of his soul, he later corrupted the kingdom of Judah and brought the seed of David down to one helpless baby, and helped to bring the kingdom of God nearer to destruction than at any period since the flood. That will be evident when we come to discuss Elijah the Tishbite.<\/p>\n

Second, this marriage led him to visit Ahab (2Ch 18<\/span> ) in Samaria, where he was beguiled to join Ahab in his disastrous war, that did not concern Judah, against the king of Syria. That war is set forth from 2Ch 18:2-19:1<\/span> .<\/p>\n

Third, later in his reign he joined himself with Ahaziah, the wicked son of the wicked Ahab, to build ships at Eziongeber, “to go,” as the text says, “to Tarshish” (but I say, “to go to Orphir”), thus seeking to revive the old commerce of Solomon (2Ch 20:35-37<\/span> ).<\/p>\n

I here raise this question on 2Ch 20:35-37<\/span> : Why build a fleet at Eziongeber to reach Tarshish? Eziongeber is at the head of the gulf of Akaba, a part of the Red Sea. Tarshish is in Spain, and to reach Spain the fleet would have to circumnavigate Africa to reach Tarshish from Eziongeber. Jonah took shipping at Joppa to reach Tarshish (Jon 1:3<\/span> ). Solomon reached Tarshish from the Phoenician ports of Tyre and Sidon. The explanation of this difficulty is that “Tarshish” is a model of a ship called Tarshish and the text in 2Ch 20:36<\/span> is corrupted, it should read, “Ships of Tarshish” instead of “Ships to go to Tarshish.”<\/p>\n

These three acts of Jehoshaphat, which were the three roses plucked from the wreath of his fame, all deserve special treatment. The disastrous marriage, the most important one, will be considered in a later chapter on Elijah the Tishbite. The other two evils will be considered now. RAMOTH-GILEAD<\/p>\n

The second evil was accepting the invitation of Ahab to visit him in Samaria. He was there beguiled into making an alliance with Ahab to go to war against Benhadad, the king of Syria, for the recovery of Ramothgilead, a town east of the Jordan.<\/p>\n

I will relate now a part of the history which precedes this (but which we have not yet treated, as I am reserving the history of the house of Omri for a special chapter), that Ahab had captured the king of Syria and ought to have killed him, but let him go on the pledge that he would give up Ramothgilead, which he had stolen from Ahab. But when free he would not give it up, and now Ahab is considering the reconquest. We will now continue the discussion of 2Ch 18<\/span> .<\/p>\n

While royally entertained in Samaria by Ahab, the host embarrassed his guest by proposing joint action in the recovery of Ramoth-gilead, still held against treaty stipulations by the king of Syria. On the impulse of the moment the enticed guest responded) “I am as thou art, and my people as thy people, and we will go with thee in this war.” Sober reflection, however, imposed a condition which is stated in the next verse: “Inquire, first I pray thee, for the word of Jehovah,” i.e., “I will go with you if Jehovah says so; inquire for the word of Jehovah.” We must put this condition to the credit of the beguiled but pious Jehoshaphat.<\/p>\n

What followed is most difficult to understand in several particulars, greatly perplexing the commentators, and calls for careful exposition. The reader should read attentively the whole paragraph of 2Ch 18:4-27<\/span> , and then note:<\/p>\n

(1) Jehoshaphat demands an inquiry for the word of Jehovah, not for the word of Baal.<\/p>\n

(2) Then, of course, the prophets who respond must be the prophets of Jehovah, not Baal’s prophets.<\/p>\n

(3) Four hundred prophets, assembled by Ahab, when asked: “Shall we go to Ramothgilead to battle or shall we forbear?” unanimously responded, “Go up; for God will deliver it into the hand of the king.”<\/p>\n

(4) Jehoshaphat is not satisfied: the promptness of assembling 400 prophets, the readiness and the unanimity of their response, or something in their bearing, awakened suspicion on his part that something was wrong. Hence his question: “Is there not here a prophet of Jehovah besides, that we may inquire of him?” Now, does he imply by that question that the 400 are not Jehovah’s prophets at all, or does the “besides” mean that they were Jehovah’s prophets, but that he wants another one?<\/p>\n

(5) Ahab’s reply evidently claims that the 400 are Jehovah’s prophets, but admits that there is one there in the city whom he hates, because he uniformly prophesies evil and not good against Ahab.<\/p>\n

(6) Jehoshaphat’s rejoinder, “Let not the king say so,” plainly intimates his continued dissatisfaction, and he insists on hearing this other prophet, Micaiah, the son of Imlah. In the meanwhile, while waiting for Micaiah to be brought, Zedekiah, the leader of the 400 prophets recalled the famous promise of Moses concerning Joseph (Deu 33:17<\/span> ), and put on the symbolic horns promised there, and acted out the manner in which the Syrian king would be gored to death, with all the other prophets shouting, “Go up to Ramothgilead and prosper.” This dramatic action must have made an impression. Now the reader must not take my word for the horns promised by Moses, but let him turn back and read what Moses said. Evidently Zedekiah takes what Moses said concerning the children of Joseph, Manasseh, and Ephraim, to show that he is giving a true prophecy; he puts on those iron horns and shows just how the Ephraim bull will gore the Syrian king to destruction. It must have been a funny scene.<\/p>\n

(7) The method of sending for Micaiah and disposing of him after he is heard, implies that he was in prison in the city at the time, and is remanded back to prison because he would not prophesy smooth things to Ahab.<\/p>\n

(8) The officer hinted to him, while bringing him before the king, to conform his reply to that of the four hundred like I have known sheriffs, when bringing in a witness, to whisper how he had better testify; to make a confession and to imply what he is going to say with what the 400 said, clearly shows how this officer, at least, was aware that the prophets around Ahab must prophesy as the king wished. It seems to place Ahab’s conception of the prophetic office on a line with Balak’s when he sent for Balaam to come and curse Israel: that a king’s money or a king’s favor could get just what he wanted from the subservient oracle. Or, it is on a line with any fortuneteller, who will gauge his forecast of the fortunes according to the fee, or according to his fear of the inquirer.<\/p>\n

(9) We find it hard to reconcile Micaiah’s grand reply to the officer, that he would not prophesy anything except as Jehovah gave it, I say, we find it difficult to harmonize that grand reply to the officer with his first reply to Ahab, which is exactly in harmony with what the 400 advised. Now, was that first reply to Ahab sarcasm, and meant to be so understood? Did it mean: “You do not want to hear the truth, and you know it; you want to hear only what is pleasing, and I give it to you”? Or, does it mean that when a man incorrigibly insists upon being deluded, then Jehovah sends him a delusion? The last seems to be the true explanation and puts his reply in harmony with his reply to the officers. But Ahab evidently understands it according to the first explanation) and so he presumptuously demands Jehovah’s true attitude toward the proposed expedition. Thus adjured, Micaiah turns a flood of light on the whole situation. He commences by recounting a vision of all Israel scattered upon the mountains, as sheep that have no shepherd. Ahab’s side remark to Jehoshaphat did not stay him. He draws a vivid heaven counterpart over the earth scene. On earth, as our text tells us, the throned kings are sitting in the open space in the gates of Samaria, surrounded by a throng of courtiers, and inquiring, “Shall we go up to Ramothgilead?” Now, above this the prophet’s vision sees Jehovah and his session of angels considering what answer to the question shall heaven inspire, and the means of that inspiration. More than once I have taught my students two great lessons, both illustrated right here: First, that evil angels, including Satan himself, must at intervals attend the convocations of angels on the summons of Jehovah, and must report at Jehovah’s inquisition where they have been and what they have seen and done in regard to God’s people, and must limit their deeds to what Jehovah permits (see Job 1:6-12<\/span> ; Job 2:1-7<\/span> ).<\/p>\n

What then do they directly, since it is by the permission of God, he does indirectly. Second, that when Pharaoh continues to harden his heart, then will Jehovah himself harden it; that when men continue to shut their eyes to the truth, then Jehovah afflicts them with judicial blindness; and when men incorrigibly prefer delusion to the truth, then Jehovah sends them a strong delusion that they may believe a lie and be damned (see 2Th 2:11<\/span> ; Isa 66:4<\/span> ).<\/p>\n

Now, in this convocation of angels Jehovah inquires for an angelic messenger, who will delude Ahab to his ruin. A lying angel responds, “I will inspire Ahab’s prophets to answer him in a way that will destroy him,” and Jehovah tells him to go and do it. Yes, the 400 prophets were inspired, but they were inspired of Satan to say, “Go up to Ramothgilead and prosper.” Had these 400 been faithful to their prophetic office, and not subservient to Ahab’s wishes, they would not have become the dupes of Satan; they would have tried the spirits attempting to inspire them, and would have been able to discern the evil kind. Micaiah thus exposes the source of the spiritual suggestion governing Zedekiah and the 400. They were conscious that an outside spirit was telling them to say what they said, and they supposed it to be Jehovah, but Micaiah shows from whom that inspiration comes.<\/p>\n<\/p>\n

QUESTIONS<\/p>\n

<\/strong><\/p>\n

1. What was the length of Jehoshaphat’s reign?<\/p>\n<\/p>\n

2. Why in the latter part of Asa’s reign and all of Jehoshaphat’s does the author omit temporarily all scriptures that relate exclusively to Israel?<\/p>\n<\/p>\n

3. At the beginning of his reign, what were Jehoshaphat’s measures of defense against Israel?<\/p>\n<\/p>\n

4. State in order the moral measures of defense.<\/p>\n<\/p>\n

5. Give an account of his militia organization and Murphy’s explanation.<\/p>\n<\/p>\n

6. Give in order the glorious results of that measure.<\/p>\n<\/p>\n

7. What the meaning of 2Ch 18:1<\/span> , “he made affinity with Ahab”?<\/p>\n<\/p>\n

8. What, then, were the three acts of his life, condemned of Jehovah and which detract from his glory?<\/p>\n<\/p>\n

9. What were the results of the first act?<\/p>\n<\/p>\n

10. Tell how he was beguiled into the second act.<\/p>\n<\/p>\n

11. What condition did Jehoshaphat exact?<\/p>\n<\/p>\n

12. Were the 400 subservient prophets of Ahab prophets of Baal or of Jehovah?<\/p>\n<\/p>\n

13. Did they speak by inspiration?<\/p>\n<\/p>\n

14. What promise had Moses made concerning the tribes of Joseph, and how did Zedekiah act out what seemed to be a fulfilment?<\/p>\n<\/p>\n

15. Judging from Ahab’s hatred of Micaiah, what must have been his conception of the prophetic office?<\/p>\n<\/p>\n

16. Where was Micaiah when sent for?<\/p>\n<\/p>\n

17. What suggestion did the officer make to him while conducting him before Ahab and what does this prove?<\/p>\n<\/p>\n

18. What was his reply to the officer and how do you harmonize it with his first reply to Ahab?<\/p>\n<\/p>\n

19. When adjured to give Jehovah’s attitude toward the proposed expedition what his reply?<\/p>\n<\/p>\n

20. What two great truths concerning God’s supreme rule have been diligently taught by the author and what the Scripture proof and application of both to Micaiah’s revelation?<\/p>\n<\/p>\n

21. Who then inspired the 400 and why permitted?<\/p>\n<\/p>\n

22. Give dramatic setting of the earth scene and the heaven scene.<\/p>\n<\/p>\n

23. May men now be inspired by an evil spirit?<\/p>\n<\/p>\n

24. What is the condition of mind that makes one susceptible to such inspiration as evidenced in the 400?<\/p>\n<\/p>\n

25. What is the New Testament provision that enables a Christian to discern between an evil and a good inspiration?<\/p>\n<\/p>\n

VI<\/p>\n<\/p>\n

THE REIGN OF JEHOSHAPHAT, KING OF JUDAH (CONTINUED)<\/p>\n

<\/strong><\/p>\n

In the preceding chapter we considered the marvelous prophecy of Micaiah, the son of Imlah, explaining how the 400 prophets of Ahab were deluded. The difficulties of that partakelar paragraph are so great that many commentaries skip it altogether they do not try to expound it. Even the “Speaker’s Bible” commentary, merely gives the text but does not give a word of exposition. Even my great favorite, Hengstenberg, from whom I supposed that I could get some help, passes it with a single allusion. Now, to me, there do not appear such great difficulties.<\/p>\n

The questions of difficulty are these: Were these 400 men really the prophets of Jehovah? They were the prophets of Jehovah in the sense that they represented the calf worship in Israel: they pretended under the calf worship to still worship Jehovah. Another difficulty is Jehovah’s permitting and even directing an evil spirit to inspire these 400 men to bring about the ruin of Ahab, a moral difficulty that is more seeming than real. It is on par with the existence of all evil in the world. A little child, for instance, asked the question: “Mama, is God greater than the devil?” “Yes.” “Then why doesn’t he kill the devil?” In other words, it is simply the inquisition into Jehovah’s permission of moral evil in the world, and his inclusive government over everything, good and bad, in which he makes the wrath of man to praise him, and overrules the evil of both men and demons.<\/p>\n

There are some other difficulties graver to my mind in the section before us. One is, to reconcile the text of certain places in Kings with the corresponding text in Chronicles. That appears in the records of events near the end of Jehoshaphat’s reign. And a still greater difficulty is to reconcile the text of both of them with the Septuagint Version. The Septuagint Version is not inspired, and it follows its own sweet will every now and then in dealing with matters. Sometimes it makes marvelously good hints and sometimes it simply follows Jewish legends and traditions.<\/p>\n

We are now to consider the effect of Micaiah’s exposure of Zedekiah, the leader of the 400 prophets, on Ahab and on Jehoshaphat. We have Zedekiah’s effort to break the force of Micaiah’s exposure and that prophet’s response, as follows: “Then Zedekiah the son of Chenaanah came near, and smote Micaiah upon the cheek, and said, Which way went the spirit of the Lord from me to speak unto thee?” i.e., “since you say that an evil spirit inspired us, and that Jehovah inspired you, I put it to the test by this blow. Which way went the spirit of Jehovah from me and to you?” In other words, “Here are 400 of us, all conscious of inspiration, knowing that we speak from some impulse outside of ourselves. You stand up there by yourself and say that a lying spirit inspired us, and that Jehovah inspired you.” To that Micaiah says, “Behold, thou shalt see on the day when thou shalt go into an inner chamber to hide thyself.” That means: “You wait until after the battle is over, and the army is defeated and Ahab is slain, and you are running to hide, and then you will know which one of us is speaking from Jehovah.” All this seemed to have little effect on Ahab and Jehoshaphat.<\/p>\n

Josephus accounts for the little effect of Micaiah’s exposure on Ahab and Jehoshaphat (for we see they went right ahead into the war, both of them, notwithstanding Micaiah’s marvelous representation of the scene in heaven on this day) thus: “When Zedekiah smote Micaiah he challenged his credentials by calling for a sign: If you represent Jehovah, paralyze my hand that smote your cheek, as the prophet of God dried up the hand of Jeroboam at the altar. And if you cannot accredit what you say by a miracle of that kind, then it is because you are false and we are true.’ ” Of course, I do not know where Josephus gets his information about that, certainly not from the Bible. But it is interesting to know that this is the way this Jewish writer accounts for it, and Josephus is following the tradition of his people in thus accounting for it. What he says at least accounts for Jehoshaphat’s disregard of Micaiah. What Ahab said to Micaiah and his response are as follows: “And the king of Israel said, Take Micaiah, and carry him back unto Amon the governor of the city, and to Joash the king’s son; and say, Thus saith the king, Put this fellow in prison, and feed him with bread of affliction and with the water of affliction, until I come in peace.” So Ahab did not believe what Micaiah said because he did not want to believe it. Micaiah made this noble response: “If thou returneth at all in peace, the Lord hath not spoken by me.” He appeals to the old prophetic test: If a prophet shall foretell an event and it does not come to pass, then that prophet is a lying prophet, but if his word is fulfilled, then he is a true prophet.<\/p>\n

A certain clause is wanting in the Septuagint and a conjecture is based on it in view of Mic 1:2<\/span> . This is the clause that is not in the Septuagint: “And he said, Hear, ye peoples, all of you.” That is, Micaiah appeals to both the men of Israel and to the men of Judah to listen to the text. Now, these words were not in the Septuagint, but they are in the Hebrew of both Chronicles and Kings. The conjecture based on it is exceedingly idle. Mic 1:2<\/span> uses precisely these words: “Hear, ye peoples, all of you,” and so the conjecture is that Micah the prophet, whose book we have, is the same as the Micaiah here. But Micah the prophet belongs to a much later date. It was customary for the prophets to appeal to the people to bear witness to what they said.<\/p>\n

There seems to have been no effect on Jehoshaphat. It was at his instance that Micaiah was called in; now he had heard Micaiah, but notwithstanding what he says, he goes right on to the war with Ahab. He must have been influenced by Zedekiah’s smiting Micaiah. So Jehoshaphat leads a force of Judab into this battle, but I do not see a word anywhere that tells us just what that force was. There is certainly no summons to any of the tribes of Judah. It may be that Jehoshaphat simply took with him into the battle the guard that he had with him when he came to make this visit and in the absence of any historical notice I suppose that this is so. Ahab made a proposition to Jehoshaphat before they went into the battle. The text says this: “And the king of Israel said unto Jehoshaphat, I will disguise myself and go into the battle, and put thou on thy robes.” Now, the Septuagint says, “put thou on my robes.” And I think the Septuagint is right. And the Septuagint in a later verse says (where these captains center on Jehoshaphat), “it seemed to them that it was the king of Israel.” Now the seeming could be only by external uniform; they would not have any other way of knowing. So, then his proposition was: “I will go into the battle disguised, and you put on my robes . . . you seem to be Ahab.”<\/p>\n

Readers of romance will recall in Scott’s famous novel, Quentin Durward<\/em><\/strong> , that when the Wild Boar of Ardennes had captured the city of Ghent, and the Duke of Burgundy and Louis of France were coming to oust him, he disguised himself and had a number of men put on his garb, and also had a number of others put on the garb of the noted French knight, Dunoia, in order to make the Burgundians think that the French were fighting against them instead of with them. Readers of Shakespeare will recall that when Henry IV fought his battle with “Hotspur” Percy and Douglas, a number of men had on the armor of Henry IV, and that Douglas killed several of them, thinking he was killing the king. Now, that was Ahab’s expedient, and I think Jehoshaphat was a very simple fellow to agree to it.<\/p>\n

There are at least two reasons why Ahab disguised himself: First, there seemed to be a lingering fear that maybe Micaiah was right, and that the result of this battle would be that Israel would be without a shepherd, and he thought to thwart that prophecy, and in disguise thought to lessen the danger. And the other reason appears immediately after, as follows: “Now, the king of Syria had commanded the two and thirty captains of his chariots, saying, Fight with neither small nor great, save only with the king of Israel.” Ahab had doubtless learned that special directions had been given to the Syrian officers to single him out. Jehoshaphat did not know it, but Ahab did. “Now, brother Jehoshaphat, my ally, put on my robe, and go into the fight; I will disguise myself.”<\/p>\n

The king of Syria had made an improvement in his army since the last battle with Ahab. We have not had that part of the history yet because we have not considered the house of Omri particularly, and I will say this: that in the first battle in which he was defeated by Ahab, the Syrian king let the thirty-two subsidiary kings command their own forces, and kings are not necessarily good captains. Anyway, they turned tail and fled, and lost him the battle. So this time he substituted war men to command these troops. At the beginning of all wars we may notice that favorites have positions, but after they lose a few battles, and matters get desperate, the success of the war demands that only real generals be put in command. So, instead of thirty-two kings, he has thirty-two real soldiers commanding.<\/p>\n

The result, then, to Jehoshaphat of this expedient of Ahab was that it put him in extreme danger. These thirty-two captains of the chariots turning not to the right nor to the left, struck at nobody else but Jehoshaphat, supposing him to be Ahab the king of Israel.<\/p>\n

In 2Ch 18:31-32<\/span> of the Chronicles account, it is said that when the Syrian captains centered on Jehoshaphat, “He cried out” and they turned away. Now, on that account there are two questions: First, what was his cry and to whom; and second, what caused those captains to turn away from him? Was it an impulse from Jehovah, as 2Ch 18:31<\/span> gives it, or was it the mere fact that they perceived that the man they were after was not the king of Israel, as the next verse says? One commentator says, “When he saw them coming around him he cried out, I am not your man,” or that he cried out, “Rally around me, men of Judah.” But that was not his cry. My own answer is that he cried to God, and Jehovah’s response is recorded in 2Ch 18:31<\/span> : “But Jehoshaphat cried out, and the Lord helped him; and God moved them to depart from him.” They themselves were not conscious of that divine impulse, and they turned away because they believed that this was not the man they were after, as the next verse says. We frequently see these two forces combined: God overruling, and the natural human impulse governing at the same time.<\/p>\n

The Vulgate, the Latin Version made in the fourth century, A.D., by Jerome, says that Jehoshaphat cried unto Jehovah. It says, “clamavit ad Dominum,” <\/em> “He cried out to the Lord,” and certainly the context supports the Latin Version.<\/p>\n

The text says that the expedient of Ahab failed to save him: “And a certain man drew his bow at a venture and smote the king of Israel between the joints of the harness, wherefore he said unto the driver of his chariot, Turn thine hand and carry me out of the host; for I am sore wounded.”<\/p>\n

May we attribute Ahab’s death to chance, fate, or providence? That is, to chance because the man that shot did not know he was shooting at him, but drew his bow at a venture? Or, may we attribute it to fate, as Josephus says, “Fate, the inevitable, found Ahab out without his robes”? Or, may we attribute it to providence because of Micaiah’s words in 2Ch 18:16<\/span> ; 2Ch 18:19<\/span> ? Micaiah said the result of that battle would be that Israel would be without a shepherd; and 2Ch 18:19<\/span> represents Jehovah as saying, “Who will go and entice him to Ramothgilead that he may fall?”<\/p>\n

Now, this question probes all the philosophies of the world as to the cause of things. The Epicureans say, “Chance” that the world itself is the result of a fortuitous concourse of atoms. This is also the theory of modern evolution as expounded by such radicals as Haeckel and others all design eliminated. Zeno, the stoic, says that everything happens according to fate, inexorable fate. The Bible says that with God, there is neither chance nor fate, but that providence overrules all things. So far as the archer himself is concerned he, in his simplicity, shot an arrow in the battle; we might say that it was an accident, so far as he was concerned, that he killed Ahab; but it was no accident so far as God was concerned, and it was not blind, inexorable fate; it was all according to the great purpose of God, who had foreseen it and foretold it.<\/p>\n

There is a connection of providence with this death of Ahab, as shown by a previous prophecy, and by the history of the fulfilment of that prophecy, and there is an additional degradation which this imposes on the dead Ahab. Elijah the Tishbite, as we will show in a subsequent discussion, when he met Ahab in Naboth’s vineyard (Naboth through false testimony, having been put to death in order that Ahab might obtain possession of his property) said to Ahab, that as the dogs licked up the blood of Naboth, so would they lick up his blood at the very same place. A passage from 1 Kings gives the fulfilment: “So the king died, and was brought to Samaria; and they buried the king in Samaria. And they washed the chariot by the pool of Samaria; and the dogs licked up his blood: (now the harlots washed themselves there;) according unto the word of the Lord which he spake.” That parenthetical remark is the additional degradation: “Now the harlots washed themselves there” those obscene women that worshiped Ashtaroth; that was their place of bathing. Now, in this place, in the very pool, where these women bathed, shall your blood go, and the dogs shall lick up your blood. So, there is evident connection between that and the man drawing the bow at a venture, the arrow striking Ahab between the breastplate and the lower part of his armor. The history says that his blood ran down into the chariot, and that he stayed there in the chariot until the evening, when he died, and they took him, dead, in that chariot back to Samaria, and after he was taken out of the chariot they drove it to Naboth’s vineyard, where this pool was, and the dogs came and licked up his blood, and the blood ran into the very pool in which the harlot worshipers of Ashtaroth bathed. That recalls the question, Did he die by chance, or by fate, or by providence?<\/p>\n

Jehovah announced his displeasure at this alliance of Jehoshaphat with Ahab: “And Jehu the son of Hanani the Seer went out to meet him, and said to King Jehoshaphat, Shouldest thou help the wicked, and love them that hate the Lord? for this thing wrath is upon thee from before the Lord. Nevertheless, there are good things found in thee, in that thou hast put away the Ashtaroth out of the land, and hast set thine heart to seek God.” So God disapproved that alliance.<\/p>\n

This wrath was fulfilled. In the same connection we see that the Moabites revolted against Israel when Israel lost the battle of Ramothgilead, and counting Israel a negligible quantity in view of this defeat, they warred with Judah. A conspiracy was made between the Moabites, the Ammonites, and other tribes beyond the Ammonites, reaching into the Arabian Desert all those wild hordes of people. A confederacy was made to strike secretly at Jehoshaphat; they became an ally of the house of Israel. That is the way the wrath came.<\/p>\n

Now, in 2Ch 20:1<\/span> we have this statement: “And it came to pass after this, that the children of Moab, and the children of Ammon, and with them some of the Ammonites, came against Jehoshaphat to battle.” Now, we must account for the “and with them some of the Ammonites,” after just saying “the children of Ammon.” That is a corruption of the text. In one manuscript it reads: “The children of Moab, the children of Ammon, and others besides the Ammonites,” and in another verse of that chapter it says, “The children of Moab, the children of Ammon, and the children of Mount Sier,” which would mean the Edomites.<\/p>\n

The story of that wrath is intensely interesting. This Ammonite confederacy, coming south of the Dead Sea where their approach would not be observed, had gained the western shore of the Dead Sea at Engedi, and before anybody knew they were at hand, they were within a few miles of Jerusalem. Whereupon Jehoshaphat proclaimed a fast, got all the people to come up before Jehovah and pray, and one of the most remarkable prayers in the world is the prayer of Jehoshaphat to Jehovah to avert this wrath. He appealed to God as the ruler of the universe. He then appealed to him as the friend of Abraham (that is the first place in the Bible where Abraham is called the friend of God, though we find it in the New Testament and in Isaiah). He then appealed to God on the score of the covenant with David. He piles up the reasons. He then appealed because they had built him this Temple for his service, and this vast confederacy is formed to come and take away the place that God had given to these people in the land of Canaan. Then he adds, “When we would come into this country you would not let us smite the children of Edom and of Ammon and of Moab, and now they are manifesting their gratitude by turning on us.” It was a great gathering. One of the sons of Asaph, Jahaziel, answered for Jehovah. He says, “You will be delivered: it will not be your battle, you will not have to strike a blow. You simply stand still and see the salvation of the Lord. Do not go out like you are going to battle, but put your singers in front, and let them go singing praises to God. Go to a certain point, and you will overlook the destruction of this great host.” The destruction of the host is accounted for by an ambush that some of the Edomites, tributary to Judah, had laid. While some of the Edomites were working with the king of Moab, others of them still faithful to Judah, laid the ambush and when they attacked, the Moabites and the Ammonites thought the same ones in their army would be against them, and they killed all of them. And when they had killed the Edomites in their own army, they began killing one another. It was a regular “Kilkenny cat fight,” like an Irish wake. They turned their hands against each other until the whole army was destroyed, and Judah simply stood on the hill singing praises to God. The spoils that they gathered from the battle were immense, and when they came back they came back praising God. It was a marvelous demonstration of divine power. Psa 83<\/span> commemorates this alliance with Moab and Ammon and these other nations. The Moabite Stone furnishes a remarkable confirmation of the Scripture story. It tells of this very king of Moab, and how he revolted against Israel, and how many cities he captured from Israel.<\/p>\n

QUESTIONS<\/p>\n

<\/strong><\/p>\n

1. What can you say of the treatment of the difficulties in the account of Micaiah and the 400 prophets by the commentaries?<\/p>\n<\/p>\n

2. What are the questions of difficulty here and what is the solution of each respectively?<\/p>\n<\/p>\n

3. How did Micaiah expose Zedekiah, the leader of the 400 prophets, and what was the effect on Ahab and Jehoshaphat?<\/p>\n<\/p>\n

4. How does Josephus account for the little effect on Ahab and Jehoshaphat and what do you think of his account?<\/p>\n<\/p>\n

5. What did Ahab say to Micaiah and what was his response?<\/p>\n<\/p>\n

6. What clause is wanting in the Septuagint, what conjecture is based upon it in view of Mic 1:2<\/span> and what was the reply to such conjecture?<\/p>\n<\/p>\n

7. What was the effect on Jehoshaphat and what force did he lead into the battle?<\/p>\n<\/p>\n

8. What proposition did Ahab make to Jehoshaphat before they went into battle, what light from the Septuagint and what illustrations from profane history and literature?<\/p>\n<\/p>\n

9. Why did Ahab disguise himself?<\/p>\n<\/p>\n

10. What improvement had the king of Syria made in his army since the last battle with Ahab and what the result of this in view of the expedient of Ahab?<\/p>\n<\/p>\n

11. Explain Jehoshaphat’s cry in 2Ch 18:31<\/span> and the result of this cry.<\/p>\n<\/p>\n

12. What light on this from the Vulgate?<\/p>\n<\/p>\n

13. How did the expedient of Ahab fail to save him?<\/p>\n<\/p>\n

14. May we attribute the death of Ahab to chance, fate, or providence? Discuss.<\/p>\n<\/p>\n

15. What was the connection of providence with the death of Ahab as shown by a previous prophecy and the fulfilment of it and what the additional degradation imposed on the dead Ahab?<\/p>\n<\/p>\n

16. How did Jehovah show his displeasure at this alliance of Jehoshaphat with Ahab?<\/p>\n<\/p>\n

17. In what event was this wrath fulfilled?<\/p>\n<\/p>\n

18. Who were the “Ammonites” of 2Ch 20:17<\/span> ? Explain.<\/p>\n<\/p>\n

19. Tell the story of the averted wrath of God here.<\/p>\n<\/p>\n

20. What psalm commemorates the alliance of Moab and Ammon with the other nations?<\/p>\n<\/p>\n

21. What testimony of the Moabite Stone?<\/p>\n

Fuente: B.H. Carroll’s An Interpretation of the English Bible<\/b><\/i><\/h4>\n

2Ch 18:1 Now Jehoshaphat had riches and honour in abundance, and joined affinity with Ahab.<\/p>\n

Ver. 1. Now Jehoshaphat had riches in abundance.<\/strong> ] Stultitiam patiuntur opes.<\/em> 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 <\/p>\n

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

2 Chronicles Chapter 18<\/p>\n

<\/strong><\/p>\n

Still there was, as we see in the next chapter (2Ch 18<\/span> ), a feebleness in Jehoshaphat that showed itself in this way, that he made affinity not with Syria, but with Israel. This was a grievous sin in the sight of God; for although it was an enormous thing to form a league with the Gentiles offensive and defensive, it was a most serious thing to take ground with an idolater. I do not speak of making use of the Gentiles. That was right. But Israel stood in a peculiar position (with its golden calves set up in Bethel and Dan) so that Jehoshaphat’s affinity with Ahab its king was in a certain sense more guilty than a league with Syria. Why? Because they were the people of God in an idolatrous state. It is just the same thing now in tampering with Romanism, because the gravamen of the guilt of Romanism is not merely because Romanists are idolaters, but because they are idolaters, professing Christ, and baptized in His name. That is what makes them much more guilty in the sight of God than any heathens who have not heard His name and glory.<\/p>\n

Fuente: William Kelly Major Works (New Testament)<\/b><\/i><\/h4>\n

Now. &c. This chapter is complementary to 1Ki 22. <\/p>\n

riches and honour in abundance. This is repeated from 2Ch 17:5, to show that there was no need for any alliance of any kind. <\/p>\n

joined affinity. By marrying his son Jehoram to Athaliah the daughter of Ahab (2Ch 21:6; 2Ki 8:18). Contrast 2Ch 17:1, where he began by strengthening himself against Ahab, and now “joined affinity” with him. See App-55. Compare Asa’s alliance with Syria (1Ki 15:17-19). Note the three alliances or unequal yokes: (1) Marriage (2Ch 18:1; 2Ch 21:6); (2) War (2Ch 18:2-34); (3) Commerce (2Ch 20:35, 2Ch 20:36). The consequence of this alliance was that Jerusalem ran with blood. The same was seen when James I of England married his son Charles I to Henrietta of France. England ran with blood, Charles lost his head, and his son James II lost his throne. <\/p>\n

Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n

Chapter 18<\/p>\n

Now Jehoshaphat had these riches and honor in abundance, and [for some reason,] he joined affinity with Ahab ( 2Ch 18:1 ).<\/p>\n

Who was one of the most wicked of all the kings of the northern tribes. Why? I don’t know. But he went up to visit Ahab in Samaria. And while he was there visiting, Ahab said, “Look, I’m going to go out and fight against the Syrians at Ramothgilead. You want to go with me?” Jehoshaphat said, “Why not? You know, I’m with you as one. We’re one together. We’re both kings over the nation. So sure, I’ll go with you.” And so they went up against Syria there at Ramothgilead. But Jehoshaphat, before they went said, “Hey, is there a prophet of God that we can inquire of to see if God’s in this thing?” And so he called the prophets in, four hundred of them. And they all said, “Go up, the Lord be with you and prosper you and give you victory over your enemy.”<\/p>\n

Now Jehoshaphat said, “Isn’t there any other prophet?” Now here were four hundred guys agreeing together. But Jehoshaphat somehow felt something a little funny about it. He said, “Isn’t there any other prophet that we might inquire?” “There’s one guy, his name is Micaiah. But that man, he never has anything good to say to me. I don’t like to call him because always bad news for me from this guy.” He said, “Don’t say that. Maybe this will be good. Just call him in and see what he say to say.” So they sent his servant to get this one prophet Micaiah and he said, “Now look fellow, you’ve got a reputation of giving bad news to the king all the time. So hey, say a good word. Don’t give him bad news.”<\/p>\n

So the king, when Micaiah came in, said, “Shall I go up against Syria at Ramothgilead?” And old Micaiah said, “Yes, go, prosper, defeat your enemies. Sure, go ahead.” And the king said, “Look, man. How many times have I told you not to lie to me in the name of the LORD?” And he said, “All right, if you want to know the truth, I’ll lay it on you, King. I saw a vision and the men of Israel were all scattered, and they were like sheep without a shepherd.” Declaring that the king was going to fall in the battle. And he said, “Didn’t I tell you this guy never has anything good to say about me?”<\/p>\n

And so the prophet went on to tell him.<\/p>\n

I saw the LORD sitting on his throne, and all of the host of heaven were standing on his right hand and his left ( 2Ch 18:18 ).<\/p>\n

What an awesome vision the prophet had. God’s throne and all of the host of heaven.<\/p>\n

And the LORD said, Who shall entice Ahab the king of Israel, that he may go up and fall at Ramothgilead? And one spake saying, I can do this, and another said, I can do this. But there came out a spirit, and stood before the LORD, and said, I will entice him. And the LORD said, How? And he said, I will go out, and be a lying spirit in the mouth of all his prophets. And the LORD said, Thou shalt entice him, and thou shalt also prevail: go out, and do even so. Now therefore, behold, the LORD hath put a lying spirit in the mouth of these thy prophets, and the LORD hath spoken evil against thee ( 2Ch 18:19-22 ).<\/p>\n

So Zedekiah, one of the prophets that was there who had made some iron horns and went running around like a nut with these iron horns and saying, “Thus you’re going to push the king of Syria all over the place.” He slapped this guy in the face. He said, “Tell me, what direction did the spirit go that told me to slap you?”<\/p>\n

And Micaiah said to him, Behold, you shall see the day when you are going to go to the inner chamber to hide yourself ( 2Ch 18:24 ).<\/p>\n

So the king of Israel ordered him to be taken and put in jail until I come back in peace. He said, “Hey, if you come back in peace, I’m a false prophet.”<\/p>\n

Now the difficulty lies in how God worked in this circumstance. Why would God allow a lying spirit to fill the four hundred prophets to entice the king to go to battle at Ramothgilead? I don’t want to get too involved in it. We don’t have time tonight. But God has created all things for His purposes. And even Satan is fulfilling the purposes of God. God has placed the limitations on what Satan can do. He can only do what God allows him to do. Satan complained against certain limitations and restrictions that God had placed upon him concerning Job. But God does use Satan for His purposes.<\/p>\n

When God created man a free moral agent, gave to man the capacity of self-determination, gave to man the power of choice, it was necessary in order that man’s choice be valid that there be something to choose. If you didn’t have any choice, then what value is it to have the capacity of choice? It doesn’t really make sense that God has endowed me with this glorious capacity of choice. “I’m going to create man after My own image, a self-determinate being. He will be able to choose,” but then there’s nothing to choose. All there is is good in the whole universe. There’s nothing, there’s no alternatives to choose. So take your choice. But there isn’t any choice.<\/p>\n

So God had to create the choice. He had to allow Satan to rebel in order to create the alternate choice in order that He might know that man truly loves Him and serves Him from a heart of love. Because God was looking for love and fellowship from man. God could never know if that love was genuine unless the capacity of choice was there. And thus, God allowed the rebellion of Satan. God placed the tree in the garden. He allowed Satan to exploit the tree in order that man might have the opportunity to exercise that choice, in order that God might receive true fulfillment from the love that man offered unto God.<\/p>\n

So God has given to you the capacity of choice tonight. You don’t have to love God. You don’t have to serve God. You don’t have to express your love to God. But you have the choice. You can do it if you want. But if you choose to do it, then God knows that you’ve done it by choice, that it is really in your heart to do so. “Oh God, I love You.” I don’t have to say that. I could choose to hate God if I desired. I could choose to rebel against God. I could choose to live a life totally after my own flesh in complete rebellion against God. I have that choice. But by the very virtue of the fact that I have chosen to love God, to serve God, to commit myself to God, He knows that it’s a genuine love, a genuine commitment, because I don’t have to. And thus, He receives from it that warmth of fellowship that He was desiring from man.<\/p>\n

So God here is allowing this spirit, a lying spirit to come into the mouths of the prophets in order that He might fulfill His purpose to get this guy up to Ramothgilead. You say, “Well, couldn’t God have used something else?” Of course He could. But He chose and He has that capacity and power to, and I can’t really argue with the choices that God makes. I don’t know why God has chosen me. I’m glad He did. I don’t argue with it. And I made a point not to argue with the choices of God, because I know that He is wiser than I am, much smarter than I am. So I just say, “Lord, if that’s what You chose. You know what’s best.”<\/p>\n

Now it worked. Ahab went up against Benhadad or the forces of Syria. Now Benhadad the king had said to his captains, he said, “Look, there is only one guy we really want, that’s Ahab the king. So concentrate on getting him. Let that be the concentration of the battle is to get the king. I’m not worried about the rest of the army. If we can get the king, they’ll fold.” So as they were going into battle, these two fellows, Jehoshaphat and Ahab, Ahab said to Jehoshaphat, “Hey, I like to sort of get into the thick of things. Let me just put on the robes of one of my soldiers. Here, you put on my robe and all and you ride in my chariot. I want to get another chariot. I want to get into the battle here.”<\/p>\n

So Jehoshaphat got in the king’s chariot and there he was with the king’s robe on. And of course, the captains of Syria were all looking for the king’s chariot. When they saw him, they began to encircle him. And he got on the horse and really got going and crying out, you know, and really trying to get out of there because they were all concentrating on him. And when they saw that it wasn’t Ahab, then they turned from pursuing him. And one guy just pulled back, you know, bunch of people over there. Just pulled back and let fly with his arrow. Had a venture. Wasn’t really shooting at anybody, just shooting in the direction of the enemy. And God directed that arrow and it came right through, pierced through Ahab the king. And he propped himself up in the chariot to continue the battle. But by the end of the day, Ahab had died. And the prophecies of God were fulfilled. The purposes of God were fulfilled. And Jehoshaphat, of course, returned back to Jerusalem. “<\/p>\n

Fuente: Through the Bible Commentary<\/b><\/i><\/h4>\n

2Ch 18:1-3<\/p>\n

2Ch 18:1-3<\/p>\n

JEHOSHAPHAT’S UNHOLY ALLIANCE WITH THE WICKED AHAB;<\/p>\n

JEHOSHAPHAT ACCEPTS AHAB’S INVITATION TO AID IN <\/p>\n

THE WAR TO RECOVER RAMOTH-GILEAD FROM SYRIA<\/p>\n

“Now Jehoshaphat had riches and honor in abundance; and he joined affinity with Ahab. And after certain years he went down to Ahab to Samaria. And Ahab killed sheep and oxen for him in abundance, and for the people that were with him, and moved him to go up with him to Ramoth-gilead. And Ahab king of Israel said unto Jehoshaphat king of Judah, Wilt thou go with me to Ramoth-gilead? And he answered him, I am as thou art, and my people as thy people; and we will be with thee in the war.”<\/p>\n

E.M. Zerr:<\/p>\n

2Ch 18:1. Joined affinity signifies that he formed an alliance with him. We ere not given any reason why Jehosha-phat made this move, and it was a strange one in view of the character of Ahab. <\/p>\n

2Ch 18:2-3. See the comments on a like passage in 1Ki 22:3-4. <\/p>\n

Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n

These chapters contain the story of a strange lapse in the history of Jehoshaphat, and also of his repentance and restoration. Ahab was king in Israel, perhaps the most evil that ever sat on the throne. With him Jehoshaphat made affinity. The story of this strange and false union is very interesting. The king of Judah attempted to insist, in the midst of the corruption of the court of Ahab, on the necessity for consulting Jehovah on the proposed campaign to Ramothgilead. It was strange company for a man of God to be in, and he barely escaped with his life, and would not have escaped but for the intervention of Jehovah. One nameless man “drew his bow at a venture,” as the margin reads, “in his simplicity.” It was not even a venture in the sense of an attempt, or a gambling against odds, in the hope of killing the king of Israel. It was done “in his simplicity,” that is, artlessly, without any intention other than that of “carrying on” in the ordinary sense of that word. Probably this man already had shot many arrows, and he went on in his simplicity, little knowing that this particular arrow was to be guided through all the confusion straight to its mark by the unerring knowledge and power of God. Yet so it was.<\/p>\n

Thus it is seen how the refuge of lies is never hidden from the eyes of God. Men may secrete themselves so that other men may never find them; but when the hour of their judgment has come, God takes hold on some ordinary event and makes it the highway on which He comes to carry out His purpose. “It just happened,” says the man of the world. “God did it,” says the man of faith. <\/p>\n

Fuente: An Exposition on the Whole Bible<\/b><\/i><\/h4>\n

2Ch 18:7<\/p>\n

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!<\/p>\n

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.<\/p>\n

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!<\/p>\n

Parker, The Ark of God, p. 281.<\/p>\n

Reference: 2Ch 18:29.-J. M. Neale, Sermons for the Church Year, vol. i., p. 224.<\/p>\n

Fuente: The Sermon Bible<\/b><\/i><\/h4>\n

CHAPTER 18 Jehoshaphats Sinful Alliance with Ahab<\/p>\n

1. The alliance with Ahab (2Ch 18:1-3)<\/p>\n

2. Ahabs false prophets (2Ch 18:4-11)<\/p>\n

3. Micaiahs prophecy (2Ch 18:12-27)<\/p>\n

4. The fatal battle at Ramoth-Gilead (2Ch 18:28-34)<\/p>\n

The same record also appears in 1 Kings 22, to which the reader may turn for further annotations. Jehoshaphats 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. Jehoshaphats son Jehoram married Ahabs 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).<\/p>\n

The historical account of Jehoshaphats 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.<\/p>\n

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 Gods people make use of it. As we have said previously, Jehoshaphat was miraculously saved, but Ahab was miraculously killed.<\/p>\n

Fuente: Gaebelein’s Annotated Bible (Commentary)<\/b><\/i><\/h4>\n

am 3107, bc 897 <\/p>\n

riches: 2Ch 1:11-15, 2Ch 17:5, 2Ch 17:12, Mat 6:33 <\/p>\n

joined affinity: He took Athaliah, the daughter of Ahab, to be wife to his son Joram – 2Ki 8:18, which fatal connection was highly displeasing to God, and Jehoshaphat was severely reproved for it by Jehu the seer, 2Ch 19:1-3. 2Ch 18:31, 2Ch 19:2, 2Ch 21:6, 2Ch 22:2, 2Ch 22:3, 1Ki 16:31-33, 1Ki 21:25, 2Ki 8:18, 2Ki 8:26, 2Ki 8:27, 2Ki 11:1, 2Co 6:14 <\/p>\n

Reciprocal: 1Ki 3:1 – affinity 1Ki 22:2 – Jehoshaphat<\/p>\n

Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n

Lessons from the Life of Jehoshaphat<\/p>\n

2Ch 18:1-19<\/p>\n

INTRODUCTORY WORDS<\/p>\n

Let us learn some things about Jehoshaphat as set forth in 2Ch 17:1-19.<\/p>\n

1. Jehoshaphat walked in the first ways of his father David. This expression, as found in 2Ch 17:3, carries much weight. David was a man after the heart of God. He set the Lord continually before his face. He knew no greater joy than to write Psalms and sing hymns in praise of his God. He walked in the Commandments of the Lord, blameless.<\/p>\n

Jehoshaphat also followed the Lord fully. He made Him first in all his ways. He sought to magnify the Lord in every act, as king of Israel.<\/p>\n

Would that we had many like-minded today.<\/p>\n

2. Jehoshaphat sought to the Lord God of his father. He not only walked in the ways of his father, but he went back of the ways of his father, to his father’s God, and walked in the Commandments of the Lord. Would that we might center everything that we do in the Lord. Let us call Him Lord not only with our lips, but with our hearts. To our mind, the greatest need of this age is the renewed vision of the goodness, greatness, and glory of God our Lord. We should be environed in Him, and walk in Him, just as we are environed in the air and walk in it. We should be faithful in keeping every commandment of His.<\/p>\n

3. Jehoshaphat lifted up his heart in the ways of the Lord. In other words, the king of Judah loved the Lord with all his heart, soul, mind, and strength. His affection was placed in God. He served Him, not as a matter of duty, but as a matter of Love.<\/p>\n

4. Jehoshaphat was established by the Lord in his kingdom. The people loved him and followed. All Judah brought presents to him, and he had riches, and honor, and abundance. God always blesses the man who follows Him.<\/p>\n

5. Jehoshaphat sent the Levites to teach in Judah. They took the Book of the Law of the Lord with them and went about throughout all the cities of Judah, and taught the people. The king did not think that the Word of God should be relegated to the priests alone: he wanted the people to have it in their own hands. He wanted them to be taught its precepts, and he wanted his kingdom to be established in the fear of the Lord.<\/p>\n

May we say kindly that any nation that eliminates the Word of God from its public schools and colleges, and from the masses of the people, will be a crumbling nation that cannot last long against the tyranny of the enemy and the wiles of the devil. Would that the Bible might once again be enthroned in the heart of the nations.<\/p>\n

6. Jehoshaphat waxed great exceedingly, and he built castles in Judah, and cities of store. He had mighty men of war in Jerusalem. Thus it was that the nations for many years refrained from making war against him. They knew that God was with him. They knew that God’s Word was enthroned in his kingdom, and the fear of the Lord fell upon the kingdoms which lay around and about Judah. The Philistines even brought Jehoshaphat presents and tributes. The Arabians brought him flocks of rams and goats. So he increased more and more.<\/p>\n

I. JEHOSHAPHAT JOINED AFFINITY WITH AHAB (2Ch 18:1)<\/p>\n

1. Who was Ahab? Ahab was none other than the king of Israel. At first it might have seemed altogether right for the king of the two tribes to join heart and hand with the king of the ten tribes; however, it should be remembered that Ahab was a man who knew not God. Ahab “Did evil in the sight of the Lord above all that were before him.”<\/p>\n

In addition Ahab took to wife Jezebel and went with her and served Baal and worshiped him.<\/p>\n

We remember how Elijah the Tishbite pronounced the curse upon Ahab and told him that there should be no rain nor dew upon the land until he gave the word. After three years Elijah came down to Ahab, and Ahab said, “Art thou he that troubleth Israel?” Then Elijah said to Ahab, “I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim.”<\/p>\n

2. Can two walk together except they be agreed? The believer must have no fellowship with the works of darkness, but rather he must reprove them. Even if a man be called a brother, God has said that we are not to be in company with him, if he be a fornicator, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one we are commanded not to eat.<\/p>\n

II. THE SAD RESULT OF AN UNHOLY AFFINITY (2Ch 18:2-3)<\/p>\n

1. Jehoshaphat went down to Ahab. This happened after certain years, but it happened because Jehoshaphat had joined affinity with Ahab. When he went down Ahab killed sheep and oxen for him in abundance and for the people that he had with him. Then, afterward, Ahab persuaded him to go up with him to Ramoth-gilead.<\/p>\n

Whenever we break God’s law of separation, and begin to mix and to mingle with sinners we will be certain to become entangled with them in evil. We will be going where they go, and doing what they do. God has commanded us to come out from among them and be separate. Contrary to God’s Word, we yoke ourselves with them when we go where they are, and invite them to come where we are.<\/p>\n

2. Jehoshaphat joined with Ahab in fighting his battles. When Ahab asked him to go with him to Ramoth-gilead, Jehoshaphat answered, “I am as thou art, and my people as thy people; and we will be with thee in the war.”<\/p>\n

The Lord Jesus never joined affinity with Pilate or Caesar to put down the rage of impurity and drunkenness that prevailed in Rome and in the Roman Empire. In truth, the Lord Jesus nor His apostles who were after Him, never were known to enter into affinity with the world in order to clean up the filth of the world.<\/p>\n

3. Could Jehoshaphat join hands with Ahab to fight Ramoth-gilead when there was an inseparable gulf that separated the two? The God of Jehoshaphat was one God; the God of Ahab was another God. The ideal of Jehoshaphat was one ideal; the ideals of Ahab were another. Jehoshaphat tore down the idols that were built; Ahab set them up. Jehoshaphat taught the Law in Judah; Ahab denied the Law. Jehoshaphat sent out the Levites, the Prophets of God to teach the people: Ahab supported the prophets of Baal. There was no place for cooperation.<\/p>\n

III. THE SWAY OF FALSE PROPHETS (2Ch 18:4-6)<\/p>\n

1. Jehoshaphat’s request. Jehoshaphat, after he had promised to go with Ahab to battle, had a certain tinge of fear upon him lest he might displease the Lord, so he said unto Ahab, “Enquire, I pray thee, at the Word of the Lord to day.” The result of this was that Ahab sent throughout Israel and gathered together of the prophets four hundred men, then he said unto these, “Shall we go to Ramoth-gilead to battle, or shall I forbear?”<\/p>\n

It would have been all right to have inquired of these prophets, had they been men who knew God and knew His Word; they were prophets who were false.<\/p>\n

2. Are there false prophets today? In the Epistle of Peter we read, “But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them.”<\/p>\n

The fact of the false prophets would not be so bad if it were not that God had foretold “And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of.”<\/p>\n

These prophets, through covetousness and with vain words, make merchandise of the people. Jude tells us that they speak great swelling words, that they have gone in the way of Cain and have run greedily after the error of Balaam for reward. The false prophets of our day are spots in our feasts of love; they are clouds without water; they are trees whose fruit withereth; they are raging waves of the sea foaming out their shame.<\/p>\n

3. A false affinity is sure to be followed by a false leadership. If we are going with Ahab, we are sure to be under the spell of the prophets who prophesy according to Ahab’s pleasure. When we yoke ourselves together with unbelievers, our yoke draws us into their ways, unto their ideas, and into their negations of everything that is near and dear to us.<\/p>\n

They will tell us to go up, where we should not go up. They will call black white, and white black. They will say, “God has said,” when they know nothing of what He has said.<\/p>\n

IV. THE DESPISED PROPHET (2Ch 18:6-8; 2Ch 18:14-22)<\/p>\n

1. Jehoshaphat’s second request. In 2Ch 18:6 Jehoshaphat says, “Is there not here a prophet of the Lord besides, that we might enquire of him?” Jehoshaphat had walked with God too long to trust these unfaithful prophets. There was something within him that made him doubt that they were out and out for God. Therefore he asked if there were not another prophet in Israel.<\/p>\n

2. Ahab’s reply. “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.” This Prophet’s name was Micaiah, the son of Imla. Of course, this true Prophet prophesied only evil of a man who was the servant of evil. Of course Ahab hated him. How could he do otherwise? He hated everything that was of God, inasmuch as everything that was of God was against him.<\/p>\n

3. What Micaiah said. Micaiah was brought before the two kings; however, as he went, a false prophet met him and said, “We have all told Ahab to go up to Ramoth-gilead and prosper for the Lord shall deliver them into the hands of the king; let thy word, therefore, I pray thee, be like one of theirs, and speak thou good.” Micaiah said, “As the Lord liveth, even what my God saith, that will I speak.” Thus when he stood before the two kings, he 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.”<\/p>\n

4. The result. The king of Israel quickly said to Jehoshaphat, “Did I not tell thee that he would not prophesy good unto me, but evil”? Thus it is that the man of sin repudiates and rejects the Prophet of truth.<\/p>\n

V. PROPHESYING FEARLESSLY AND AT ANY COST (2Ch 18:18-22)<\/p>\n

1. The prophecy. After Ahab had criticized him for prophesying evil, Micaiah went right on and said, “Therefore hear the word of the Lord: I saw the Lord sitting upon His Throne, and all the host of Heaven standing on His right hand and on His left. And the Lord said, Who shall entice Ahab king of Israel, that he may go up and fall at Ramoth-gilead? * * Then there came out a spirit, and stood before the Lord, and said, I will entice him. And the Lord said unto him, wherewith? And he said, I will go out, and be a lying spirit in the mouth of all his prophets. And the Lord said, Thou shalt entice him, and thou shalt also prevail.”<\/p>\n

Then said Micaiah, “Now therefore, behold, the Lord hath put a lying spirit in the mouth of these thy prophets, and the Lord hath spoken evil against thee.”<\/p>\n

2. The result. Then Zedekiah smote Micaiah upon the cheek and said, “Which way went the Spirit of the Lord from me to speak unto thee?”<\/p>\n

Let any prophet of today who is true to God, and who dares to proclaim the whole truth, know that he, too, will be smitten. His chief enemies and persecutors will be the false prophets who seek to maintain, in the eyes of the world, their integrity.<\/p>\n

VI. PAYING THE PRICE OF FIDELITY (2Ch 18:24-27)<\/p>\n

1. The wrath of the king. When Micaiah had done speaking, Ahab, the King of Israel said, “Take ye Micaiah and carry him back to Amon, the governor of the city and to Joash, the king’s son, and say, thus saith the king, Put this fellow in prison, and feed him with the bread of affliction and with the water of affliction until I return in peace.”<\/p>\n

Here is the cost of fidelity to God. At this very moment God has his heroes in the pulpit who are unwilling to bow their knee to Baal, and who are unwilling to cease to proclaim the truth. At this very moment many of them are in jail for Christ, paying the price of their fidelity to God. Are we willing to go to jail, if needs be? Are we willing to eat the bread of affliction and to drink the water of affliction if need be? God help us to be faithful to our calling.<\/p>\n

2. Micaiah’s final word to Ahab. After Micaiah had heard the sentence of the king, placing him in solitary confinement, he said: “Go, and if thou certainly return in peace, then hath not the Lord spoken by me. And he said, Hearken all ye people!”<\/p>\n

When we preach the Word, we must preach it with a certified dogmatism, and we must be willing to stand by it, even unto the end. We must be ready to place our reputation as prophets, or preachers, and our very life’s security, upon the truth of our testimony. We must unflinchingly face the popularist and say, “Hearken all ye people!”<\/p>\n

VII. THE BATTLE (2Ch 18:29-34)<\/p>\n

1. The plan of battle. The king of Israel, Ahab, said to Jehoshaphat, “I will disguise myself, and will go to the battle; but put thou on thy robes”; thus they did. Now the king of Syria had commanded the captains of the chariots that were with him, saying, “Fight ye not with small or great, save only with the king of Israel.” Thus it came to pass when the captains saw Jehoshaphat, they said, “It is the king of Israel.” Therefore they compassed about him to fight. This is what it costs the true men of God who go to battle with the enemy of the Lord.<\/p>\n

2. The shot at a venture. When Jehoshaphat was surrounded by the enemy, he cried out, and the Lord helped him, and God moved them to depart from him, for they perceived that it was not the king of Israel. Then came a certain man, and “drew a bow at a venture, and smote the king of Israel between the joints of the harness.” Thus it was that the prophecy of the despised prophet came true, and the king of Israel fell wounded unto death. The fact that the arrow was shot at a venture, seems to show that God carried it right to the vital point in the king’s armor.<\/p>\n

3. The king taken from the battle. When the king saw he was wounded, he said, “Carry me out of the host; for I am wounded.” The battle increased that day; “Howbeit the king of Israel stayed himself up in his chariot against the Syrians until the even: and about the time of the sun going down he died.”<\/p>\n

4. The aftermath. The battle being over, the king of Judah, Jehoshaphat, returned to his home in peace, even to Jerusalem. Then it was that Jehu, the son of Hanani, the seer, went out to meet him and said to King Jehoshaphat, “Shouldest thou help the ungodly, and love them that hate the Lord? therefore is wrath upon thee from before the Lord.” Thus even a good man fell under the ban of God because he made affinity with an evil man.<\/p>\n

Because of his good deeds, and because he had prepared his heart to seek the Lord, the Lord brought him back again in safety. After this Jehoshaphat went out again to the people, and brought them back unto the Lord God of their fathers.<\/p>\n

AN ILLUSTRATION<\/p>\n

Ahab’s death could have been averted had he only turned to God.<\/p>\n

A young sailor once rose and said: “In a thunderstorm, far at sea, I was struck by the lightning and taken up for dead. As they were carrying me along the deck, I heard the mate say, ‘Poor fellow; he is gone.’ I was conscious, and knew all that was said and done. I said to myself, ‘Where will I go to?’ In a moment it seemed as if all the acts of my wicked life passed in review before me. It was an awful sight. I thought hell was not far off; and go there I must. They revived me; but I had been too near eternity to be any longer indifferent. I fled for refuge to Christ. That was five years ago. I have stood up for Jesus ever since, on both land and sea.” “So persecute them with Thy tempest, and make them afraid with Thy storm” (Psa 83:15; Nah 1:3).<\/p>\n

Fuente: Neighbour’s Wells of Living Water<\/b><\/i><\/h4>\n

A.M. 3107. B.C. 897.<\/p>\n

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.<\/p>\n

2Ch 18:1. And joined affinity with Ahab For Joram, his eldest son, married Athaliah, Ahabs daughter. This chapter is, for substance, the same with 1 Kings 22., where it is explained.<\/p>\n

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.<\/p>\n

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.<\/p>\n

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.<\/p>\n

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 <\/p>\n

Many are moved in a manner unaccountable both to themselves and others; but an invisible power moves them.<\/p>\n

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! <\/p>\n

Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

2Ch 18:1. Jehoshaphat had riches and honour. In his, and in the reign of other good kings, we see how righteousness aggrandizes a country, and exalts its character.<\/p>\n

The whole of this chapter is nearly similar to the twenty second of the first book of Kings, in which the reflections will be found. <\/p>\n

Fuente: Sutcliffe’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

2Ch 18:1-31. The alliance between Jehoshaphat and Ahab against Syria; their defeat. See notes on 1Ki 22:1-35; the variations are unimportant.<\/p>\n

Fuente: Peake’s Commentary on the Bible<\/b><\/i><\/h4>\n

JEHOSHAPHAT’S COMPROMISES <\/p>\n

(vv.1-27)<\/p>\n

Though Jehoshaphat had at first strengthened himself against Israel (ch.1:17), his decision wavered badly after he had become strong and wealthy. He became friendly with Ahab, a king of Israel “who sold himself to do wickedness in the sight of the Lord” (1Ki 21:25). Did Jehoshaphat not realise that Israel was in a state of idolatrous worship and disregard for God? He must have done so at first or he would not have strengthened himself against Israel. Now by the very fact of his going to visit Ahab, he was compromising his devotion to the Lord (v.2). Ahab flattered him by offering large numbers of sheep and oxen for him, not for the Lord, though he may have wanted Jehoshaphat to take the impression that he was honouring the God of Israel.<\/p>\n

In response to Ahab’s request that Jehoshaphat go with him to fight against Ramoth Gilead, Jehoshaphat immediately responded favourably. He knew that Ramoth Gilead actually belonged to Israel but had been captured by the Syrians. But why had God allowed Syria to take Ramoth? Because of Israel’s bad condition. Jehoshaphat did not mention this, but his conscience troubled him enough that he asked Ahab to enquire of the Lord about this project. How sad that he would first make his commitment and afterward suggest asking the Lord’s guidance. But believers can sometimes be too kind to people.<\/p>\n

Ahab however was agreeable and gathered together 400 prophets (or so-called prophets) to ask their counsel. But they already knew what Ahab wanted and they wanted to please him rather than have any concern for pleasing the Lord. They all dared to tell Ahab that God would deliver Ramoth into Ahab’s hand (v.5). There are such smooth talking prophets today who claim to be speaking for God, but are plainly lying! If we have God’s clear word in the scriptures, we may declare this with full confidence, but if we do not, then let us not dare to speak as though representing Him. For this we shall have to give account to Him.<\/p>\n

Jehoshaphat was not persuaded by this great crowd of prophets. Why not? Because he was a believer and discerned that they did not speak as the oracles of God” (1Pe 4:11), but merely as programmed robots with no spiritual conviction. He asked Ahab if there was not a prophet of the Lord available of whom they might inquire (v.6). Ahab admitted there was one prophet whom he had not called because Ahab hated him, since he did not prophesy good concerning Ahab, but always evil.<\/p>\n

Since Jehoshaphat wanted to hear this prophet, however, Ahab had him brought. Both kings were sitting on thrones at the entrance of the gate of Samaria. One of the false prophets, Zedekiah, to draw special attention to himself, had made iron horns and prophesied that with these horns Ahab would attack and completely defeat the Syrians (v.10).<\/p>\n

The messenger sent to call Micaiah thought it necessary to urge him to speak just the same as all the false prophets spoke (v.12). Micaiah’s answer was simple and to the point: he would speak what God gave him to speak (v.13).<\/p>\n

When Ahab asked Micaiah if he should go to war against Ramoth Gilead, Ahab knew that Micaiah was speaking sarcastically when he said, “Go and prosper, and they shall be delivered into your hand” (v.14). Notice, he did not say the Lord would deliver them, nor that his message was from God. But Ahab told Micaiah that he should only speak truth in the name of the Lord. Ahab knew the difference between the prophets, but he must have realised that none of those prophets had spoken truth in the name of the Lord! since Micaiah had said the same as they did.<\/p>\n

Therefore Micaiah spoke the truth, “I saw all Israel scattered on the mountains, as sheep that have no shepherd. And the Lord said, These have no master. Let each return to his house in peace” (v.16). Terrible, startling message for Ahab! But he had asked for truth, and God gave it to him!<\/p>\n

When Micaiah told Ahab that the Lord had prophesied that Israel would have no master, Ahab rightly considered that Micaiah had prophesied evil concerning him (v.17). But Micaiah had much more to say, and declared this to Ahab as the word of the Lord. He had seen the Lord on His throne and all the host of heaven standing, some on His right hand, others on His left. This included evil spirits. The Lord asked them, “Who will persuade Ahab king of Israel to go up that he may fall at Ramoth Gilead?” After some had made suggestions, a spirit spoke confidently that he would persuade Ahab, by being a lying spirit In the mouths of all Ahab’s prophets. This may seem a strange situation, but it illustrates the fact that the Lord allows evil spirits to do their evil work of lying so that ungodly people will be deceived, just as 2Th 2:1-17 indicates the folly of those who are deceived by the strong delusion the Lord sends by means of the antichrist because of people’s refusing to believe the truth of God (vv.6-11). Thus, because Ahab had refused God’s Word, he would accept the falsehood of Satan’s prophets. Micaiah therefore declares that the Lord had put a lying spirit in the mouths of these prophets, and the Lord had declared disaster to fall on Ahab (v.22).<\/p>\n

Ahab was not happy about such a prophecy, but it did not change his stubborn will to do as he pleased. But Hezekiah! Surely he realised that this prophecy was from God, but he had already committed himself to accompany Ahab.. What did Hezekiah think when Zedekiah not only spoke disdainfully to Micaiah, but struck him on the cheek, claiming that since he himself had spoken by the Spirit of the Lord, how could the Spirit have spoken to Micaiah? (v.23). Such was the contemptible wickedness of a false prophet. Micaiah replied that Zedekiah would yet have the experience of going into an inner chamber to hide himself (v.24). When that did take place, what would be the thoughts of that poor, deluded dupe of Satan?<\/p>\n

In foolish pride Ahab commanded that Micaiah should be put in prison and fed only bread and water until Ahab returned in peace (v.26). Did he think such action would defeat the prophecy of Micaiah? But Micaiah gave one parting message, “If you ever return in peace. the Lord has not spoken by me” (v.27). He emphasised this by calling on all the people to witness what he said. Why did Hezekiah say nothing? He surely ought to have defended the man of God.<\/p>\n

THE DEATH OF AHAB <\/p>\n

(vv.28-34)<\/p>\n

Ahab feared there might be some truth to Micaiah’s prophecy, and he exposed both that fear and his own selfishness when he told Jehoshaphat to wear his royal robes, saying that he would disguise himself! He was plainly telling Jehoshaphat that he would much rather see him killed than himself! But Jehoshaphat meekly submitted to this.<\/p>\n

The Syrians knew that in this battle Ahab was their chief enemy, and their king gave orders that his men were to concentrate only on attacking, Ahab (v.30). When the captains of the chariots of Syria saw Jehoshaphat in his royal attire, they of course thought he was Ahab and surrounded him in his chariot, just as Ahab desired! Jehoshaphat cried out, but it is not said he cried out to the Lord. Why not? Perhaps it was because he had (rather unwillingly) left the Lord out of this whole project and was not so confident of the Lord’s protection. But in pure grace the Lord helped him and diverted the Syrians from him when they realised he was not the king of Israel (vv.31-32).<\/p>\n

However, Ahab’s disguise did not fool God, and it was God who directed a Syrian to shoot an arrow at random, and God caused the arrow to pierce through between the joints of Ahab’s armour, inflicting a mortal wound. Ahab ordered his chariot driver to turn and take him out of the battle (v.33). Why did he prop himself up in his chariot? Was it because he wanted to persuade himself that he was not so badly injured and would by this means defeat the likelihood of death? How many there are who seek to prop themselves up instead of turning in prayer to God! They will no more succeed than did Ahab. He died about the time of sunset. 1Ki 22:38 adds that his chariot was washed in Samaria and the dogs licked up his blood, as Elijah had prophesied (1Ki 21:19).<\/p>\n

Fuente: Grant’s Commentary on the Bible<\/b><\/i><\/h4>\n

18:1 Now Jehoshaphat had riches and honour in abundance, and joined {a} affinity with Ahab.<\/p>\n

(a) For Joram Jehoshaphat’s son married Ahab’s daughter.<\/p>\n

Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n

3. Jehoshaphat and Ahab ch. 18<\/span><\/p>\n

This chapter is very similar to 1 Kings 22. Jehoshaphat’s concern for God’s will guided his actions (2Ch 18:4; 2Ch 18:6). For other instances of prophets providing war oracles for the Divine Warrior, see 2Ch 11:1-4; 1Ki 20:13; 1Ki 20:28; 2Ki 3:11-19; 2Ki 6:12-22; 2Ki 7:1-7; 2Ki 13:14-20; and 2Ch 20:14-19. The Chronicler undoubtedly wanted to encourage his audience toward repentance and restoration by showing them first how low Jehoshaphat could sink and then how the consequences of his failure were reversed. [Note: Williamson, 1 and 2 . . ., p. 285.] <\/span> Ahab’s disregard for Yahweh makes Jehoshaphat’s faithfulness to Him stand out even more dramatically.<\/p>\n

"The point for us is that flirtation with those in apostasy is flirtation with catastrophe." [Note: Thompson, p. 283.] <\/span><\/p>\n

The end of 2Ch 18:31 is unique to the Chronicler’s account. It was God who delivered Jehoshaphat in the heat of battle but put Ahab to death. The writer of Kings recorded this incident to show the fulfillment of Elijah’s prophecy that Ahab would die for his murder of Naboth (cf. 1Ki 22:37-38). The writer of Chronicles used it to show how God delivered Jehoshaphat because he followed God and cried out to Him for help when he was in trouble.<\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n

JEHOSHAPHAT-THE DOCTRINE OF NONRESISTANCE<\/p>\n

2Ch 17:1-19; 2Ch 18:1-34; 2Ch 19:1-11; 2Ch 20:1-37<\/p>\n

ASA was succeeded by his son Jehoshaphat, and his reign began even more auspiciously than that of Asa. The new king had apparently taken warning from the misfortunes of Asas closing years; and as he was thirty-five years old when he came to the throne, he had been trained before Asa fell under the Divine displeasure. He walked in the first ways of his father David, before David was led away by Satan to number Israel. Jehoshaphats heart was lifted up, not with foolish pride, like Hezekiahs, but “in the ways of Jehovah.” He sought the God of his father, and walked in Gods commandments, and was not led astray by the evil example and influence of the kings of Israel, neither did he seek the Baals. While Asa had been enfeebled by illness and alienated from Jehovah, the high places and the Asherim had sprung up again like a crop of evil weeds; but Jehoshaphat once more removed them. According to the chronicler, this removing of high places was a very labor of Sisyphus: the stone was no sooner rolled up to the top of the hill than it rolled down again. Jehoshaphat seems to have had an inkling of this; he felt that the destruction of idolatrous sanctuaries and symbols was like mowing down weeds and leaving the roots in the soil. Accordingly he made an attempt to deal more radically with the evil: he would take away the inclination as well as the opportunity for corrupt rites. A commission of princes, priests, and Levites was sent throughout all the cities of Judah to instruct the people in the law of Jehovah. Vice will always find opportunities; it is little use to suppress evil institutions unless the people are educated out of evil propensities. If, for instance, every public-house in England were closed tomorrow, and there were still millions of throats craving for drink, drunkenness would still prevail, and a new administration would promptly reopen gin-shops.<\/p>\n

Because the new king thus earnestly and consistently sought the God of his fathers, Jehovah was with him, and established the kingdom in his hand. Jehoshaphat received all the marks of Divine favorer usually bestowed upon good kings. He waxed great exceedingly; he had many fortresses, an immense army, and much wealth; he built castles and cities of store; he had arsenals for the supply of war material in the cities of Judah. And these cities, together with other defensible positions and the border cities of Ephraim occupied by Judah, were held by strong garrisons. While David had contented himself with two hundred and eighty-eight thousand men from all Israel, and Abijah had led forth four hundred thousand, and Asa five hundred and eighty thousand, there waited on Jehoshaphat, in addition to his numerous garrisons, eleven hundred and sixty thousand men. Of these seven hundred and eighty thousand were men of Judah in three divisions, and three hundred and eighty thousand were Benjamites in two divisions. Probably the steady increase of the armies of Abijah, Asa, and Jehoshaphat symbolizes a proportionate increase of Divine favor.<\/p>\n

The chronicler records the names of the captains of the five divisions. Two of them are singled out for special commendation: Eliada the Benjamite is styled “a mighty man of valor,” and of the Jewish captain Amaziah the son of Zichri it is said that he offered either himself or his possessions willingly to Jehovah, as David and his princes had offered, for the building of the Temple. The devout king had devout officers.<\/p>\n

He had also devoted subjects. All Judah brought him presents, so that he had great riches and ample means to sustain his royal power and splendor. Moreover, as in the case of Solomon and Asa, his piety was rewarded with freedom from war: “The fear of Jehovah fell upon all the kingdoms round about, so that they made no war against Jehoshaphat.” Some of his weaker neighbors were overawed by the spectacle of his great power; the Philistines brought him presents and tribute money, and the Arabians immense flocks of rams and he-goats, seven thousand seven hundred of each.<\/p>\n

Great prosperity had the usual fatal effect upon Jehoshaphats character. In the beginning of his reign he had strengthened himself against Israel and had refused to walk in their ways; now power had developed ambition, and he sought and obtained the honor of marrying his son Jehoram to Athaliah the daughter of Ahab, the mighty and magnificent king of Israel, possibly also the daughter of the Phoenician princess Jezebel, the devotee of Baal. This family connection of course implied political alliance. After a time Jehoshaphat went down to visit his new ally, and was hospitably received. {2Ch 18:1-3}<\/p>\n

Then follows the familiar story of Micaiah the son of Imlah, the disastrous expedition of the two kings, and the death of Ahab, almost exactly as in the book of Kings. There is one significant alteration: both narratives tell us how the Syrian captains attacked Jehoshaphat because they took him for the king of Israel and gave up their pursuit when he cried out, and they discovered their mistake; but the chronicler adds the explanation that Jehovah helped him and God moved them to depart from him. And so the master of more than a million soldiers was happy in being allowed to escape on account of his insignificance, and returned in peace to Jerusalem. Oded and Hanani had met his predecessors on their return from victory; now Jehu the son of Hanani met Jehoshaphat when he came home defeated. Like his father, the prophet was charged with a message of rebuke. An alliance with the Northern Kingdom was scarcely less reprehensible than one with Syria: “Shouldest thou help the wicked, and love them that hate Jehovah? Jehovah is wroth with thee.” Asas previous reforms were not allowed to mitigate the severity of his condemnation, but Jehovah was more merciful to Jehoshaphat. The prophet makes mention of his piety and his destruction of idolatrous symbols, and no further punishment is inflicted upon him.<\/p>\n

The chroniclers addition to the account of the kings escape from the Syrian captains reminds us that God still watches over and protects His children even when they are in the very act of sinning against Him. Jehovah knew that Jehoshaphats sinful alliance with Ahab did not imply complete revolt and apostasy. Hence doubtless the comparative mildness of the prophets reproof.<\/p>\n

When Jehus father Hanani rebuked Asa, the king flew into a passion, and cast the prophet into prison; Jehoshaphat received Jehus reproof in a very different spirit: he repented himself, and found a new zeal in his penitence. Learning from his own experience the proneness of the human heart to go astray, he went out himself amongst his people to bring them back to Jehovah; and just as Asa in his apostasy oppressed his people, Jehoshaphat in his renewed loyalty to Jehovah showed himself anxious for good government. He provided judges in all the walled towns of Judah, with a court of appeal at Jerusalem; he solemnly charged them to remember their responsibility to Jehovah, to avoid bribery, and not to truckle to the rich and powerful. Being themselves faithful to Jehovah, they were to inculcate a like obedience and warn the people not to sin against the God of their fathers. Jehoshaphats exhortation to his new judges concludes with a sentence whose martial resonance suggests trial by combat rather than the peaceful proceedings of a law-court: “Deal courageously, and Jehovah defend the right!”<\/p>\n

The principle that good government must be a necessary consequence of piety in the rulers has not been so uniformly observed in later times as in the pages of Chronicles. The testimony of history on this point is not altogether consistent. In spite of all the faults of the orthodox and devout Greek emperors Theodosius the Great and Marcian, their administration rendered important services to the empire. Alfred the Great was a distinguished statesman and warrior as well as zealous for true religion. St. Louis of France exercised a wise control over Church and state. It is true that when a woman reproached him in open court with being a king of friars, of priests, and of clerks, and not a true king of France, he replied with saintly meekness, “You say true! It has pleased the Lord to make me king; it had been well if it had pleased Him to make some one king who had better ruled the realm.” But something must be allowed for the modesty of the saint; apart from his unfortunate crusades, it would have been difficult for France or even Europe to have furnished a more beneficent sovereign. On the other hand, Charlemagnes successor, the Emperor Louis the Pious, and our own kings Edward the Confessor and the saintly Henry VI, were alike feeble and inefficient; the zeal of the Spanish kings and their kinswoman Mary Tudor is chiefly remembered for its ghastly cruelty; and in comparatively recent times the misgovernment of the States of the Church was a byword throughout Europe. Many causes combined to produce this mingled record. The one most clearly contrary to the chroniclers teaching was an immoral opinion that the Christian should cease to be a citizen, and that the saint has no duties to society. This view is often considered to be the special vice of monasticism, but it reappears in one form or another in every generation. The failure of the administration of Louis the Pious is partly explained when we read that he was with difficulty prevented from entering a monastery. In our own day there are those who think that a newspaper should have no interest for a really earnest Christian. According to their ideas, Jehoshaphat should have divided his time between a private oratory in his palace and the public services of the Temple, and have left his kingdom to the mercy of unjust judges at home and heathen enemies abroad, or else have abdicated in favor of some kinsman whose heart was not so perfect with Jehovah. The chronicler had a clearer insight into Divine methods, and this doctrine of his is not one that has been superseded together with the Mosaic ritual.<\/p>\n

Possibly the martial tone of the sentence that concludes the account of Jehoshaphat as the Jewish Justinian is due to the influence upon the chroniclers mind of die incident which he now describes.<\/p>\n

Jehoshaphats next experience was parallel to that of Asa with Zerah. When his new reforms were completed, he was menaced with a formidable invasion. His new enemies were almost as distant and strange as the Ethiopians and Lubim who had followed Zerah. We hear nothing about any king of Israel or Damascus, the usual leaders of assaults upon Judah; we hear instead of a triple alliance against Judah. Two of the allies are Moab and Ammon; but the Jewish kings were not wont to regard these as irresistible foes, so that the extreme dismay which takes possession of king and people must be due to the third ally: the Meunim we have already met with in connection with the exploits of the children of Simeon in the reign of Hezekiah; they are also mentioned in the reign of Uzziah, and nowhere else, unless indeed they are identical with the Maonites, who are named with the Amalekites in Jdg 10:12. They are thus a people peculiar to Chronicles, and appear from this narrative to have inhabited Mount Seir, by which term “Meunim” is replaced as the story proceeds. Since the chronicler wrote so long after the events he describes, we cannot attribute to him any very exact knowledge of political geography. Probably the term “Meunim” impressed his contemporaries very much as it does a modern reader, and suggested countless hordes of Bedouin plunderers; Josephus calls them a great army of Arabians. This host of invaders came from Edom, and having marched round the southern end of the Dead Sea, were now at Engedi, on its western shore. The Moabites and Ammonites might have crossed the Jordan by the fords near Jericho; but this route would not have been convenient for their allies the Meunim, and would have brought them into collision with the forces of the Northern Kingdom.<\/p>\n

On this occasion Jehoshaphat does not seek any foreign alliance. He does not appeal to Syria, like Asa, nor does he ask Ahabs successor to repay in kind the assistance given to Ahab at Ramoth-gilead, partly perhaps because there was no time, but chiefly because he had learnt the truth which Hanani had sought to teach his father, and which Hananis son had taught him. He does not even trust in his own hundreds of thousands of soldiers, all of whom cannot have perished at Ramoth-gilead; his confidence is placed solely and absolutely in Jehovah. Jehoshaphat and his people made no military preparations; subsequent events justified their apparent neglect: none were necessary. Jehoshaphat sought Divine help instead, and proclaimed a fast throughout Judah; and all Judah gathered themselves to Jerusalem to ask help of Jehovah. This great national assembly met “before the new court” of the Temple. The chronicler, who is supremely interested in the Temple buildings, has told us nothing about any new court, nor is it mentioned elsewhere; our author is probably giving the title of a corresponding portion of the second Temple: the place where the people assembled to meet Jehoshaphat would be the great court built by Solomon. {2Ch 4:9}<\/p>\n

Here Jehoshaphat stood up as the spokesman of the nation, and prayed to Jehovah on their behalf and on his own. He recalls the Divine omnipotence; Jehovah is God of earth and heaven, God of Israel and Ruler of the heathen, and therefore able to help even in this great emergency:-<\/p>\n

“O Jehovah, God of our fathers, art Thou not God in heaven? Dost Thou not rule all the kingdoms of the heathen? And in Thy hand is power and might, so that none is able to withstand Thee.”<\/p>\n

The land of Israel had been the special gift of Jehovah to His people, in fulfillment of His ancient promise to Abraham:-<\/p>\n

“Didst not Thou, O our God, dispossess the inhabitants of this land in favor of Thy people Israel, and gavest it to the seed of Abraham Thy friend forever?”<\/p>\n

And now long possession had given Israel a prescriptive right to the Land of Promise; and they had, so to speak, claimed their rights in the most formal and solemn fashion by erecting a temple to the God of Israel. Moreover, the prayer of Solomon at the dedication of the Temple had been accepted by Jehovah as the basis of His covenant with Israel, and Jehoshaphat quotes a clause from that prayer or covenant which had expressly provided for such emergencies as the present:-<\/p>\n

“And they” (Israel) “dwelt in the land, and built Thee therein a sanctuary for Thy name, saying, If evil come upon us, the sword, judgment, pestilence, or famine, we will stand before this house and before Thee (for Thy name is in this house), and cry unto Thee in our affliction; and Thou wilt hear and save.”<\/p>\n

Moreover, the present invasion was not only an attempt to set aside Jehovahs disposition of Palestine and the long-established rights of Israel: it was also gross ingratitude, a base return for the ancient forbearance of Israel towards her present enemies:-<\/p>\n

“And now, behold, the children of Ammon and Moab and Mount Seir, whom Thou wouldest not let Israel invade when they came out of the land of Egypt, but they turned aside from them and destroyed them not-behold how they reward us by coming to dispossess us of Thy possession which Thou hast caused us to possess.”<\/p>\n

For this nefarious purpose the enemies of Israel had come up in overwhelming numbers, but Judah was confident in the justice of its cause and the favor of Jehovah:-<\/p>\n

“O our God, wilt Thou not execute judgment against them? for we have no might against this great company that cometh against us, neither know we what to do, but our eyes are upon Thee.”<\/p>\n

Meanwhile the great assemblage stood in the attitude of supplication before Jehovah, not a gathering of mighty men of valor praying for blessing upon their strength and courage, but a mixed multitude, men and women, children and infants, seeking sanctuary, as it were, at the Temple, and casting themselves in their extremity upon the protecting care of Jehovah. Possibly when the king finished his prayer the assembly broke out into loud, wailing cries of dismay and agonized entreaty; but the silence of the narrative rather suggests that Jehoshaphats strong, calm faith communicated itself to the people, and they waited quietly for Jehovahs answer, for some token or promise of deliverance. Instead of the confused cries of an excited crowd, there was a hush of expectancy, such as sometimes falls upon an assembly when a great statesman has risen to utter words which will be big with the fate of empires.<\/p>\n

And the answer came, not by fire from heaven or any visible sign, not by voice of thunder accompanied by angelic trumpets, nor by angel or archangel, but by a familiar voice hitherto unsuspected of any supernatural gifts, by a prophetic utterance whose only credentials were given by the influence of the Spirit upon the speaker and his audience. The chronicler relates with evident satisfaction how, in the midst of that great congregation, the Spirit of Jehovah came, not upon king, or priest, or acknowledged prophet, but upon a subordinate minister of the Temple, a Levite and member of the Temple choir like himself. He is careful to fix the identity of this newly called prophet and to gratify the family pride of existing Levitical families by giving the prophets genealogy for several generations. He was Jahaziel the son of Zechariah, the son of Benaiah, the son of Jeiel, the son of Mattaniah, of the sons of Asaph. The very names were encouraging. What more suitable names could be found for a messenger of Divine mercy than Jahaziel-“God gives prophetic vision” – the son of Zechariah-“Jehovah remembers?”<\/p>\n

Jahaziels message showed that Jehoshaphats prayer had been accepted; Jehovah responded without reserve to the confidence reposed in Him: He would vindicate His own authority by delivering Judah; Jehoshaphat should have blessed proof of the immense superiority of simple trust in Jehovah over an alliance with Ahab or the king of Damascus. Twice the prophet exhorts the king and people in the very words that Jehovah had used to encourage Joshua when the death of Moses had thrown upon him all the heavy responsibilities of leadership: “Fear not, nor be dismayed.” They need no longer cling like frightened suppliants to the sanctuary, but are to go forth at once, the very next day, against the enemy. That they may lose no time in looking for them, Jehovah announces the exact spot where the enemy are to be found: “Behold, they are coming by the ascent of Hazziz, and ye shall find them at the end of the ravine before the wilderness of Jeruel.” This topographical description was doubtless perfectly intelligible to the chroniclers contemporaries, but it is no longer possible to fix exactly the locality of Hazziz or Jeruel. The ascent of Hazziz has been identified with the Wady Husasa, which leads up from the coast of the Dead Sea north of Engedi, in the direction of Tekoa; but the identification is by no means certain.<\/p>\n

The general situation, however, is fairly clear: the allied invaders would come up from the coast into the highlands of Judah by one of the wadies leading inland; they were to be met by Jehoshaphat and his people on one of the “wildernesses,” or plateaus of pasture-land, in the neighborhood of Tekoa.<\/p>\n

But the Jews went forth, not as an army, but in order to be the passive spectators of a great manifestation of the power of Jehovah. They had no concern with the numbers and prowess of their enemies; Jehovah Hiresell would lay bare His mighty arm, and Judah should see that no foreign ally, no millions of native warriors, were necessary for their salvation: “Ye shall not need to fight in this battle; take up your position, stand still and see the deliverance of Jehovah with you, O Judah and Jerusalem.”<\/p>\n

Thus had Moses addressed Israel on the eve of the passage of the Red Sea. Jehoshaphat and his people owned and honored the Divine message as if Jahaziel were another Moses; they prostrated themselves on the ground before Jehovah. The sons of Asaph had already been privileged to provide Jehovah with His prophet; these Asaphites represented the Levitical clan of Gershom: but now the Kohathites, with their guild of singers, the sons of Korah, “stood up to praise Jehovah, the God of Israel, with as exceeding loud voice,” as the Levites sang when the foundations of the second Temple were laid, and when Ezra and Nehemiah made the people enter into a new covenant with their God.<\/p>\n

Accordingly on the morrow the people rose early in the morning and went out to the wilderness of Tekoa, ten or twelve miles south of Jerusalem. In ancient times generals were wont to make a set speech to their armies before they led them into battle, so Jehoshaphat addresses his subjects as they pass out before him. He does not seek to make them confident in their own strength and prowess; he does not inflame their passions against Moab and Ammon, nor exhort them to be brave and remind them that they fight this day for the ashes of their fathers and the temple of their God. Such an address would have been entirely out of place, because the Jews were not going to fight at all. Jehoshaphat only bids them have faith in Jehovah and His prophets. It is a curious anticipation of Pauline teaching. Judah is to be “saved by faith” from Moab and Ammon, as the Christian is delivered by faith from sin and its penalty. The incident might almost seem to have been recorded in order to illustrate the truth that St. Paul was to teach. It is strange that there is no reference to this chapter in the epistles of St. Paul and St. James, and that the author of the Epistle to the Hebrews does not remind us how “by faith Jehoshaphat was delivered from Moab and Ammon.” There is no question of military order, no reference to the five great divisions into which the armies of Judah and Benjamin are divided in chapter 17. Here, as at Jericho, the captain of Israel is chiefly concerned to provide musicians to lead his army. When David was arranging for the musical services before the Ark, he took counsel with his captains. In this unique military expedition there is no mention of captains; they were not necessary, and if they were present there was no opportunity for them to show their skill and prowess in battle. In an even more democratic spirit Jehoshaphat takes counsel with the people-that is, probably makes some proposition, which is accepted with universal acclamation.<\/p>\n

The Levitical singers, dressed in the splendid robes in which they officiated at the Temple, were appointed to go before the people, and offer praises unto Jehovah, and sing the anthem, “Give thanks unto Jehovah, for His mercy endureth forever.” These words or their equivalent are the opening words, and the second clause the refrain, of the post-Exilic Psa 106:1-48; Psa 107:1-43; Psa 118:1-29; Psa 136:1-26. As the chronicler has already ascribed Psa 106:1-48 to David, he possibly ascribes all four to David, and intends us to understand that one or all of them were sung by the Levites on this occasion. Later Judaism was in the habit of denoting a book or section of a book by its opening words.<\/p>\n

And so Judah, a pilgrim caravan rather than an army, went on to its Divinely appointed tryst with its enemies, and at its head the Levitical choir sang the Temple hymns. It was not a campaign, but a sacred function, on a much larger scale a procession such as may be seen winding its way, with chants and incense, banners, images, and crucifixes, through the streets of Catholic cities.<\/p>\n

Meanwhile Jehovah was preparing a spectacle to gladden the eyes of His people and reward their implicit faith and exact obedience; He was working for those who were waiting for Him. Though Judah was still far from its enemies, yet like the trumpet at Jericho, the strain of praise and thanksgiving was the signal for the Divine intervention: “When they began to sing and praise, Jehovah set liars in wait against the children of Ammon, Moab, and Mount Self.” Who were these liars in wait? They could not be men of Judah: they were not to fight, but to be passive spectators of their own deliverance. Did the allies set an ambush for Judah, and was it thus that they were afterwards led to mistake their own people for enemies? Or does the chronicler intend us to understand that these “liars in wait” were spirits; that the allied invaders were tricked and bewildered like the shipwrecked sailors in the Tempest; or that when they came to the wilderness of Jeruel there fell upon them a spirit of mutual distrust, jealousy, and hatred, that had, as it were, been waiting for them there? But, from whatever cause, a quarrel broke out amongst them; and they were smitten. When Ammonite, Moabite, and Edomite met, there were many private and public feuds waiting their opportunity; and such confederates were as ready to quarrel among themselves as a group of Highland clans engaged in a Lowland foray.<\/p>\n

“Ammon and Moab stood up against the inhabitants of Mount Seir utterly to slay and destroy them.” But even Ammon and Moab soon dissolved their alliance; and at last, partly maddened by panic, partly intoxicated by a wild thirst for blood, a very Berserker frenzy, all ties of friendship and kindred were forgotten, and every mans hand was against his brother. “When they had made an end of the inhabitants of Self, every one helped to destroy another.”<\/p>\n

While this tragedy was enacting, and the air was rent with the cruel yells of that death struggle, Jehoshaphat and his people moved on in tranquil pilgrimage to the cheerful sound of the songs of Zion. At last they reached an eminence, perhaps the long, low summit of some ridge overlooking the plateau of Jeruel. When they had gained this watchtower of the wilderness, the ghastly scene burst upon their gaze. Jehovah had kept His word: they had found their enemy. They “looked upon the multitude,” all those hordes of heathen tribes that had filled them with terror and dismay. They were harmless enough now: the Jews saw nothing but “dead bodies fallen to the earth”; and in that Aceldama lay all the multitude of profane invaders who had dared to violate the sanctity of the Promised Land: “There were none that escaped.” So had Israel looked back after crossing the Red Sea and seen the corpses of the Egyptians washed up on the shore. {Exo 14:30} Set when the angel of Jehovah smote Sennacherib, –<\/p>\n

“Like the leaves of the forest when autumn hath blown, <\/p>\n

That host on the morrow lay withered and strown.”<\/p>\n

There is no touch of pity for the wretched victims of their own sins. Greeks of every city and tribe could feel the pathos of the tragic end of the Athenian expedition against Syracuse; but the Jews had no ruth for the kindred tribes that dwelt along their frontier, and the age of the chronicler had not yet learnt that Jehovah had either tenderness or compassion for the enemies of Israel.<\/p>\n

The spectators of this carnage-we cannot call them victors-did not neglect to profit to the utmost by their great opportunity. They spent three days in stripping the dead bodies; and as Orientals delight in jewelled weapons and costly garments, and their chiefs take the field with barbaric ostentation of wealth, the spoil was both valuable and abundant: “riches, and raiment, and precious jewels more than they could carry away.”<\/p>\n

In collecting the spoil, the Jews had become dispersed through all the wide area over which the fighting between the confederates must have extended; but on the fourth day they gathered together again in a neighboring valley and gave solemn thanks for their deliverance: “There they blessed Jehovah; therefore the name of that place was called the valley of Berachah unto this day.” West of Tekoa. not too far from the scene of carnage, a ruin and a wady still bear the name “Bereikut”; and doubtless in the chroniclers time the valley was called Berachah, and local tradition furnished our author with this explanation of the origin of the name.<\/p>\n

When the spoil was all collected, they returned to Jerusalem as they came, in solemn procession, headed, no doubt, by the Levites, with psalteries, and harps, and trumpets. They came back to the scene of their anxious supplications: to the house of Jehovah. But yesterday, as it were, they had assembled before Jehovah, terror-stricken at the report of an irresistible host of invaders; and today their enemies were utterly destroyed. They had experienced a deliverance that might rank with the Exodus; and as at that former deliverance they had spoiled the Egyptians, so now they had returned laden with the plunder of Moab, Ammon, and Edom. And all their neighbors were smitten with fear when they heard of the awful ruin which Jehovah had brought upon these enemies of Israel. No one would dare to invade a country where Jehovah laid a ghostly ambush of liars in wait for the enemies of His people. The realm of Jehoshaphat was quiet, not because he was protected by powerful allies or by the swords of his numerous and valiant soldiers, but because Judah had become another Eden, and cherubim with flaming swords guarded the frontier on every hand, and “his God gave him rest round about.”<\/p>\n

Then follow the regular summary and conclusion of the history of the reign taken from the book of Kings, with the usual alterations in the reference to further sources of information. We are told here, in direct contradiction to 1Ch 17:6 and to the whole tenor of the previous chapters, that the high places were not taken away, another illustration of the slight importance the chronicler attached to accuracy in details. He either overlooks the contradiction between passages borrowed from different sources, or else does not think it worth while to harmonize his inconsistent materials.<\/p>\n

But after the narrative of the reign is thus formally closed the chronicler inserts a postscript, perhaps by a kind of after-thought. The book of Kings narrates {1Ki 22:48-49} how Jehoshaphat made ships to go to Ophir for gold, but they were broken at Ezion-geber; then Ahaziah the son of Ahab proposed to enter into partnership with Jehoshaphat, and the latter rejected his proposal. As we have seen, the chroniclers theory of retribution required some reason why so pious a king experienced misfortune. What sin had Jehoshaphat committed to deserve to have his ships broken? The chronicler has a new version of the story, which provides an answer to this question. Jehoshaphat did not build any ships by himself; his unfortunate navy was constructed in partnership with Ahaziah; and accordingly the prophet Eliezer rebuked him for allying himself a second time with a wicked king of Israel, and announced the coming wreck of the ships. And so it came about that the ships were broken, and the shadow of Divine displeasure rested on the last days of Jehoshaphat.<\/p>\n

We have next to notice the chroniclers most important omissions. The book of Kings narrates another alliance of Jehoshaphat with Jehoram, king of Israel, like his alliances with Ahab and Ahaziah. The narrative of this incident closely resembles that of the earlier joint expedition to Ramoth-Gilead. As then Jehoshaphat marched out with Ahab, so now he accompanies Ahabs son Jehoram, taking with him his subject ally the king of Edom. Here also a prophet appears upon the scene; but on this occasion Elisha addresses no rebuke to Jehoshaphat for his alliance with Israel, but treats him with marked respect: and the allied army wins a great victory. If this narrative had been included in Chronicles, the reign of Jehoshaphat would not have afforded an altogether satisfactory illustration of the main lesson which the chronicler intended it to teach.<\/p>\n

This main lesson was that the chosen people should not look for protection against their enemies either to foreign alliances or to their own military strength, but solely to the grace and omnipotence of Jehovah. One negative aspect of this principle has been enforced by the condemnation of Asas alliance with Syria and Jehoshaphats with Ahab and Ahaziah. Later on the uselessness of an army apart from Jehovah is shown in the defeat of “the great host” of Joash by “a small company” of Syrians. The positive aspect has been partially illustrated by the signal victories of Abijah and Asa against overwhelming odds and without the help of any foreign allies. But these were partial and unsatisfactory illustrations: Jehovah vouchsafed to share the glory of these victories with great armies that were numbered by the hundred thousand. And, after all, the odds were not so very overwhelming. Scores of parallels may be found in which the odds were much greater. In the case of vast Oriental hosts a superiority of two to one might easily be counterbalanced by discipline and valor in the smaller army.<\/p>\n

The peculiar value to the chronicler of the deliverance from Moab, Ammon, and the Meunim lay in the fact that no human arm divided the glory with Jehovah. It was shown conclusively not merely that Judah could safely be contented with an army smaller than those of its neighbors, but that Judah would be equally safe with no army at all. We feel that this lesson is taught with added force when we remember that Jehoshaphat had a larger army than is ascribed to any Israelite or Jewish king after David. Yet he places no confidence in his eleven hundred and sixty thousand warriors, and he is not allowed to make any use of them. In the case of a king with small military resources, to trust in Jehovah might be merely making a virtue of necessity; but if Jehoshaphat, with his immense army, felt that his only real help was in his God, the example furnished an a fortiori argument which would conclusively show that it was always the duty and privilege of the Jews to say with the Psalmist, “Some trust in chariots, and some in horses; but we will remember the name of Jehovah our God.” {Psa 20:7} The ancient literature of Israel furnished illustrations of the principle: at the Red Sea the Israelites had been delivered without any exercise of their own warlike prowess; at Jericho, as at Jeruel, the enemy had been completely overthrown by Jehovah before His people rushed upon the spoil; and the same direct Divine intervention saved Jerusalem from Sennacherib. But the later history of the Jews had been a series of illustrations of enforced dependence upon Jehovah. A little semi-ecclesiastical community inhabiting a small province that passed from one great power to another like a counter in the game of international politics had no choice but to trust in Jehovah, if it were in any way to maintain its self-respect. For this community of the second Temple to have had confidence in its sword and bow would have seemed equally absurd to the Jews and to their Persian and Greek masters.<\/p>\n

When they were thus helpless, Jehovah wrought for Israel, as He had destroyed the enemies of Jehoshaphat in the wilderness of Jeruel. The Jews stood still and saw the working out of their deliverance; great empires wrestled together like Moab, Ammon, and Edom, in the agony of the death struggle: and over all the tumult of battle Israel heard the voice of Jehovah, “The battle is not yours, but Gods; set yourselves, stand ye still, and see the deliverance of Jehovah with you, O Judah and Jerusalem.” Before their eyes there passed the scenes of that great drama which for a time gave Western Asia Aryan instead of Semitic masters. For them the whole action had but one meaning: without calling Israel into the field, Jehovah was devoting to destruction the enemies of His people and opening up a way for His redeemed to return, like Jehoshaphats procession, to the Holy City and the Temple. The long series of wars became a wager of battle, in which Israel, herself a passive spectator, appeared by her Divine Champion; and the assured issue was her triumphant vindication and restoration to her ancient throne in Zion.<\/p>\n

After the Restoration Gods protecting providence asked no armed assistance from Judah. The mandates of a distant court authorized the rebuilding of the Temple and the fortifying of the city. The Jews solaced their national pride and found consolation for their weakness and subjection in the thought that their ostensible masters were in reality only the instruments which Jehovah used to provide for the security and prosperity of His children.<\/p>\n

We have already noticed that this philosophy of history is not peculiar to Israel. Every nation has a similar system, and regards its own interests as the supreme care of Providence. We have seen, too, that moral influences have controlled and checkmated material forces; God has fought against the biggest battalions. Similarly, the Jews are not the only people for whom deliverances have been worked out almost without any co-operation on their own part. It was not a Negro revolt, for instance, that set free the slaves of our colonies or of the Southern States. Italy regained her Eternal City as an incidental effect of a great war in which she herself took no part. Important political movements and great struggles involve consequences equally unforeseen and unintended by the chief actors in these dramas, consequences which would seem to them insignificant compared with more obvious results. Some obscure nation almost ready to perish is given a respite, a breathing space, in which it gathers strength; instead of losing its separate existence, it endures till time and opportunity make it one of the ruling influences in the worlds history: some Geneva or Wittenberg becomes, just at the right time, a secure refuge and vantage-ground for one of the Lords prophets. Our understanding of what God is doing in our time and our hopes for what He may yet do will indeed be small, if we think that God can do nothing for our cause unless our banner flies in the forefront of the battle, and the war-cry is “The sword of Gideon!” as well as “The sword of Jehovah!” There will be many battles fought in which we shall strike no blow and yet be privileged to divide the spoil. We sometimes “stand still and see the salvation of Jehovah.”<\/p>\n

The chronicler has found disciples in these latter days of a kindlier spirit and more catholic sympathies. He and they have reached their common doctrines by different paths, but the chronicler teaches non-resistance as clearly as the Society of Friends. “When you have fully yielded yourself to the Divine teaching,” he says, “you will neither fight yourself nor ask others to fight for you; you will simply stand still and watch a Divine providence protecting you and destroying your enemies.” The Friends could almost echo this teaching, not perhaps laying quite so much stress on the destruction of the enemy, though among the visions of the earlier Friends there were many that revealed the coming judgments of the Lord; and the modern enthusiast is still apt to consider that his enemies are the Lords enemies and to call the gratification of his own revengeful spirit a vindication of the honor of the Lord and a satisfaction of outraged justice.<\/p>\n

If the chronicler had lived today, the history of the Society of Friends might have furnished him with illustrations almost as apt as the destruction of the allied invaders of Judah. He would have rejoiced to tell us how a people that repudiated any resort to violence succeeded in conciliating savage tribes and founding the flourishing colony of Pennsylvania, and would have seen the hand of the Lord in the wealth and honor that have been accorded to a once despised and persecuted sect.<\/p>\n

We should be passing to matters that were still beyond the chroniclers horizon, if we were to connect his teaching with our Lords injunction, “Whosoever shall smite thee on thy right cheek, turn to him the other also.” Such a sentiment scarcely harmonizes with the three days stripping of dead bodies in the wilderness of Jeruel. But though the chroniclers motives for non-resistance were not touched and softened with the Divine gentleness of Jesus of Nazareth, and his object was not to persuade his hearers to patient endurance of wrong, yet he had conceived the possibility of a mighty faith that could put its fortunes unreservedly into the hands of God and trust Him with the issues. If we are ever to be worthy citizens of the kingdom of our Lord, it can only be by the sustaining power and inspiring influence of a like faith.<\/p>\n

When we come to ask how far the people for whom he wrote responded to his teaching and carried it into practical life, we are met with one of the many instances of the grim irony of history. Probably the chroniclers glowing vision of peaceful security, guarded on every hand by legions of angels, was partly inspired by the comparative prosperity of the time at which he wrote. Other considerations combine with this to suggest that the composition of his work beguiled the happy leisure of one of the brighter intervals between Ezra and the Maccabees.<\/p>\n

Circumstances were soon to test the readiness of the Jews, in times of national danger, to observe the attitude of passive spectators and wait for a Divine deliverance. It was not altogether in this spirit that the priests met the savage persecutions of Antiochus. They made no lame attempts to exorcise this evil spirit with hymns, and psalteries, and harps, and trumpets; but the priest Mattathias and his sons slew the kings commissioner and raised the standard of armed revolt. We do indeed find indications of something like obedience to the chroniclers principles. A body of the revolted Jews were attacked on the Sabbath Day; they made no attempt to defend themselves: “When they gave them battle with all speed, they answered them not, neither cast they a stone at them, nor stopped the places where they lay hid and their enemies rose up against them on the sabbath, and slew them, with their wives, and their children, and their cattle, to the number of a thousand people.” No Divine intervention rewarded this devoted faith, nor apparently did the Jews expect it, for they had said, “Let us die all in our innocency; heaven and earth shall testify for us that ye put us to death wrongfully.” This is, after all, a higher note than that of Chronicles: obedience may not bring invariable reward; nevertheless the faithful will not swerve from their loyalty. But the priestly leaders of the people looked with no favorable eye upon this offering up of human hecatombs in honor of the sanctity of the Sabbath. They were not prepared to die passively; and, as representatives of Jehovah and of the nation for the time being, they decreed that henceforth they would fight against those who attacked them, even on the Sabbath Day. Warfare on these more secular principles was crowned with that visible success which the chronicler regarded as the manifest sign of Divine approval; and a dynasty of royal priests filled the throne and led the armies of Israel, and assured and strengthened their authority by intrigues and alliances with every heathen sovereign within their reach.<\/p>\n

Fuente: Expositors Bible Commentary<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"

Now Jehoshaphat had riches and honor in abundance, and joined affinity with Ahab. 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 … Continue reading “Exegetical and Hermeneutical Commentary of 2 Chronicles 18:1”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-11555","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/11555","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=11555"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/11555\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=11555"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=11555"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=11555"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}