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This Chapter Verse Commentaries:
2Ch_18:1
The purport of the verse is to let us into the secret that the riches and honour in abundance of Jehoshaphat were, in fact, the snare by which he was led to entangle himself with one who, probably only on that account, was willing to be entangled by affinity with him (2Ch_21:6; 2Ch_22:2-4; 2Ki_8:25-29). It is not hard to see how they would both lead him, if not always out of big and patronizing thoughts, to seek and also lay him open to be sought. When this verse says Jehoshaphat joined affinity, etc; it means that he had done so. to wit, not fewer than nine years before, in promoting or allowing, whichever it was, the marriage of his son Jehoram with Ahab's and Jezebel's daughter Athaliah. For the issue of this marriage, Ahaziah, took the throne at the age of twenty-two years, thirteen years hence from this seventeenth year of his grandfather Jehoshaphat's reign, the year of Ahab's death. But as we are told that Ahaziah was the youngest son of Jehoram and Athaliah (for explanation of which see 2Ch_21:17), the "joining affinity" must have been something earlier than nine years, and very probably came yet nearer the prosperity of the earlier years of Jehoshaphat's reign, with which would agree well the keynote touched again significantly here from our 2Ch_17:5. Comp. 2Ki_8:17, 2Ki_8:26; 2Ch_21:20; 2Ch_22:2 (which needs the correction of twenty-two to forty-two). Although it is certain that the act of Jehoshaphat was wrong in principle, disastrous in practice (2Ch_19:2, 2Ch_19:3), and threatened fatal consequences to himself (2Ch_18:31, 2Ch_18:32), yet it is not impossible to suppose his motives were for the most part good, and he may naturally have thought that the sunshine of his own peace and abundance might be the set time to win influence in and over Israel, rather than strengthen Israel in its ungodly independence. On the other hand, nothing could justify Jehoshaphat risking such intimacy of relationship with such a family, heedless of consequences, looking towards idolatry, which he should have known were overwhelmingly probable.
2Ch_18:2
After certain years he went down. In lieu of the italic type "certain" 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 surmise—whether 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; i.e. 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 ñåÌú , 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. This important city of Gad (Jos_20:8; Jos_21:38), 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 means "the heights of Gilead."
2Ch_18:3
I am as thou, etc. The same unqualified kind of language was used By Jehoshaphat on another occasion (2Ki_3:7), 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).
2Ch_18:4
The wording of this verse is identical with that of the parallel (1Ki_22:5). 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). 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!
2Ch_18:5
These four hundred prophets, as Keil justly notes, were not prophets of Ashe-rah, nor of Baal, but strictly of Israel, i.e. of the images of the calf (1Ki_12:26-33). Their word speedily showed itself not the word of the Lord, but the word that was made up to order of the king, and to suit his known wish at any time.
2Ch_18:6
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) by his brother-king Jehoshaphat!
2Ch_18:7
The same is Micaiah. 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). The outspokenness of Ahab and the sustained courtesy of Jehoshaphat are alike agreeable to notice in this verse.
2Ch_18:9
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, 2Ch_18:16, 2Ch_18:18-22, 2Ch_18:27). A void place; i.e. a level floor; Revised Version, an open place. The Hebrew word designates often just a "threshing-floor," âÌøÆï ; but quite possibly here, a recognized court at the gate of the city, used for judgment, is intended.
2Ch_18:10
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). For other particulars of him, borrowed from the doubtfulness of Josephus, Bee Smith's 'Bible Dictionary,' 3:1836. Had made him horns of iron. It would seem as though Zedekiah had made these "horns of iron" at some previous time, 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.
2Ch_18:12
This verse bespeaks very clearly the rotten condition of Church and state, prophets and king and "officers" (2Ch_18:8).
2Ch_18:14
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. according to his own heart's desire. He had just come from some place of imprisonment or punishment (2Ch_18:25). 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.
2Ch_18:16
The brief parable smote the very heart of Ahab (Num_27:17); 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.
2Ch_18:17
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.
2Ch_18:19
Who shall entice, etc.? Hebrew piel future ôÈúÈç . This and the following three verses must have told, manifestly did 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, 2Ch_18:18-22) well illustrate how God revealed his truth, will and specific messages to his true prophets in vision. The vision of the throne, grand in all the majesty of its simplicity, of the psalmists (Psa_9:1-20; Psa_11:1-7; Psa_45:1-17; Psa_103:1-22), of Isaiah (Isa_6:1-5), of Ezekiel (Eze_1:26), of Daniel (Dan_7:9), of Stephen (Act_7:56), of St. John (Rev_4:2), is part of heaven's own stamp of authentication of the Bible.
2Ch_18:22
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 are possessed by a lying spirit (Rom_1:25, Rom_1:28; 1Th_2:12). And, like the true prophet of all time, he declares it at all hazards and at all cost.
2Ch_18:23
Which way went the Spirit of the Lord from me to speak unto thee? 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 force which he used in a moral subject, this was a conclusive sign of the character 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 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!
2Ch_18:24
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; 1Ki_22:25; 2Ki_9:2).
2Ch_18:25
Carry him back. 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. 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; 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 the governor known elsewhere except in the parallel (1Ki_22:26), but these designations, as through some 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; 1Ki_18:3; 1Ki_20:7; 1Ki_21:7-13; 2Ki_1:8-17; 2Ki_3:6; 2Ki_10:5) 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.
2Ch_18:26
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.
2Ch_18:27
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, which was made in the very face of the king or kings, see again Mic_1:2.
2Ch_18:28
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.
2Ch_18:29
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 knew that Ahab was to be the mark of the shooters. Also Ahab's disguise 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,
2Ch_18:30
Our had commanded stands rendered in the parallel not so explicitly "commanded," but in both cases the Hebrew text is the same ( öÄåÈÌä ). Therefore, if the place of 2Ch_18:29, 2Ch_18:30 were inverted, what reads like the cool suggestion of Ahab in 2Ch_18:29 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).
2Ch_18:31
Comparing this and following verse minutely with the parallel (1Ki_22:32, 1Ki_22:33), 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; and God moved them. 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," 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 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 ëÄÌøÀàåÉú ), though it is by the gist of the connection and English idiom,
2Ch_18:33
At a venture; Hebrew, ìÀúËîÌåÉ ; i.e. "in his innocence." 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 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 of the harness; literally, between the joints and the harness, i.e. 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, 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" (1Ki_22:35) 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 another—a 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, 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.
I. JEHOSHAPHAT. They now, unfortunately, all descend from that one false position in which he had involved himself and his family with Ahab and his family.
1. Jehoshaphat has become undoubtedly the leading man, and is proportionately exposed to the dangers inherent in, inseparably inherent in, being courted—courted by attentions, by flattery, by luxurious entertainment, by being appealed to for his opinion on great questions, and tacitly treated as arbiter in high questions of state.
2. He must repay these, if possible, in somewhat similar coin, and must use large language, speak after the manner of an entangling generosity (2Ch_18:3), and, before he knows what he means, commit himself to something dangerously near a promise.
3. After this promise, instead of before it, he admonishes the man who is in tact a rival king to inquire "the word of the Lord," and has to wince under the notorious humiliation of listening to the report of four hundred men, well known for false prophets!
4. 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," 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) 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 house, and a guest sumptuously entertained and most deferentially treated.
5. 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!
6. 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 the thing that is wrong (2Ch_19:2); he seems, at last, to be obeying Ahab rather than to lead him-going into battle and, at his suggestion, clothed for a target for the archers—till the undignified cry to be spared is wrung from his lips, because he would have it known he is Jehoshaphat, and not Ahab! All this was dangerously close steering for the conscience; it brought upon him the distinct reproof and very forcibly expressed condemnation of the seer Hanani, so soon as ever he reached Jerusalem; and all was occasioned by his being dragged on, step by step, in a wrong course from the position, originally a false one, in which he had placed himself.
II. AHAB. Things are very near their end for Ahab. The view is that of a man using up to the best advantage the last of his wits, which he had of long time trusted to his disadvantage, which long time had led him wrong, and were now rapidly going to lead him to the fatal end. We notice:
1. How he prepared the way by lavish entertainment of the King of 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.
2. How immediately he acceded to the proposal of Jehoshaphat that the Lord should be inquired of, but as immediately repaired to and summoned "his" own "prophets" (2Ch_18:21).
3. 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).
4. 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, 2Ch_18:13) the testimony which Micaiah should give, but vainly.
5. How certainly he detected the consequent sarcasm, the veiled compliance of Micaiah (2Ch_18:14, 2Ch_18:15), and the rather drew out more fully all the thing as it was from Micaiah, but as he did not want to have it, or to have it uttered!
6. How the wicked action of one of his false prophets suited him exactly (2Ch_18:23-25), and bridged the way both to satisfy his own resentment and to put a fair face on the position in the presence of Jehoshaphat. He was, perhaps, trembling all the while lest Jehoshaphat, hearing and seeing all, should have summoned up the moral courage to have done just the thing which he ought to have done, and withdrawn altogether from the enterprise, or from all association with Ahab in it!
7. Lastly, how Ahab entered the battle-field, ill at ease, dishonouring himself by disguising himself, and with too sure a presage of what was in store for him; and the prophecy of Elijah found its fulfilment (1Ki_21:19).
III. THE FALSE PROPHETS. These, wherever found, are the prophets who seek to please man; who would divine, a task only too easy, what man wishes them to say. In this case they are emphatically called, on the highest authority (2Ch_18:21, 2Ch_18:22), Ahab's prophets, not those of the Lord. Unfaithfulness in the professed teaching of religion never does anything better than lets through those who accept it. The anger and intemperateness of that one of the false prophets who had been most demonstrative, most dramatic (2Ch_18:10, 2Ch_18:23), are much to be noticed—noticed as marking, as measuring the personal feeling and, in a word, the very temper which should be most utterly absent from the true messenger of God, of his truth, and his will.
IV. THE ONE BLAMELESS, BEAUTIFUL, AND EVEN TYPICAL FIGURE OF THE TRUE PROPHET. He was already, it appears, a marked man, and, had it been possible, marked down by King Ahab. We notice:
1. When all pressure was put on him, and he knew very well what it meant, that he asserted the inviolability of his duty—absolute fidelity to his instructions!
2. We must notice the deep knowledge imparted to him of human nature; how to touch it at its root; how to gain effectively its ear under the most favourable circumstances; how, in the presence of such, even to enlarge its own opportunity for exposition of the truth (2Ch_18:14, 2Ch_18:22). The parable, as we may call it, of the sheep on the mountains without a shepherd, and the vision of the council of heaven, or in heaven, which had been vouchsafed to Micaiah,—what tales they tell to all those who now are listening to him! One against not fewer than four hundred and two! The plainness, the point, the forcibleness, and the fearlessness of his utterance are all the perfection of the true prophet. For us, too, this passage most instructively illustrates the method, or one of the methods, by which prophet and seer of old saw and then announced the real revelations of heaven to earth.
3. But the perfection of the true prophet is yet more intrinsically present 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 Jehoshaphat—was the day in which the blameless Micaiah "shone forth as the sun in the firmament of heaven."
I. THE COMMONNESS OF THIS COURSE. How true it is that "much wants more;" that the exchequer never seems full enough to the man who is amassing wealth, nor the rank high enough to him who is pursuing honour, nor the authority great enough to him who is striving after power] Men eat of earthly food and are the hungrier for their feasting. They have "abundance of riches and honour," but they will not be satisfied without that fascinating alliance; they must "join affinity with Ahab." Let no man imagine that when he has reached a certain height of worldly advancement he will be satisfied and will crave nothing more. He will most certainly find that, when he reaches that desired point, he will long to stand on the height that will be still beyond him. And the evil of it is that this thirst for more worldly good is something which so often displaces a nobler longing, a craving for more of goodness and of fellowship with God. It even affects and injures the spirit to such a degree that it positively lessens that better longing, until it is reduced to almost nothing.
II. THE GRAVE UNWISDOM OF IT. What did Jehoshaphat gain by this alliance with the house of Ahab? A measurable, momentary gratification. What did he lose by it? An immeasurable, permanent good. The mistake he then made was one the effects of which stretched far, very far forwards, and affected for evil many hundreds of households beside his own (2Ch_21:4). What do we gain by adding something more to our material prosperity—another thousand pounds to our fortune; another honour to our titles; another position to our acquirement? Something truly, but something the worth of which is quite measurable; possibly very small, as an increase to our life-happiness. But if we are neglecting our higher interests, if we are allowing those sacred obligations to be relaxed, if we are departing from God, what do we lose? Who shall estimate the value of the favour and friendship of Jesus Christ, of the integrity of our Christian character, of the excellency and blessedness of holy usefulness, of that brighter and broader sphere which would have been ours, if we had not let earthly and human interests weigh down and press out the higher and the heavenly ones?
III. ITS GUILT. As God multiplies his gifts to us, of whatever kind those gifts may be, we ought to be thereby more closely attached to him and to be more heartily devoted to his service. When we permit increase of substance or added honour to lead us away from him, we are as guilty as we are unwise; our sin is as sad as our folly.—C.
2Ch_18:2, 2Ch_18:3
I. THE FORMATION OF OUR FRIENDSHIPS, 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). 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.
II. THE ENCOUNTERING OF SOCIAL PERILS. 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). 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."
III. THE UNDERTAKING OF OUR ACHIEVEMENTS. Very readily, to all appearance, Jehoshaphat acceded to Ahab's proposal (2Ch_18:2). 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
(1) careful consideration, looking at the subject from all points of view;
(2) consultation with the wise and good;
(3) prayer for Divine guidance.
IV. THE REGULATION OF OUR CHRISTIAN LIFE. 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.
2Ch_18:4
I. A WISE AND HOLY HABIT to seek a knowledge of God's mind, and the supreme advantage of his direction. Not, indeed, that he invariably 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!
II. THE RARE PRIVILEGE 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 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.
III. THE PROMISE WE MAY PLEAD, AND THE HOPE WE MAY CHERISH. (Psa_30:10; Psa_121:1-8.; Pro_3:6; Isa_58:11; Mat_7:7-11; Heb_13:6.) 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
(1) his guidance at the outset, and
(2) 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.
2Ch_18:6-27
I. UNCONCERNED ABOUT NUMBERS. There may be "four hundred men" on one side (2Ch_18:5), and only one on the other; or see 1Ki_18:19. 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."
II. INACCESSIBLE TO HUMAN BLANDISHMENTS, 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). 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.
III. FEARLESS OF HUMAN AUTHORITY. Micaiah had caused Jehoshaphat to "hate" him (1Ki_18:7); 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); 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, Luk_12:5). 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.
IV. UNMOVED BY ILL TREATMENT. Micaiah responded to Zedekiah in a spirit that showed no shade of submission or withdrawal (1Ki_18:23); 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). 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).
V. WHOLLY ATTENTIVE TO THE DIVINE VOICE. "Even what my God saith, that will I speak" (1Ki_18:13). 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). 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, 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.
2Ch_18:28-34
I. TWO THOUGHTS WHICH ARE SPECIOUS BUT FALSE. Some men would probably infer from similar facts happening in the range of their own observation:
1. That the issue of events is in the hands of an irreversible fate. 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), he certainly would not have fallen in the way he did; had 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.
2. 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.
II. TWO THOUGHTS WHICH ARE BOTH TRUE AND SERVICEABLE.
1. That we do not know what harm we do 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.
2. That we cannot tell what good we do 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 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.
1. Unnecessary.
(1) Not required by the safety of the state. The army that, with no ally but God (2Ch_14:12), had defeated Zerah's million of soldiers, could hardly stand in need of succour from the son of Omri. In league with Jehovah (2Ch_17:3), Jehoshaphat should have reckoned himself dispensed from the necessity of seeking other confederate (Rom_8:31; 1Jn_4:4).
(2) Not demanded by the glory of his crown. His diadem had descended from David; Ahab's was of recent date. Omri had been an upstart (1Ki_16:16); David a prince legitimate, a sovereign created by special act of Jehovah himself. Then he (Jehoshaphat) had "riches and honour in abundance," second only to those of Solomon, both of which were tokens of Divine approbation (Psa_112:3). Besides, he possessed a good name (2Ch_17:3), which is better than great riches (Pro_22:1) or precious ointment (Ecc_7:1).
2. Dangerous.
(1) To his own religious character, which could not be improved thereby. "Evil communications corrupt good manners" (1Co_15:33). Few can touch pitch and not be defiled. Considering Ahab's infamous character (1Ki_16:29-33), Jehoshaphat should have reasoned that the wider they stood apart the better for him (Pro_13:20), and should have remembered David's prayer (Psa_28:3), as well as acted on David's resolution (Psa_101:4).
(2) To his son's piety (if that son had any), which would not likely be increased thereby. Nothing more ruinous to a young man for both time and eternity than an irreligious wife (Pro_12:4); nothing more helpful than a woman that fears the Lord (Pro_31:11, Pro_31:12). Whatever Jehoram was in youth—and his upbringing may be assumed to have been godly—when he reached the throne he was truculent and debased, a murderer and an idolater, both of the worst type. This appalling deterioration the writer of the Kings and the Chronicles ascribe to Athaliah's influence (2Ch_21:6; 2Ki_8:18).
(3) To the best interests of his kingdom, which were not likely to be furthered thereby. On the contrary, these were grievously hindered. Judah declined till, in respect of idolatry, she stood at a level almost as low as that of Israel (2Ch_21:13).
3. Sinful. A daughter from the house of Omri no fitting mate for a son of Jehoshaphat. The offspring of a Jezebel and an Ahab a good man should not have taken to his bosom (2Co_6:14-16).
II. AN ILL-ADVISED JOURNEY. Jehoshaphat pays a visit to Ahab (2Ch_18:2). The second wrong step of Judah's king:
1. Not demanded by duty. Nothing in his relations to Ahab or in the obligations resting upon him with reference to Ahab called for his journey to Samaria. Jehoshaphat in this case ran without being sent, always perilous for a good man.
2. Not prompted by self-interest. Jehoshaphat's true interest lay in keeping as far apart as possible from the house of Omri (Pro_4:14). Had Ahab been a pious sovereign, Jehoshaphat might have profited by his society; being the opposite, Ahab could not advance Jehoshaphat's religion (Pro_13:20).
3. Not required by courtesy. Had Jehoshaphat been invited to Samaria, he might have found it difficult to decline without offending his royal brother. But Jehoshaphat travelled northwards of his own motion. Considering who Ahab was, it would have evidenced more prudence had Jehoshaphat stayed at home. To say the least, it was hazardous to fraternize with such a son of Belial as the King of Israel (2Sa_23:6, 2Sa_23:7).
III. AN UNHOLY CONFEDERACY. Jehoshaphat makes a league with Ahab (2Ch_18:3).
1. At what time? After enjoying Ahab's hospitality, which was sumptuous. The pleasures of the table have a tendency to lay one open to temptation; indulged in to excess, they lead to other sins (2Ti_3:4; 1Pe_2:11). Gluttony and drunkenness go commonly together (Deu_21:20; Pro_23:21; Mat_24:49); and all experience shows that when wine is in wit is out. Besides, it requires courage to accept a neighbour's hospitality—to eat his dinner and drink his wines-and deny his request. (N.B.—Beware of dining with those whose characters cannot be trusted!)
2. On whose persuasion? Ahab's. The King of Israel doubtless reasoned he had a double claim on Jehoshaphat, to whose son he had given a wife, and to whose self he had furnished a splendid entertainment. It is dangerous for good men to accept favours at the hands of the wicked. Jehoshaphat should have remembered David's prayer (Psa_141:4).
3. For what object? To recover Ramoth-Gilead upon the northern frontier of Israel—a town which belonged to Israel (Deu_4:43; Jos_21:38), and had been captured by Benhadad's father, not in the war with Baasha (2Ch_16:4; 1Ki_15:20), who was not Ahab's father, but in a subsequent unrecorded struggle with Omri who was. Benhadad had promised to restore it (1Ki_20:34), but had neglected or refused to do so. Accordingly, Ahab may have argued that his plea for the projected campaign was good, as the monuments appear to show he had ground for thinking the time opportune, Shalmaneser II. of Assyria having shortly before, in the battle of Karkar, defeated the Syrian king 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.
4. In what terms? "I am as thou art," etc. (2Ch_18:3). 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), as were ancient sovereigns generally; compare the treaty of the Grand Duke of Kheta with Rameses II. of Egypt, "Behold, I am at one in heart with Ramessu-Meriamen, the great ruler of Egypt" ('Records,' etc; 4:29). The world has travelled far since the clays when kings could send their peoples to war without asking their opinion, simply to gratify revenge or slake ambition. Amount civilized nations subjects cannot now be plunged into hostilities by their rulers without their own consent.
Learn:
1. The danger of mixed marriages.
2. The perils of the table (Pro_23:2, Pro_23:6, Pro_23:20).
3. The slipperiness of evil paths—one sin leads to another.
4. The propriety of wisely selecting companions (Pro_28:7, Pro_28:19).
5. The folly of being confederate with wicked men.
6. The wisdom of consulting God before engaging in a doubtful enterprise.—W.
2Ch_18:4-8
1. Good. Commanded by God (Pro_3:5, Pro_3:6), recommended by the pious (Gen_25:22; 1Sa_23:2, 1Sa_23:4; 1Ch_21:30), approved by experience as indispensable for safety (Jer_10:23), and one that can seldom be neglected without loss (Zep_1:6), and even hurt (1Ch_10:14).
2. New. 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 word fitly spoken," etc. (Pro_25:11).
3. Untimely. 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.
4. Insincere. 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, Num_22:8).
II. AHAB'S CONSULTATION. (2Ch_18:5.)
1. The oracle inquired at.
(1) 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; Deu_18:22; Eze_14:7). 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; Pro_15:22; Pro_24:6).
(2) 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).
(3) Wholly misleading. Not being in the secret of Jehovah (Psa_25:14), 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.
(4) 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.
2. The question proposed.
(1) 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.
(2) 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).
3. The answer returned.
(1) 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.
(2) What Jehova