Verse-by-Verse Bible Commentary
2 Chronicles 18:8

Bridgeway Bible Commentary

The reign of Jehoshaphat (17:1-20:37)

Jehoshaphat carried on the reform that Asa began, by destroying all the Baal shrines that remained in Judah (17:1-6; cf. 15:17). Positively, he educated the people in the law of God by forming an official group of instructors whom he sent around Judah’s towns and villages. The group consisted of civil leaders, priests and Levites (7-9). He also fortified Judah’s defences and enlarged its army, so that neighbouring countries feared to attack it (10-19).

Judah’s army was so strong that Ahab of Israel sought and obtained Jehoshaphat’s help in a war against Syria (Aram) (18:1-34; see notes on 1 Kings 22:1-40). A prophet rebuked Jehoshaphat for this, as Ahab was a worshipper of Baal and therefore an enemy of God (19:1-3).

Jehoshaphat reformed and reorganized Judah’s judicial system to eliminate injustice, guarantee fair treatment for all, and ensure that standard procedures were followed throughout the land. He set up courts and appointed judges in all the chief cities of Judah, with the main court and the chief judges in Jerusalem. The courts and the officials were divided into two kinds. Some dealt with religious matters and were under the control of the chief priest. Others dealt with civil matters and were under the control of the chief governor (4-11). This arrangement was a further indication to the Chronicler that David’s dynasty governed according to the Levitical code (cf. Deuteronomy 16:18-20; Deuteronomy 17:8-12).

Some time later, a combined army of various nations from the south and east set out to attack Judah (20:1-2). The Chronicler notes that Jehoshaphat and his people not only cried to God for help, but they did so by gathering at the temple in Jerusalem. That was the place of prayer for God’s people in times of crisis (3-12; cf. 6:24-25). As a result God answered their prayer. He assured them through a prophet (who was also a Levite) that the enemy would be defeated without Judah’s army having to do anything (13-17).
The priests and Levites, being very active in Judah, led the people in songs of praise even before the victory was won (18-23). After the people had plundered the defeated army, the Levitical singers led them to the temple to praise God for the victory (24-30).

Earlier, Jehoshaphat had done wrong when he formed a military partnership with Ahab (see 18:3; 19:2). Later, he did wrong again when he formed a commercial partnership with Ahab’s son Ahaziah. God sent a disaster to remind Jehoshaphat that he was not to cooperate with Israel’s Baal-worshipping kings (31-37; see notes on 1 Kings 22:41-50). (The Chronicler omits the other references to Ahaziah’s short rule in 1 Kings 22:51-53.)

Coffman's Commentaries on the Bible

AHAB RELUCTANTLY SENDS FOR MICAIAH

"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, Then the king of Israel called an officer, and said, Fetch quickly Micaiah the son of Imla.Apparently Micaiah was already a prisoner of Ahab."

Smith's Bible Commentary

Chapter 18

Now Jehoshaphat had these riches and honor in abundance, and [for some reason,] he joined affinity with Ahab ( 2 Chronicles 18:1 ).

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."

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."

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?"

And so the prophet went on to tell him.

I saw the LORD sitting on his throne, and all of the host of heaven were standing on his right hand and his left ( 2 Chronicles 18:18 ).

What an awesome vision the prophet had. God's throne and all of the host of heaven.

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 ( 2 Chronicles 18:19-22 ).

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?"

And Micaiah said to him, Behold, you shall see the day when you are going to go to the inner chamber to hide yourself ( 2 Chronicles 18:24 ).

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."

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.

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.

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.

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.

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."

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."

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. "

Dr. Constable's Expository Notes

3. Jehoshaphat and Ahab ch. 18

This chapter is very similar to 1 Kings 22. Jehoshaphat’s concern for God’s will guided his actions (2 Chronicles 18:4; 2 Chronicles 18:6). For other instances of prophets providing war oracles for the Divine Warrior, see 2 Chronicles 11:1-4; 1 Kings 20:13; 1 Kings 20:28; 2 Kings 3:11-19; 2 Kings 6:12-22; 2 Kings 7:1-7; 2 Kings 13:14-20; and 2 Chronicles 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.] Ahab’s disregard for Yahweh makes Jehoshaphat’s faithfulness to Him stand out even more dramatically.

"The point for us is that flirtation with those in apostasy is flirtation with catastrophe." [Note: Thompson, p. 283.]

The end of 2 Chronicles 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. 1 Kings 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.

Gill's Exposition of the Whole Bible

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Henry's Complete Commentary on the Bible

      4 And Jehoshaphat said unto the king of Israel, Enquire, I pray thee, at the word of the LORD to day.   5 Therefore the king of Israel gathered together of 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; for God will deliver it into the king's hand.   6 But Jehoshaphat said, Is there not here a prophet of the LORD besides, that we might enquire of him?   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. And Jehoshaphat said, Let not the king say so.   8 And the king of Israel called for one of his officers, and said, Fetch quickly Micaiah the son of Imla.   9 And the king of Israel and Jehoshaphat king of Judah sat either of them on his throne, clothed in their robes, and they sat in a void place at the entering in of the gate of Samaria; and all the prophets prophesied before them.   10 And Zedekiah the son of Chenaanah had made him horns of iron, and said, Thus saith the LORD, With these thou shalt push Syria until they be consumed.   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.   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.   13 And Micaiah said, As the LORD liveth, even 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 say nothing but the truth to me in the name of the LORD?   16 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.   17 And the king of Israel said to Jehoshaphat, Did I not tell thee that he would not prophesy good unto me, but evil?   18 Again he 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.   19 And the LORD 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 Then there came out a spirit, and stood before the LORD, and said, I will entice him. And the LORD said unto him, Wherewith?   21 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.   22 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.   23 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?   24 And Micaiah said, Behold, thou shalt see on that day when thou shalt go into an inner chamber to hide thyself.   25 Then 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;   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 certainly return in peace, then hath not the LORD spoken by me. And he said, Hearken, all ye people.

      This is almost word for word the same with what we had, 1 Kings 22:41-50 We will not repeat what was there said, nor have we much to add, but may take occasion to think, 1. Of the great duty of acknowledging God in all our ways and enquiring at his word, whatever we undertake. Jehoshaphat was not willing to proceed till he had done this, 2 Chronicles 18:4; 2 Chronicles 18:4. By particular believing prayer, by an unbiased consultation of the scripture and our own consciences, and by an observant regard to the hints of providence, we may make such enquiries and very much to our satisfaction. 2. Of the great danger of bad company even to good men. Those that have more wisdom, grace, and resolution, cannot be sure that they can converse familiarly with wicked people and get no hurt by them. Jehoshaphat here, in complaisance to Ahab, sits in his robes, patiently hearing the false prophets speaking lies in the name of the Lord (2 Chronicles 18:9; 2 Chronicles 18:9), can scarcely find in his heart to give him a too mild and gentle reproof for hating a prophet of the Lord (2 Chronicles 18:7; 2 Chronicles 18:7), and dares not rebuke that false prophet who basely abused the faithful seer nor oppose Ahab who committed him to prison. Those who venture among the seats of the scornful cannot come off without a great deal of the guilt attaching to at least the omission of their duty, unless they have such measures of wisdom and courage as few can pretend to. 3. Of the unhappiness of those who are surrounded with flatterers, especially flattering prophets, who cry peace to them and prophesy nothing but smooth things. Thus was Ahab cheated into his ruin, and justly; for he hearkened to such, and preferred those that humoured him before a good prophet that gave him fair warning of his danger. Those do best for themselves that give their friends leave, and particularly their ministers, to deal plainly and faithfully with them, and take their reproofs not only patiently, but kindly. That counsel is not always best for us that is most pleasing to us. 4. Of the power of Satan, by the divine permission, in the children of disobedience. One lying spirit can make 400 lying prophets and make use of them to deceive Ahab, 2 Chronicles 18:21; 2 Chronicles 18:21. The devil becomes a murderer by being a liar and destroys men by deceiving them. 5. Of the justice of God in giving those up to strong delusions, to believe a lie, who will not receive the love of the truth, but rebel against it, 2 Chronicles 18:21; 2 Chronicles 18:21. Let the lying spirit prevail to entice those to their ruin that will not be persuaded to their duty and happiness. 6. Of the hard case of faithful ministers, whose lot it has often been to be hated, and persecuted, and ill-treated, for being true to their God and just and kind to the souls of men. Micaiah, for discharging a good conscience, was buffeted, imprisoned, and condemned to the bread and water of affliction. But he could with assurance appeal to the issue, as all those may do who are persecuted for their faithfulness, 2 Chronicles 18:27; 2 Chronicles 18:27. The day will declare who is in the right and who in the wrong, when Christ will appear, to the unspeakable consolation of his persecuted people and the everlasting confusion of their persecutors, who will be made to see in that day (2 Chronicles 18:24; 2 Chronicles 18:24) what they will not now believe.