# Matthew Henry's Complete Commentary on the Whole Bible

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S E C O N D C H R O N I C L E S
CHAP. XVIII.

The story of this chapter we had just as it is here related in the story of the reign of Ahab king of Israel, 1 Kings xxii. There it looks more creditable to Ahab than any thing else recorded of him that he was in league with so good a man as Jehoshaphat; here it is a great blemish in the reign of Jehoshaphat that he thus connected himself with so bad a man as Ahab. Here is, I. The alliance he contracted himself with Ahab, ver. 1. II. His consent to join with him in his expedition for the recovery of Ramoth-Gilead out of the hands of the Syrians, ver. 2, 3. III. Their consulting with the prophets, false and true, before they went, ver. 4-27. IV. The success of their expedition. Jehoshaphat hardly escaped (ver. 28-32) and Ahab received his death's wound, ver. 33, 34.

Jehoshaphat's Alliance with Ahab. | B. C. 897.

1 Now Jehoshaphat had riches and honour in abundance, and 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 he had with him, and persuaded 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.

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

II. Not growing wiser, else he would not have joined with Ahab, that degenerate Israelite, who had sold himself to work wickedness. What good could he get by a man that was so bad? What good could he do to a man that was so obstinately wicked--an idolater, a persecutor? With him he joined in affinity, that is, married his son Jehoram to Ahab's daughter Athaliah.

1. This was the worst match that ever was made by any of the house of David. I wonder what Jehoshaphat could promise himself by it. (1.) Perhaps pride made the match, as it does many a one, which speeds accordingly. His religion forbade him to marry his son to a daughter of any of the heathen princes that were about him--Thou shalt not take their daughters to thy sons; and, having riches and honour in abundance, he thought it a disparagement to marry him to a subject. A king's daughter it must be, and therefore Ahab's, little considering that Jezebel was her mother. (2.) Some think he did it in policy, hoping by this expedient to unite the kingdoms in his son, Ahab perhaps flattering him with hopes that he would make him his heir, when he intended no such thing.

2. This match drew Jehoshaphat, (1.) Into an intimate familiarity with Ahab. He paid him a visit at Samaria, and Ahab, proud of the honour which Jehoshaphat did him, gave him a very splendid entertainment, according to the splendour of those times: He killed sheep and oxen for him, plain meat, in abundance, v. 2. In this Jehoshaphat did not walk so closely as he should have done in the ways of his father David, who hated the congregation of evil-doers and would not sit with the wicked (Ps. xxvi. 5), nor desired to eat of their dainties, Ps. cxli. 4. (2.) Into a league with Ahab against the Syrians. Ahab persuaded him to join forces with him in an expedition for the recovery of Ramoth-Gilead, a city in the tribe of Gad, on the other side Jordan. Did not Ahab know that that, and all the other cities of Israel, did of right belong to Jehoshaphat, as heir of the house of David? With what face then could he ask Jehoshaphat to assist him in recovering it for himself, whose title to the crown was usurped and precarious? Yet Jehoshaphat, an easy man, yields to go with him: I am as thou art, v. 3. Some men's kindnesses are dangerous, as well as their society infectious. The feast Ahab made for Jehoshaphat was designed only to wheedle him into the expedition. The kisses of an enemy are deceitful.

The Prophets Are Consulted. | B. C. 897.

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 xxii. 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, v. 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 (v. 9), can scarcely find in his heart to give him a too mild and gentle reproof for hating a prophet of the Lord (v. 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, v. 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, v. 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, v. 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 (v. 24) what they will not now believe.

Ahab Slain in Battle. | B. C. 897.

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 will go to the battle; but put thou on thy robes. So the king of Israel disguised himself; and they went to the battle. 30 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. 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 compassed about him to fight: but Jehoshaphat cried out, and the LORD helped him; and God moved them to depart from him. 32 For it came to pass, that, when the captains of the chariots perceived that it was not the king of Israel, they turned back again from pursuing him. 33 And a certain man drew a bow at a venture, and smote the king of Israel between the joints of the harness: therefore he said to his chariot man, Turn thine hand, that thou mayest carry me out of the host; for I am 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 sun going down he died.

We have here, 1. Good Jehoshaphat exposing himself in his robes, thereby endangered, and yet delivered. We have reason to think that Ahab, while he pretended friendship, really aimed at Jehoshaphat's life, to take him off, that he might have the management of his successor, who was his son-in-law, else he would never have advised him to enter into the battle with his robes on, which was but to make himself an easy mark to the enemy: and, if really he intended that, it was as unprincipled a piece of treachery as ever man was guilty of, and justly was he himself taken in the pit he digged for his friend. The enemy had soon an eye upon the robes, and vigorously attacked the unwary prince who now, when it was too late, wished himself in the habit of the poorest soldier, rather than in his princely raiment. He cried out, either to his friends to relieve him (but Ahab took no care of that), or to his enemies, to rectify their mistake, and let them know that he was not the king of Israel. Or perhaps he cried to God for succour and deliverance (to whom else should he cry?) and he found it was not in vain: The Lord helped him out of his distress, by moving the captains to depart from him, v. 31. God has all men's hearts in his hand, and turns them as he pleases, contrary to their own first intentions, to serve his purposes. Many are moved unaccountably both to themselves and others, but an invisible power moves them. 2. Wicked Ahab disguising himself, arming himself thereby as he thought securing himself, and yet slain, v. 33. No art, no arms, can save those whom God has appointed to ruin. What can hurt those whom God will protect? And what can shelter those whom God will destroy? Jehoshaphat is safe in his robes, Ahab killed in his armour; for the race is not to the swift nor the battle to the strong.

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