2 Chronicles 18:25
And the king of Israel declared, "Take Micaiah and return him to Amon the governor of the city and to Joash the king's son,
And the king of Israel declared
This phrase refers to King Ahab, the ruler of the northern kingdom of Israel. Ahab is often remembered for his idolatry and his marriage to Jezebel, which led Israel into further sin. His declaration here is a response to the prophet Micaiah, who had prophesied against him. This reflects Ahab's rejection of God's message, a common theme in his reign, highlighting the tension between the kings of Israel and the prophets of God.

Take Micaiah
Micaiah was a prophet of the Lord who was known for speaking the truth, regardless of the consequences. His role as a prophet was to convey God's messages, often in opposition to the desires of the king. This command to seize Micaiah demonstrates the king's resistance to divine warnings and his preference for false prophets who would tell him what he wanted to hear.

and return him to Amon the governor of the city
Amon, as the governor, held a position of authority in the city, likely Samaria, the capital of the northern kingdom. This indicates that Micaiah was previously in custody or under some form of house arrest. The political structure of the time often involved governors who managed city affairs and maintained order, acting on the king's behalf.

and to Joash the king’s son
Joash, mentioned here, is likely a royal official or a member of the king's family with administrative duties. His involvement suggests that the handling of Micaiah was a matter of state importance, reflecting the seriousness with which Ahab viewed the prophet's message. This also underscores the familial and political networks that influenced governance in ancient Israel.

Persons / Places / Events
1. King of Israel
Refers to King Ahab, who was the ruler of the northern kingdom of Israel. Known for his idolatry and opposition to the prophets of God.

2. Micaiah
A prophet of the Lord who was known for speaking the truth, even when it was unpopular or dangerous. He was summoned by King Ahab to prophesy about the battle at Ramoth-gilead.

3. Amon
The governor of the city, likely responsible for maintaining order and executing the king's commands.

4. Joash
The king’s son, possibly involved in the administration or governance under King Ahab.

5. The Event
This verse is part of the account where Micaiah prophesies against Ahab's plans to go to war, resulting in his imprisonment for speaking the truth.
Teaching Points
Courage in Truth-Telling
Micaiah exemplifies the courage required to speak God's truth, even when it leads to personal suffering or persecution. Believers are called to stand firm in their convictions, trusting God for the outcome.

The Cost of Discipleship
Following God may lead to difficult circumstances, as seen in Micaiah's imprisonment. Christians should be prepared for the cost of discipleship, knowing that their reward is eternal.

Discernment in Leadership
Ahab's rejection of Micaiah's prophecy highlights the importance of discerning and heeding godly counsel. Leaders, in particular, should seek and value truth over convenience or popularity.

God's Sovereignty
Despite human attempts to suppress the truth, God's purposes prevail. Micaiah's prophecy ultimately came to pass, demonstrating God's control over history and events.
Bible Study Questions
1. How does Micaiah's response to King Ahab challenge us to speak truth in our own lives, even when it is unpopular or risky?

2. In what ways can we prepare ourselves to face persecution or opposition for our faith, as Micaiah did?

3. How can we discern between true and false counsel in our decision-making processes, especially when faced with conflicting advice?

4. Reflect on a time when you had to choose between pleasing people and obeying God. What did you learn from that experience?

5. How does understanding God's sovereignty, as demonstrated in this passage, provide comfort and assurance in the face of life's uncertainties?
Connections to Other Scriptures
1 Kings 22
This chapter provides a parallel account of the same event, offering additional details about the interaction between Ahab, Jehoshaphat, and Micaiah.

Matthew 5:10-12
Jesus speaks about the blessing of those who are persecuted for righteousness' sake, which connects to Micaiah's experience of suffering for speaking God's truth.

Acts 5:29
The apostles declare their commitment to obey God rather than men, similar to Micaiah's stance in the face of opposition.
Divine Truth and its Typical ReceptionJ. Wolfendale.2 Chronicles 18:4-34
Speaking for GodW. Clarkson 2 Chronicles 18:6-27
Micaiah, the Son of Imla - an Old Testament HeroT. Whitelaw 2 Chronicles 18:9-27
Ahab and Micaiah; or the False and True in CharacterJ. T. Higgins.2 Chronicles 18:25-27
People
Ahab, Amon, Aram, Chenaanah, Imla, Imlah, Jehoshaphat, Joash, Micah, Micaiah, Syrians, Zedekiah
Places
Jerusalem, Ramoth-gilead, Samaria, Syria
Topics
Amon, Carry, Governor, Joash, Jo'ash, King's, Micah, Micaiah, Micai'ah, Return, Ruler, Seize, Town, Turn
Dictionary of Bible Themes
2 Chronicles 18:25

     5509   rulers

2 Chronicles 18:1-27

     7774   prophets, false

2 Chronicles 18:9-27

     1469   visions

2 Chronicles 18:14-27

     7712   convincing

2 Chronicles 18:25-26

     4293   water
     7775   prophets, lives

Library
That the Employing Of, and Associating with the Malignant Party, According as is Contained in the Public Resolutions, is Sinful and Unlawful.
That The Employing Of, And Associating With The Malignant Party, According As Is Contained In The Public Resolutions, Is Sinful And Unlawful. If there be in the land a malignant party of power and policy, and the exceptions contained in the Act of Levy do comprehend but few of that party, then there need be no more difficulty to prove, that the present public resolutions and proceedings do import an association and conjunction with a malignant party, than to gather a conclusion from clear premises.
Hugh Binning—The Works of the Rev. Hugh Binning

The Poor in Spirit are Enriched with a Kingdom
Theirs is the kingdom of heaven. Matthew 5:3 Here is high preferment for the saints. They shall be advanced to a kingdom. There are some who, aspiring after earthly greatness, talk of a temporal reign here, but then God's church on earth would not be militant but triumphant. But sure it is the saints shall reign in a glorious manner: Theirs is the Kingdom of Heaven.' A kingdom is held the acme and top of all worldly felicity, and this honour have all the saints'; so says our Saviour, Theirs is the
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

He Does Battle for the Faith; He Restores Peace among those who were at Variance; He Takes in Hand to Build a Stone Church.
57. (32). There was a certain clerk in Lismore whose life, as it is said, was good, but his faith not so. He was a man of some knowledge in his own eyes, and dared to say that in the Eucharist there is only a sacrament and not the fact[718] of the sacrament, that is, mere sanctification and not the truth of the Body. On this subject he was often addressed by Malachy in secret, but in vain; and finally he was called before a public assembly, the laity however being excluded, in order that if it were
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

The Assyrian Revival and the Struggle for Syria
Assur-nazir-pal (885-860) and Shalmaneser III. (860-825)--The kingdom of Urartu and its conquering princes: Menuas and Argistis. Assyria was the first to reappear on the scene of action. Less hampered by an ancient past than Egypt and Chaldaea, she was the sooner able to recover her strength after any disastrous crisis, and to assume again the offensive along the whole of her frontier line. Image Drawn by Faucher-Gudin, from a bas-relief at Koyunjik of the time of Sennacherib. The initial cut,
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 7

Chronicles
The comparative indifference with which Chronicles is regarded in modern times by all but professional scholars seems to have been shared by the ancient Jewish church. Though written by the same hand as wrote Ezra-Nehemiah, and forming, together with these books, a continuous history of Judah, it is placed after them in the Hebrew Bible, of which it forms the concluding book; and this no doubt points to the fact that it attained canonical distinction later than they. Nor is this unnatural. The book
John Edgar McFadyen—Introduction to the Old Testament

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