2 Chronicles 18:7
And the king of Israel said to Jehoshaphat, There is yet one man, by whom we may inquire of the LORD: but I hate him; for he never prophesied good to me, but always evil: the same is Micaiah the son of Imla. And Jehoshaphat said, Let not the king say so.
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(7) He never prophesied good unto me, but always evil.—Literally, He is not prophesying to me for good, but all his days for evil. Kings: “He prophesieth not to me good but evil.” The chronicler has aggravated the idea of opposition, by adding “all his days;” i.e., throughout his prophetic career. (Comp. Homer, Iliad, i. 106.)

Micaiah.—Heb., Mîkâyĕhû, which presupposes an older Mîkăyăhû (“Who like Iahu?”). Iahu is in all probability the oldest form of the Divine Name, Iah being an abridgment of it. Syriac and Arabic, “Micah”—the form in 2Chronicles 18:14 (Heb.).

Imla.He is full, or, he filleth; etymologically right.

Let not the king say so.—Jehoshaphat hears in the words a presentiment of evil, and deprecates the omen.

18:1-34 Jehoshaphat's alliance with Ahab. - This history we read in 1Ki 22. Abundant riches and honour give large opportunities of doing good, but they are attended with many snares and temptations. Men do not know much of the artifices of Satan and the deceitfulness of their own hearts, when they covet riches with the idea of being able to do good with them. What can hurt those whom God will protect? 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. We should be cautious of entangling ourselves in the worldly undertakings of evil men; and still more we should avoid engaging in their sinful projects. But, when they call upon him, God can and will bring his faithful people out of the difficulties and dangers into which they have sinfully run themselves. He has all hearts in his hand, so that he easily rescues them. Blessed is the man that putteth his trust in the Lord.After certain years - In Jehoshaphat's 17th year 1 Kings 22:51, not less than 8 years after the marriage (marginal reference note). 2. after certain years he went down to Ahab to Samaria—This is word for word, the same as 1Ki 22:1-53. (See [441]commentary on that chapter). No text from Poole on this verse. And after certain years,.... Two years, according to the Syriac and Arabic versions, or in the third year after the affinity was contracted, see 1 Kings 22:2,

he went down to Ahab to Samaria; to pay him a visit upon the alliance, civil and matrimonial, contracted between them:

and Ahab killed sheep and oxen for him in abundance, and for the people that he had with him; entertained him and his retinue in a very grand and liberal manner:

and persuaded him to go up with him to Ramothgilead; from hence, to the end of the chapter, it is the same with 1 Kings 22:4.

And the king of Israel said unto Jehoshaphat, There is yet one man, by whom we may enquire of the LORD: but I {f} 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 {g} so.

(f) Yet the true ministers of God should not cease to do their duty, even though the wicked magistrates cannot abide them speaking the truth.

(g) Meaning, that he should not refuse to hear any that was from God.

7. prophesied good unto me] R.V. prophesieth good concerning me (similarly 1 Kin.).Verse 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 (ver. 25). The outspokenness of Ahab and the sustained courtesy of Jehoshaphat are alike agreeable to notice in this verse. Jehoshaphat's marriage alliance with Ahab, and his campaign with Ahab against the Syrians at Ramoth in Gilead. - 2 Chronicles 18:1. Jehoshaphat came into connection by marriage with Ahab through his son Joram taking Athaliah, a daughter of Ahab, to wife (2 Chronicles 21:6); an event which did not take place on the visit made by Jehoshaphat to Ahab in his palace at Samaria, and recorded in 2 Chronicles 18:2, but which had preceded that by about nine years. That visit falls in the beginning of the year in which Ahab was mortally wounded at Ramoth, and died, i.e., the seventeenth year of Jehoshaphat's reign. But at that time Ahaziah, the son of Joram and Athaliah, was already from eight to nine years old, since thirteen years later he became king at the age of twenty-two; 2 Kings 8:26, cf. with the chronol. table to 1 Kings 12. The marriage connection is mentioned in order to account for Jehoshaphat's visit to Samaria (2 Chronicles 18:2), and his alliance with Ahab in the war against the Syrians; but it is also introduced by a reference to Jehoshaphat's riches and his royal splendour, repeated from 2 Chronicles 17:5. In the opinion of many commentators, this is stated to account for Ahab's willingness to connect his family by marriage with that of Jehoshaphat. This opinion might be tenable were it Ahab's entering upon a marriage connection with Jehoshaphat which is spoken of; but for Jehoshaphat, of whom it is related that he entered into a marriage connection with Ahab, his own great wealth could not be a motive for his action in that matter. If we consider, first, that this marriage connection was very hurtful to the kingdom of Judah and the royal house of David, since Athaliah not only introduced the Phoenician idolatry into the kingdom, but also at the death of Ahaziah extirpated all the royal seed of the house of David, only the infant Joash of all the royal children being saved by the princess, a sister of Ahaziah, who was married to the high priest Jehoiada (2 Chronicles 22:10-12); and, second, that Jehoshaphat was sharply censured by the prophet for his alliance with the criminal Ahab (2 Chronicles 19:2.), and had, moreover, all but forfeited his life in the war (2 Chronicles 18:34.), - we see that the author of the Chronicle can only have regarded the marriage connection between Jehoshaphat and Ahab as a mistake. By introducing this account of it by a second reference to Jehoshaphat's riches and power, he must therefore have intended to hint that Jehoshaphat had no need to enter into this relationship with the idolatrous house of Ahab, but had acted very inconsiderately in doing so. Schmidt has correctly stated the contents of the verse thus: Josaphatus cetera dives et gloriosus infelicem adfinitatem cum Achabo, rege Israelis, contrahit. With which side the proposals for thus connecting the two royal houses originated we are not anywhere informed. Even if the conjecture of Ramb., that Ahab proposed it to Jehoshaphat, be not well founded, yet so much is beyond doubt, namely, that Ahab not only desired the alliance, but also promoted it by every means in his power, since it must have been of great importance to him to gain in Jehoshaphat a strong ally against the hostile pressure of the Syrians. Jehoshaphat probably entered upon the alliance bono animo et spe firmandae inter duo regna pacis (Ramb.), without much thought of the dangers which a connection of this sort with the idolatrous Ahab and with Jezebel might bring upon his kingdom.
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