2 Chronicles 18:17
Then the king of Israel said to Jehoshaphat, "Did I not tell you that he never prophesies good for me, but only bad?"
The king of Israel
This phrase refers to King Ahab, a ruler known for his idolatry and opposition to the prophets of Yahweh. Historically, Ahab's reign was marked by his marriage to Jezebel and the introduction of Baal worship in Israel. The Hebrew root for "king" (מֶלֶךְ, melek) emphasizes authority and governance, yet Ahab's rule is often seen as a cautionary tale of leadership that strays from God's commandments.

said to Jehoshaphat
Jehoshaphat was the king of Judah, known for his faithfulness to God and efforts to bring spiritual reform. The interaction between Ahab and Jehoshaphat highlights the tension between the northern kingdom of Israel and the southern kingdom of Judah. The Hebrew verb "said" (אָמַר, amar) is frequently used in the Bible to denote communication, often carrying the weight of authority or revelation, underscoring the significance of this dialogue.

Did I not tell you
This rhetorical question reflects Ahab's frustration and disbelief. It suggests a prior conversation where Ahab had expressed skepticism about the prophet Micaiah's messages. The phrase underscores Ahab's resistance to divine truth, a common theme in the narrative of Israel's kings who often rejected prophetic warnings.

that he never prophesies good for me
The word "prophesies" (נָבָא, naba) in Hebrew is associated with speaking forth the word of God. Ahab's complaint reveals his desire for favorable prophecies rather than truth. This reflects a broader biblical theme where leaders often seek affirmation rather than correction, highlighting the human tendency to resist uncomfortable truths.

but only bad
The Hebrew word for "bad" (רָע, ra) can mean evil, distress, or adversity. Ahab's perception of Micaiah's prophecies as "bad" underscores his unwillingness to accept divine correction. This phrase serves as a reminder of the importance of aligning one's life with God's will, even when it challenges personal desires or ambitions.

Persons / Places / Events
1. King Ahab
The king of Israel, known for his idolatry and opposition to the prophets of the Lord. He is a central figure in this account, expressing frustration with the prophet Micaiah.

2. Jehoshaphat
The king of Judah, who seeks to align with Ahab through marriage and military alliance. He desires to hear from a true prophet of the Lord before going to battle.

3. Micaiah
A prophet of the Lord who is known for speaking the truth, regardless of the consequences. He is called upon to prophesy about the outcome of the battle.

4. Ramoth-gilead
The location of the battle that Ahab and Jehoshaphat are considering engaging in against the Arameans.

5. Prophets of Ahab
A group of prophets who falsely assure Ahab of victory, contrasting with Micaiah's true prophecy.
Teaching Points
Discernment in Leadership
Leaders must seek and value truth, even when it is uncomfortable. Jehoshaphat's desire to hear from a true prophet highlights the importance of seeking God's guidance.

The Cost of Truth
Micaiah's willingness to speak the truth, despite the king's displeasure, reminds us of the cost and courage required to stand for God's truth.

The Danger of Surrounding Ourselves with Yes-Men
Ahab's preference for prophets who only speak favorably to him serves as a warning against surrounding ourselves with people who only tell us what we want to hear.

God's Sovereignty in Prophecy
Despite human attempts to manipulate or ignore God's word, His purposes will prevail. Micaiah's prophecy ultimately comes true, demonstrating God's control over events.
Bible Study Questions
1. How does the interaction between Ahab and Jehoshaphat illustrate the importance of seeking God's guidance in decision-making?

2. In what ways can we identify and avoid the influence of "false prophets" in our own lives today?

3. What are some practical steps we can take to ensure we are open to hearing and accepting God's truth, even when it is difficult?

4. How does Micaiah's example challenge us to speak the truth in our own contexts, and what might be the cost of doing so?

5. Reflect on a time when you faced a decision similar to Jehoshaphat's. How did seeking God's guidance impact the outcome?
Connections to Other Scriptures
1 Kings 22
This parallel account provides additional context and details about the events surrounding Ahab, Jehoshaphat, and Micaiah.

Jeremiah 23:16-17
Warns against listening to false prophets who speak visions from their own minds rather than from the mouth of the Lord, similar to Ahab's prophets.

Matthew 7:15-20
Jesus warns about false prophets, emphasizing the importance of discerning true from false messages, akin to the situation with Micaiah and Ahab's prophets.
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
People
Ahab, Amon, Aram, Chenaanah, Imla, Imlah, Jehoshaphat, Joash, Micah, Micaiah, Syrians, Zedekiah
Places
Jerusalem, Ramoth-gilead, Samaria, Syria
Topics
Anything, Bad, Didn't, Evil, Jehoshaphat, Jehosh'aphat, Prophesies, Prophesy, Prophet, Rather
Dictionary of Bible Themes
2 Chronicles 18:1-27

     7774   prophets, false

2 Chronicles 18:9-27

     1469   visions

2 Chronicles 18:14-27

     7712   convincing

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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