2 Crônicas 18

2 Crônicas 18

Morris - God greatly blessed Jehoshaphat because of his strong spiritual leadership in his kingdom (2 Chronicles 17:3-9), but he made the sad mistake of yoking himself together with wicked king Ahab and queen Jezebel of Israel. Furthermore, he continued this alliance with Ahab's son, the equally wicked king Ahaziah (2 Chronicles 20:35). Jehosaphat's son and successor, Jehoram, married Athaliah, the murderous daughter of Ahab and Jezebel (2 Chronicles 21:5,6). Jehoshaphat's compromise with his pagan colleagues may have been well-intentioned (2 Chronicles 18:3), but it had tragic results. Jehu rebuked him for it (2 Chronicles 19:2), and so did Eliezer the prophet (2 Chronicles 20:37). He almost died when Ahab was killed (2 Chronicles 18:30-34), and his commercial venture with Ahaziah ended in disaster (2 Chronicles 20:35-37). The marriage of his son to Athaliah no doubt contributed to Jehoram's decision to slay all his brothers when their father died (2 Chronicles 21:1-4). Jehoram died of a loathsome disease eight years later (2 Chronicles 21:18-20), unloved and unmourned. Jehoshaphat was a godly king, but God had warned against believers being yoked together with unbelievers (2 Corinthians 6:14-18), and the story of Jehoshaphat and his family is a sad illustration of what can happen. Believers today are continually being confronted with temptations to join with unbelievers (marriage, business partnerships, religious alliances, etc.), and such unions are dangerous and often disastrous. Believer's Study Bible - Once Jehoshaphat established himself as the sole regent in Judah (cf. 2Ch 17:1, 2; 1 Ki 22:41-42, note) and initiated his religious reforms (2Ch 17:3-9), he continued his building program and then "allied himself" with Ahab and Jezebel of Israel through the marriage of his son Jehoram to their daughter Athaliah. Although Jehoshaphat was more spiritually motivated than Ahab, he was drawn into a war with Syria as a result of this "unequal yoke" (2Ch 18:1-3; cf. 1Ki 22:2-5). The religious views and commitments of these two rulers are shown in sharp contrast through the incidents involving the lying prophets and the one true prophet, Micaiah, the son of Imla (2Ch 18:4-27; cf. 1 Kin. 22:5-28). The N.T. charges believers not to be yoked together with unbelievers (2 Cor. 6:14). This O.T. example was written as an admonition to the people of God (cf. 1 Cor 10:11-13). Matthew Henry Notes: Chapter: 18 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 Ki. 22. There it looks more creditable to Ahab than anything 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 (2Ch 18:1). II. His consent to join with him in his expedition for the recovery of Remoth-Gilead out of the hands of the Syrians (2Ch 18:2, 3). III. Their consulting with the prophets, false and true, before they went (2Ch 18:4-27). IV. The success of their expedition. Jehoshaphat hardly escaped (2Ch 18:28-32) and Ahab received his death's wound (2Ch 18:33, 34). 2Ch 18:1-3 Here is, I. Jehoshaphat growing greater. It was said before (2Ch 17:5) 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, 2Ch 18:2. 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. 26:5), nor desired to eat of their dainties, Ps. 141:4. (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, 2Ch 18:3. 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. QUESTION - Who was King Ahab in the Bible? ANSWER - Ahab was one in a line of increasingly evil kings in Israel’s history, starting with the reign of Jeroboam. King Ahab “did more evil in the eyes of the LORD than any of those before him” (1 Kings 16:30). Among the events chronicled in Ahab’s life that led to his downfall was his marriage to an evil woman named Jezebel who had a particular hatred for God’s people (1 Kings 18:4). Because of his marriage to a pagan woman, Ahab devoted himself to the worship of the false gods Baal and Asherah in Israel (1 Kings 16:31–33). The evil of King Ahab was countered by the prophet Elijah who warned Ahab of coming judgment if he did not obey the Lord. Ahab blamed Elijah for bringing trouble on Israel (1 Kings 18:17), but it was Ahab’s promotion of idolatry that was the true cause of the three-and-a-half-year famine (verse 18). In a dramatic confrontation between Elijah and Ahab’s false prophets, God proved to Israel that He, not Baal, was the true God (1 Kings 18:16–39). All of Ahab’s men of Baal were killed that day (verse 40). King Ahab also disobeyed the Lord’s direct command to destroy Ben-Hadad, the king of Aram. God set it up so that Ahab would lead Israel to victory, but Ahab made a treaty with the king he was supposed to kill (1 Kings 20). “Therefore,” God told Ahab through an unnamed prophet, “it is your life for his life, your people for his people” (verse 42). The event that sealed Ahab’s doom was his murder of an innocent man (1 Kings 21). Ahab coveted a vineyard belonging to a man named Naboth. The king offered to buy the vineyard, but Naboth refused, because the Law forbade him to sell it (1 Kings 21:2–3; cf. Leviticus 25:23). While Ahab sulked about it in his palace, his wife arranged Naboth’s murder. Once the vineyard’s owner was out of the way, King Ahab took the vineyard for himself. Elijah came to Ahab and told him the Lord would deal with him by cutting off all his descendants. Also, Ahab himself would suffer an ignoble fate: “In the place where dogs licked up Naboth’s blood, dogs will lick up your blood—yes, yours!” (1 Kings 21:19). Upon hearing this, Ahab “tore his clothes, put on sackcloth and fasted. He lay in sackcloth and went around meekly” (verse 27). In response to Ahab’s repentance, God mercifully postponed the destruction of Ahab’s dynasty until after Ahab was dead (verse 29). The prophesied judgment against Ahab came true exactly as Elijah predicted. God used Ahab’s own false prophets to entice him into going to the battle at Ramoth-Gilead, where he was hit by a “random” arrow and slowly bled to death in his chariot. Later, “they washed the chariot at a pool in Samaria (where the prostitutes bathed), and the dogs licked up his blood, as the word of the Lord had declared” (1 Kings 22:38). After Ahab’s death, Jehu killed Jezebel (2 Kings 9) and all of Ahab’s descendants (2 Kings 10). King Ahab was justly judged by God because he disobeyed the Lord’s direct commands, he abused his responsibility as Israel’s king, and he led God’s people right into idolatry. In the end, “there was never anyone like Ahab, who sold himself to do evil in the eyes of the Lord, urged on by Jezebel his wife. He behaved in the vilest manner by going after idols” (1 Kings 21:25–26).GotQuestions.org 2 Chronicles 18:2 Some years later he went down to visit Ahab at Samaria. And Ahab slaughtered many sheep and oxen for him and the people who were with him, and induced him to go up against Ramoth-gilead. NET 2 Chronicles 18:2 and after several years went down to visit Ahab in Samaria. Ahab slaughtered many sheep and cattle to honor Jehoshaphat and those who came with him. He persuaded him to join in an attack against Ramoth Gilead. CSB 2 Chronicles 18:2 Then after some years, he went down to visit Ahab in Samaria. Ahab sacrificed many sheep and cattle for him and for the people who were with him. Then he persuaded him to march up to Ramoth-gilead, ESV 2 Chronicles 18:2 After some years he went down to Ahab in Samaria. And Ahab killed an abundance of sheep and oxen for him and for the people who were with him, and induced him to go up against Ramoth-gilead. NIV 2 Chronicles 18:2 Some years later he went down to visit Ahab in Samaria. Ahab slaughtered many sheep and cattle for him and the people with him and urged him to attack Ramoth Gilead. NLT 2 Chronicles 18:2 A few years later he went to Samaria to visit Ahab, who prepared a great banquet for him and his officials. They butchered great numbers of sheep, goats, and cattle for the feast. Then Ahab enticed Jehoshaphat to join forces with him to recover Ramoth-gilead. NRS 2 Chronicles 18:2 After some years he went down to Ahab in Samaria. Ahab slaughtered an abundance of sheep and oxen for him and for the people who were with him, and induced him to go up against Ramoth-gilead. NJB 2 Chronicles 18:2 After some years he paid a visit to Ahab in Samaria. Ahab slaughtered an immense number of sheep and oxen for him and his retinue, to induce him to attack Ramoth-Gilead. Some years later: Heb. at the end of years, 1Ki 17:7 Ne 13:6 *margins he went down: 2Ch 19:2 1Ki 22:2-28 Ahab: 1Ki 1:9 Isa 22:12,13 Lu 17:27-29 persuaded: 1Ki 22:4,20-22 Ramothgilead: De 4:43 Jos 20:8 1Ki 4:13 2Ki 9:1 Jehoshaphat Allies With Ahab Against Arameas at Ramoth-Gilead Some years later he went down to visit Ahab at Samaria - How many years? 1Ki 22:2 would support 3 years. For sure it was after he had entered the marriage covenant with Ahab and Jezebel's daughter which created an alliance between Judah and Israel, although not one God favored (2Ch 19:2+) He went down because leaving elevated Jerusalem one always "goes down." (converse also true "go up" to Jerusalem). And the truth be told, Jehoshaphat also went down spiritually for the compromise of a marriage alliance now would lead to a compromise of a military alliance with wicked King Ahab. THOUGHT - Be very careful and wary when you compromise what you know to be truth, for one compromise usually leads to another. And this one had far reaching consequences, for Jehoshaphat's son Jehoram ends up marrying Athaliah, another daughter of Ahab, and she almost puts an end to the line of David, the line of Messiah (see 2Ch 22:10-12)! Here's the point - small compromises can have big consequences, even consequences we cannot see because they come to light after we are gone! Is there anything in your spiritual life in which you are compromising on today? Confess and repent, while today is still called today! Do not procrastinate! Do not be deceived thinking your compromise is so small that it surely could not have big, bad consequences!!! And Ahab slaughtered many sheep and oxen for him and the people who were with him - Jehoshaphat brought a company of people from Jerusalem. Ahab showed them good near eastern hospitality, but one has to posit that he had an underlying motive for his celebration. And induced (suth) him to go up against Ramoth-gilead - NLT says "Ahab enticed Jehoshaphat to join forces." Patterson is probably correct stating "Ahab learned well from Jezebel, for he enticed Jehoshaphat, to whom he was related by marriage, to go to war with him against Ramoth-Gilead." Dillard points out that induced (suth) "ordinarily connotes prompting to wrongdoing or inciting to evil (1 Chr 21:1; 2 Chr 32:11, 15); however, the verb is also used in some contexts (2Ch 18:31+) in a morally neutral sense." August Konkel: Ramoth Gilead was a fortress city in the eastern portion of the tribal territory of Gad (Josh 20:8). This was one of the cities of refuge for inadvertent homicide and an important administrative center in Solomon’s kingdom (1 Kings 4:13). It was an important fortress, protecting the eastern trade routes. Following the great battle at Qarqar, where Ahab had allied with the Arameans in successfully stopping the advance of the Assyrians under Shalmanezer III (853 BCE), the Arameans tried to regain control of an important trade route to the south, the King’s Highway. Ahab needed an ally against the superior Aramean forces to regain control of a city critical to his kingdom. (Multipart Video Series on 1-2 Chronicles) Ron Daniel - Raw-MOTH Ghil-AWD was in the territory of the half-tribe of Manasseh east of the Jordan River. During the days of King Solomon, it had been under his control (1Kings 4:13), but now the Arameans had control of it (1Kings 22:3) When Jehoshaphat paid a diplomatic visit to Samaria, Israel's capital city, Ahab convinced him to partner with him in war against Raw-MOTH Ghil-AWD. Jehoshaphat committed, but then added a request...18:4 Inquire First For The Word Of The Lord Jehoshaphat says, "Let's seek the Lord first." This is part of the trouble of being unequally yoked in partnership of business or marriage. You say, "Let's pray about it," but the idea is completely foreign to your partner. They just use common sense and statistics, or emotions and feelings to make their decisions. But we need to seek the Lord. Gustafson has an excellent summation of the cost of Jehoshaphat's compromise... There were sad personal consequences. That matrimonial unequal yoke led to four other unequal yokes (as pointed out in the introductory notes to ch. 17). Jehoshaphat almost lost his life. He was rebuked by Jehu the son of Hanani in 2Ch 19:2 and by Eliezer in 2Ch 20:37. Even though he was doing wrong, the Lord responded to his cry in 2Ch 18:31 and saved his life. However, the Lord chastened him in 2Ch 20:37 by breaking his ships. Also his son Jehoram slew all his own brethren (21:4). It is likely that Jehoshaphat did not live to see the murder of all the rest of his sons by Jehoram. There were sad national consequences. While Jehoshaphat reigned for 25 years God blessed Judah nationally, but the next 15 years were evil because of this one wicked woman Athaliah. For eight years Jehoram “walked in the way of the kings of Israel, like as did the house of Ahab: for he had the daughter of Ahab to wife” (2Ch 21:6). Jehoram’s son, Ahaziah, reigned for one year, and 2Ch 22:3 records that “He also walked in the ways of the house of Ahab: for his mother was his counselor to do wickedly”. When he died, his mother Athaliah destroyed all the seed royal of the house of Judah (or so she thought) and usurped the throne for six years. Except for a one-year-old boy, Joash, she exterminated the line of the Messiah. As someone has said, “All the purposes of God for all eternity hung on the slender thread of a one year old baby boy but they were secure.” Since there were such serious consequences to Jehoshaphat’s decision, it is a warning to all to be vigilant in all decisions. Young persons especially should be careful in the choice of a life partner. In Deuteronomy 7:4 God tells why He did not want His people to make marriages with the nations around them, “For they will turn away thy son from following me”. God greatly appreciates it when His people follow Him. He does not want anything to turn them aside. An unsaved life partner can turn anyone away. It happened to King Solomon in 1 Kings 11:4, “For it came to pass, when Solomon was old, that his wives turned away his heart after other gods: and his heart was not perfect with the Lord his God, as was the heart of David his father.” See also the third and fourth paragraphs of the commentary on ch. 17. (Digital - What the Bible Teaches: 1 and 2 Chronicles or book - WTBT 1 and 2 Chronicles ) Induced (divert, entice, incite, mislead, persuade) (05496) suth means to incite, to entice, to mislead. It has the sense of stirring up persons with the intention to get them to deviate, to act with destructive, harmful purposes or results in mind; to incite people to be evil, to lead them astray (Deut. 13:6[7]); 1 Sam. 26:19; 2 Sam. 24:1; 1 Ki. 21:25; Isa. 36:18). It is also used of getting a person to concede or agree to something in a neutral or positive sense (Josh. 15:18; Judg. 1:14; Job 36:16). R D Patterson - Most commonly the verb has an evil connotation. David, who desired self-glorification, was easily enticed to number the people (1 Chron. 21:1). The Assyrian officer besieging Jerusalem warns the people that Hezekiah's-instruction to depend solely on God is a false allurement (2 Kings 18:32). Baruch, Jeremiah's scribe, was labeled an inciter and a political agitator, whose ulterior aim was the enslavement and death of all the refugees of Jerusalem (Jeremiah 43:3). Jezebel so "incites" Ahab to evil that his closing epitaph is that he surpassed everyone in doing sin (1 Kings 21:25). Ahab learned well from Jezebel, for he enticed Jehoshaphat, to whom he was related by marriage, to go to war with him against Ramoth-Gilead (2 Chron. 18:2). Jehoshaphat should have heeded the scriptural warning against being misdirected by family ties (Deut. 13:6 [H 7]) or close friends (Jeremiah 38:22). Despite Jehoshaphat's folly, God had arranged to "lure away" the enemy chariot captains who were on the point of taking his life. He had learned what the believer is ever to bear in mind. Although God may allow him to be enticed, whenever the righteous truly cries to God (2 Chron. 18:31), God diverts him "from the mouth of distress" (Job 36:16). (Online TWOT) 2 Chronicles 18:3 Ahab king of Israel said to Jehoshaphat king of Judah, “Will you go with me against Ramoth-gilead?” And he said to him, “I am as you are, and my people as your people, and we will be with you in the battle.” I am as you are 1Ki 22:4 2Ki 3:7 Ps 139:21 Eph 5:11 2Jn 1:10,11 Note that this section of Chronicles is the largest section that almost word for word follows the passages in 1 Kings 22. So from 2Ch 18:3-34 the passages follow 1Ki 22:4-35 with a minor, interesting exception in 2Ch 18:31b. For that reason, there will be fewer notes on the Chronicles passage and you are referred to the commentary notes on 1 Kings 22. See commentary on 1Ki 22:4 Ahab king of Israel said to Jehoshaphat king of Judah, “Will you go with me against Ramoth-gilead?” And he said to him, “I am as you are, and my people as your people, and we will be with you in the battle 2 Chronicles 18:4 Moreover, Jehoshaphat said to the king of Israel, “Please inquire first for the word of the LORD.” Inquire: 2Ch 34:26 1Sa 23:2 23:2,4,9-12 2Sa 2:1 5:19,23 1Ki 22:5,6 Ps 27:4 Jer 21:2 Eze 20:3 See commentary on 1Ki 22:5 Moreover, Jehoshaphat said to the king of Israel, “Please inquire first for the word of the LORD.” NET NOTE - Heb “the word of the LORD.” Jehoshaphat is requesting a prophetic oracle revealing the Lord’s will in the matter and their prospects for success. For examples of such oracles, see 2 Sam 5:19, 23–24. Matthew Henry Notes: 2Ch 18:4-27 This is almost word for word the same with what we had, 1 Ki. 22. 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, 2Ch 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 (2Ch 18:9), can scarcely find in his heart to give him a too mild and gentle reproof for hating a prophet of the Lord (2Ch 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, 2Ch 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, 2Ch 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, 2Ch 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 (2Ch 18:24) what they will not now believe. 2 Chronicles 18:5 Then the king of Israel assembled the prophets, four hundred men, and said to them, “Shall we go against Ramoth-gilead to battle, or shall I refrain?” And they said, “Go up, for God will give it into the hand of the king.” prophets: 1Ki 18:19 2Ki 3:13 2Ti 4:3 Shall we go: Jer 38:14-28 42:2,3,20 Go up: 2Ch 18:14,20,21 Jer 8:10,11 23:14,17 28:1-17 Eze 13:3-16,22 Mic 2:11 Mic 3:11 Rev 19:20 See commentary on 1Ki 22:6 Then the king of Israel assembled the prophets, four hundred men, and said to them, “Shall we go against Ramoth-gilead to battle, or shall I refrain?” And they said, “Go up, for God will give it into the hand of the king NET NOTE - Though Jehoshaphat had requested an oracle from “the LORD” (יְהוָה, yéhvah, “Yahweh”), the Israelite prophets stop short of actually using this name and substitute the title הָאֱלֹהִים (ha’elohim, “the God”). This ambiguity may explain in part Jehoshaphat’s hesitancy and caution (vv. 7–8). He seems to doubt that the 400 are genuine prophets of the LORD. Ron Daniel - 18:5-7 There Is One Man. Ahab had lots of prophets around. But they weren't God's prophets. They were prophets of other religions, worshippers of false gods. Every one of them said, "Go for it. The war will be successful." Jehoshphat said, "Hey, aren't there any real prophets of God around here? Ahab acknowledged that there was one, named Me-KAW-yeh, but he never said anything that Ahab wanted to hear. What a wonderful testimony of a man of God! I am reminded of Paul's letter to the Thessalonians, when he talks about how he and Timothy were so brutally honest: 1Th. 2:1-5 For you yourselves know, brethren, that our coming to you was not in vain, but after we had already suffered and been mistreated in Philippi, as you know, we had the boldness in our God to speak to you the gospel of God amid much opposition. For our exhortation does not come from error or impurity or by way of deceit; but just as we have been approved by God to be entrusted with the gospel, so we speak, not as pleasing men, but God who examines our hearts. For we never came with flattering speech, as you know... Today, the pulpits are full of men who speak as pleasing men, needing to flatter, afraid to be bold, and desperate not to offend. We need more men like Me-KAW-yeh, who are only concerned with the reputation they have before the Lord. 2 Chronicles 18:6 But Jehoshaphat said, “Is there not yet a prophet of the LORD here that we may inquire of him?” is there not: 1Ki 22:7-9 2Ki 3:11-13 See commentary on 1Ki 22:7 But Jehoshaphat said, “Is there not yet a prophet of the LORD here that we may inquire of him?” 2 Chronicles 18:7 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 prophesies good concerning me but always evil. He is Micaiah, son of Imla.” But Jehoshaphat said, “Let not the king say so.” one man: 1Ki 18:4 19:10 I hate him: 1Ki 18:17 20:42,43 21:20 Ps 34:21 55:3 69:14 Pr 9:8 29:10 Jer 18:18 Am 5:10 Mk 6:18,19,27 Lu 6:22 Joh 7:7 15:18,19,24 Ga 4:16 good: Isa 30:10 Jer 38:4 me: 2Ch 18:13 2Ki 9:22 Eze 3:17-19 Ac 20:26,27 Let not the: Pr 25:12 Mic 2:7 See commentary on 1Ki 22:8 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 prophesies good concerning me but always evil. He is Micaiah, son of Imla.” But Jehoshaphat said, “Let not the king say so F B