2 Crônicas 18
Bob Utley · You Can Understand the Bible
2 Crônicas 18
NJB (LXX versing) Jehoshaphat Allies With Ahab Micaiah Warns Ahab Jehoshaphat's Ill-fated Alliance with Ahab The Prophet Micaiah Warns Ahab His Alliance with Ahab and the Intervention of the Prophet 18:1-3 18:1-3 18:1-3 18:1-3a 18:1-3 18:3b-4 The Spurious Prophets Predict Success 18:4-7 18:4-5 18:4-11 18:4-8 18:5a 18:5b 18:6-11 18:6 Ahab's False Prophets Assure Victory 18:7 18:8-11 18:8 18:9-11 18:9-11 Micaiah Brings Word From God The Prophet Micaiah Predicts Defeat 18:12-13 18:12-17 18:12-13 18:12 18:12-16 (16) 18:13 18:14-17 (16) 18:14-17 18:14a 18:14b 18:15 18:16 18:17 18:17-22 18:18-22 18:18-22 18:18-22 18:18-21 18:22 18:23-27 18:23-27 18:23-27 18:23 18:23-27 18:24 18:25-26 18:27 Ahab's Defeat and Death Ahab Dies in Battle The Death of Ahab The Battle 18:28-34 18:28-19:3 18:28-34 18:28-29 28:28-32 18:30-34 28:33-34 Etc.
2 Crônicas 18:1-3
18:1 This is a repeat of 2 Chr. 17:5. Jehoshaphat had no reason to enter an alliance with Israel. ▣ "he allied himself by marriage with Ahab" There was no need to do this. Jehoshaphat made an alliance with a Ba'al worshiping king (cf. 1 Kings 17-19; 2 Chr. 19:2). This alliance would have involved religious liturgy and actions. It was Jehoshaphat's son Joram who married Athaliah, Ahab's daughter. 18:2 "Some years later" The MT has "at the end of years." Characteristically bad things happened in the later part of the Judean king's reign. See parallel account in 1 Kgs. 22:2-40. ▣ "he went down" There are two possibilities. literal ‒ Jerusalem was higher than Samaria theological ‒ everywhere is down from the city of YHWH ▣ "slaughtered many sheep and oxen" The implication is a peace offering, in which the meat was shared, but the text does not say this. It may just have been a banquet (see note at 2 Chr. 18:9). The purpose of the meal was to get Judah to go to war with Israel to capture Ramoth-gilead (cf. 2 Chr. 18:3). ▣ NASB, NRSV, NJB "induced" NKJV, TEV, JPSOA "persuaded" "incited" "deceived" "advised" This VERB (BDB 694, KB 749, Hiphil IMPERFECT with waw, cf. 2 Chr. 18:31) usually has a negative sense (i.e., Deut. 13:6; 1 Sam. 26:19; 2 Sam. 24:1; 1 Kgs. 21:25; 2 Kgs. 18:32; 1 Chr. 21:1; 2 Chr. 18:2; 32:11,15). It is also used in this chapter in a more neutral sense in v. 31 (i.e., diverted).
2 Crônicas 18:1-3
18:1 This is a repeat of 2 Chr. 17:5. Jehoshaphat had no reason to enter an alliance with Israel. "he allied himself by marriage with Ahab" There was no need to do this. Jehoshaphat made an alliance with a Ba'al worshiping king (cf. 1 Kings 17-19; 2 Chr. 19:2). This alliance would have involved religious liturgy and actions. It was Jehoshaphat's son Joram who married Athaliah, Ahab's daughter. 18:2 "Some years later" The MT has "at the end of years." Characteristically bad things happened in the later part of the Judean king's reign. See parallel account in 1 Kgs. 22:2-40. "he went down" There are two possibilities. literal ‒ Jerusalem was higher than Samaria theological ‒ everywhere is down from the city of YHWH "slaughtered many sheep and oxen" The implication is a peace offering, in which the meat was shared, but the text does not say this. It may just have been a banquet (see note at 2 Chr. 18:9). The purpose of the meal was to get Judah to go to war with Israel to capture Ramoth-gilead (cf. 2 Chr. 18:3). NASB, NRSV, NJB "induced" NKJV, TEV, JPSOA "persuaded" "incited" "deceived" "advised" This VERB (BDB 694, KB 749, Hiphil IMPERFECT with waw, cf. 2 Chr. 18:31) usually has a negative sense (i.e., Deut. 13:6; 1 Sam. 26:19; 2 Sam. 24:1; 1 Kgs. 21:25; 2 Kgs. 18:32; 1 Chr. 21:1; 2 Chr. 18:2; 32:11,15). It is also used in this chapter in a more neutral sense in v. 31 (i.e., diverted).
2 Crônicas 18:4-7
18:4 The Chronicler presents Jehoshaphat in a positive, spiritual way (i.e., he wanted confirmation from YHWH). 18:5 These 400 prophets may be linked to those who opposed Elijah at Mount Carmel (cf. 1 Kings 18). "Go up, for God will give it into the hand of the king" "Go" is a Qal IMPERATIVE (BDB 748, KB 828), while "give" is a Qal IMPERFECT (BDB 678, KB 733) used in a JUSSIVE sense (cf. 2 Chr. 18:11). They claimed to know the will of God but they simply spoke what they thought the king wanted to hear (cf. v. 14). They were sincere (cf. v. 23) but they were not guided by YHWH. "Hand" is an idiom for power and control. SPECIAL TOPIC: HAND 18:6 One wonders if there is a theological distinction between Elohim (God) in 2 Chr. 18:5 and "YHWH" in v. 6. However, Micaiah calls YHWH by Eloah in v. 13 (i.e., the SINGULAR of Elohim). For some reason the prophetic word of 400 northern prophets did not convince Jehoshaphat. SPECIAL TOPIC: APOSTASY, I., E. and F. 18:7 Ahab's view of Micaiah is very clear (i.e., "I hate him"). Obviously he had prophesied to Ahab many times before. YHWH had revealed His will to this northern pagan king. Micaiah's message had always been rejected by Ahab. "Let not the king say so" This is a Qal IMPERFECT (BDB 55, KB 65) used in a JUSSIVE sense.
2 Crônicas 18:8-11
18:8 "officer" This (BDB 710) literally means "eunuch" or "castrated person." Originally it referred to servants of the harem or court, but it came to mean "government official" (i.e., Potiphar is called by this term but he is married, Genesis 39; see NIDOTTE, vol. 3, pp. 288-294). 18:9 NASB, NKJV, NRSV, TEV, JPSOA "at the threshing floor" "in an open space" REV, Peshitta "at the entrance" "in the wide space" AB, p. 104 "a plaza" KB 203 says the basic root refers to "threshing," but the implication of the NOUN is a large open space outside, but close to, the gate of the city. This huge amount of slaughtered animals is not connected to the cultic center of Samaria, nor the two golden calves at Dan or Bethel. This was a fellowship event, not a worship event. 18:10 This use of physical items to accentuate the prophet's message is like Jeremiah made a wooden yoke ‒ Jer. 27:2; 28:10 made an iron yoke ‒ Jer. 28:13-14 Ezekiel ate a scroll ‒ Ezekiel 3 seized Jerusalem using a brick ‒ Ezekiel 4 cut his hair and divided it into three groups ‒ Ezekiel 5 made a chain ‒ Ezek. 7:23 dug through the wall of his house ‒ Ezekiel 8 (also 12:4) prepared bandages ‒ Ezek. 12:3
2 Crônicas 18:12-13
18:12 Ahab's messenger (cf. 2 Chr. 18:8) encourages Micaiah to speak like all the other 400 prophets have spoken (i.e., favorably of the attack). He does this but in a sarcastic way in v. 14. 18:13 "As the Lord lives" This is a word play on the covenant name for Israel's Deity, YHWH, which is a form of the verb "to be" (cf. Exod. 3:14-16). He is the ever-living, only-living God. SPECIAL TOPIC: NAMES FOR DEITY, D.
2 Crônicas 18:14-17
18:14 This is the exact message of 2 Chr. 18:11, which parallels the IMPERATIVE of v. 5. 18:15 Ahab must have been accustomed to Micaiah's sarcasm. 18:16 In poetic form Micaiah predicts the death of Ahab in the battle. Perhaps that is why he spoke v. 14!
2 Crônicas 18:18-22
18:18-22 This is either a glimpse into the "heavenly council" (i.e., YHWH and His angels, cf. Job 1-2; Isa. 6:8; Dan. 7:9-10; also note Ps. 103:21; 148:2) a literary dialogue or dramatic vision to communicate the future. I am attracted to this one because it bothers me that YHWH put a "deceiving spirit" in the mouth of prophets, even fake prophets. He is the unchanging "holy one" (cf. Ps. 102:26-27; Mal. 3:6; James 1:17). YHWH's character is crucial. See Hard Sayings of the Bible, pp. 230-231. 18:18 "sitting on His throne" YHWH does not have a throne. This is ANE imagery for power and reign. YHWH symbolically dwelt between the wings of the cherubim over the ark in the Holy of Holies. YHWH does not have a physical body. SPECIAL TOPIC: ANTHROPOMORPHIC LANGUAGE TO DESCRIBE DEITY "all the host of heaven" The term may refer in military contexts to the heavenly armies of angels (i.e., Lord of Hosts, i.e., Josh 6:15) in contexts related to astral deities who they thought controlled human lives (cf. Deut. 4:19; 17:3; 2 Kgs. 17:16; 2 Chr. 33:3,5; Jer. 8:2; 19:13; Ezek. 8:16; Zeph. 1:5) simply to the lights in the sky (i.e., sun, moon, stars, comets, cf. Isa. 34:4; 40:26; 45:12) here, to the servant angels of the heavenly council SPECIAL TOPIC: LORD OF HOSTS "standing on His right and on His left" The "standing" is in contrast to YHWH sitting. They are servants. The "right. . .left" is an idiom for the numerous angelic servants (cf. Deut. 33:2; Ps. 68:17; Dan. 7:10; Heb. 12:22; Jude v. 14; Rev. 5:11). 18:19 NASB, NRSV, NJB, JPSOA, REV, Peshitta "entice" "persuade" TEV, LXX "deceive" Although this is a different VERB (BDB 834, KB 984, Piel IMPERFECT) from 2 Chr. 18:2, "induced"/"deceived," it is semantically parallel of deception and trying to affect another's will (cf. Ps. 78:6; Jer. 20:7; Ezek. 14:9). This VERB occurs in 2 Chr. 18:19,20,21 (note 1 Kgs. 22:20,21,22). 18:20 "a spirit came forward" Here and in 1 Kgs. 22:21, the MT has the DEFINITE ARTICLE "the Spirit." One wonders if this is meant to denote Satan. He was one of the angels present before YHWH (cf. Job 1-2; Zechariah 3). We hear similar imagery in 1 Sam. 16:14-15, where "an evil spirit from YHWH" replaces the "holy spirit," which goes to David. There is so much about the angelic realm that humans do not know (i.e., Daniel 10)! YHWH used evil to accomplish His purposes, as He did in relation to the Messiah. SPECIAL TOPIC: SATAN SPECIAL TOPIC: SPIRIT IN THE BIBLE
2 Crônicas 18:23-27
18:23 This court prophet of Ahab truly thought he represented deity. There are many self-deceived false prophets. "The Spirit of the Lord" represents the true Spirit of prophecy. How does one know/recognize a false prophet? I have included my notes from Deut. 18:20-22: Deut. 18:20-22 God's speaker will be known by (1) speaking in YHWH's name, not the names of other gods (cf. v. 20); (2) the accuracy of his statements (cf. v. 22); and (3) Deut. 13:1-2 must also be taken into account because God's dealing with Israel was based on their spiritual response. One wonders how contemporary hearers are to judge a prophet if their prediction is beyond their lifetime. Also, what about conditional prophecy that depends on the repentant faith response of the people of that day to which it is addressed (i.e., Jonah)? The evaluation of those who claim to speak for God is not easy. Here are some criteria: content of message lifestyle of the messenger correlation of the message with other Bible passages False prophets, false teachers, are often very dynamic, educated, logical, and winsome people. In our day the marks of a false speaker might be: an emphasis on money a sexual license a claim to exclusive access to God (see A General Introduction to the Bible by Norman Geisler and William Nix, pp. 241-242) Helpful Books on the Reality of an Evil Spiritual Realm Christian Counseling and the Occult by Kurt Kouch Demons in the World Today by Merrill F. Unger Principalities and Powers by John Warwich Montgomery Demons, Demons, Demons by John Newport Biblical Demonology by Merrill F. Unger Three Crucial Questions About Spiritual Warfare by Clinton E. Arnold 18:24 Zedakiah, the leader of the false prophets, would hide from Ahab's courtiers and family when it was obvious his prophecies were false! 18:27 "If indeed you return safely" This is an emphatic grammatical construction (i.e., an INFINITIVE ABSOLUTE and an IMPERFECT VERB from the same root, BDB 956, KB 1427). "Listen, all you people" These are the exact words that start the book of Micah (which is a contraction for Micaiah) in Mic. 1:2. There is no historical link between these two prophets except their names.
2 Crônicas 18:28-34
18:29 In light of Micaiah's words, King Ahab disguised himself but encouraged Jehoshaphat to wear his kingly armament and ride in his special chariot (i.e., let him be targeted). "I will disguise myself and go into battle." This phrase has two INFINITIVE ABSOLUTES used as COHORTATIVE VERBS. His plan will not succeed. A "random" arrow, shot by a common soldier, fulfills Micaiah's prophecy (2 Chr. 18:33)! "but you put on your robes" This IMPERATIVE (BDB 527, KB 519, Qal ) clearly shows Ahab's superior position in the alliance Ahab's plan to use Jehoshaphat as "bait" Ahab's fear of Micaiah's prophecy 18:30 The king of Syria had directed his commanders to identify the king of Israel and attack him directly. 18:31 At first they glance Jehoshaphat was Ahab. Notice the power of God (v. 31) and human volition (v. 32) work together to accomplish YHWH's prophecy (compare vv. 2,31 and vv. 19,20,21; two VERBS, one concept). "Jehoshaphat cried out, and the Lord helped him" This is a central theological theme of Chronicles, which obviously spoke clearly to the small post-exilic Judah. Covenant obedience and faith secure YHWH's action. "Lord. . .God" There is a play between YHWH and Elohim throughout the chapter. Sometimes a contrast (vv. 5-6) or a parallel, as here. SPECIAL TOPIC: NAMES FOR DEITY, C. and D 18:33 A random arrow fulfills YHWH's prediction and judgment of the Ba'al worshiping Ahab. 18:33b-34 These verses are difficult to coordinate. turn around and take me out of the fight the king of Israel propped himself up in his chariot in front of the Syrians until evening (1 Kgs. 22:35 and the LXX have "he had to be propped up," Hophal PARTICIPLE) The king was the figurative head of the army; when he went down the battle was over (cf. 1 Kgs. 22:36). 18:36 "he died" The death of Ahab helps set an ANE chronology because it happened in the same year as the battle of Qarqar (i.e., 853 b.c.). Ahab was one of twelve kings who tried to stop the advance of the Assyrian Empire under Shalmaneser II, but was defeated. Possibly this defeat is why Ahab of Israel thought he could defeat Ben-hadad of Syria.