ESV Global Study Bible :: Footnotes for 2 Chronicles 18

2 Chron. 18:1–27 Like his father Asa (see 16:3), Jehoshaphat seeks an alliance with the northern kingdom based not on righteous grounds but on political expediency. In his account of Hezekiah’s reign (chs. 29–30), the Chronicler will show how a true and beneficial unity among the tribes of Israel can be achieved.

2 Chron. 18:1–2 The Chronicler mentions the marriage of Jehoshaphat’s son Jehoram to Ahab’s daughter Athaliah (see 21:6). The statement that Jehoshaphat had great riches and honor indicates divine blessing on his reign and makes his alliance with Ahab even more unacceptable. The marriage was intended to guarantee peace between the kingdoms after 50 years of hostilities. Such an alliance, however, would require Jehoshaphat to “help the wicked and love those who hate the Lord” (19:2).

2 Chron. 18:3 Ramoth-gilead was southeast of the Sea of Galilee. The Syrians captured it during the reign of Ben-hadad (c. 860–843 b.c.).

2 Chron. 18:4–14 Jehoshaphat, in contrast to Ahab, at least wanted to seek the word of the Lord about the mission to recapture Ramoth-gilead (vv. 4, 6, 7). Ahab’s four hundred men were called prophets (see note on 1 Kings 22:6–7), but they were also government officials, probably connected with the Baal worship that Jezebel had introduced into the northern kingdom (see 1 Kings 18:19). Jehoshaphat knew they were not Yahweh’s prophets, so he persisted in his request (2 Chron. 18:6). Micaiah the son of Imlah was one of the authentic prophets of Yahweh (in a kingdom where they had recently been persecuted; see 1 Kings 18:4). His initial words to Ahab (2 Chron. 18:14) were apparently spoken ironically, as Ahab’s reaction (v. 15) suggests.

2 Chron. 18:9–11 sitting at the threshing floor. See note on 1 Kings 22:10–12.

2 Chron. 18:14 Go up and triumph. See note on 1 Kings 22:15–16.

2 Chron. 18:15–22 Ahab’s insistence on hearing what Micaiah has really received from Yahweh is answered with a report of two visions. The first concerns the outcome of the battle (v. 16), while the second makes the remarkable claim that God had put a lying spirit in the mouth of Ahab’s prophets (vv. 18–22); see notes on 1 Sam. 16:14 and 1 Kings 22:24. As a follower of false gods (see 1 Kings 16:30–33), Ahab has been fittingly deceived by their spokesmen, his prophets. The irony of the situation is that Ahab is told the truth (2 Chron. 18:16, 18–22) but does not recognize it as such, even though he had insisted that Micaiah tell him the truth (v. 15). His repudiation of Micaiah’s message and his treatment of the prophet (v. 26) indicate his contempt for unwelcome truth.

2 Chron. 18:23–27 Zedekiah . . . struck Micaiah on the cheek. Zedekiah claimed to speak in the name of Yahweh (v. 10), but he shows by his violent conduct that he has little concern for Yahweh’s truth.

2 Chron. 18:24 you shall see . . . inner chamber. See note on 1 Kings 22:25.

2 Chron. 18:25 Amon . . . Joash. See note on 1 Kings 22:26.

2 Chron. 18:28–34 Ahab is enticed into battle, as the lying spirit promised (v. 20). Ahab decides to disguise himself (see note on 1 Kings 22:30) and directs Jehoshaphat to wear his royal robes. This indicates Ahab’s dominant role in the alliance and perhaps also represents an attempt to avoid Micaiah’s word of doom. But Jehoshaphat is saved as a consequence of his desperate prayer (2 Chron. 18:31b), while Ahab dies from an apparently random arrow (v. 33). This is clear evidence of God’s sovereign direction of events.