1Jóšafat měl mnoho bohatství a slávy a spříznil se s Achabem. 2Po několika letech sestoupil k Achabovi do Samaří. Achab pro něj a pro lid, který byl s ním, zabil množství bravu a skotu a naváděl ho, aby vytáhl proti Rámot-gileádu. 3Izraelský král Achab se zeptal judského krále Jóšafata: Půjdeš se mnou proti Rámot-gileádu? Ten mu odpověděl: Jsem jako ty a můj lid jako tvůj lid. Půjdu s tebou do války. 4Jóšafat dále řekl izraelskému králi: Dotaž se nejprve na Hospodinovo slovo. 5Izraelský král shromáždil proroky, čtyři sta mužů a zeptal se jich: Máme jít do boje proti Rámot-gileádu, nebo mám od toho upustit? Odpověděli: Vytáhni, Bůh ho vydá do královy ruky. 6Jóšafat se zeptal: To už tady není žádný Hospodinův prorok, abychom se dotázali skrze něj? 7Izraelský král Jóšafatovi odpověděl: Ještě je tu jeden muž, skrze něhož je možno se dotázat Hospodina, ale já ho nenávidím, protože mi neprorokuje dobro, nýbrž po celou dobu zlo. Je to Míkajáš, syn Jimlův. Jóšafat řekl: Ať král takto nemluví. 8Izraelský král zavolal jednoho dvorního úředníka a řekl: Rychle sem přiveď Míkajáše, syna Jimlova. 9Izraelský král a judský král Jóšafat seděli každý na svém trůnu, oblečeni v roucha; seděli na humně u vchodu do samařské brány a všichni proroci před nimi prorokovali. 10Sidkijáš, syn Kenaanův, si udělal železné rohy a řekl: Toto praví Hospodin: Těmito rohy budeš trkat Aramejce, dokud s nimi neskoncuješ. 11Tak prorokovali všichni proroci: Vytáhni proti Rámot-gileádu a uspěješ. Hospodin jej vydá do královy ruky. 12Posel, který šel Míkajášovi vstříc, mu řekl: Hle, proroci mluví jednomyslně dobro pro krále. Ať jsou tvoje slova jako řeč jednoho z nich. Mluv dobro. 13Míkajáš řekl: Jakože živ je Hospodin, to, co můj Bůh promluví, to budu mluvit. 14Když přišel ke králi, král se ho zeptal: Míko, máme jít do boje proti Rámot-gileádu, nebo mám od toho upustit? Odpověděl: Vytáhněte a uspějete. Budou vydáni do vaší ruky. 15Král mu řekl: Kolikrát tě mám zapřísahat při Hospodinově jménu, abys mi neříkal nic než pravdu? 16Nato Míkajáš řekl: Viděl jsem celý Izrael rozptýlený po horách jako ovce, které nemají pastýře. Hospodin řekl: Nemají pána. Ať se všichni vrátí domů v pokoji. 17Izraelský král řekl Jóšafatovi: Což jsem ti neříkal, že mi nebude prorokovat dobro, ale zlo? 18Míkajáš dále řekl: Slyšte Hospodinovo slovo: Viděl jsem Hospodina sedícího na trůnu a celý nebeský zástup stál po jeho pravici a levici. 19Hospodin řekl: Kdo přemluví izraelského krále Achaba, aby vytáhl a padl u Rámot-gileádu? Jeden říkal tohle a druhý říkal tohle. 20I vyšel jeden duch, postavil se před Hospodinem a řekl: Já ho přemluvím. Hospodin se ho zeptal: Čím? 21Odpověděl: Vyjdu a stanu se lživým duchem v ústech všech jeho proroků. Hospodin řekl: Ty ho přemluvíš, ano, dokážeš to. Jdi a učiň to. 22A hle, nyní Hospodin dal lživého ducha do úst těchto tvých proroků. Ale Hospodin promluvil o tobě zlo. 23Sidkijáš, syn Kenaanův, přistoupil, udeřil Míkajáše po tváři a řekl: Jakým způsobem Hospodinův Duch přešel ode mě, aby mluvil skrze tebe? 24Míkajáš řekl: Hle, uvidíš to v onen den, kdy vejdeš do nejzazšího pokoje, aby ses skryl. 25Nato izraelský král řekl: Chopte se Míkajáše a odveďte ho veliteli města Amónovi a královskému synu Jóašovi 26a řekněte: Toto praví král: Dejte ho do věznice a krmte ho troškou chleba a vody, dokud se nevrátím v pokoji. 27Míkajáš řekl: Jestliže se opravdu vrátíš v pokoji, nemluvil skrze mě Hospodin. A prohlásil: Slyšte, všechny národy. 28Nato vytáhl izraelský král s judským králem Jóšafatem proti Rámot-gileádu. 29Izraelský král řekl Jóšafatovi: Chci se přestrojit a tak jít do boje, ale ty si obleč své roucho. Izraelský král se přestrojil a šel do boje. 30Aramejský král přikázal svým velitelům vozby: Nebojujte proti malému ani velkému, jenom proti samotnému izraelskému králi. 31I stalo se, když velitelé vozby uviděli Jóšafata, že si řekli: To je izraelský král! A obklíčili ho, aby proti němu bojovali. Jóšafat volal o pomoc a Hospodin mu pomohl. Bůh je od něj odvedl. 32I stalo se, když velitelé vozby uviděli, že to není izraelský král, odvrátili se od něj. 33Tu kdosi napjal nahodile luk a zasáhl izraelského krále mezi spoje pancíře. Král řekl vozatajovi: Obrať koně a odvez mě z bojiště, protože jsem raněn. 34Zatímco boj onen den silně vzplál, izraelský král zůstal podepřený ve voze naproti Aramejcům až do večera a při západu slunce zemřel.
Matthew Henry - Complete Commentary 1 Here is, I. Jehoshaphat growing greater. It was said before (
2Chr 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, 2Chr 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 (
Pss 26:5), nor desired to
eat of their dainties, Pss 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, 2Chr 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. 4 This is almost word for word the same with what we had, 1 Kings 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,
2Chr 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 (
2Chr 18:9), can scarcely find in his heart to give him a too mild and gentle reproof for hating a prophet of the Lord (
2Chr 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,
2Chr 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,
2Chr 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,
2Chr 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 (
2Chr 18:24) what they will not now believe.
28 We have here, 1. Good Jehoshaphat exposing himself in his robes, thereby endangered, and yet delivered. We have reason to think that Ahab, while he pretended friendship, really aimed at Jehoshaphat's life, to take him off, that he might have the management of his successor, who was his son-in-law, else he would never have advised him to enter into the battle with his robes on, which was but to make himself an easy mark to the enemy: and, if really he intended that, it was as unprincipled a piece of treachery as ever man was guilty of, and justly was he himself taken in the pit he digged for his friend. The enemy had soon an eye upon the robes, and vigorously attacked the unwary prince who now, when it was too late, wished himself in the habit of the poorest soldier, rather than in his princely raiment. he cried out, either to his friends to relieve him (but Ahab took no care of that), or to his enemies, to rectify their mistake, and let them know that he was not the king of Israel. Or perhaps he cried to God for succour and deliverance (to whom else should he cry?) and he found it was not in vain:
The Lord helped him out of his distress, by
moving the captains to depart from him, 2Chr 18:31. God has all men's hearts in his hand, and turns them as he pleases, contrary to their own first intentions, to serve his purposes. Many are moved unaccountably both to themselves and others, but an invisible power moves them. 2. Wicked Ahab disguising himself, arming himself thereby as he thought securing himself, and yet slain,
2Chr 18:33. No art, no arms, can save those whom God has appointed to ruin. What can hurt those whom God will protect? And 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.