2 Chronicles 18:31
When the chariot commanders saw Jehoshaphat, they said, "This is the king of Israel!" So they turned to fight against him, but Jehoshaphat cried out, and the LORD helped him. God drew them away from him.
Sermons
Divine Truth and its Typical ReceptionJ. Wolfendale.2 Chronicles 18:4-34
The Battle of Ramoth. - an Ill-Fated ExpeditionT. Whitelaw 2 Chronicles 18:28-34
The True Lesson of Human IgnoranceW. Clarkson 2 Chronicles 18:28-34














What are the true lessons that we gather from this interesting episode? There may be suggested -

I. TWO THOUGHTS WHICH ARE SPECIOUS BUT FALSE. Some men would probably infer from similar facts happening in the range of their own observation:

1. That the issue of events is in the hands of an irreversible fate. Ahab (they would argue) was bound to fall that day; do what he might, disguise himself as he pleased, take whatever precaution he could, his death was decreed and was simply unavoidable. But this is not the wise, nor is it the right, way of regarding it. Had he been as brave as Jehoshaphat (see ver. 29), he certainly would not have fallen in the way he did; had he been as true to Jehovah as the King of Judah was, and as he might and should have been, he would not have "gone up to Ramoth-Gilead" at all, for he would have been dissuaded by the prophet of the Lord, and he would not have fallen at all. His death that day, as well as that way, was due to his own course and to his own choice. Our destiny is not in the hands of some inexorable necessity; it resides in our own character; it is the work of our own will.

2. That many things, if not most things, are decided not by choice, but by chance. The death of Ahab (they would say) was the result of "a bow drawn at a venture." And it is this chance-work that has a very large share in the determination of our whole earthly history. But chance, in the sense of positive lawlessness, does not exist. Everything happened here according to law. The soldier drew his bow according to his instruction, aiming at the enemy, though not at any one whom he recognized in particular; the arrow went on its career according to the laws of motion, and did its work on Ahab's person in accordance with all the laws of physics. There was no violation of law in the smallest degree, though something happened which no man could have calculated and predicted. If we succeed, it will be by using the laws of health, of prosperity, etc.; if we fail, it will be in consequence of our disregarding these laws, which are laws of God. Chance will neither make nor mar us.

II. TWO THOUGHTS WHICH ARE BOTH TRUE AND SERVICEABLE.

1. That we do not know what harm we do by our most casual strokes. We "draw a bow at a venture," we "send an arrow through the air;" it is only a sentence, it is a very simple deed, we think; but it hits and wounds a sensitive human heart; it may even slay a Soul. It may cause such grief as we would on no account hays inflicted if we could have foreseen it; it may lead to the first declension of a valuable human life, and may end in such spiritual disaster as it would grieve us indeed to originate.

2. That we cannot tell what good we do by our simplest efforts. Little did the Syrian soldier suppose that by that shot of his arrow he was to serve his royal master as he did. It is a most cheering and inspiring thought that we cannot tell what kind or measure of good we are effecting by our everyday service of our Lord. A kindly smile, a gracious recognition, an encouraging word, a neighbourly kindness, a warning utterance, the taking of "a class," the giving of "an address," the conduct of "a service," perhaps under the humblest roof, or to the most unpromising audience, may prove to be a most valuable contribution to the cause of Jesus Christ, to the service of mankind. - C.

Then the king of Israel said, Take ye Micaiah.
I. THE POWER OF THE POPULAR VOICE. We see the multitude accommodating itself to the wishes of the king. How easy and how congenial it is to human nature to float with the tide. As a rule it pays best to suffer yourself to be carried along by the current. Light things and feeble things can travel this way with small demand on strength and skill. But dead things and all manner of refuse go this way, too. There is something to be feared in a great popular cry. I have heard men say that they dreaded a crowd as much as they did a contagion. If men had as wholesome a fear of going with the stream because it is the stream, society would be healthier. "Everybody" is a fearful tyrant.

II. HERE IS ONE MAN OPPOSED TO THE POPULAR SENTIMENT. He valued truth. Of Micaiah it may be said, as it was of another more illustrious, "Of the people there were none with him." He esteemed truth to be more precious than gold or any other earthly consideration. He was a hero of no common mould. Men are often misunderstood by those who should know them best.

III. MEN OF SUCH MORAL HEROISM HAVE OFTEN TO SUFFER FOR THEM PRINCIPLES. Suffering for conscience sake is not yet obsolete.

IV. Such men as Micaiah are morally brave and heroic because THEY ARE MEN OF PRAYER. We are apt to take low views of the nature of prayer. It is more than simply an appointed means of telling God our wants, and of beseeching Him to supply. It is "waiting upon God "as a personal attendant waits upon his master with whom he converses, and from whose lips he receives commands and instructions. It is more than that, it is communion, fellowship, interchange of thought and sentiment. We may go a step further, and say it is a union of kindred minds — the Divine so flowing into the human that it becomes transformed, that God's will and mind become its governing law. So life becomes one great connected prayer. A man who understands and enjoys this is one of the strongest and bravest of men. Stephen was such a man of prayer. A man of prayer is prepared to do deeds of holy heroism which put to the blush the vaunted deeds of chivalry.

V. A CONSCIOUSNESS OF MORAL WEAKNESS IS CLOSELY ALLIED TO MORAL COWARDICE. Without a scruple Ahab put the life of Jehoshaphat in jeopardy to save his own. "Conscience makes cowards of us all." What a noble tribute was that which was paid to Havelock and his pious soldiers more than once during the Indian Mutiny! When our army was hard pressed, or some specially perilous work had to be done, the command was given, "Call out Havelock and his praying men; if this work can be done at all, they are the men to do it."

VI. RETRIBUTION SOMETIMES OVERTAKES MEN IN THIS LIFE, Ahab was left alone to pursue his course of hardened folly until he was ripe for retribution; then God met him and ignominiously closed his career.

(J. T. Higgins.)

People
Ahab, Amon, Aram, Chenaanah, Imla, Imlah, Jehoshaphat, Joash, Micah, Micaiah, Syrians, Zedekiah
Places
Jerusalem, Ramoth-gilead, Samaria, Syria
Topics
Aside, Attack, Captains, Charioteers, Chariots, Commanders, Compassed, Cried, Crieth, Cry, Depart, Diverted, Drew, Enticeth, Fight, Heads, Helped, Jehoshaphat, Jehosh'aphat, Moved, Pass, Round, Seeing, Surrounded, Turn, Turning, War-carriages
Outline
1. Jehoshaphat, joined in affinity with Ahab, is persuaded to go against Ramoth Gilead
4. Ahab, seduced by false prophets, according to the word of Micaiah, is slain there

Dictionary of Bible Themes
2 Chronicles 18:31

     8614   prayer, answers

2 Chronicles 18:28-32

     5920   pretence

2 Chronicles 18:28-34

     5837   disguise

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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