2 Kings 11

2 Kings 11:1

The Message of Micaiah

There Micaiah stands opposite four hundred prophets, representatives of the religious class and opposite the highest rulers, the representatives of the whole people. Because the rulers rule over God’s people, they are also religious leaders. The sight alone must make a great impression on Micaiah. The grim, hostile atmosphere will have struck him. The loner opposite the mass. The messenger who has picked him up has already tried to influence him to speak as the others and not to speak as a loner opposite all.

By the power of faith and trust in the LORD, Micaiah does not succumb to the pressure. On the contrary, he mocks the whole company. This is clear from his first answer. In this answer he seems to say the same as the other prophets have said and thus seems to join them. But there is a heavy sarcastic undertone in what he says. He imitates the four hundred and pretends to be one of them. Ahab feels that too. He realizes that what Micaiah says is meant to be sarcastic. He is therefore not satisfied with this answer. He wants to know what the real message of Micaiah is.

Micaiah answers with what he has seen and heard in a vision. He describes that the intended mission will result in a scattering of the people. The reason for this is that the people have no leader who trusts in God. A leader who lets the people trust in God keeps God’s people together (Numbers 27:16-17). A leader who does not take God into account, forsakes the people and the sheep become the wolf’s prey (John 10:12). With the Lord Jesus is concern for sheep that have no shepherd (Matthew 9:36) and to His disciples He speaks of the striking down of the shepherd and the scattering of the sheep (Matthew 26:31).

After this prophecy, Ahab addresses Jehoshaphat and points out that he is right with what he said about Micaiah. Do you see that Micaiah is a prophet of doom? But Ahab looks no further, blinded eyes by the prince of darkness as he has.

But Micaiah is not finished yet. He has another message. From that message it appears that there is an invisible world that lets these four hundred prophets say what Ahab likes to hear. But Micaiah may stand before Ahab as a prisoner, the word of the LORD cannot be bound. Ahab served the idols and with them the demons. Baal does not exist as a dead idol; Baal however does exist because of the demons behind it. In the invisible world, demons are working together to mislead people with death as the end result.

We can make an application for today. In the great Christianity it is no longer about what God’s Word says, but about what one likes to hear and what connects to the experience. The charismatic movement is particularly responsible for this. In many cases we have to conclude that there are spiritual powers behind this that leads people away from Christ and from the Word of God because it is purely about the feeling of man.

It is becoming increasingly clear how wrong certain influences are, especially by songs that are sung. Several songs contain statements about, for example, the atonement, which remove aspects of the atonement of the Lord Jesus or highlight them in a way that is not in accordance with the Word. We must clearly warn against this, because it leads people away from obedience to the Word and from the uniqueness of Christ and His work. Therefore we must also be clear to ourselves by asking about the will of God in every situation, which comes down to asking: What does the Word of God say?

Micaiah says from a new vision that the demons are ultimately under the authority of God. What Micaiah sees in the vision, is presented to us humanly, so we can understand it. We are witnessing a discussion that is starting. One says this, the other that, all very human. Then a spirit comes and says: “I will entice him.” After a question from the LORD and an answer from the spirit, the LORD says: ““You are to entice [him] and also prevail. Go and do so.” We clearly see that the LORD is in charge of this whole event. He finally determines the deployment of evil spirits and the success in what they undertake. The evil spirits also serve His purpose, against their will.

We see the calamity that God has decided about Ahab. That calamity is certain (1 Kings 22:23), there is no change to be made. It is also certain how that calamity will occur: “The LORD said, ‘Who will entice Ahab to go up and fall at Ramoth-gilead?’” (1 Kings 22:20)?

Through this message, the uprising in the heart of Zedekiah becomes public. Zedekiah claims that what he said is by the Spirit and that it cannot be by Micaiah. His pretentious words are accompanied by violence. He strikes Micaiah on the cheek. People of the world cannot assume that the four hundred are wrong and that one is right. Micaiah would be the only one who has the Spirit of the LORD? There is a unanimous testimony of the masses. Are only those few faithful Christians right?

Micaiah does not protest against the mistreatment. He only says that it will become clear that his words are truth. Zedekiah will notice this when he flees and is anxious to find a place where he can be safe from judgment, a place he will seek in vain.

The ‘reward’ Ahab has for Micaiah for speaking the truth is being locked up in prison. The words spoken by Ahab with the order for confinement give Micaiah another reason to testify. There is no fear to be noticed with this man of God. Violence and prison do not lead him to a change in his message. He does not compromise, but preaches the pure Word of God. Every abuse leads him to pronounce a confirmation of what he has said.

In all of this there is no moderation or self-exaltation. He points out that he has spoken God’s words and that their truth will be proven in the fulfillment of what he has announced. He even dares to add that he will prove to be a liar when Ahab returns in peace, so when his words will not come true (cf. Deuteronomy 13:1-4; Deuteronomy 18:20-22).

In his closing words he no longer addresses Ahab, but all peoples. He makes his words a testimony to all peoples. Later another prophet, Micah, will speak the same words (Micah 1:2). It is a word that relates to the Lord Jesus and the time when He will be famous among the peoples.

2 Kings 11:2

The Message of Micaiah

There Micaiah stands opposite four hundred prophets, representatives of the religious class and opposite the highest rulers, the representatives of the whole people. Because the rulers rule over God’s people, they are also religious leaders. The sight alone must make a great impression on Micaiah. The grim, hostile atmosphere will have struck him. The loner opposite the mass. The messenger who has picked him up has already tried to influence him to speak as the others and not to speak as a loner opposite all.

By the power of faith and trust in the LORD, Micaiah does not succumb to the pressure. On the contrary, he mocks the whole company. This is clear from his first answer. In this answer he seems to say the same as the other prophets have said and thus seems to join them. But there is a heavy sarcastic undertone in what he says. He imitates the four hundred and pretends to be one of them. Ahab feels that too. He realizes that what Micaiah says is meant to be sarcastic. He is therefore not satisfied with this answer. He wants to know what the real message of Micaiah is.

Micaiah answers with what he has seen and heard in a vision. He describes that the intended mission will result in a scattering of the people. The reason for this is that the people have no leader who trusts in God. A leader who lets the people trust in God keeps God’s people together (Numbers 27:16-17). A leader who does not take God into account, forsakes the people and the sheep become the wolf’s prey (John 10:12). With the Lord Jesus is concern for sheep that have no shepherd (Matthew 9:36) and to His disciples He speaks of the striking down of the shepherd and the scattering of the sheep (Matthew 26:31).

After this prophecy, Ahab addresses Jehoshaphat and points out that he is right with what he said about Micaiah. Do you see that Micaiah is a prophet of doom? But Ahab looks no further, blinded eyes by the prince of darkness as he has.

But Micaiah is not finished yet. He has another message. From that message it appears that there is an invisible world that lets these four hundred prophets say what Ahab likes to hear. But Micaiah may stand before Ahab as a prisoner, the word of the LORD cannot be bound. Ahab served the idols and with them the demons. Baal does not exist as a dead idol; Baal however does exist because of the demons behind it. In the invisible world, demons are working together to mislead people with death as the end result.

We can make an application for today. In the great Christianity it is no longer about what God’s Word says, but about what one likes to hear and what connects to the experience. The charismatic movement is particularly responsible for this. In many cases we have to conclude that there are spiritual powers behind this that leads people away from Christ and from the Word of God because it is purely about the feeling of man.

It is becoming increasingly clear how wrong certain influences are, especially by songs that are sung. Several songs contain statements about, for example, the atonement, which remove aspects of the atonement of the Lord Jesus or highlight them in a way that is not in accordance with the Word. We must clearly warn against this, because it leads people away from obedience to the Word and from the uniqueness of Christ and His work. Therefore we must also be clear to ourselves by asking about the will of God in every situation, which comes down to asking: What does the Word of God say?

Micaiah says from a new vision that the demons are ultimately under the authority of God. What Micaiah sees in the vision, is presented to us humanly, so we can understand it. We are witnessing a discussion that is starting. One says this, the other that, all very human. Then a spirit comes and says: “I will entice him.” After a question from the LORD and an answer from the spirit, the LORD says: ““You are to entice [him] and also prevail. Go and do so.” We clearly see that the LORD is in charge of this whole event. He finally determines the deployment of evil spirits and the success in what they undertake. The evil spirits also serve His purpose, against their will.

We see the calamity that God has decided about Ahab. That calamity is certain (1 Kings 22:23), there is no change to be made. It is also certain how that calamity will occur: “The LORD said, ‘Who will entice Ahab to go up and fall at Ramoth-gilead?’” (1 Kings 22:20)?

Through this message, the uprising in the heart of Zedekiah becomes public. Zedekiah claims that what he said is by the Spirit and that it cannot be by Micaiah. His pretentious words are accompanied by violence. He strikes Micaiah on the cheek. People of the world cannot assume that the four hundred are wrong and that one is right. Micaiah would be the only one who has the Spirit of the LORD? There is a unanimous testimony of the masses. Are only those few faithful Christians right?

Micaiah does not protest against the mistreatment. He only says that it will become clear that his words are truth. Zedekiah will notice this when he flees and is anxious to find a place where he can be safe from judgment, a place he will seek in vain.

The ‘reward’ Ahab has for Micaiah for speaking the truth is being locked up in prison. The words spoken by Ahab with the order for confinement give Micaiah another reason to testify. There is no fear to be noticed with this man of God. Violence and prison do not lead him to a change in his message. He does not compromise, but preaches the pure Word of God. Every abuse leads him to pronounce a confirmation of what he has said.

In all of this there is no moderation or self-exaltation. He points out that he has spoken God’s words and that their truth will be proven in the fulfillment of what he has announced. He even dares to add that he will prove to be a liar when Ahab returns in peace, so when his words will not come true (cf. Deuteronomy 13:1-4; Deuteronomy 18:20-22).

In his closing words he no longer addresses Ahab, but all peoples. He makes his words a testimony to all peoples. Later another prophet, Micah, will speak the same words (Micah 1:2). It is a word that relates to the Lord Jesus and the time when He will be famous among the peoples.

2 Kings 11:3

The Message of Micaiah

There Micaiah stands opposite four hundred prophets, representatives of the religious class and opposite the highest rulers, the representatives of the whole people. Because the rulers rule over God’s people, they are also religious leaders. The sight alone must make a great impression on Micaiah. The grim, hostile atmosphere will have struck him. The loner opposite the mass. The messenger who has picked him up has already tried to influence him to speak as the others and not to speak as a loner opposite all.

By the power of faith and trust in the LORD, Micaiah does not succumb to the pressure. On the contrary, he mocks the whole company. This is clear from his first answer. In this answer he seems to say the same as the other prophets have said and thus seems to join them. But there is a heavy sarcastic undertone in what he says. He imitates the four hundred and pretends to be one of them. Ahab feels that too. He realizes that what Micaiah says is meant to be sarcastic. He is therefore not satisfied with this answer. He wants to know what the real message of Micaiah is.

Micaiah answers with what he has seen and heard in a vision. He describes that the intended mission will result in a scattering of the people. The reason for this is that the people have no leader who trusts in God. A leader who lets the people trust in God keeps God’s people together (Numbers 27:16-17). A leader who does not take God into account, forsakes the people and the sheep become the wolf’s prey (John 10:12). With the Lord Jesus is concern for sheep that have no shepherd (Matthew 9:36) and to His disciples He speaks of the striking down of the shepherd and the scattering of the sheep (Matthew 26:31).

After this prophecy, Ahab addresses Jehoshaphat and points out that he is right with what he said about Micaiah. Do you see that Micaiah is a prophet of doom? But Ahab looks no further, blinded eyes by the prince of darkness as he has.

But Micaiah is not finished yet. He has another message. From that message it appears that there is an invisible world that lets these four hundred prophets say what Ahab likes to hear. But Micaiah may stand before Ahab as a prisoner, the word of the LORD cannot be bound. Ahab served the idols and with them the demons. Baal does not exist as a dead idol; Baal however does exist because of the demons behind it. In the invisible world, demons are working together to mislead people with death as the end result.

We can make an application for today. In the great Christianity it is no longer about what God’s Word says, but about what one likes to hear and what connects to the experience. The charismatic movement is particularly responsible for this. In many cases we have to conclude that there are spiritual powers behind this that leads people away from Christ and from the Word of God because it is purely about the feeling of man.

It is becoming increasingly clear how wrong certain influences are, especially by songs that are sung. Several songs contain statements about, for example, the atonement, which remove aspects of the atonement of the Lord Jesus or highlight them in a way that is not in accordance with the Word. We must clearly warn against this, because it leads people away from obedience to the Word and from the uniqueness of Christ and His work. Therefore we must also be clear to ourselves by asking about the will of God in every situation, which comes down to asking: What does the Word of God say?

Micaiah says from a new vision that the demons are ultimately under the authority of God. What Micaiah sees in the vision, is presented to us humanly, so we can understand it. We are witnessing a discussion that is starting. One says this, the other that, all very human. Then a spirit comes and says: “I will entice him.” After a question from the LORD and an answer from the spirit, the LORD says: ““You are to entice [him] and also prevail. Go and do so.” We clearly see that the LORD is in charge of this whole event. He finally determines the deployment of evil spirits and the success in what they undertake. The evil spirits also serve His purpose, against their will.

We see the calamity that God has decided about Ahab. That calamity is certain (1 Kings 22:23), there is no change to be made. It is also certain how that calamity will occur: “The LORD said, ‘Who will entice Ahab to go up and fall at Ramoth-gilead?’” (1 Kings 22:20)?

Through this message, the uprising in the heart of Zedekiah becomes public. Zedekiah claims that what he said is by the Spirit and that it cannot be by Micaiah. His pretentious words are accompanied by violence. He strikes Micaiah on the cheek. People of the world cannot assume that the four hundred are wrong and that one is right. Micaiah would be the only one who has the Spirit of the LORD? There is a unanimous testimony of the masses. Are only those few faithful Christians right?

Micaiah does not protest against the mistreatment. He only says that it will become clear that his words are truth. Zedekiah will notice this when he flees and is anxious to find a place where he can be safe from judgment, a place he will seek in vain.

The ‘reward’ Ahab has for Micaiah for speaking the truth is being locked up in prison. The words spoken by Ahab with the order for confinement give Micaiah another reason to testify. There is no fear to be noticed with this man of God. Violence and prison do not lead him to a change in his message. He does not compromise, but preaches the pure Word of God. Every abuse leads him to pronounce a confirmation of what he has said.

In all of this there is no moderation or self-exaltation. He points out that he has spoken God’s words and that their truth will be proven in the fulfillment of what he has announced. He even dares to add that he will prove to be a liar when Ahab returns in peace, so when his words will not come true (cf. Deuteronomy 13:1-4; Deuteronomy 18:20-22).

In his closing words he no longer addresses Ahab, but all peoples. He makes his words a testimony to all peoples. Later another prophet, Micah, will speak the same words (Micah 1:2). It is a word that relates to the Lord Jesus and the time when He will be famous among the peoples.

2 Kings 11:4

The Message of Micaiah

There Micaiah stands opposite four hundred prophets, representatives of the religious class and opposite the highest rulers, the representatives of the whole people. Because the rulers rule over God’s people, they are also religious leaders. The sight alone must make a great impression on Micaiah. The grim, hostile atmosphere will have struck him. The loner opposite the mass. The messenger who has picked him up has already tried to influence him to speak as the others and not to speak as a loner opposite all.

By the power of faith and trust in the LORD, Micaiah does not succumb to the pressure. On the contrary, he mocks the whole company. This is clear from his first answer. In this answer he seems to say the same as the other prophets have said and thus seems to join them. But there is a heavy sarcastic undertone in what he says. He imitates the four hundred and pretends to be one of them. Ahab feels that too. He realizes that what Micaiah says is meant to be sarcastic. He is therefore not satisfied with this answer. He wants to know what the real message of Micaiah is.

Micaiah answers with what he has seen and heard in a vision. He describes that the intended mission will result in a scattering of the people. The reason for this is that the people have no leader who trusts in God. A leader who lets the people trust in God keeps God’s people together (Numbers 27:16-17). A leader who does not take God into account, forsakes the people and the sheep become the wolf’s prey (John 10:12). With the Lord Jesus is concern for sheep that have no shepherd (Matthew 9:36) and to His disciples He speaks of the striking down of the shepherd and the scattering of the sheep (Matthew 26:31).

After this prophecy, Ahab addresses Jehoshaphat and points out that he is right with what he said about Micaiah. Do you see that Micaiah is a prophet of doom? But Ahab looks no further, blinded eyes by the prince of darkness as he has.

But Micaiah is not finished yet. He has another message. From that message it appears that there is an invisible world that lets these four hundred prophets say what Ahab likes to hear. But Micaiah may stand before Ahab as a prisoner, the word of the LORD cannot be bound. Ahab served the idols and with them the demons. Baal does not exist as a dead idol; Baal however does exist because of the demons behind it. In the invisible world, demons are working together to mislead people with death as the end result.

We can make an application for today. In the great Christianity it is no longer about what God’s Word says, but about what one likes to hear and what connects to the experience. The charismatic movement is particularly responsible for this. In many cases we have to conclude that there are spiritual powers behind this that leads people away from Christ and from the Word of God because it is purely about the feeling of man.

It is becoming increasingly clear how wrong certain influences are, especially by songs that are sung. Several songs contain statements about, for example, the atonement, which remove aspects of the atonement of the Lord Jesus or highlight them in a way that is not in accordance with the Word. We must clearly warn against this, because it leads people away from obedience to the Word and from the uniqueness of Christ and His work. Therefore we must also be clear to ourselves by asking about the will of God in every situation, which comes down to asking: What does the Word of God say?

Micaiah says from a new vision that the demons are ultimately under the authority of God. What Micaiah sees in the vision, is presented to us humanly, so we can understand it. We are witnessing a discussion that is starting. One says this, the other that, all very human. Then a spirit comes and says: “I will entice him.” After a question from the LORD and an answer from the spirit, the LORD says: ““You are to entice [him] and also prevail. Go and do so.” We clearly see that the LORD is in charge of this whole event. He finally determines the deployment of evil spirits and the success in what they undertake. The evil spirits also serve His purpose, against their will.

We see the calamity that God has decided about Ahab. That calamity is certain (1 Kings 22:23), there is no change to be made. It is also certain how that calamity will occur: “The LORD said, ‘Who will entice Ahab to go up and fall at Ramoth-gilead?’” (1 Kings 22:20)?

Through this message, the uprising in the heart of Zedekiah becomes public. Zedekiah claims that what he said is by the Spirit and that it cannot be by Micaiah. His pretentious words are accompanied by violence. He strikes Micaiah on the cheek. People of the world cannot assume that the four hundred are wrong and that one is right. Micaiah would be the only one who has the Spirit of the LORD? There is a unanimous testimony of the masses. Are only those few faithful Christians right?

Micaiah does not protest against the mistreatment. He only says that it will become clear that his words are truth. Zedekiah will notice this when he flees and is anxious to find a place where he can be safe from judgment, a place he will seek in vain.

The ‘reward’ Ahab has for Micaiah for speaking the truth is being locked up in prison. The words spoken by Ahab with the order for confinement give Micaiah another reason to testify. There is no fear to be noticed with this man of God. Violence and prison do not lead him to a change in his message. He does not compromise, but preaches the pure Word of God. Every abuse leads him to pronounce a confirmation of what he has said.

In all of this there is no moderation or self-exaltation. He points out that he has spoken God’s words and that their truth will be proven in the fulfillment of what he has announced. He even dares to add that he will prove to be a liar when Ahab returns in peace, so when his words will not come true (cf. Deuteronomy 13:1-4; Deuteronomy 18:20-22).

In his closing words he no longer addresses Ahab, but all peoples. He makes his words a testimony to all peoples. Later another prophet, Micah, will speak the same words (Micah 1:2). It is a word that relates to the Lord Jesus and the time when He will be famous among the peoples.

2 Kings 11:5

The Message of Micaiah

There Micaiah stands opposite four hundred prophets, representatives of the religious class and opposite the highest rulers, the representatives of the whole people. Because the rulers rule over God’s people, they are also religious leaders. The sight alone must make a great impression on Micaiah. The grim, hostile atmosphere will have struck him. The loner opposite the mass. The messenger who has picked him up has already tried to influence him to speak as the others and not to speak as a loner opposite all.

By the power of faith and trust in the LORD, Micaiah does not succumb to the pressure. On the contrary, he mocks the whole company. This is clear from his first answer. In this answer he seems to say the same as the other prophets have said and thus seems to join them. But there is a heavy sarcastic undertone in what he says. He imitates the four hundred and pretends to be one of them. Ahab feels that too. He realizes that what Micaiah says is meant to be sarcastic. He is therefore not satisfied with this answer. He wants to know what the real message of Micaiah is.

Micaiah answers with what he has seen and heard in a vision. He describes that the intended mission will result in a scattering of the people. The reason for this is that the people have no leader who trusts in God. A leader who lets the people trust in God keeps God’s people together (Numbers 27:16-17). A leader who does not take God into account, forsakes the people and the sheep become the wolf’s prey (John 10:12). With the Lord Jesus is concern for sheep that have no shepherd (Matthew 9:36) and to His disciples He speaks of the striking down of the shepherd and the scattering of the sheep (Matthew 26:31).

After this prophecy, Ahab addresses Jehoshaphat and points out that he is right with what he said about Micaiah. Do you see that Micaiah is a prophet of doom? But Ahab looks no further, blinded eyes by the prince of darkness as he has.

But Micaiah is not finished yet. He has another message. From that message it appears that there is an invisible world that lets these four hundred prophets say what Ahab likes to hear. But Micaiah may stand before Ahab as a prisoner, the word of the LORD cannot be bound. Ahab served the idols and with them the demons. Baal does not exist as a dead idol; Baal however does exist because of the demons behind it. In the invisible world, demons are working together to mislead people with death as the end result.

We can make an application for today. In the great Christianity it is no longer about what God’s Word says, but about what one likes to hear and what connects to the experience. The charismatic movement is particularly responsible for this. In many cases we have to conclude that there are spiritual powers behind this that leads people away from Christ and from the Word of God because it is purely about the feeling of man.

It is becoming increasingly clear how wrong certain influences are, especially by songs that are sung. Several songs contain statements about, for example, the atonement, which remove aspects of the atonement of the Lord Jesus or highlight them in a way that is not in accordance with the Word. We must clearly warn against this, because it leads people away from obedience to the Word and from the uniqueness of Christ and His work. Therefore we must also be clear to ourselves by asking about the will of God in every situation, which comes down to asking: What does the Word of God say?

Micaiah says from a new vision that the demons are ultimately under the authority of God. What Micaiah sees in the vision, is presented to us humanly, so we can understand it. We are witnessing a discussion that is starting. One says this, the other that, all very human. Then a spirit comes and says: “I will entice him.” After a question from the LORD and an answer from the spirit, the LORD says: ““You are to entice [him] and also prevail. Go and do so.” We clearly see that the LORD is in charge of this whole event. He finally determines the deployment of evil spirits and the success in what they undertake. The evil spirits also serve His purpose, against their will.

We see the calamity that God has decided about Ahab. That calamity is certain (1 Kings 22:23), there is no change to be made. It is also certain how that calamity will occur: “The LORD said, ‘Who will entice Ahab to go up and fall at Ramoth-gilead?’” (1 Kings 22:20)?

Through this message, the uprising in the heart of Zedekiah becomes public. Zedekiah claims that what he said is by the Spirit and that it cannot be by Micaiah. His pretentious words are accompanied by violence. He strikes Micaiah on the cheek. People of the world cannot assume that the four hundred are wrong and that one is right. Micaiah would be the only one who has the Spirit of the LORD? There is a unanimous testimony of the masses. Are only those few faithful Christians right?

Micaiah does not protest against the mistreatment. He only says that it will become clear that his words are truth. Zedekiah will notice this when he flees and is anxious to find a place where he can be safe from judgment, a place he will seek in vain.

The ‘reward’ Ahab has for Micaiah for speaking the truth is being locked up in prison. The words spoken by Ahab with the order for confinement give Micaiah another reason to testify. There is no fear to be noticed with this man of God. Violence and prison do not lead him to a change in his message. He does not compromise, but preaches the pure Word of God. Every abuse leads him to pronounce a confirmation of what he has said.

In all of this there is no moderation or self-exaltation. He points out that he has spoken God’s words and that their truth will be proven in the fulfillment of what he has announced. He even dares to add that he will prove to be a liar when Ahab returns in peace, so when his words will not come true (cf. Deuteronomy 13:1-4; Deuteronomy 18:20-22).

In his closing words he no longer addresses Ahab, but all peoples. He makes his words a testimony to all peoples. Later another prophet, Micah, will speak the same words (Micah 1:2). It is a word that relates to the Lord Jesus and the time when He will be famous among the peoples.

2 Kings 11:6

Ahab and Jehoshaphat Go to War

Jehoshaphat, too, does not seem to have been really impressed by Micaiah’s speech. He lets himself not be warned, we do not hear a word from him that he will not go. In any case, he does abort the undertaking, but goes to war with Ahab. He probably has to go along out of himself, because he has committed himself to go along. Jehoshaphat knows everything that awaits him, what is going to happen, but he can’t go back.

Jehoshaphat seems to be completely at the mercy of Ahab. Ahab determines the tactics and Jehoshaphat follows slavishly. Ahab will disguise himself, but he tells Jehoshaphat to keep his royal clothes on. Ahab thinks that by disguising himself he can escape the judgment that has been announced. This is primitive superstition. He also behaves cowardly, because by letting Jehoshaphat keep his royal clothes on, he knows that the enemy will focus mainly on Jehoshaphat, who can be recognized as king.

God’s Spirit tells us that the king of Aram or Syria has commanded his men to focus only on the king of Israel. Ahab and Jehoshaphat know nothing about this order. The enemy will search until he finds the king. It’s only about him. When the battle burns loose, it is not surprising that the enemy’s arrows are on Jehoshaphat. After all, he is recognizable as king. For the enemy he is the king of Israel. That’s the result of his going along with Ahab. The world no longer sees a difference between those who fear God and those who do not fear Him. What a warning for us.

When Jehoshaphat notices that the enemy is aiming for him, he cries out for help (1 Kings 22:32). In the description of this history in 2 Chronicles 18 it then follows: “And the LORD helped him, and God diverted them from him” (2 Chronicles 18:31). What a grace from God. Whosoever calls unto Him in his need shall be helped by Him. It is a miracle of the LORD that they discover that he is not the king of Israel and turn away from him.

2 Kings 11:7

Ahab and Jehoshaphat Go to War

Jehoshaphat, too, does not seem to have been really impressed by Micaiah’s speech. He lets himself not be warned, we do not hear a word from him that he will not go. In any case, he does abort the undertaking, but goes to war with Ahab. He probably has to go along out of himself, because he has committed himself to go along. Jehoshaphat knows everything that awaits him, what is going to happen, but he can’t go back.

Jehoshaphat seems to be completely at the mercy of Ahab. Ahab determines the tactics and Jehoshaphat follows slavishly. Ahab will disguise himself, but he tells Jehoshaphat to keep his royal clothes on. Ahab thinks that by disguising himself he can escape the judgment that has been announced. This is primitive superstition. He also behaves cowardly, because by letting Jehoshaphat keep his royal clothes on, he knows that the enemy will focus mainly on Jehoshaphat, who can be recognized as king.

God’s Spirit tells us that the king of Aram or Syria has commanded his men to focus only on the king of Israel. Ahab and Jehoshaphat know nothing about this order. The enemy will search until he finds the king. It’s only about him. When the battle burns loose, it is not surprising that the enemy’s arrows are on Jehoshaphat. After all, he is recognizable as king. For the enemy he is the king of Israel. That’s the result of his going along with Ahab. The world no longer sees a difference between those who fear God and those who do not fear Him. What a warning for us.

When Jehoshaphat notices that the enemy is aiming for him, he cries out for help (1 Kings 22:32). In the description of this history in 2 Chronicles 18 it then follows: “And the LORD helped him, and God diverted them from him” (2 Chronicles 18:31). What a grace from God. Whosoever calls unto Him in his need shall be helped by Him. It is a miracle of the LORD that they discover that he is not the king of Israel and turn away from him.

2 Kings 11:8

Ahab and Jehoshaphat Go to War

Jehoshaphat, too, does not seem to have been really impressed by Micaiah’s speech. He lets himself not be warned, we do not hear a word from him that he will not go. In any case, he does abort the undertaking, but goes to war with Ahab. He probably has to go along out of himself, because he has committed himself to go along. Jehoshaphat knows everything that awaits him, what is going to happen, but he can’t go back.

Jehoshaphat seems to be completely at the mercy of Ahab. Ahab determines the tactics and Jehoshaphat follows slavishly. Ahab will disguise himself, but he tells Jehoshaphat to keep his royal clothes on. Ahab thinks that by disguising himself he can escape the judgment that has been announced. This is primitive superstition. He also behaves cowardly, because by letting Jehoshaphat keep his royal clothes on, he knows that the enemy will focus mainly on Jehoshaphat, who can be recognized as king.

God’s Spirit tells us that the king of Aram or Syria has commanded his men to focus only on the king of Israel. Ahab and Jehoshaphat know nothing about this order. The enemy will search until he finds the king. It’s only about him. When the battle burns loose, it is not surprising that the enemy’s arrows are on Jehoshaphat. After all, he is recognizable as king. For the enemy he is the king of Israel. That’s the result of his going along with Ahab. The world no longer sees a difference between those who fear God and those who do not fear Him. What a warning for us.

When Jehoshaphat notices that the enemy is aiming for him, he cries out for help (1 Kings 22:32). In the description of this history in 2 Chronicles 18 it then follows: “And the LORD helped him, and God diverted them from him” (2 Chronicles 18:31). What a grace from God. Whosoever calls unto Him in his need shall be helped by Him. It is a miracle of the LORD that they discover that he is not the king of Israel and turn away from him.

2 Kings 11:9

Ahab and Jehoshaphat Go to War

Jehoshaphat, too, does not seem to have been really impressed by Micaiah’s speech. He lets himself not be warned, we do not hear a word from him that he will not go. In any case, he does abort the undertaking, but goes to war with Ahab. He probably has to go along out of himself, because he has committed himself to go along. Jehoshaphat knows everything that awaits him, what is going to happen, but he can’t go back.

Jehoshaphat seems to be completely at the mercy of Ahab. Ahab determines the tactics and Jehoshaphat follows slavishly. Ahab will disguise himself, but he tells Jehoshaphat to keep his royal clothes on. Ahab thinks that by disguising himself he can escape the judgment that has been announced. This is primitive superstition. He also behaves cowardly, because by letting Jehoshaphat keep his royal clothes on, he knows that the enemy will focus mainly on Jehoshaphat, who can be recognized as king.

God’s Spirit tells us that the king of Aram or Syria has commanded his men to focus only on the king of Israel. Ahab and Jehoshaphat know nothing about this order. The enemy will search until he finds the king. It’s only about him. When the battle burns loose, it is not surprising that the enemy’s arrows are on Jehoshaphat. After all, he is recognizable as king. For the enemy he is the king of Israel. That’s the result of his going along with Ahab. The world no longer sees a difference between those who fear God and those who do not fear Him. What a warning for us.

When Jehoshaphat notices that the enemy is aiming for him, he cries out for help (1 Kings 22:32). In the description of this history in 2 Chronicles 18 it then follows: “And the LORD helped him, and God diverted them from him” (2 Chronicles 18:31). What a grace from God. Whosoever calls unto Him in his need shall be helped by Him. It is a miracle of the LORD that they discover that he is not the king of Israel and turn away from him.

2 Kings 11:10

Ahab and Jehoshaphat Go to War

Jehoshaphat, too, does not seem to have been really impressed by Micaiah’s speech. He lets himself not be warned, we do not hear a word from him that he will not go. In any case, he does abort the undertaking, but goes to war with Ahab. He probably has to go along out of himself, because he has committed himself to go along. Jehoshaphat knows everything that awaits him, what is going to happen, but he can’t go back.

Jehoshaphat seems to be completely at the mercy of Ahab. Ahab determines the tactics and Jehoshaphat follows slavishly. Ahab will disguise himself, but he tells Jehoshaphat to keep his royal clothes on. Ahab thinks that by disguising himself he can escape the judgment that has been announced. This is primitive superstition. He also behaves cowardly, because by letting Jehoshaphat keep his royal clothes on, he knows that the enemy will focus mainly on Jehoshaphat, who can be recognized as king.

God’s Spirit tells us that the king of Aram or Syria has commanded his men to focus only on the king of Israel. Ahab and Jehoshaphat know nothing about this order. The enemy will search until he finds the king. It’s only about him. When the battle burns loose, it is not surprising that the enemy’s arrows are on Jehoshaphat. After all, he is recognizable as king. For the enemy he is the king of Israel. That’s the result of his going along with Ahab. The world no longer sees a difference between those who fear God and those who do not fear Him. What a warning for us.

When Jehoshaphat notices that the enemy is aiming for him, he cries out for help (1 Kings 22:32). In the description of this history in 2 Chronicles 18 it then follows: “And the LORD helped him, and God diverted them from him” (2 Chronicles 18:31). What a grace from God. Whosoever calls unto Him in his need shall be helped by Him. It is a miracle of the LORD that they discover that he is not the king of Israel and turn away from him.

2 Kings 11:11

The Death of Ahab

Just as Jehoshaphat is spared by a miracle of the LORD, so Ahab is killed by a miracle of the LORD. Without the soldier, who at random draws the bow and shoots the arrow away, knowing who he strikes, he strikes Ahab deadly. Ahab is not killed by a stray arrow. No soldier shoots in the wild. It is an arrow controlled by the LORD to strike Ahab deadly.

Ahab is not instantly dead. He instructs the driver of his chariot to drive away from the battle. The wound appears to result in death. Ahab loses more and more blood, life flows away from him. He remains in the turmoil of battle, without opportunity to dress the wound. Finally, he dies because the blood continues to flow from the wound.

It shows how accurately the LORD fulfills His word. When Ahab has died, he is taken to Samaria and buried there. The car with the blood of Ahab is washed “by the pool of Samaria”. The pool is given a further indication: it is the place where “the harlots bathed themselves”, these are the temple harlots, women who serve as temple prostitutes in Baal’s service. By this we are reminded at the death and funeral of this wicked king of this horrible religion and its deep depravity. In this way Ahab disappears from the stage and so he remains in the memory.

2 Kings 11:12

The Death of Ahab

Just as Jehoshaphat is spared by a miracle of the LORD, so Ahab is killed by a miracle of the LORD. Without the soldier, who at random draws the bow and shoots the arrow away, knowing who he strikes, he strikes Ahab deadly. Ahab is not killed by a stray arrow. No soldier shoots in the wild. It is an arrow controlled by the LORD to strike Ahab deadly.

Ahab is not instantly dead. He instructs the driver of his chariot to drive away from the battle. The wound appears to result in death. Ahab loses more and more blood, life flows away from him. He remains in the turmoil of battle, without opportunity to dress the wound. Finally, he dies because the blood continues to flow from the wound.

It shows how accurately the LORD fulfills His word. When Ahab has died, he is taken to Samaria and buried there. The car with the blood of Ahab is washed “by the pool of Samaria”. The pool is given a further indication: it is the place where “the harlots bathed themselves”, these are the temple harlots, women who serve as temple prostitutes in Baal’s service. By this we are reminded at the death and funeral of this wicked king of this horrible religion and its deep depravity. In this way Ahab disappears from the stage and so he remains in the memory.

2 Kings 11:13

The Death of Ahab

Just as Jehoshaphat is spared by a miracle of the LORD, so Ahab is killed by a miracle of the LORD. Without the soldier, who at random draws the bow and shoots the arrow away, knowing who he strikes, he strikes Ahab deadly. Ahab is not killed by a stray arrow. No soldier shoots in the wild. It is an arrow controlled by the LORD to strike Ahab deadly.

Ahab is not instantly dead. He instructs the driver of his chariot to drive away from the battle. The wound appears to result in death. Ahab loses more and more blood, life flows away from him. He remains in the turmoil of battle, without opportunity to dress the wound. Finally, he dies because the blood continues to flow from the wound.

It shows how accurately the LORD fulfills His word. When Ahab has died, he is taken to Samaria and buried there. The car with the blood of Ahab is washed “by the pool of Samaria”. The pool is given a further indication: it is the place where “the harlots bathed themselves”, these are the temple harlots, women who serve as temple prostitutes in Baal’s service. By this we are reminded at the death and funeral of this wicked king of this horrible religion and its deep depravity. In this way Ahab disappears from the stage and so he remains in the memory.

2 Kings 11:14

The Death of Ahab

Just as Jehoshaphat is spared by a miracle of the LORD, so Ahab is killed by a miracle of the LORD. Without the soldier, who at random draws the bow and shoots the arrow away, knowing who he strikes, he strikes Ahab deadly. Ahab is not killed by a stray arrow. No soldier shoots in the wild. It is an arrow controlled by the LORD to strike Ahab deadly.

Ahab is not instantly dead. He instructs the driver of his chariot to drive away from the battle. The wound appears to result in death. Ahab loses more and more blood, life flows away from him. He remains in the turmoil of battle, without opportunity to dress the wound. Finally, he dies because the blood continues to flow from the wound.

It shows how accurately the LORD fulfills His word. When Ahab has died, he is taken to Samaria and buried there. The car with the blood of Ahab is washed “by the pool of Samaria”. The pool is given a further indication: it is the place where “the harlots bathed themselves”, these are the temple harlots, women who serve as temple prostitutes in Baal’s service. By this we are reminded at the death and funeral of this wicked king of this horrible religion and its deep depravity. In this way Ahab disappears from the stage and so he remains in the memory.

2 Kings 11:15

The Death of Ahab

Just as Jehoshaphat is spared by a miracle of the LORD, so Ahab is killed by a miracle of the LORD. Without the soldier, who at random draws the bow and shoots the arrow away, knowing who he strikes, he strikes Ahab deadly. Ahab is not killed by a stray arrow. No soldier shoots in the wild. It is an arrow controlled by the LORD to strike Ahab deadly.

Ahab is not instantly dead. He instructs the driver of his chariot to drive away from the battle. The wound appears to result in death. Ahab loses more and more blood, life flows away from him. He remains in the turmoil of battle, without opportunity to dress the wound. Finally, he dies because the blood continues to flow from the wound.

It shows how accurately the LORD fulfills His word. When Ahab has died, he is taken to Samaria and buried there. The car with the blood of Ahab is washed “by the pool of Samaria”. The pool is given a further indication: it is the place where “the harlots bathed themselves”, these are the temple harlots, women who serve as temple prostitutes in Baal’s service. By this we are reminded at the death and funeral of this wicked king of this horrible religion and its deep depravity. In this way Ahab disappears from the stage and so he remains in the memory.

2 Kings 11:16

The Death of Ahab

Just as Jehoshaphat is spared by a miracle of the LORD, so Ahab is killed by a miracle of the LORD. Without the soldier, who at random draws the bow and shoots the arrow away, knowing who he strikes, he strikes Ahab deadly. Ahab is not killed by a stray arrow. No soldier shoots in the wild. It is an arrow controlled by the LORD to strike Ahab deadly.

Ahab is not instantly dead. He instructs the driver of his chariot to drive away from the battle. The wound appears to result in death. Ahab loses more and more blood, life flows away from him. He remains in the turmoil of battle, without opportunity to dress the wound. Finally, he dies because the blood continues to flow from the wound.

It shows how accurately the LORD fulfills His word. When Ahab has died, he is taken to Samaria and buried there. The car with the blood of Ahab is washed “by the pool of Samaria”. The pool is given a further indication: it is the place where “the harlots bathed themselves”, these are the temple harlots, women who serve as temple prostitutes in Baal’s service. By this we are reminded at the death and funeral of this wicked king of this horrible religion and its deep depravity. In this way Ahab disappears from the stage and so he remains in the memory.

2 Kings 11:17

The Death of Ahab

Just as Jehoshaphat is spared by a miracle of the LORD, so Ahab is killed by a miracle of the LORD. Without the soldier, who at random draws the bow and shoots the arrow away, knowing who he strikes, he strikes Ahab deadly. Ahab is not killed by a stray arrow. No soldier shoots in the wild. It is an arrow controlled by the LORD to strike Ahab deadly.

Ahab is not instantly dead. He instructs the driver of his chariot to drive away from the battle. The wound appears to result in death. Ahab loses more and more blood, life flows away from him. He remains in the turmoil of battle, without opportunity to dress the wound. Finally, he dies because the blood continues to flow from the wound.

It shows how accurately the LORD fulfills His word. When Ahab has died, he is taken to Samaria and buried there. The car with the blood of Ahab is washed “by the pool of Samaria”. The pool is given a further indication: it is the place where “the harlots bathed themselves”, these are the temple harlots, women who serve as temple prostitutes in Baal’s service. By this we are reminded at the death and funeral of this wicked king of this horrible religion and its deep depravity. In this way Ahab disappears from the stage and so he remains in the memory.

2 Kings 11:18

Jehoshaphat King Over Judah

In a few verses the government of Jehoshaphat is described. In 2 Chronicles this is much more extensive. In the books 1 Kings and 2 Kings the emphasis is on the history of the kings of Israel. Jehoshaphat is a God-fearing king, but one who has unfortunately several times connected himself with godless Israel and its king. For example, he has allied himself with Ahaziah to build ships (2 Chronicles 20:36). But even before the ships have, so to speak, left the port where they were built, God lets the fleet perish. Jehoshaphat seems to have learned from that. If Ahaziah the son of Ahab wants to do anything together with him, he refuses (1 Kings 22:49).

After his death he is succeeded by his son Jehoram. Unfortunately, this son does not walk in the footsteps of his father’s faith (2 Chronicles 21:5-6), which despite the various mistakes Jehoshaphat made, was clearly present with him.

2 Kings 11:19

Jehoshaphat King Over Judah

In a few verses the government of Jehoshaphat is described. In 2 Chronicles this is much more extensive. In the books 1 Kings and 2 Kings the emphasis is on the history of the kings of Israel. Jehoshaphat is a God-fearing king, but one who has unfortunately several times connected himself with godless Israel and its king. For example, he has allied himself with Ahaziah to build ships (2 Chronicles 20:36). But even before the ships have, so to speak, left the port where they were built, God lets the fleet perish. Jehoshaphat seems to have learned from that. If Ahaziah the son of Ahab wants to do anything together with him, he refuses (1 Kings 22:49).

After his death he is succeeded by his son Jehoram. Unfortunately, this son does not walk in the footsteps of his father’s faith (2 Chronicles 21:5-6), which despite the various mistakes Jehoshaphat made, was clearly present with him.

2 Kings 11:20

Jehoshaphat King Over Judah

In a few verses the government of Jehoshaphat is described. In 2 Chronicles this is much more extensive. In the books 1 Kings and 2 Kings the emphasis is on the history of the kings of Israel. Jehoshaphat is a God-fearing king, but one who has unfortunately several times connected himself with godless Israel and its king. For example, he has allied himself with Ahaziah to build ships (2 Chronicles 20:36). But even before the ships have, so to speak, left the port where they were built, God lets the fleet perish. Jehoshaphat seems to have learned from that. If Ahaziah the son of Ahab wants to do anything together with him, he refuses (1 Kings 22:49).

After his death he is succeeded by his son Jehoram. Unfortunately, this son does not walk in the footsteps of his father’s faith (2 Chronicles 21:5-6), which despite the various mistakes Jehoshaphat made, was clearly present with him.

2 Kings 11:21

Jehoshaphat King Over Judah

In a few verses the government of Jehoshaphat is described. In 2 Chronicles this is much more extensive. In the books 1 Kings and 2 Kings the emphasis is on the history of the kings of Israel. Jehoshaphat is a God-fearing king, but one who has unfortunately several times connected himself with godless Israel and its king. For example, he has allied himself with Ahaziah to build ships (2 Chronicles 20:36). But even before the ships have, so to speak, left the port where they were built, God lets the fleet perish. Jehoshaphat seems to have learned from that. If Ahaziah the son of Ahab wants to do anything together with him, he refuses (1 Kings 22:49).

After his death he is succeeded by his son Jehoram. Unfortunately, this son does not walk in the footsteps of his father’s faith (2 Chronicles 21:5-6), which despite the various mistakes Jehoshaphat made, was clearly present with him.