2 Crônicas 18

2 Crônicas 18

Utley has an interesting thought - 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. 2 Chronicles 18:21 “He said, ‘I will go and be a deceiving spirit in the mouth of all his prophets.’ Then He said, ‘You are to entice him and prevail also. Go and do so.’ 1Ki 22:21,22 Jn 8:44 1Jn 4:6 Rev 12:9 13:14 20:8 a deceiving spirit: 2Ch 18:22 Ge 3:4,5 You are to entice 2Ch 18:19 Judges 9:23 Job 1:12 2:6 Ps 109:17 See commentary on 1Ki 22:22 He said, ‘I will go and be a deceiving spirit in the mouth of all his prophets.’ Then He said, ‘You are to entice him and prevail also. Go and do so - Deceiving (08267) sheqer - שֶׁקֶר from shāqar = to deal deceitfully) refers to a deceptive statement, “breaking faith with others by presenting deception/falsehood rather than truth” (NIDOTTE) Sheqer describes words or activities that are "false," in the sense of being without basis in fact or reality. Sheqer is used with particular reference to false testimony, as in court. It speaks of something which is utterly false which the hearer interprets as true and thus is misled or deceived. The ninth commandment said “You shall not bear false witness against your neighbor. (Ex 20:16, cp Dt 19:18) Zechariah warned against false oaths or perjury (Zech. 5:4; 8:17, cp Jer 5:2). Such deceit is listed in Ps as the act of an adversary (Ps. 27:12), motivated by arrogance (Ps 119:69) and the purpose is to destroy someone through slanderous words (Isa. 32:7). SHEQER IN KINGS AND CHRONICLES - 1 Ki. 22:22; 1 Ki. 22:23; 2 Ki. 9:12; 2 Chr. 18:21; 2 Chr. 18:22 QUESTION - Why did God use a lying spirit to deceive Ahab? ANSWER - In 1 Kings 22:19-23, there is a troubling passage in which we are told that God used a lying spirit to deceive Ahab. Does God really use evil, lying spirits to do His bidding? Why would God do such a thing? To find the answer to this question, we need to learn a little background about King Ahab, and also understand something about the sovereignty of God. King Ahab was the son of Omri, and he reigned over Israel in Samaria for 22 years (1 Kings 16:29). Continuing the example of his father, Ahab did evil in the sight of God by worshiping Baal and “did more to provoke the Lord God of Israel than all the kings of Israel that were before him” (1 Kings 16:33). Ahab again and again proved he was bent on evil, evidenced by his continued refusal to listen to the prophet Elijah’s warnings. Ahab accused Elijah of troubling Israel by the drought, but Elijah declared that it was Ahab’s own sin that caused the troubles for the nation (1 Kings 18:18). Since Ahab had declared war on God by killing His prophets (v. 13), God then brought the war to Ahab in the form of a contest (1 Kings 18:19-40) between the four hundred and fifty prophets of Baal on one side, and Elijah on the other. When God miraculously verified Elijah’s status as His true prophet, Ahab should have repented, but he remained in his sinful rebellion, fueled by the wicked anger of his wife, Jezebel. In many subsequent incidents, God again showed His power and mercy to Ahab, but the king refused to submit and obey Him. Finally Jehoshaphat, king of Judah, came to visit him and Ahab persuaded him to join in battle to take Ramoth-Gilead from the Syrians. Wisely, Jehoshaphat insisted that they seek God’s will in the matter, so Ahab brought 400 false prophets together, who all assured him that God would give them victory (1 Kings 22:6). Jehoshaphat recognized their falsehood and asked whether a true prophet of God could be summoned. Ahab acknowledged that Micaiah was a true prophet, but he hated him, because “he never prophesies anything good about me, but always bad” (1 Kings 22:8). Micaiah was brought before the kings and delivered God’s final warning to Ahab. He said that if they went to war, they would be defeated and left without a king. Ahab replied, “didn’t I tell you that he never prophesies anything good about me, but only bad?” (1 Kings 22:18). Ahab was again rejecting the clear warning from God, and choosing a path of wicked rebellion. In response to Ahab’s constant choice of sin, God revealed some of the inner workings of the spiritual world. God had already pronounced a death sentence upon Ahab (1 Kings 20:42, 21:19), but had given him opportunity to repent of his wickedness. With this final rejection of God’s counsel, God determined to carry out the death sentence. Since Ahab continued to prefer the lies of his false prophets over the truth given by God’s prophets, God chose to use the false prophets to carry out His plan. When God asked for volunteers to “entice Ahab into attacking Ramoth Gilead and going to his death there” (1 Kings 22:20), a spirit (fallen angel/demon) said he would be a lying spirit in the mouth of the prophets. God gave the spirit permission to proceed, and Ahab received the message he desired. God chose to use a lying spirit because Ahab rejected God’s rebukes and warnings all through his life and the cup of God’s wrath was full. Since God is sovereign over all of creation, He is not restricted in what or whom He can use to accomplish His holy purposes. All of creation is under His authority, and He chooses to use people and spirits, both good and evil, to bring His divine plans to pass and bring glory to Himself. “He does as he pleases with the powers of heaven and the peoples of the earth. No one can hold back his hand or say to him: ‘What have you done?’" (Daniel 4:35). In the case of Ahab, God chose to use a lying spirit to accomplish His perfect and righteous plan (Psalm 18:30). The lying spirit will receive its punishment just as Ahab did, and those who repent of their sins will receive forgiveness just like Ahab could have. The real question is, “Will I respond to God’s warnings with faith and obedience, or will I reject His counsel and be rejected by Him?”GotQuestions.org 2 Chronicles 18:22 “Now therefore, behold, the LORD has put a deceiving spirit in the mouth of these your prophets, for the LORD has proclaimed disaster against you.” Now therefore, behold, the LORD: Ex 4:21 Job 12:16 Isa 19:14 Eze 14:3-5,9 Mt 24:24,25 2Co 11:11-13 2Th 2:9-11 1Ti 4:1,2 and the Lord: 2Ch 18:7,17 25:18 Isa 3:11 Jer 18:11 Mic 2:3 Mt 26:24,25 Mk 14:20,21 See commentary on 1Ki 22:23 Now therefore, behold, the LORD has put a deceiving spirit in the mouth of these your prophets, for the LORD has proclaimed disaster against you. 2 Chronicles 18:23 Then Zedekiah the son of Chenaanah came near and struck Micaiah on the cheek and said, “How did the Spirit of the LORD pass from me to speak to you?” Zedekiah: 2Ch 18:10 1Ki 22:23-25 Isa 50:5,6 Jer 20:2 La 3:30 Mic 5:1 Mt 26:67 Mk 14:65 Joh 18:22,23 Ac 23:2,3 How did the Spirit: Jer 29:26,27 Mt 26:67,68 Joh 9:40,41 See commentary on 1Ki 22:24 Then Zedekiah the son of Chenaanah came near and struck Micaiah on the cheek and said, “How did the Spirit of the LORD pass from me to speak to you Ron Daniel - 18:23-27 How Did The Lord Pass From Me? Tsid-kee-YAW, the son of Ken-ah-an-AW, was the one who had been prophesying with the iron horns he'd made. He knew that he was doing this with supernatural leading. What he didn't understand was that the spirit leading him was an evil, deceitful spirit. Me-KAW-ye, after being struck by Tsid-kee-YAW, let him know that he would soon learn the truth about this. The Bible never does tell us how this prophecy was fulfilled. Bob Utley - 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. 2 Chronicles 18:24 Micaiah said, “Behold, you will see on that day when you enter an inner room to hide yourself.” Behold: Isa 26:11 Jer 28:16,17 29:21,22,32 an inner room: 1 Sa 19:16 1Ki 20:30 Isa 26:20 See commentary on 1Ki 22:25 Micaiah said, “Behold, you will see on that day when you enter an inner room to hide yourself Hebrew of enter an inner room = into a chamber in a chamber. "In one of the halls of the {seraglio} at Constantinople," says De La Motraye, "the eunuch made us pass by several little chambers, with doors shut, like the cells of monks or nuns, as far as I could judge by one that another eunuch opened." This exactly corresponds with the idea of a "chamber within a chamber;" and it would appear that Micaiah predicted that Zedekiah should fly for shelter to a Harem, which we have seen was deemed inviolate. 2 Chronicles 18:25 Then the king of Israel said, “Take Micaiah and return him to Amon the governor of the city and to Joash the king’s son; return him: 2Ch 18:8 Jer 37:15-21 38:6,7 Ac 24:25-27 See commentary on 1Ki 22:26 Then the king of Israel said, “Take Micaiah and return him to Amon the governor of the city and to Joash the king’s son; Ron Daniel - 18:25-27 The Truth Makes You An Enemy. Me-KAW-ye was thrown in prison for speaking God's Word to the king. It is interesting to me that we often quote Jesus saying, John 8:32 "...the truth will make you free." But in context, we see that Jesus was talking about the freedom someone experiences in continuing in His Word (John 8:31) as they are freed from sin (John 8:34-36). But we need to remember that sometimes telling the truth will lead to imprisonment and confinement. This is because not everyone wants to the hear the truth, even when they ask to hear it. Paul asked the Galatians, Gal. 4:16 "So have I become your enemy by telling you the truth?" 2 Chronicles 18:26 and say, ‘Thus says the king, “Put this man in prison and feed him sparingly with bread and water until I return safely.” Put: 2Ch 18:15 16:10 1Ki 22:26-28 Jer 20:2,3 Mt 5:12 Lu 3:19,20 Ac 5:18 2Co 11:23 Rev 11:10 this man: 1Sa 25:21 Mt 12:24 Lu 23:2 Ac 22:22 bread and water: Ps 80:5 102:9 Isa 30:20 until I return: De 29:19 Ps 10:5 Pr 14:16 1Th 5:2,3 See commentary on 1Ki 22:27 AHAB'S WISHFUL THINKING! and say, ‘Thus says the king, “Put this man in prison and feed him sparingly with bread and water until I return safely 2 Chronicles 18:27 Micaiah said, “If you indeed return safely, the LORD has not spoken by me.” And he said, “Listen, all you people.” If: Nu 16:29 Am 9:10 Ac 13:10,11 Listen: Mt 13:9 15:10 Mk 7:14 Lu 20:45,46 See commentary on 1Ki 22:28 Micaiah said, “If you indeed return safely, the LORD has not spoken by me.” And he said, “Listen, all you people. Geoffrey Kirkland: The Portrait of Micaiah, the true man of God, the spokesman for God (chap. 18). WHAT ARE THE CHARACTERISTICS OF A FAITHFUL PROPHET/PREACHER OF GOD’S TRUTH?? a prophet of the LORD (2Ch 18:6) hated by wicked men (2Ch 18:7b) preaches evil (hard truths) to unbelievers (2Ch 18:7b) unknown, unpopular, undesired man (2Ch 18:8b) he was available and ready to preach (2Ch 18:12) he would speak exactly what GOD SAYS (2Ch 18:13) he courageously, unflinching spoke Truth (2Ch 18:15-16) he used biblical phraseology and metaphors (shepherd) (2Ch 18:16) he ignored trivial arguments and didn’t self-defenses but only spoke GOd’s Word (2Ch 18:18) saw God as the Sovereign one on his heavenly throne — a big view of God (2Ch 18:18) he exposed and unmasked the hypocritical false prophets (2Ch 18:22) he said the LORD proclaims disaster for evildoers (2Ch 18:22b) he received opposition and persecution (beating) from a fellow ‘prophet’ (2Ch 18:23a) he was locked up in prison and fed sparingly by the king for his faithful message (2Ch 18:26) he provided one final word of GOD’s truth that came from his mouth (2Ch 18:27) he called ALL PEOPLE to listen to him (2Ch 18:27b) 2 Chronicles 18:28 So the king of Israel and Jehoshaphat king of Judah went up against Ramoth-gilead. the king: 1Ki 22:29-33 See commentary on 1Ki 22:29 So the king of Israel and Jehoshaphat king of Judah went up against Ramoth-gilead Iain Duguid: Ahab was a picture of delusion. He knew that Micaiah’s oracle was probably true (v. 16), yet he brazenly expected to “return in peace” (v. 26) and sought to avoid the message of death by a stratagem of disguise. Instead, an action that was humanly “at random” led to his death. The stratagem almost led to Jehoshaphat’s death, but in his first stated initiative since insisting on a prophet of the Lord, he “cried out”— the Chronicler adds “and the Lord helped him; God drew them away from him” (v. 31). (See ESV Expository Commentary: 1 Samuel–2 Chronicles) August Konkel: Ahab’s defiance of God is further revealed in his careful preparations for self-protection (2 Chron 18:28-34). His immediate concern was the Aramean army, though he knew he had violated God’s will and was therefore subject to the consequences. This is a further indication of his disregard for the God of Israel, believing that he could defy divine judgment against him. His error was fatal for him. The Chronicler here adds his own note to indicate the divine protection of Jehoshaphat (2Ch 18:31), which is not found in his Vorlage [Vorlage, p. 68]. The Lord helped Jehoshaphat by luring the Aramean soldiers away from the king. This is a reference back to verse 2, where Ahab had lured Jehoshaphat into battle in the first instance. The enticement of Ahab proved to be fatal for him; in turn, the Lord reversed this deception in providing deliverance to Jehoshaphat. (Multipart Video Series on 1-2 Chronicles) Ron Daniel - 18:28 The Kings Go Against Ramoth-gilead. Jehoshaphat should have known better. The one prophet of God had said Ahab was going to fail, but he continues this ungodly partnership. This should be a solemn reminder to us that even the most godly person can make wrong decisions when failing to seek the Lord at every step. Matthew Henry Notes: 2Ch 18:28-34 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,2Ch 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, 2Ch 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. Choose Your Alliances Carefully Do not be unequally yoked together with unbelievers. — 2 Corinthians 6:14 Today's Scripture: 2 Chronicles 18:28,19:3 The Star Alliance is an affiliation of airlines that seeks to maximize passenger benefits. If you’re traveling on a member airline, you can accumulate frequent-flyer miles after transferring flights and enjoy faster check-in. The Alliance’s Web site calls it “a more civilized way to fly the world.” But not all alliances are mutually beneficial. In 2 Chronicles, we read that Ahab, the wicked king of Israel, formed an alliance with Jehoshaphat, king of Judah, when they joined armies against Syria. Why did Jehoshaphat establish this foolish bond with Ahab? No reasons are given, but we know why Ahab encouraged Jehoshaphat to put on his kingly robes while Ahab disguised himself for the battle. He knew the Syrians would try to kill the king. The opposing army surrounded Jehoshaphat. He cried to the Lord for help and God diverted the troops. Despite Ahab’s treacherous scheme to save his own skin, he was killed by a stray arrow. Although Jehoshaphat escaped, Jehu the prophet confronted him, saying: “Should you help the wicked and love those who hate the Lord?” (2 Chronicles 19:2). Helping people in need is godly. But making unwise alliances with those who hate God may prove disastrous. It is good to join hands with the righteous, Helping others you meet on your path; But to make an alliance with evil Will incur God's displeasure and wrath. -Hess Right and wrong can never be partners. 2 Chronicles 18:29 The king of Israel said to Jehoshaphat, “I will disguise myself and go into battle, but you put on your robes.” So the king of Israel disguised himself, and they went into battle. I will disguise: 1Sa 28:8 1Ki 14:2-6 20:38 Job 24:15 Jer 23:24 put thou on you robes: Ps 12:2 Pr 26:25 the king: 2Ch 35:22,23 See commentary on 1Ki 22:30 The king of Israel said to Jehoshaphat, “I will disguise myself and go into battle, but you put on your robes.” So the king of Israel disguised himself, and they went into battle Ron Daniel - 18:29-32 Put On Your Robes While I Disguise Myself. Ahab said to Jehoshaphat, "I want you to be the guy in charge. I'm going to pretend to be just another warrior in the battle." Now, it's just a hunch, but I'm guessing if someone approached you a few years ago about being one of Saddam Hussein's lookalike body doubles, you would have passed! You might as well be the Far Side deer with the "bummer of a birthmark" in the shape of a target! But put yourself in Jehoshaphat's place - a two-nation army, and you're being asked to be the head honcho - the only one in royal attire. Pride would easily overwhelm common sense. Unfortunately, being the only guy on the battlefield wearing royal robes made him a singular, visible target. It was only by God's intervention that he wasn't killed. 2 Chronicles 18:30 Now the king of Aram had commanded the captains of his chariots, saying, “Do not fight with small or great, but with the king of Israel alone.” Fight: 1Ki 20:33,34,42 small or great: 2Ch 15:13 Ge 19:11 De 1:17 See commentary on 1Ki 22:31 Now the king of Aram had commanded the captains of his chariots, saying, “Do not fight with small or great, but with the king of Israel alone 2 Chronicles 18:31 So when the captains of the chariots saw Jehoshaphat, they said, “It is the king of Israel,” and they turned aside to fight against him. But Jehoshaphat cried out, and the LORD helped him, and God diverted them from him. Jehoshaphat: 2Ch 13:14 14:11 Ex 14:10 Ps 116:1,2 2Co 1:9,10 the Lord: 2Ch 26:7 Ps 34:7 46:1,11 94:17 118:13 God diverted them: Ezr 1:1 7:27 Ne 1:11 Pr 16:7 21:1 See commentary on 1Ki 22:32 Related Passage: 1 Kings 22:32 So when the captains of the chariots saw Jehoshaphat, they said, “Surely it is the king of Israel,” and they turned aside to fight against him, and Jehoshaphat cried out. YAHWEH HEARS CRY FOR HELP AND DIVERTS ARAMEANS So when the captains of the chariots saw Jehoshaphat, they said, “It is the king of Israel,” and they turned aside to fight against him. But Jehoshaphat cried out (za'aq; Lxx - boao - cry out at high volume, of Jesus' cry - Mk 15:34, Mt 27:46) and the LORD helped ('azar; Lxx - sozo = saved, rescued from danger) him, and God diverted (suth; Lxx - apostrepho - turned away) them from him (KJV says Yahweh "moved them to depart from him") - This is a beautiful verse which we could entitle an S.O.S. Prayer Supernaturally Answered. Jehoshaphat's life was clearly in danger. He humbled himself and loudly cried out. God in Heaven heard his cry and rescued his life by literally causing the Aramean forces to draw back and turn away from Jehoshaphat's chariot! This is direct, clear divine intervention in answer to prayer! This reminds me of the old Maranatha Chorus "CRY OUT!' While I love John MacArthur, I do not agree with his comment "Jehoshaphat's cry showed the Syrians that he was not Ahab." While there might be some truth to that statement the fuller truth is that "God diverted them from him." Believer's Study Bible - Contrast Jehoshaphat's dependence upon God with Asa's dependence upon the Syrians (2Ch 16:1-7). Through Yahweh's providential control of everything, Jehoshaphat was rewarded by the withdrawal of his enemies from around him. This action is specifically attributed to God, a God not even acknowledged as existing by the Syrians. Cried out (02199) za'aq means to cry out (with more than a normal speaking volume), to call out for help (especially when in distress), to appeal (even making public sounds of physical and/or emotional anguish - Ex 2:23, 2Chr 20:9, Job 35:9). Za'aq is perhaps most frequently used to indicate the “crying out” for aid in time of emergency, especially “crying out” for divine aid. God often heard this “cry” for help in the time of the judges, as Israel found itself in trouble because of its backsliding (Jdg. 3:9, 15; 6:7; 10:10). Za'aq can be summoned in the sense of to be assembled (Jos 8:16; Jdg 6:34, 35; 18:22, 23) Finally, za'aq can mean to issue a proclamation by sending out an official written document with instructions or principles (Jonah 3:7) The Septuagint (Lxx) translates za'aq in Hab 1:2 and 2Ch 18:31 with the verb boao which means to cry out for help, to cry out in anguish (Mk 15:34, Mt 27:46) Helped (05826) 'azar means to protect, aid, help, succor, support, give material or nonmaterial encouragement. Azar often refers to aid in the form of military assistance and in many instances refers to help from Jehovah as illustrated by the uses below. The Septuagint translates 'azar most often with the word group that includes boáo, boetheo, boethos, all conveying the general idea of running to the aid of one who cries out for help (e.g., see He 2:18+ which uses boetheo) which is similar to the English word succour (from Latin succurrere = to run up, run to help) means literally to run to and so to run to to support, to go to the aid of, to help or relieve when in difficulty, want or distress; to assist and deliver front suffering; as, to succor a besieged city; to succor prisoners. Diverted (05496)(suth) means to incite, to entice, to mislead. It has the sense of stirring up persons with the intention to get them to deviate, to act with destructive, harmful purposes or results in mind; to incite people to be evil, to lead them astray (Deut. 13:6[7]); 1 Sam. 26:19; 2 Sam. 24:1; 1 Ki. 21:25; Isa. 36:18). It is also used of getting a person to concede or agree to something in a neutral or positive sense (Josh. 15:18; Judg. 1:14; Job 36:16). R D Patterson - Most commonly the verb has an evil connotation. David, who desired self-glorification, was easily enticed to number the people (1 Chron. 21:1). The Assyrian officer besieging Jerusalem warns the people that Hezekiah's-instruction to depend solely on God is a false allurement (2 Kings 18:32). Baruch, Jeremiah's scribe, was labeled an inciter and a political agitator, whose ulterior aim was the enslavement and death of all the refugees of Jerusalem (Jeremiah 43:3). Jezebel so "incites" Ahab to evil that his closing epitaph is that he surpassed everyone in doing sin (1 Kings 21:25). Ahab learned well from Jezebel, for he enticed Jehoshaphat, to whom he was related by marriage, to go to war with him against Ramoth-Gilead (2 Chron. 18:2). Jehoshaphat should have heeded the scriptural warning against being misdirected by family ties (Deut. 13:6 [H 7]) or close friends (Jeremiah 38:22). Despite Jehoshaphat's folly, God had arranged to "lure away" the enemy chariot captains who were on the point of taking his life. He had learned what the believer is ever to bear in mind. Although God may allow him to be enticed, whenever the righteous truly cries to God (2 Chron. 18:31), God diverts him "from the mouth of distress" (Job 36:16). (Online TWOT) Complete Biblical Library - The verb sûth occurs in the OT only in the Hiphil stem and is not found in any of the other cognate ancient Near Eastern languages. The word basically means "to instigate" an action on the part of another. The primary Hiphil usage means "to instigate," "to stimulate" or "to incite someone to something," especially "to do evil." A second Hiphil usage means "to drive out," "to expel." Sûth can be used to refer to one persuading, or enticing, someone else. Caleb's daughter "enticed" her husband to request a field from her father, likely as a wedding present (Josh. 15:18; Judg. 1:14). Ahab, king of Israel, persuaded Jehoshaphat, king of Judah, to accompany him to sacrifices and wars and join him in a national alliance (2 Chr. 18:2). Jezebel is credited with enticing her weak husband, Ahab, to do abominable sins—indeed, Ahab was known as the worst sinner in Israel's monarchical history at that time (2 Ki. 21:25). A prohibition against idolatry was one of the commandments God gave the Israelites, who were preparing for the conquest of Canaan. So serious was this command that if anyone, even a family member, enticed an Israelite to idolatry, that person was to be executed (Deut. 13:6-9). When sûth is followed by be (HED #904), "in," "against," the word means "to irritate" or "to incite against someone." David used the phrase "if the Lord has stirred thee up against me" to placate Saul's anger and passion to destroy him (1 Sam. 26:19). In the narrative beginnings of the account of Job's struggles, the Lord blames Satan for inciting Him against the righteous Job (Job 2:3). Sûth can also mean "to expel" or "to drive out," such as in Elihu's admonition to Job that wealth cannot save a man from God's judgment; God will drive him out if he is guilty (Job 36:18). Elihu also used sûth positively to declare to Job that God would "remove" him, i.e., set him free, from suffering and affliction if he would acknowledge his sin and repent (Job 36:16). SUTH - 18V - diverted(1), entice(2), enticed(1), incited(3), inciting(1), induced(1), mislead(2), misleading(1), misleads(1), misled(1), moved(1), persuaded(2), stirred(1). Deut. 13:6; Jos. 15:18; Jdg. 1:14; 1 Sam. 26:19; 2 Sam. 24:1; 1 Ki. 21:25; 2 Ki. 18:32; 1 Chr. 21:1; 2 Chr. 18:2; 2 Chr. 18:31; 2 Chr. 32:11; 2 Chr. 32:15; Job 2:3; Job 36:16; Job 36:18; Isa. 36:18; Jer. 38:22; Jer. 43:3 2 Chronicles 18:32 When the captains of the chariots saw that it was not the king of Israel, they turned back from pursuing him. from pursuing him: Heb. from after him, 1Ki 22:33 See commentary on 1Ki 22:33 When the captains of the chariots saw that it was not the king of Israel, they turned back from pursuing him 2 Chronicles 18:33 A certain man drew his bow at random and struck the king of Israel in a joint of the armor. So he said to the driver of the chariot, “Turn around and take me out of the fight, for I am severely wounded.” a certain man: 1Ki 22:34 at random, 2Sa 15:11 in a joint of the armor.. 1Ki 22:34,35 wounded: Heb. made sick, 2Ch 35:23 See commentary on 1Ki 22:34 A certain man drew his bow at random and struck the king of Israel in a joint of the armor. So he said to the driver of the chariot, “Turn around and take me out of the fight, for I am severely wounded Heb. between the joints and between the breast plate, The {shiryon,} in Syriac, {sheryono,} seems to have covered both the back and breast of the warrior, and was consequently not properly a breast-plate, but a coat of mail or corslet. The corslet was made of flax or of wool woven very thick, of ox-hide, of brass, or of iron. The metallic corslet consisted not of solid piece, but of scales, hooks, or rings, connected like the links of a chain, that the warrior might move with greater ease. It was between the joints of this harness that Ahab received his mortal wound. Ron Daniel - 18:33-34 Struck At Random. God also intervened for King Ahab during the battle. But it wasn't for Ahab's good. It was for his death. An arrow shot at random somehow just happened to hit him. This "random" event was of course foreordained by the Lord. By the way, that is why I don't use the word "luck." "I was lucky! You really lucked out! Good luck with that test!" You see, I don't believe in luck. I don't believe that anything which happens on this earth happens by accident. G Campbell