서론
無標題
英文原文
The story of this chapter we had just as it is here related in the story of the reign of Ahab king of Israel, 2Ki 22:41-50 There it looks more creditable to Ahab than any thing else recorded of him that he was in league with so good a man as Jehoshaphat; here it is a great blemish in the reign of Jehoshaphat that he thus connected himself with so bad a man as Ahab. Here is, I. The alliance he contracted himself with Ahab, 2Ch 18:1. II. His consent to join with him in his expedition for the recovery of Ramoth-Gilead out of the hands of the Syrians, 2Ch 18:2,3. III. Their consulting with the prophets, false and true, before they went, 2Ch 18:4-27. IV. The success of their expedition. Jehoshaphat hardly escaped (2Ch 18:28-32) and Ahab received his death's wound, 2Ch 18:33,34.
1-3
Jehoshaphat's Alliance with Ahab (897 BC)
約沙法與亞哈結盟（主前 897 年）
¹ 約沙法大有財富和尊榮，就與亞哈結親。 ² 過了幾年，他下到撒瑪利亞見亞哈。亞哈為他和跟隨他的人宰了許多牛羊，勸他與自己同上基列的拉末去。 ³ 以色列王亞哈對猶大王約沙法說：「你肯同我去基列的拉末嗎？」他回答說：「你我不分彼此，我的民如同你的民；我們必與你同去爭戰。」
此處我們看到：一、約沙法日益興盛。前文（代下十七5）說他「有豐富的財寶和尊榮」；此處又說他的財富和尊榮因敬虔和善於治理而加增。
二、他卻沒有因而更有智慧——否則他必不至與亞哈這個墮落的以色列人結交，那人已「賣了自己行惡」。與這樣壞的人來往，他能得著甚麼好處呢？他能為這樣頑梗作惡——拜偶像、逼迫人——的人作甚麼善事呢？他竟與他結親，就是讓他的兒子約蘭娶了亞哈的女兒亞他利雅。
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這是大衛家所作過最壞的一門親事。我真希奇約沙法指望從中得著甚麼。（一）也許是驕傲促成了這門親事——正如許多人那樣，其結果也與之相符。他的宗教不容許他將兒子娶鄰近外邦君王的女兒——「不可將你的女兒嫁他們的兒子」；他既大有財富和尊榮，就以為將兒子嫁娶臣民的女兒有失身分。必須是公主才行，於是就選了亞哈的女兒——卻沒有想到耶洗別是她的母親。（二）有人以為他如此作是出於策略，盼望藉此辦法在他兒子身上統一兩國；亞哈也許奉承他，應許立他為繼承人——其實亞哈並無此意。
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這門親事把約沙法（一）引入了與亞哈的親密交往。他到撒瑪利亞去拜訪亞哈；亞哈因約沙法給他的尊榮而引以為傲，就照當時的排場為他設了極其豐盛的筵席：「為他宰了許多牛羊」，就是普通的肉食，「極多」（代下十八2）。在這事上，約沙法沒有像他所當行的那樣，緊緊跟從他父親大衛的道——大衛「恨惡作惡之人的會，必不與惡人同坐」（詩二十六5），也不羨慕「他們的美食」（詩一四一4）。（二）使他與亞哈結盟對付敘利亞人。亞哈勸他與他合兵，出徵收復基列的拉末——約旦河東、迦得支派中的一座城。亞哈豈不知道那城和以色列一切別的城，按理都是屬於約沙法——大衛家的繼承人的嗎？那麼他怎能請約沙法協助他為自己收復那城呢？他自己對王位的所有權乃是篡奪而來、並不穩固的。然而約沙法這個隨和的人竟答應與他同去：「你我不分彼此」（代下十八3）。有些人的恩惠是危險的，正如他們的交往是會傳染的。亞哈為約沙法所設的筵席，不過是要哄他加入這次出征。「仇敵的親嘴是欺騙人的。」
英文原文
Jehoshaphat's Alliance with Ahab (897 BC)
¹ Now Jehoshaphat had riches and honour in abundance, and joined affinity with Ahab.
² And after certain years he went down to Ahab to Samaria. And Ahab killed sheep and oxen for him in abundance, and for the people that he had with him, and persuaded him to go up with him to Ramoth-gilead.
³ And Ahab king of Israel said unto Jehoshaphat king of Judah, Wilt thou go with me to Ramoth-gilead? And he answered him, I am as thou art, and my people as thy people; and we will be with thee in the war.
Here is, I. Jehoshaphat growing greater. It was said before (2Ch 17:5) that he had riches and honour in abundance; and here it is said again that his wealth and honour increased upon him by piety and good management.
II. Not growing wiser, else he would not have joined with Ahab, that degenerate Israelite, who had sold himself to work wickedness. What good could he get by a man that was so bad? What good could he do to a man that was so obstinately wicked—an idolater, a persecutor? With him he joined in affinity, that is, married his son Jehoram to Ahab's daughter Athaliah.
1. This was the worst match that ever was made by any of the house of David. I wonder what Jehoshaphat could promise himself by it. (1.) Perhaps pride made the match, as it does many a one, which speeds accordingly. His religion forbade him to marry his son to a daughter of any of the heathen princes that were about him—Thou shalt not take their daughters to thy sons; and, having riches and honour in abundance, he thought it a disparagement to marry him to a subject. A king's daughter it must be, and therefore Ahab's, little considering that Jezebel was her mother. (2.) Some think he did it in policy, hoping by this expedient to unite the kingdoms in his son, Ahab perhaps flattering him with hopes that he would make him his heir, when he intended no such thing.
2. This match drew Jehoshaphat, (1.) Into an intimate familiarity with Ahab. He paid him a visit at Samaria, and Ahab, proud of the honour which Jehoshaphat did him, gave him a very splendid entertainment, according to the splendour of those times: He killed sheep and oxen for him, plain meat, in abundance, 2Ch 18:2. In this Jehoshaphat did not walk so closely as he should have done in the ways of his father David, who hated the congregation of evil-doers and would not sit with the wicked (Ps 26:5), nor desired to eat of their dainties, Ps 141:4. (2.) Into a league with Ahab against the Syrians. Ahab persuaded him to join forces with him in an expedition for the recovery of Ramoth-Gilead, a city in the tribe of Gad, on the other side Jordan. Did not Ahab know that that, and all the other cities of Israel, did of right belong to Jehoshaphat, as heir of the house of David? With what face then could he ask Jehoshaphat to assist him in recovering it for himself, whose title to the crown was usurped and precarious? Yet Jehoshaphat, an easy man, yields to go with him: I am as thou art, 2Ch 18:3. Some men's kindnesses are dangerous, as well as their society infectious. The feast Ahab made for Jehoshaphat was designed only to wheedle him into the expedition. The kisses of an enemy are deceitful.
4-27
The Prophets Are Consulted (897 BC)
詢問眾先知（主前 897 年）
⁴ 約沙法對以色列王說：「請你今天先求問耶和華的話。」 ⁵ 於是以色列王招聚先知四百人，問他們說：「我們上去攻取基列的拉末可以不可以，還是不上去呢？」他們說：「可以上去，因為 神必將那城交在王的手裡。」 ⁶ 約沙法說：「這裡不是還有耶和華的先知，我們可以求問他麼？」 ⁷ 以色列王對約沙法說：「還有一個人，是可以藉他求問耶和華的；只是我恨他，因為他指著我所說的預言，不說吉語，常說凶言。他是音拉的兒子米該雅。」約沙法說：「王不必這樣說。」 ⁸ 以色列王便召了一個太監來，說：「你快去將音拉的兒子米該雅召來。」 ⁹ 以色列王和猶大王約沙法各穿朝服，坐在撒瑪利亞城門口的空場上，各坐在自己的位上；眾先知都在他們面前說預言。 ¹⁰ 基拿拿的兒子西底家為自己造了兩個鐵角，說：「耶和華如此說：『你要用這角牴觸亞蘭人，直到將他們滅盡。』」 ¹¹ 所有的先知也都這樣預言說：「可以上基列的拉末去，必然得勝；因為耶和華必將那城交在王的手中。」 ¹² 那去召米該雅的使者對他說：「眾先知異口同聲都向王說吉言；你不如像他們一樣說一樣的話，也說吉言。」 ¹³ 米該雅說：「我指著永生的耶和華起誓，我的 神對我說甚麼，我就說甚麼。」 ¹⁴ 米該雅到王面前，王問他說：「米該雅，我們上去攻取基列的拉末可以不可以，還是不上去呢？」他說：「可以上去，必然得勝；他們必交在你們手裡。」 ¹⁵ 王對他說：「我當囑咐你幾次，你才奉耶和華的名向我說實話呢？」 ¹⁶ 他說：「我看見以色列眾民散在山上，如同沒有牧人的羊群一般。耶和華說：『這些人沒有主人；他們可以平平安安各歸各家去。』」 ¹⁷ 以色列王對約沙法說：「我豈沒有告訴你，這人指著我所說的預言，不說吉語，常說凶言麼？」 ¹⁸ 米該雅又說：「你們要聽耶和華的話。我看見耶和華坐在寶座上，天上的萬軍侍立在左右。 ¹⁹ 耶和華說：『誰去引誘以色列王亞哈上基列的拉末去陣亡呢？』這個說這樣，那個說那樣。 ²⁰ 隨後有一個靈出來，站在耶和華面前，說：『我去引誘他。』耶和華問他說：『你用何法呢？』 ²¹ 他說：『我去，要在他眾先知口中作謊言的靈。』耶和華說：『這樣，你必能引誘他；你如此行吧。』 ²² 現在耶和華使謊言的靈入了你這些先知的口；並且耶和華已經命定降禍與你。」 ²³ 基拿拿的兒子西底家前來，打米該雅的臉，說：「耶和華的靈從哪裡離開我去與你說話呢？」 ²⁴ 米該雅說：「你到那日進入內室藏躲的那日，就必看見了。」 ²⁵ 以色列王說：「把米該雅帶回去，交給邑宰亞們和王的兒子約阿施， ²⁶ 說：『王如此說：把這個人下在監裡，使他受苦，吃缺食、喝缺水，等我平平安安地回來。』」 ²⁷ 米該雅說：「你若真能平平安安回來，那就是耶和華沒有藉我說話了。」又說：「眾民哪，你們都要聽！」
這與我們在列王紀上 22:41–50 所讀的幾乎完全相同。我們不重複那裡所說的，也無甚可加；但可藉此思想：1. 在一切所行的事上「認識 神」、「求問他的話」，這是何等大的本分。約沙法在未如此行之先，不肯前行（代下 18:4）。藉著特別信心的禱告，藉著對聖經與自己良心不偏不倚的查考，藉著留意觀察護理的提示，我們可以如此求問，並大大得到滿足。2. 即便對好人而言，惡伴侶的危險也何其大。那些有更多智慧、恩典和決心的人，也不能保證自己在與惡人熟悉交往中不受損害。約沙法在此為討好亞哈，坐在自己的朝服中，忍受聽假先知奉耶和華的名說謊（代下 18:9），幾乎找不到心力責備他恨惡耶和華的先知——責備得太過溫和（代下 18:7），不敢斥責那卑鄙辱罵忠心先見的假先知，也不敢反對亞哈把他下監。凡冒險坐在褻慢人座位上的，除非擁有少數人所能自誇的智慧和勇氣，否則不能脫身而不至少沾染疏忽本分的罪。3. 那些周圍滿了諂媚者的人何等不幸，尤其是諂媚的先知，向他們喊平安，預言的全是令人愉悅之事。亞哈就是這樣被騙入毀滅，並且是公義地被騙；因為他聽從這樣的人，看重那些討他歡喜的人過於那警告他危險的好先知。凡給朋友——尤其是他們的傳道人——自由，讓他們坦白忠心地對待自己，不但耐心、更存感激接受責備的，是為自己作得最好。最令我們愉悅的勸戒，不一定總是對我們最好的。4. 撒但憑著 神的許可，在「悖逆之子」心中有權能。一個說謊的靈能造出四百個說謊的先知，並利用他們欺騙亞哈（代下 18:21）。魔鬼因說謊而成為殺人者，藉欺騙毀滅人。5. 神的公義——把那些不肯領受真理之愛、反倒悖逆的人，交給生發錯誤的心、叫他們信從虛謊（代下 18:21）。任憑「謊言的靈」得勢，引誘那些不肯受勸歸向本分與福樂的人走向毀滅。6. 忠心傳道人遭遇的艱難——他們因忠於他們的 神、因對人的靈魂公義又恩慈，往往被恨惡、逼迫、惡待。米該雅因盡了無虧的良心，被掌打、下監，被判吃缺食、喝缺水。但他能以確據向結局上訴，正如凡因忠心受逼迫的人都能如此（代下 18:27）。那日子必顯明誰是對的、誰是錯的——基督顯現之時，要使他受逼迫的百姓得不可言喻的安慰，使逼迫他們的人永遠蒙羞；他們必在那日「看見」（代下 18:24），如今卻不肯相信的事。
英文原文
The Prophets Are Consulted (897 BC)
⁴ And Jehoshaphat said unto the king of Israel, Enquire, I pray thee, at the word of the LORD to day.
⁵ Therefore the king of Israel gathered together of prophets four hundred men, and said unto them, Shall we go to Ramoth-gilead to battle, or shall I forbear? And they said, Go up; for God will deliver it into the king's hand.
⁶ But Jehoshaphat said, Is there not here a prophet of the LORD besides, that we might enquire of him?
⁷ And the king of Israel said unto Jehoshaphat, There is yet one man, by whom we may enquire of the LORD: but I hate him; for he never prophesied good unto me, but always evil: the same is Micaiah the son of Imla. And Jehoshaphat said, Let not the king say so.
⁸ And the king of Israel called for one of his officers, and said, Fetch quickly Micaiah the son of Imla.
⁹ And the king of Israel and Jehoshaphat king of Judah sat either of them on his throne, clothed in their robes, and they sat in a void place at the entering in of the gate of Samaria; and all the prophets prophesied before them.
¹⁰ And Zedekiah the son of Chenaanah had made him horns of iron, and said, Thus saith the LORD, With these thou shalt push Syria until they be consumed.
¹¹ And all the prophets prophesied so, saying, Go up to Ramoth-gilead, and prosper: for the LORD shall deliver it into the hand of the king.
¹² And the messenger that went to call Micaiah spake to him, saying, Behold, the words of the prophets declare good to the king with one assent; let thy word therefore, I pray thee, be like one of theirs, and speak thou good.
¹³ And Micaiah said, As the LORD liveth, even what my God saith, that will I speak.
¹⁴ And when he was come to the king, the king said unto him, Micaiah, shall we go to Ramoth-gilead to battle, or shall I forbear? And he said, Go ye up, and prosper, and they shall be delivered into your hand.
¹⁵ And the king said to him, How many times shall I adjure thee that thou say nothing but the truth to me in the name of the LORD?
¹⁶ Then he said, I did see all Israel scattered upon the mountains, as sheep that have no shepherd: and the LORD said, These have no master; let them return therefore every man to his house in peace.
¹⁷ And the king of Israel said to Jehoshaphat, Did I not tell thee that he would not prophesy good unto me, but evil?
¹⁸ Again he said, Therefore hear the word of the LORD; I saw the LORD sitting upon his throne, and all the host of heaven standing on his right hand and on his left.
¹⁹ And the LORD said, Who shall entice Ahab king of Israel, that he may go up and fall at Ramoth-gilead? And one spake saying after this manner, and another saying after that manner.
²⁰ Then there came out a spirit, and stood before the LORD, and said, I will entice him. And the LORD said unto him, Wherewith?
²¹ And he said, I will go out, and be a lying spirit in the mouth of all his prophets. And the LORD said, Thou shalt entice him, and thou shalt also prevail: go out, and do even so.
²² Now therefore, behold, the LORD hath put a lying spirit in the mouth of these thy prophets, and the LORD hath spoken evil against thee.
²³ Then Zedekiah the son of Chenaanah came near, and smote Micaiah upon the cheek, and said, Which way went the Spirit of the LORD from me to speak unto thee?
²⁴ And Micaiah said, Behold, thou shalt see on that day when thou shalt go into an inner chamber to hide thyself.
²⁵ Then the king of Israel said, Take ye Micaiah, and carry him back to Amon the governor of the city, and to Joash the king's son;
²⁶ And say, Thus saith the king, Put this fellow in the prison, and feed him with bread of affliction and with water of affliction, until I return in peace.
²⁷ And Micaiah said, If thou certainly return in peace, then hath not the LORD spoken by me. And he said, Hearken, all ye people.
This is almost word for word the same with what we had, 1Ki 22:41-50 We will not repeat what was there said, nor have we much to add, but may take occasion to think, 1. Of the great duty of acknowledging God in all our ways and enquiring at his word, whatever we undertake. Jehoshaphat was not willing to proceed till he had done this, 2Ch 18:4. By particular believing prayer, by an unbiased consultation of the scripture and our own consciences, and by an observant regard to the hints of providence, we may make such enquiries and very much to our satisfaction. 2. Of the great danger of bad company even to good men. Those that have more wisdom, grace, and resolution, cannot be sure that they can converse familiarly with wicked people and get no hurt by them. Jehoshaphat here, in complaisance to Ahab, sits in his robes, patiently hearing the false prophets speaking lies in the name of the Lord (2Ch 18:9), can scarcely find in his heart to give him a too mild and gentle reproof for hating a prophet of the Lord (2Ch 18:7), and dares not rebuke that false prophet who basely abused the faithful seer nor oppose Ahab who committed him to prison. Those who venture among the seats of the scornful cannot come off without a great deal of the guilt attaching to at least the omission of their duty, unless they have such measures of wisdom and courage as few can pretend to. 3. Of the unhappiness of those who are surrounded with flatterers, especially flattering prophets, who cry peace to them and prophesy nothing but smooth things. Thus was Ahab cheated into his ruin, and justly; for he hearkened to such, and preferred those that humoured him before a good prophet that gave him fair warning of his danger. Those do best for themselves that give their friends leave, and particularly their ministers, to deal plainly and faithfully with them, and take their reproofs not only patiently, but kindly. That counsel is not always best for us that is most pleasing to us. 4. Of the power of Satan, by the divine permission, in the children of disobedience. One lying spirit can make 400 lying prophets and make use of them to deceive Ahab, 2Ch 18:21. The devil becomes a murderer by being a liar and destroys men by deceiving them. 5. Of the justice of God in giving those up to strong delusions, to believe a lie, who will not receive the love of the truth, but rebel against it, 2Ch 18:21. Let the lying spirit prevail to entice those to their ruin that will not be persuaded to their duty and happiness. 6. Of the hard case of faithful ministers, whose lot it has often been to be hated, and persecuted, and ill-treated, for being true to their God and just and kind to the souls of men. Micaiah, for discharging a good conscience, was buffeted, imprisoned, and condemned to the bread and water of affliction. But he could with assurance appeal to the issue, as all those may do who are persecuted for their faithfulness, 2Ch 18:27. The day will declare who is in the right and who in the wrong, when Christ will appear, to the unspeakable consolation of his persecuted people and the everlasting confusion of their persecutors, who will be made to see in that day (2Ch 18:24) what they will not now believe.
28-34
Ahab Slain in Battle (897 BC)
亞哈陣亡（主前897年）
²⁸ 以色列王和猶大王約沙法上基列的拉末去了。 ²⁹ 以色列王對約沙法說：「我要改裝上陣，你可以穿朝服。」於是以色列王改裝，他們就上陣去了。 ³⁰ 亞蘭王早已吩咐車兵長說：「你們不要與大小兵卒爭戰，只可攻擊以色列王。」 ³¹ 車兵長看見約沙法，便說：「這必是以色列王。」就轉過去與他爭戰。約沙法便呼喊，耶和華就幫助他；神感動他們離開他。 ³² 車兵長見不是以色列王，就轉回不追他了。 ³³ 有一人隨便開弓，恰巧射中以色列王甲縫的接合處。王對趕車的說：「我受了重傷，你轉車拉我出陣吧！」 ³⁴ 那日陣勢越戰越猛；以色列王勉強站在車上抵擋亞蘭人，直到日落。約在日落時候，王就死了。
此處我們看見：1. 善王約沙法穿著朝服身陷險境，卻又蒙了拯救。我們有理由相信，亞哈表面裝作友情，其實是想要約沙法的命，為要除掉他，好使他可以操縱他的繼承人——因那繼承人原是他的女婿；否則他絕不會勸約沙法穿著朝服進入戰陣，這不過是使他成為敵人輕易射擊的靶子罷了。他若果真有此心意，這便是世人所犯最不講原則的背叛；而他自己在他為朋友所挖的坑中受擒，正是公義的報應。敵人不久就盯住了那朝服，猛烈攻擊這位疏於防備的君王；他此時悔之已晚，只恨不得自己穿的是最卑微士兵的服裝，而不是王室的衣袍。他大聲呼喊，或是向朋友求救（亞哈卻全不理會），或是向敵人喊話，要糾正他們的誤會，讓他們知道他並不是以色列王。又或許他是向神呼喊，求幫助求拯救（除了向神，他還能向誰呼喊呢？）；他發覺這並不徒然：「耶和華幫助他」，「感動車兵長離開他」（代下十八31），使他脫離險境。神掌握著所有人的心，隨己意轉動他們，與他們最初的本意相反，來成就自己的旨意。許多人心被感動，連他們自己和別人都莫名其妙；其實是有看不見的力量在感動他們。2. 惡王亞哈改裝——他以為如此便能保護自己——卻被殺了（代下十八33）。任何計謀、任何兵器，都救不了神所定意要毀滅的人。神所要保護的，有甚麼能傷害呢？神所要毀滅的，又有甚麼能庇護呢？約沙法穿著朝服安然無恙，亞哈披著甲冑卻被殺；因為「快跑的未必能贏，力戰的未必得勝」。
英文原文
Ahab Slain in Battle (897 BC)
²⁸ So the king of Israel and Jehoshaphat the king of Judah went up to Ramoth-gilead.
²⁹ And the king of Israel said unto Jehoshaphat, I will disguise myself, and will go to the battle; but put thou on thy robes. So the king of Israel disguised himself; and they went to the battle.
³⁰ Now the king of Syria had commanded the captains of the chariots that were with him, saying, Fight ye not with small or great, save only with the king of Israel.
³¹ And it came to pass, when the captains of the chariots saw Jehoshaphat, that they said, It is the king of Israel. Therefore they compassed about him to fight: but Jehoshaphat cried out, and the LORD helped him; and God moved them to depart from him.
³² For it came to pass, that, when the captains of the chariots perceived that it was not the king of Israel, they turned back again from pursuing him.
³³ And a certain man drew a bow at a venture, and smote the king of Israel between the joints of the harness: therefore he said to his chariot man, Turn thine hand, that thou mayest carry me out of the host; for I am wounded.
³⁴ And the battle increased that day: howbeit the king of Israel stayed himself up in his chariot against the Syrians until the even: and about the time of the sun going down he died.
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.
本章的記載，與以色列王亞哈在位時的歷史所述完全相同，王下二十二41～50。在那裡，亞哈與像約沙法這樣的好人結盟，這比其他關於他的記載更顯得體面；而在此處，約沙法竟與像亞哈這樣的惡人結交，乃是他執政的一大污點。本章內容如下：一、他親自與亞哈締結的聯盟，代下十八1。二、他同意與亞哈一同出征，要從亞蘭人手中收復基列的拉末，代下十八2、3。三、他們出發前諮詢先知——無論真假，代下十八4～27。四、他們出征的結果。約沙法險些喪命（代下十八28～32），亞哈則受了致命傷，代下十八33、34。