It might have been expected that Jehoshaphat would have withdrawn from the expedition when he heard Micaiah denounce it. He had, however, rashly committed himself to take part in the war by a solemn promise, before he bethought himself of inquiring what was the will of God in the matter. Now he was ashamed to draw back, especially as Ahab, whom the prophecy chiefly threatened, was resolved to brave it. He may also have had a personal affection for Ahab, and so have been loth to desert him in his need. Compare 2Ch 19:2<\/span>.<\/P> <\/p>\n Jehoshaphat, though a good man, yet was easily deceived in this matter; partly because Micaiah was a person unknown to him, and both he and the other prophets pretending to give their answer in the name of the Lord, it seemed hard to him to determine the controversy, which only the event could decide; and therefore it is no wonder if he was overborne by the vast disproportion of four hundred prophets to one, and by his relation, and obligation, and affection to Ahab: and partly because the war was just and lawful, to recover his own rights, which the Syrian king unjustly detained from him. <\/P> <\/p>\n 29-38. went up to Ramoth-gilead<\/B>Theking of Israel, bent on this expedition, marched, accompanied by hisally, with all his forces to the siege; but on approaching the sceneof action, his courage failed, and, hoping to evade the force ofMicaiah’s prophecy by a secret stratagem, he assumed the uniform of asubaltern, while he advised Jehoshaphat to fight in his royal attire.The Syrian king, with a view either to put the speediest end to thewar, or perhaps to wipe out the stain of his own humiliation (1Ki20:31<\/span>), had given special instructions to his generals to singleout Ahab, and to take or kill him, as the author of the war. Theofficers at first directed their assault on Jehoshaphat, but,becoming aware of their mistake, desisted. Ahab was wounded by arandom arrow, which, being probably poisoned, and the state of theweather increasing the virulence of the poison, he died at sunset.The corpse was conveyed to Samaria; and, as the chariot which broughtit was being washed, in a pool near the city, from the blood that hadprofusely oozed from the wound, the dogs, in conformity with Elijah’sprophecy, came and licked it [1Ki21:19<\/span>]. Ahab was succeeded by his son Ahaziah [1Ki22:40<\/span>].<\/P><\/p>\n So the king of Israel, and Jehoshaphat the king of Judah, went up to Ramothgilead.<\/strong> Which, according to Bunting r, was twenty four miles from Samaria. That Ahab went is no wonder, it was his own motion first, his inclination led to it, his prophets encouraged him, and, in bravado to the prophet of the Lord, was determined upon it; but it may seem much more strange that Jehoshaphat should, after such an account as Micaiah had given, and who, doubtless, could observe a great difference between him and the prophets of Ahab; and yet there is much to be said which might incline him to go, as that there were four hundred prophets all agreed, and who made use of the name of the Lord, and pretended to be true prophets; and though he might suspect them, he could not confute them; and Micaiah, he prophesied evil of Ahab only, and therefore Jehoshaphat might think himself safe in going; and besides, he had given his word to Ahab, and he did not choose to go from it; to which may be added, that Ahab’s cause was just, to recover a part of his own dominions.<\/p>\n r Travels, &c. p. 178.<\/p>\n Ahab’s Death.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> B. C.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 897.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/FONT><\/P> <\/TD> <\/TR> <\/TABLE> 29 So the king of Israel and Jehoshaphat the king of Judah went up to Ramoth-gilead. 30 And the king of Israel said unto Jehoshaphat, I will disguise myself, and enter into the battle; but put thou on thy robes. And the king of Israel disguised himself, and went into the battle. 31 But the king of Syria commanded his thirty and two captains that had rule over his chariots, saying, Fight neither with small nor great, save only with the king of Israel. 32 And it came to pass, when the captains of the chariots saw Jehoshaphat, that they said, Surely it is<\/I> the king of Israel. And they turned aside to fight against him: and Jehoshaphat cried out. 33 And it came to pass, when the captains of the chariots perceived that it was<\/I> not the king of Israel, that they turned back from pursuing him. 34 And a certain<\/I> man drew a bow at a venture, and smote the king of Israel between the joints of the harness: wherefore he said unto the driver of his chariot, Turn thine hand, and carry me out of the host; for I am wounded. 35 And the battle increased that day: and the king was stayed up in his chariot against the Syrians, and died at even: and the blood ran out of the wound into the midst of the chariot. 36 And there went a proclamation throughout the host about the going down of the sun, saying, Every man to his city, and every man to his own country. 37 So the king died, and was brought to Samaria; and they buried the king in Samaria. 38 And one<\/I> washed the chariot in the pool of Samaria; and the dogs licked up his blood; and they washed his armour; according unto the word of the LORD<\/B> which he spake. 39 Now the rest of the acts of Ahab, and all that he did, and the ivory house which he made, and all the cities that he built, are<\/I> they not written in the book of the chronicles of the kings of Israel? 40 So Ahab slept with his fathers; and Ahaziah his son reigned in his stead.<\/P> The matter in contest between God’s prophet and Ahab’s prophets is here soon determined, and it is made to appear which was in the right. Here,<\/P> I. The two kings march with their forces to Ramoth-Gilead, v.<\/I><\/span> 29<\/span>. That the king of Israel, who hated God’s prophet, should so far disbelieve his admonition as to persist in his resolution, notwithstanding, is not strange; but that Jehoshaphat, that pious prince, who had desired to enquire by a prophet of the Lord,<\/I> as disrelishing and discrediting Ahab’s prophets, should yet proceed, after so fair a warning, is matter of astonishment. But by the easiness of his temper he was carried away with the delusion (as Barnabas was with the dissimulation, Gal. ii. 13<\/span>) of his friends. He gave too much heed to Ahab’s prophets, because they pretended to speak from God too, and in his country he had never been imposed upon by such cheats. He was ready to give his opinion with the majority, and to conclude that it was 400 to one but they should succeed. Micaiah had not forbidden them to go; nay, at first, he said, Go, and prosper.<\/I> If it came to the worst, it was only Ahab’s fall that was foretold, and therefore Jehoshaphat hoped he might safely venture.<\/P> II. Ahab adopts a contrivance by which he hopes to secure himself and expose his friend (v.<\/I><\/span> 30<\/span>): “I will disguise myself,<\/I> and go in the habit of a common soldier, but let Jehoshaphat put on his robes,<\/I> to appear in the dress of a general.” He pretended thereby to do honour to Jehoshaphat, and to compliment him with the sole command of the army in this action. He shall direct and give orders, and Ahab will serve as a soldier under him. But he intended, 1. To make a liar of a good prophet. Thus he hoped to elude the danger, and so to defeat the threatening, as if, by disguising himself, he could escape the divine cognizance and the judgments that pursued him. 2. To make a fool of a good king, whom he did not cordially love, because he was one that adhered to God and so condemned his apostasy. He knew that if any perished it must be the shepherd (so Micaiah had foretold); and perhaps he had intimation of the charge the enemy had to fight chiefly against the king of Israel,<\/I> and therefore basely intended to betray Jehoshaphat to the danger, that he might secure himself. Ahab was marked for ruin; one would not have been in his coat for a great sum; yet he will over-persuade this godly king to muster for him. See what those get that join in affinity with vicious men, whose consciences are debauched, and who are lost to every thing that is honourable. How can it be expected that he should be true to his friend that has been false to his God?<\/P> III. Jehoshaphat, having more piety than policy, put himself into the post of honour, though it was the post of danger, and was thereby brought into the peril of his life, but God graciously delivered him. The king of Syria charged his captains to level their force, not against the king of Judah, for with him he had no quarrel, but against the king of Israel only (v.<\/I><\/span> 31<\/span>), to aim at his person, as if against him he had a particular enmity. Now Ahab was justly repaid for sparing Ben-hadad, who, as the seed of the serpent commonly do, stung the bosom in which he was fostered and saved from perishing. Some think that he designed only to have him taken prisoner, that he might now give him as honourable a treatment as he had formerly received from him. Whatever was the reason, this charge the officers received, and endeavoured to oblige their prince in this matter; for, seeing Jehoshaphat in his royal habit, they took him for the king of Israel, and surrounded him. Now, 1. By his danger God let him know that he was displeased with him for joining in confederacy with Ahab. Jehoshaphat had said, in compliment to Ahab (v.<\/I><\/span> 4<\/span>), I am as thou art;<\/I> and now he was indeed taken for him. Those that associate with evil doers are in danger of sharing in their plagues. 2. By his deliverance God let him know that, though he was displeased with him, yet he had not deserted him. Some of the captains that knew him perceived their mistake, and so retired from the pursuit of him; but it is said (2 Chron. xviii. 31<\/span>) that God moved them<\/I> (for he has all hearts in his hand) to depart from him.<\/I> To him he cried out, not in cowardice, but devotion, and from him his relief came: Ahab was in no care to succour him. God is a friend that will not fail us when other friends do.<\/P> IV. Ahab receives his mortal wound in the battle, notwithstanding his endeavours to secure himself in the habit of a private sentinel. Let no man think to hide himself from God’s judgment, no, not in masquerade. Thy hand shall find out all thy enemies,<\/I> whatever disguise they are in, v.<\/I><\/span> 34<\/span>. The Syrian that shot him little thought of doing such a piece of service to God and his king; for he drew a bow at a venture,<\/I> not aiming particularly at any man, yet God so directed the arrow that, 1. He hit the right person, the man that was marked for destruction, whom, if they had taken alive, as was designed, perhaps Ben-hadad would have spared. Those cannot escape with life whom God hath doomed to death. 2. He hit him in the right place, between the joints of the harness,<\/I> the only place about him where this arrow of death could find entrance. No armour is of proof against the darts of divine vengeance. Case the criminal in steel, and it is all one, he that made him can make his sword to approach him.<\/I> That which to us seems altogether casual is done by the determinate counsel and fore-knowledge of God.<\/P> V. The army is dispersed by the enemy and sent home by the king. Either Jehoshaphat or Ahab ordered the retreat of the sheep, when the shepherd was smitten: Every man to his city,<\/I> for it is to no purpose to attempt any thing more, v.<\/I><\/span> 36<\/span>. Ahab himself lived long enough to see that part of Micaiah’s prophecy accomplished that all Israel should be scattered upon the mountains of Gilead<\/I> (v.<\/I><\/span> 17<\/span>), and perhaps with his dying lips did himself give orders for it; for though he would be carried out of the army, to have his wounds dressed (v.<\/I><\/span> 34<\/span>), yet he would be held up in his chariot,<\/I> to see if his army were victorious. But, when he saw the battle increase against them, his spirits sunk, and he died, but his death was so lingering that he had time to feel himself die; and we may well imagine with what horror he now reflected upon the wickedness he had committed, the warnings he had slighted, Baal’s altars, Naboth’s vineyard, Micaiah’s imprisonment. Now he sees himself flattered into his own ruin, and Zedekiah’s horns of iron pushing, not the Syrians, but himself, into destruction. Thus is he brought to the king of terrors<\/I> without hope in his death.<\/I><\/P> VI. The royal corpse is brought to Samaria and buried there (v.<\/I><\/span> 37<\/span>), and hither are brought the bloody chariot and bloody armour in which he died, v.<\/I><\/span> 38<\/span>. One particular circumstance is taken notice of, because there was in it the accomplishment of a prophecy, that when they brought the chariot to the pool of Samaria, to be washed, the dogs (and swine, says the LXX.) gathered about it, and, as is usual, licked the blood,<\/I> or, as some think, the water in which it was washed, with which the blood was mingled: the dogs made no difference between royal blood and other blood. Now Naboth’s blood was avenged (ch.<\/I><\/span> xxi. 19<\/span>), and that word of David, as well as Elijah’s word, was fulfilled (Ps. lxviii. 23<\/span>), That thy foot may be dipped in the blood of thy enemies, and the tongue of thy dogs in the same.<\/I> The dogs licking the guilty blood was perhaps designed to represent the terrors that prey upon the guilty soul after death.<\/P> Lastly,<\/I> The story of Ahab is here concluded in the usual form, 1Ki 22:39<\/span>; 1Ki 22:40<\/span>. Among his works mention is made of an ivory house which he built, so called because many parts of it were inlaid with ivory; perhaps it was intended to vie with the stately palace of the kings of Judah, which Solomon built.<\/P> <\/p>\n <\/strong><\/p>\n Death of Ahab, 1Ki 22:29-40<\/span> AND <\/strong>2Ch 18:28-34<\/span><\/strong><\/p>\n So the two kings went their own way to attack Ramoth-gilead. The paradox with reference to Jehoshaphat is more emphatic in this move. Here is the godly king of Judah, who had instituted reform and stirred revival in his kingdom. This is the member of the alliance who insisted on seeking the will of God for the venture, and who rejected the predictions of the four hundred false prophets, insisting on hearing Micaiah the true prophet. Yet when Micaiah has presented a very graphic portrayal of what has happened in the spiritual realm he proceeds to Ramoth-gilead nevertheless. He was either unduly influenced by his wicked ally, or overcome by his own selfish desire. Either one is very displeasing to the Lord (Jas 1:13-14<\/span>).<\/p>\n Ahab displayed some anxiety with reference to Micaiah’s prophecy, but he felt he could frustrate it by going into the battle in disguise. If he was unrecognized, at least, he could not be singled out for death (he thought). He persuaded the naive Jehoshaphat to go to battle in his royal robes, while Ahab would put on his war harness and go out with the warriors as one of them and fight in the battle. And he did.<\/p>\n It was true that the king of Syria had instructed the captains of his chariots to find out the king of Israel, and to ignore the rest of the chariots, so as to slay the king. Therefore, when they saw Jehoshaphat in his royal apparel they assumed they had found the king of Israel. So they surrounded him to attack and slay him. Thus King Jehoshaphat found himself in mortal danger. The Chronicles account of the affair makes it clear that he was saved from death by his cry to God and the Lord’s intervention. The Syrian warriors discovered that they were attacking the wrong king. It is unusual indeed that they did not go on and slay the king of Judah anyway, since he was also an enemy. It must be only the interference of God that saved him. It would be interesting to know what Jehoshaphat said when he cried to the Lord. Did he repent of his foolishness in joining Ahab? Even when it had been clearly shown what would occur? One would like to think that he did, and it is not outside the realm of probability that he did (Psa 72:12<\/span>).<\/p>\n Where is Ahab during all this confusion? The Syrians did not know. Most of the Israelite soldiers probably did not know. But there was One who did know. God knew exactly where Ahab was. There was a nervous young Syrian bowman out there in the melee, excitedly setting arrow to bowstring, and letting fly aimlessly. It was one of these arrows, aimed at nothing specific, which found the only vulnerable spot in the armor of Ahab, between the joints of his harness, and embedded itself deep inside his body. The warrior never knew he had mortally wounded the king of Israel. Ahab, “be sure your sins will find you out” (Num 32:23<\/span>).<\/p>\n Ahab knew his wound was severe, if not critical. But he was brave to the end. It seems, as death approached, he would have turned at last to the God he had defied and rejected against his own conscience many times, but he did not. Men hardened in their wilful way seldom change for the better (Pro 29:1<\/span>). All the long day of battle Ahab’s blood slowly drained from his body and filled the bottom of his chariot. Yet he had his charioteer to brace him up in the chariot that his men might be bolstered in the belief that all was well. However he expired about sundown, and his subordinates in command sent out the order to give up the battle, and that every survivor should make his way to his own city and country. And so was fulfilled the vision and prediction of Micaiah. The scattered sheep had lost their master.<\/p>\n The body of Ahab was returned to Samaria for burial. True to His word by Elijah, the Lord did not bring the evil end of Omri’s dynasty with Ahab Nevertheless the repugnant decree concerning his blood came to pass. The chariot was carried to the pool of Samaria, where it was washed. The passage, “and they washed his armor,” is rendered by translators in later versions, “(now the harlots washed themselves there;)”. So the wicked king’s blood was flushed from the chariot with polluted water to be eaten by the dogs of the streets. What a despicable end to a life filled with opportunities to amend! (Jas 1:15<\/span>).<\/p>\n Ahab had made his marls on Israel’s history by his wicked rule, but he also left some notable landmarks, though most of these were not listed in the inspired record. He had built an ivory palace in Samaria, bits of which are still coming to light under the archaeologist’s spade. He also strengthened many of his cities. He was succeeded by Azariah, the first of two sons who would follow him briefly on the throne of Israel. Jezebel still lived.<\/p>\n CRITICAL AND EXPLANATORY NOTES<\/strong>.<\/p>\n 1Ki. 22:32<\/span>. They turned aside to fight against him<\/strong>they turned to him. Sept.<\/em> has , surrounded<\/em> him. <\/p>\n 1Ki. 22:34<\/span>.Drew a bow at a venture<\/strong>Lit.<\/em>, in bis simplicity. So 2Sa. 15:11<\/span>. <\/p>\n 1Ki. 22:38<\/span>. They washed his armour<\/strong>A manifestly incorrect reading. Lit., The harlots bathed<\/em>; either bathed him<\/em>, or themselves bathed in the stream stained with his blood, his chariot having been washed therein. To the prediction chap. 1Ki. 21:19<\/span>, the Sept.<\/em> adds: And the harlots shall wash themselves in thy blood. Theodoret says it was customary for harlotsprobably temple prostitutesto bathe at evening. <\/p>\n HOMILETICS OF <\/em>1Ki. 22:29-40<\/span><\/em><\/p>\n THE DEATH OF A WICKED KING<\/p>\n I. That the death of a wicked king may be precipitated by an unbelieving disregard of divine warnings<\/strong> (1Ki. 22:29<\/span> compare with 1Ki. 22:17-23<\/span>). <\/p>\n 1. A wicked king is not indifferent to human threats<\/em> (1Ki. 22:30-31<\/span>). It is very likely that Ahab had heard, through the agency of his spies, of the order of the Syrian king for his charioteers to fight only with the king of Israel, and this had more effect upon him than the warning words of Micaiah, though he might regard them as an evil omen. To baffle the object of Benhadad, and perhaps with a secret wish to prove the words of Micaiah false, Ahab disguised himself. A wicked man is often more easily scared by the bluster and bullying of a weak, sinful, human creature, than by the threatenings of heaven. <\/p>\n 2. A wicked king is reckless as to the danger in which he exposes his ally<\/em> (1Ki. 22:32-33<\/span>). Jehoshaphat in his kingly robes was mistaken for the king of Israel, and very nearly fell a victim to the Syrian fury. He cried to Heaven for help (2Ch. 18:31<\/span>), perhaps using his own peculiar battle cry, which, as it contained the name of Jehovah, would be distinct from that of Ahabs, and was probably known to the Syrians. Jehoshaphat now sees to his sorrow the great inconvenience of being in bad company; and that green wood also, if bound up with dry, easily takes fire and they burn together. Selfishness is the essence of wickedness; so that the sinner himself escapes, it matters little to him what may become of his companions.<\/p>\n II. That the death of a wicked king may be brought about by what seems the merest accident<\/strong>. <\/p>\n 1. He may meet death with a princely fortitude<\/em> (1Ki. 22:34-35<\/span>). An archer shoots an arrow in the air, little dreaming what mischief it will work; it is the death warrant of the king of Israel. Feeling himself mortally wounded, he directed his chariot to be quietly driven aside that he might have his wounds dressed; and then returned to the battle, supported in his chariot in sight of his army until the sunset, when he expired. Let us give Ahab full credit for whatever was commendable in his conduct. Bad as he was, there was a touch of true heroism in the brave, resolute manner in which he insisted on being stayed up in his chariot, while his life-blood flowed about his feet, and his wound festered under the irritating heat of the sun. His death was kingly, and became him better than his life. <\/p>\n 2. His death decides the fate of an important expedition<\/em> (1Ki. 22:36<\/span>). The attack on the Syrians was abandoned and the army dispersed, according to the custom of the Orientals on the death of the king. Death interrupts the work of the wicked, and in some cases happily ends it. The decease of a wicked ruler is an opportunity for the reform of national abuses.<\/p>\n III. That the death of a wicked king was accomplished in a manner that fulfilled the disregarded warnings of heaven<\/strong> (1Ki. 22:38<\/span>). The manner of Ahabs end left its traces in a form not to be mistaken. The blood which all through that day had been flowing from his wound had covered both the armour in which he was dressed and the chariot in which he had stood for so many hours. The chariot, perhaps the armour, was washed in stateaccording to one version in the tank of Samaria, according to another in the spring of Jezreel. The bystanders remembered that the blood, shed as it had been on the distant battle field, streamed into the same waters which had been polluted by the blood of Naboth and his sons, and was lapped up from the margin by the same dogs and swine, still prowling round the spot; and that when the abandoned outcasts of the cityprobably those who had assisted in the profligate rites of the temple of Ashtarothcame, according to their shameless usage, for their morning bath in the pool, they found it red with the blood of the first apostate king of Israel. So were accomplished the warnings of Elijah and Micaiah. So ended what may be called the first part of the tragedy of the House of Omri (Stanley<\/em>). What would be the thoughts of the dying king that day on the battle field? Already he had proof of the fulfilment of one of Micaiahs warnings regarding himself, and perhaps sullenly anticipated that the rest would follow. With what horror would he reflect upon his wicked lifethe warnings he had slighted, the idolatry he had committed and championed, the stolen vineyard of Naboth, the heartless imprisonment of Micaiah! If we reject the warnings of heaven, we shall not prevent their accomplishment. The apparent delay affords time for repentance, and is not to be mistaken for indiscriminate leniency or forgetfulness.<\/p>\n IV. That the death of a wicked king was the more striking and humiliating that it occurred in the midst of external magnificence and power<\/strong> (1Ki. 22:39-40<\/span>). All that Ahab lived foraffluence, pomp, pleasurewas taken away in a moment. The ivory housea rival of the stately palace of the kings of Judahthe fortified and prosperous cities he had reared, the ease and gaiety of his luxurious court, must be abandoned for ever; and what would he get in exchange? Death is no respecter of persons or circumstances. The mortal scythe is master of the royal sceptre. What will riches, magnificent monuments, or heroic deeds avail when God requires the sinners soul? A wicked life does not pay<\/em>.<\/p>\n LESSONS:<\/p>\n 1. Royalty is no defence against the havoc of death<\/em>. <\/p>\n 2. A wicked life will be cut short by an ignominious end<\/em>. <\/p>\n 3. A monarch who has lived for himself will perish unregretted<\/em>.<\/p>\n GERM NOTES ON THE VERSES<\/em><\/p>\n 1Ki. 22:29-40<\/span>. Ahabs end was truly tragical. It was brought about, not by a blind fate, but by a God who is just in His ways and holy in all His works (Psa. 145:17<\/span>), whose judgments are unsearchable, and His ways past finding out (Rom. 11:33<\/span>). The conflict which Ahab had sought, and which no warning could induce him to abandon, became his punishment. He fell in battle with that very enemy who had once been delivered into his hands, and whom he had released out of vanity and weakness, to the harm of Israel; and so he made good the words of the prophet (1Ki. 20:42<\/span>). He thought that a disguise would render him secure from the Syrian leaders who sought to find him out, and he did, indeed, escape them; but an unknown man, who did not know him and had no intention against him, shot him, while Jeshoshaphat, though undisguised, escaped unharmed. The arrow which struck him was not warded off by his corselet, but just struck the narrow opening between the corselet and the skirt, where it could penetrate and inflict a fatal wound. Everyone, therefore, who does not regard all incidents as accidents, must recognize the hand which guided the shaft. The words of the psalmist held trueIf he will not turn, he will whet his sword, he hath bent his bow and made it ready. He hath also prepared for him the instruments of death; he ordaineth his arrows against the persecutors (Psa. 7:12-13<\/span>). Finally, Ahab did not die at once, but at evening, in consequence of the loss of blood. His blood flowed down in the chariot, which was so besmeared by it that it had to be washed. It was washed at the pool before the city, where dogs drank and harlots bathed. So it came to pass, although he was buried with all honour, that he was marked in his death as one condemned by God, and Elijahs word was fulfilled (1Ki. 21:19<\/span>).Lange<\/em>.<\/p>\n 1Ki. 22:29<\/span>. It might have been expected that Jehoshaphat, who had pressed enquiry at the Word of the Lord, and had not rested till a real prophet of Jehovah was sent for and made his appearance, would have withdrawn from the expedition when he heard Micaiah denounce it as fated to end in disaster. It must be remembered, however, that he had rashly committed himself to take part in the war by a solemn promise, couched in the strongest terms (1Ki. 22:4<\/span>), before<\/em> he bethought himself of enquiring what was the will of God in the matter. His honour was thus pledged, and he would be ashamed to draw back, especially as Ahab, whom the prophecy chiefly threatened, was resolved to brave it. He may also have had a personal affection for Ahab, and so have been loth to desert him in his need. This seems to be implied in the rebuke addressed to him by the prophet Jehu after his return to JerusalemShouldest thou help the ungodly, and love<\/em> them that hate the Lord? Therefore is wrath upon thee from before the Lord (2Ch. 19:2<\/span>).Speakers Comm<\/em>.<\/p>\n Men do far too readily what they want to do, although it is contrary to Gods will, putting aside Gods Word, or the warnings of others, or the voice of conscience. The event was never good. How often men ask for advice, yet follow their own will only! Jehoshaphats example ought to make us shy of the society of the wicked. The sun of grace in his heart became gradually dimmed. At first he had courage to remonstrate with Ahab, but gradually he comes to silence and indifference, even while Micaiah is abused and remanded to prison. In the end this evil companionship would have cost him his life, if God had not wonderfully interposed.Kyburz<\/em>.<\/p>\n 1Ki. 22:30<\/span>. The vanity of disguise<\/strong>. I. An evidence of cowardice and fear. II. Easily penetrated by the eye of the Omniscient Judge. III. Does not prevent the catastrophe it seeks to avoid.<\/p>\n Unbelief in Ahab joined hands with superstition. The king despises and rejects the Word of God which is announced to him, and yet he is frightened, and seeks to escape the threatened dangers by disguising himself. This stratagem was intended to prove the prophet false. Neither cunning nor might avails against Gods will. Thou mayest disguise thyself as thou wilt: God will find thee when and where no man recognises thee (Psa. 139:7-12<\/span>).<\/p>\n 1Ki. 22:31<\/span>. The king of Syria gives charge to his captains to fight against none but the king of Israel. Thus doth the unthankful infidel repay the mercy of his late victor; ill was the snake saved that requites the favour of his life with a sting: thus still the greatest are the fairest mark to envious eyes. By how much more eminent any man is in the Israel of God, so many more and more dangerous enemies must he expect: both earth and hell conspire in their opposition to the worthiest. Those who are advanced above others have so much more need of the guard, both of their own vigilancy and others prayers. Jehoshaphat had liked to have paid dear for his love: he is pursued for him in whose amity he offended; his cries deliver himhis cries, not to his pursuers, but to his God, whose mercy takes not advantage of our infirmity, but rescues us from those evils which we wilfully provoke. It is Ahab against whom, not the Syrians only, but for himself intends this quarrel; the enemy is taken off from Jehoshaphat.Bp. Hall<\/em>.<\/p>\n 1Ki. 22:34<\/span>. The greatest calamities<\/strong>. I. Often brought about by undesigned and accidental causes. II. Often occur to those who have taken the greatest pains to avoid them. III. May be traced to the unerring operations of retributive justice.<\/p>\n The less of the human there is in those things which we commonly call accidents, the more there is of the Divine. The weal or woe of whole nations often depends on those things which are called accidents. 1Ki. 22:37-40<\/span>. O Ahab, what art thou the better for thine ivory house, while thou hast a black soul? What comfort has thou now in those flattering prophets which tickled thine ears and secured thee of victories? What joy is it to thee now that thou wast great? Who had not rather be Micaiah in the jail, than Ahab in the chariot? Wicked men have the advantage of the way; godly men of the end. The chariot is washed in the pool of Samaria; the dogs come to claim their due; they lick up the blood of the great king of Israel. The tongues of those brute creatures shall make good the tongue of Gods prophet. Micaiah is justified, Naboth is revenged, the Baalites confounded, Ahab judged. Righteous art thou, O God, in all thy ways, and holy in all thy works!Bp. Hall<\/em>.<\/p>\n 1Ki. 22:37<\/span>. And now God was even with him for his idolatry, persecution of the prophets, cruelty to Naboth, who now was in far better condition, likely. The wicked are like hawks, of great esteem while living, but after, nothing worth. The godly are compared to tamer fowls, which are hushed forth and little heeded whilst living; but after death are brought into the parlour. Then, there is as much difference as betwixt the falcon and the capon, the hawk and the hen.Trapp<\/em>.<\/p>\n 1Ki. 22:37-38<\/span>. The death of Ahab<\/strong>. <\/p>\n 1. It was sudden<\/em> (1Sa. 20:3<\/span>; Luk. 12:20<\/span>). From sudden death, good Lord, deliver us. <\/p>\n 2. It was unrepentant<\/em>. Without conviction of sin, or repentance for it, or longing for grace and pardon. <\/p>\n 3. It was shameful<\/em>. He was indeed buried with honour, like the rich man (Luke 16<\/span>); but the dogs licked his blood, and his memory does not remain in honour (Psa. 73:19<\/span>; therefore, <\/span>Psa. 90:12<\/span>; Psa. 39:5<\/span>). As he lived, so he died; as he died, so he was judged. The death of Ahab is a testimony to Rom. 11:33<\/span>; Gal. 6:7<\/span>; Isa. 40:8<\/span>.Lange<\/em>.<\/p>\n 1Ki. 22:38<\/span>. The inexorable law of retribution<\/strong>. <\/p>\n 1. Is proportioned to the character and degree of the sin it punishes. From a narrative like this, it need scarcely be said, the stern justice of God may well be engraven on every heart. The examples we have of retributive providence in sacred Scripture are, to say the least, exceedingly striking. Judas hanged himself. Herod the Great, who slew the children of Bethlehem, was smitten with ulcers, from which issued swarms of loathsome vermin, and died in the greatest agony; a humbling spectacle to his meanest slave. Herod Agrippa, who permitted his fawning parasites to adore him as God, was eaten of worms and gave up the ghost. The other Herod, who sent and beheaded the Baptist, spent his closing years with his guilty partner an exile in Lyons; while Salome, who asked the Baptists head in a charger, met with her death, as related by Nicephorus, at the hand of a common assassin. Let examples such as these stand alongside of Ahab, to teach that even in this<\/em> world these awful words have frequently an awful meaning: Vengeance is mine, I will repay, saith the Lord.Howat<\/em>.<\/p>\n 1Ki. 22:39<\/span>. Nothing is known of these cities; but the fact of Ahabs building cities is important, as indicating the general prosperity of the country in his time, and his own activity as a ruler. The close relations which he established with Phnicia and Judea tended naturally to bring about a flourishing condition of things in Samaria; and thus the decay of religion was accompanied by a temporary increase in the material prosperity (2Ki. 3:4<\/span>), the commercial enterprize (1Ki. 22:49<\/span>), and even the military vigour of the country. Such prosperity, it is plain, may for awhile co-exist with causes which are sapping the vital power of a nation, and leading it surely, if slowly, to destruction.Speakers Comm<\/em>.<\/p>\n C. THE DEATH OF AHAB 22:2938<\/p>\n TRANSLATION<\/strong><\/p>\n (29) And the king of Israel went up along with Jehoshaphat to Ramoth-gilead. (30) And the king of Israel said unto Jehoshaphat, I will disguise myself, and enter into the battle; but as for you, put on your garments. And the king of Israel disguised himself, and entered into battle. (31) Now the king of Aram had commanded his thirty-two chariot commanders, saying, Do not fight small or great, but only the king of Israel. (32) And it came to pass when the chariot commanders saw Jehoshaphat, that they said, Surely he is the king of Israel; and they turned against him to fight; and Jehohsaphat cried out. (33) And it came to pass when the chariot commanders saw that he was not the king of Israel, they turned from after him. (34) And a man drew his bow by chance and smote the king of Israel between the joints and the breastplate. And he said to his chariot driver, Turn your hand, and bring me out of the camp, for I am wounded. (35) But the battle became more furious that day, and the king was made to stand in the chariot against Aram, but he died in the evening; and the blood ran out of the wound into the midst of the chariot. (36) And the shout went up in the camp as the sun was setting, saying, Each man to his city, and each man to his land. (37) And the king died, and was brought to Samaria, and they buried the king in Samaria. (38) And the chariot was washed beside the pool of Samaria, and the dogs licked his blood (now harlots washed there) according to the word of the LORD which He had spoken.<\/strong><\/p>\n COMMENTS<\/strong><\/p>\n The ominous threats of Micaiah notwithstanding, the two kings went up to Ramoth-gilead to battle (1Ki. 22:29<\/span>). Ahabs action is understandable and in character; that of Jehoshaphat is more difficult to explain. Why did this pious king reject the warning of Gods prophet? Some or all of the following considerations may account for his conduct: (1) Jehoshaphat had committed himself to the war effort by the rash promise of 1Ki. 22:4<\/span>; (2) in view of the royal hospitality extended to him by Ahab he may have felt under some obligation to acquiesce; (3) had he deserted his ally because of a prophecy which threatened that ally with death, he would have subjected himself to the charge of cowardice; (4) those about him were bent on battle, and treated the prophecy of Micaiah with contempt and disdain, and it would be most difficult for Jehoshaphat to swim alone against the current; (5) perhaps Ahab had been successful in convincing the Southern king that the ominous words of Micaiah could be discounted in view of the longstanding animosity which had existed between the king and this prophet; (6) finally, Jehoshaphats own interests were threatened by the rising Aramean power, and he may well have feared trouble from that quarter if the war efforts were abandoned.<\/p>\n Upon the eve of battle Ahab came up with what he thought was an ingenious plan to circumvent the dire predictions which had been made against him. Micaiah had seen Israel scattered as sheep having no master (1Ki. 22:17<\/span>). To thwart this prediction, Ahab decided in effect to relinquish his role of leader of the host. He decided not to lead the army, as kings were accustomed to do, in his royal robes. Rather he would disguise himself as a lesser officer and thus, so he thought, escape all danger. Since Jehoshaphats life had not been threatened by the prophet, it would be unnecessary for him to take similar precautions (1Ki. 22:30<\/span>). By this ingenious move, Ahab in effect put Jehoshaphat in the position of the recognized leader of the troops. If by any chance Micaiah was right in prophesying the death of the leader of Israel, that curse would no longer be on Ahab, but on Jehoshaphat.<\/p>\n Now it so happened that Benhadad had directed his thirty-two chariot officers to concentrate their attack on the king of Israel (1Ki. 22:31<\/span>). The Aramean rightly reasoned that the death of the king would terminate the war. Seeing the royal robes of Jehoshaphat, the chariot captains pressed in that direction. When the king of Judah realized he had been singled out for concentrated attack, he cried out in desperation to God (1Ki. 22:32<\/span>), and God intervened on his behalf (2Ch. 18:31<\/span>). The charioteers recognized that it was not the king of Israel that they were pursuing, and so turned away from Jehoshaphat (1Ki. 22:33<\/span>).<\/p>\n Ahabs disguise could not avert the judgment of God! During the course of the battle, an Aramean soldier launched an arrow that was destined to find its mark in the breast of Ahab. The king knew his wound was mortal,[506] and so ordered his chariot driver to wheel about and carry him away from the scene of battle (1Ki. 22:34<\/span>). He was anxious lest the army discover what had happened and become discouraged. The wound needed attention and had he remained with the host his condition would have been noted very soon. It is quite possible that the charioteer, in the din and confusion of the battle, may not have observed that his master was wounded. However, the fury of the battle increased so that day, that the kings driver could not comply with his request. Lest the troops become discouraged, Ahabs servants propped him up in the chariot. Unable to attend to his wounds, the king slowly bled to death. At evening Ahab died and his blood poured out into the floor of the chariot (1Ki. 22:35<\/span>). When the hosts of Israel saw that their master had fallen, a shout went up among the troops as they urged one another to terminate the battle and make their way to their homes (1Ki. 22:36<\/span>).<\/p>\n [506] The Hebrew reads literally, I have been made ill. Perhaps Ahab did not wish to reveal even to his trusted chariot driver the fact that he had been smitten by an arrow.<\/p>\n What a sad sight that must have been as the battle-weary, leaderless troops made their way back to Samaria. There they buried the fallen king (1Ki. 22:37<\/span>). At the city pool, where harlots[507] customarily bathed,[508] they washed the chariot of the king. Packs of scavenger dogs licked up the blood of the fallen monarch. This fulfilled the word which the Lord had spoken concerning him (1Ki. 22:38<\/span>). Not only the prophecy of Micaiah, but in essence, that of Elijah[509] as well was fulfilled on that day.<\/p>\n [507] The KJV gives the rendering armour for this common word meaning harlots. The KJV rendering involves a slight emendation of the Hebrew text.<\/p>\n [508] Keil (BCOT, p. 281) suggests that the grammatical construction can only be taken to mean that the harlots were bathing in the pool at the time Ahabs blood was being washed from his chariot. (29) So . . .<\/strong> Jehoshaphat.<\/strong>The continued adhesion of Jehoshaphat, against the voice of prophecy, which he had himself invoked (severely rebuked in 2Ch. 18:31<\/span>), and, indeed, the subservient part which he plays throughout, evidently indicate a position of virtual dependence of Judah on the stronger power of Israel, of which the alliance by marriagedestined to be all but fatal to the dynasty of David (2Ki. 11:1-2<\/span>)was at once the sign and the cause.<\/p>\n <\/p>\n <\/strong> The Death of Ahab<\/p>\n v. 29. So the king of Israel and Jehoshaphat, the king of Judah, went up to Ramoth-gilead,<\/strong> the latter apparently being unwilling to take back his promise, since Ahab had declared Micaiah to be his personal opponent. <\/p>\n v. 30. And the king of Israel said unto Jehoshaphat,<\/strong> in his anxiety to safeguard his own life, Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
O the just and mighty hand of that Divine providence which directeth all our actions to His own ends, which takes order where every shaft shall light, and guides the arrow of the strong archer into the joints of Ahabs harness! It was shot at a venture, falls by a destiny; and there falls where it may carry death to a hidden debtor. In all actions, both voluntary and casual, thy will, O God, shall be done by us, with whatever intentions. Little did the Syrian know whom he had stricken, no more than the arrow with which he struck. An invisible hand disposeth of both, to the punishment of Ahab, to the vindication of Micaiah. How worthily, O God, art thou to be adored in thy justice and wisdom! to be feared in thy judgments! Too late doth Ahab now think of the fair warnings of Micaiah, which he unwisely condemned; of the painful flatteries of Zedekiah, which he stubbornly believed. That guilty blood of his runs down out of his wound into the midst of his chariot, and pays Naboth his arrearages.Bp. Hall<\/em>.<\/p>\n
2. Is the terrible completion of the warnings and threatenings which foreshadowed it.
3. A proof of the unchanging justice of Jehovah.
4. An awful yet salutary method of instruction to all nations in all ages.<\/p>\nFuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
[509] By his arrogant disregard for the word of God spoken by Micaiah, Ahab brought back upon himself the penalty which Elijah had foreseen, but which had been set aside as a result of Ahabs repentance (cf. 21:29).<\/p>\nFuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n