CHAPTER XVIII.

=1‒3= (compare 1 Kings xxii. 1‒4). THE ALLIANCE BETWEEN JEHOSHAPHAT AND AHAB.

¹Now Jehoshaphat had riches and honour in abundance; and he joined affinity with Ahab.

=1.= _joined affinity_] Jehoram the son of Jehoshaphat married Athaliah the daughter of Ahab (2 Kings viii. 16, 18, 26). Athaliah though called “daughter” of Omri in 2 Kings viii. 26 was really his grand-daughter.

²And 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 were with him, and moved him to go up _with him_ to Ramoth-gilead.

=2.= _killed sheep and oxen_] This phrase implies a _feast_, for flesh is eaten in the East only on festal occasions. The phrase used for supplying necessary food is _to set bread and water before one_.

_Ramoth-gilead_] Deuteronomy iv. 43; 1 Kings iv. 13, xxii. 3; 2 Kings viii. 28, ix. 1 and 14. Ramoth was a city of refuge and (under Solomon) the seat of the governor of a province. Probably it was the most important Israelite city east of Jordan. Its site has not been certainly identified (see Barnes’ note on 1 Kings iv. 13). Probably it was on the Yarmuk near Edrei. In 1 Chronicles vi. 80 it is mentioned as a city assigned to the sons of Merari. Apparently it was captured from Israel by the Syrians in the time of Baasha or of Omri, and was not restored in accordance with the treaty referred to in 1 Kings xx. 34.

³And 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.

=3.= _and_ we will be _with thee in the war_] In 1 Kings the corresponding phrase is, _my horses as thy horses_. The phrases in 1 Kings need not be more than the expression of oriental politeness. At the present day the Arab says to his guest, _My house is thy house_, but he generally means very little by the words. The Chronicler, however, interpreting by the event, turns the vaguer phrase of Kings into a definite promise.

=4‒27= (= 1 Kings xxii. 5‒28). THE PROPHECY OF MICAIAH.

This narrative, apart from its intrinsic interest, is of great value for the welcome light it throws upon the prophets in Israel. The direct references of the later Prophets have accustomed us to the thought that _they_ had to contend with unworthy representatives of their calling. Here we are made to realise with peculiar vividness that even in the early stages of the national history the false prophet was a menace to Israel’s spiritual enlightenment. Micaiah spake few words, yet he deserves to rank with the great Prophets. He resembles them at least in his overmastering conviction of the truth and in his resolution to proclaim it, whatever cost of personal suffering it may entail. His opponents were professedly servants of Jehovah, and it is noteworthy that Micaiah does not accuse them of deliberate intent to deceive Ahab but rather of self-deception and ignorance of the truth (verse 21). Their ignorance of course was blameworthy, for it was due to their willingness to prophesy smooth things: they lacked that utter integrity of heart and entire devotion to his prophetic calling which Micaiah possessed.

⁴And Jehoshaphat said unto the king of Israel, Inquire, I pray thee, at the word of the LORD to-day.

=4.= _Jehoshaphat_] Compare 1 Kings iii. 11.

_Inquire ... at the word_] Compare Daniel ii. 10 (Authorized Version), “no king ... asked such things at any magician.” The use of “at” after verbs of asking is obsolete.

⁵Then the king of Israel gathered the prophets together, 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 shall deliver it into the hand of the king.

=5.= _the prophets_] These no doubt were prophets of Jehovah (not of Baal); compare verse 4 and note on verse 6.

_Shall we go ... or shall I forbear?_] In 1 Kings, “Shall I go ... or shall I forbear?” (so LXX., but not Peshitṭa, of Chronicles).

⁶But Jehoshaphat said, Is there not here besides a prophet of the LORD, that we might inquire of him? ⁷And the king of Israel said unto Jehoshaphat, There is yet one man by whom we may inquire of the LORD: but I hate him; for he never prophesieth good concerning me, but always evil: the same is Micaiah the son of Imla. And Jehoshaphat said, Let not the king say so.

=6.= _But Jehoshaphat said_] The insertion of this lengthy account of an event which principally concerns the Northern Kingdom is remarkable, seeing that the Chronicler nowhere else inserts a narrative dealing with the affairs of north Israel. Some commentators find the chief motive for its insertion in this verse which credits Jehoshaphat with an honourable desire to ascertain Jehovah’s real will. A secondary motive may be that the story shows very clearly the obstinate wickedness of Ahab, as the Chronicler would regard it, and so lends point to the censure which is subsequently passed on Jehoshaphat (xix. 2) for his alliance with the northern king.

_Is there not here besides a prophet of the LORD_] Or, =Hath not the LORD here yet another prophet=. The unanimity of the four hundred prophets aroused the suspicion of Jehoshaphat.

⁸Then the king of Israel called an officer¹, and said, Fetch quickly Micaiah the son of Imla.

¹ Or, _eunuch_.

=8.= _called an officer_] The Hebrew word means “eunuch.” From 1 Samuel