(29) So . . . Jehoshaphat.--The continued adhesion of Jehoshaphat, against the voice of prophecy, which he had himself invoked (severely rebuked in 2Chronicles 18:31), 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 marriage--destined to be all but fatal to the dynasty of David (2Kings 11:1-2)--was at once the sign and the cause.

Verse 29. - So the king of Israel and Jehoshapat the king of Judah went up to Ramoth-Gilead to battle. ["By the very network of evil counsel which he has woven for himself is the king of Israel led to his ruin" (Stanley). We can hardly doubt that Jehoshaphat at least would have been well content to abandon the expedition. After the solicitude he had manifested for the sanction of one of the prophets of Jehovah, and after that the one who had been consulted had predicted the defeat of the army, the king of Judah must have had re,my misgivings. But it is not difficult to understand why, notwithstanding his fears, he did not draw back. For, in the first place, he had committed himself to the war by the rash and positive promise of ver. 4. In the next place, he was Ahab's guest, and had been sumptuously entertained by him, and it would therefore require some moral courage to extricate himself from the toils in which he was entangled. Moreover he would have subjected himself to the imputation of cowardice had he deserted his ally because of a prophecy which threatened the latter with death. The people around him, again, including perhaps his own retinue, were possessed with the spirit of battle, and treated the prophecy of Micaiah with contempt, and it would be difficult for him to swim alone against the current. It is probable, too, that he discounted the portentous words of Micaiah on account of the long. standing quarrel between him and Ahab. And, finally, we must remember that his own interests were threatened by Syria, and he may well have feared trouble from that quarter in case this war were abandoned. Rawlinson suggests that he may have conceived a personal affection for Ahab; but 2 Chronicles 19:2 affords but slender ground for this conclusion.]

22:29-40 Ahab basely intended to betray Johoshaphat to danger, that he might secure himself. See what they get that join with wicked men. How can it be expected that he should be true to his friend, who has been false to his God! He had said in compliment to Ahab, I am as thou art, and now he was indeed taken for him. Those that associate with evil-doers, are in danger of sharing in their plagues. By Jehoshaphat's deliverance, God let him know, that though he was displeased with him, yet he had not deserted him. God is a friend that will not fail us when other friends do. Let no man think to hide himself from God's judgment. God directed the arrow to hit Ahab; those cannot escape with life, whom God has doomed to death. Ahab lived long enough to see part of Micaiah's prophecy accomplished. He had time to feel himself die; with what horror must he have thought upon the wickedness he had committed!So the king of Israel, and Jehoshaphat the king of Judah, went up to Ramothgilead. 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.

(r) Travels, &c. p. 178.