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I. AHAB'S DISGUISE. (Ver. 29.)

1. Artfully contrived. Apprehensive of the truth of Micaiah's prediction, Ahab agreed with Jehoshaphat to lay aside his royal robes and go into battle in the garb of a common soldier, perhaps (though not so said) concealing his well-known features behind a vizor, while he (Jehoshaphat), who had no occasion to dread an evil issue from the campaign, should array himself as usual in regal apparel - not in Ahab's robes (Josephus), but in his own. In this way Ahab may have reckoned on a double chance of safety. On the one hand, his disguise would assist him to elude the notion of the enemy; on the other hand, Jehoshaphat's kingly clothing would probably cause him to be mistaken for Ahab.

2. Wickedly designed. In so far as Ahab's contrivance was prompted by a desire of self-preservation it was legitimate, though scarcely valorous, and palpably selfish, considering that he did not suggest the like expedient to Jehoshaphat, but rather recommended the contrary. The King of Israel's artifice, however, had not its origin in any praiseworthy motive. Whether he hoped that Jehoshaphat might fall, while he escaped and seized upon the southern kingdom (Schulz), cannot be known, and is probably "too low and unworthy" a scheme "even for a character so bad as Ahab" (Keil); it is certain he aimed at falsifying Micaiah's prediction by evading his threatened doom. This, indeed, he might have done by foregoing the Ramoth campaign, to which he was not called by Jehovah; but to attempt by such a flimsy or even any device to elude Divine vengeance while defying the Divine will, was a fearful aggravation of his original offence.

3. Completely ineffectual. "Ahab's fate found him without his robes" (Josephus), while Jehoshaphat, who seemed to be in the greater peril of the two, escaped unhurt. So God commonly confounds the counsels of the crafty, and defeats the designs of deceitful workers.

II. BENHADAD'S ORDER. (Ver. 30.)

1. The meaning of it. In commanding the captains of his chariots, thirty-two in number (1 Kings 22:31), to fight neither with small nor great, but only with the King of Israel, the King of Syria meant that against Ahab they should direct their principal and, as far as practicable, exclusive attack. This they would be able to do, seeing that Ahab, according to custom, would appear upon the field in his royal robes. That ancient monarchs followed this practice appears from the monuments of Egypt - the heroic poem of Pentaur representing Ramses II. as fighting in person at the head of his warriors and charioteers against the Khita and saying, "The diadem of the royal snake adorned my head. It spat fire and glowing flame in the face of my enemies" (Brugsch, 'Egypt under the Pharaohs,' 2:63).

2. The motive of it.

(1) Perhaps clemency, as knowing that the shortest way to end the war was to secure the capture or destruction of Ahab, armies commonly being disheartened when they lose their leaders.

(2) More probably revenge, as never having been able to forget, and far less forgive, the disgrace of his own capture by Ahab in a previous campaign of his against Ahab. If it was so, it was a poor return for the merciful consideration and mild treatment then shown to him by Ahab (1 Kings 20:30-34). But in ordinary life least kindness is often received from those from whom one might expect the most.

III. JEHOSHAPHAT'S DELIVERANCE. (Ver. 31.)

1. His imminent peril. Mistaking him for the King of Israel, the Syrian charioteers surrounded him. This natural, and had Jehoshaphat been smitten the blame would have been his own. He who runs into danger unbidden need hardly expect to come out of it in safety. Moreover, just as certainly as he who walketh with wise men shall be wise, the companion of fools shall be destroyed (Proverbs 13:20); if he is not, the praise is due not to himself but to God (Psalm 115:1).

2. His sudden outcry. That this "cry" was a prayer, the Chronicler is thought by some to indicate; this, however, is not absolutely certain. The Chronicler says not Jehovah helped Jehoshaphat because (cf. 19:3), but only when he cried, and Jehovah might have helped him without being appealed to by a formal supplication. Considering where Jehoshaphat was, it is as likely as not that he did not address Jehovah in prayer; but remembering who and what Jehoshaphat was, a descendant of David and a follower of Jehovah, it is certain his "outcry" would sound in Jehovah's ears as an appeal for help.

3. His mysterious rescue. Scarcely had he "cried" when the Syrian charioteers turned aside and left him unmolested. If the "cry" was a "prayer" Jehoshaphat must have looked upon his unexpected escape as an answer to his supplication; if only a "shout" or signal of distress, he must still have regarded the extraordinary behaviour of the Syrians as little short of a providential miracle - as a merciful interposition of Jehovah on his behalf, as indeed it was. Jehovah helped Jehoshaphat; moved the charioteers and, warriors to turn aside, not by any supernatural influence upon them, but by so ordering the succession of events, that they understood Jehoshaphat's cry and recognized his features in time to let them see he was not the object of their pursuit.

IV. JEHOVAH'S ARROW. (Ver. 33.)

1. Whence it flew. From the bow of an unknown warrior, most likely an obscure common soldier, who shot either aimlessly into the ranks of the Israelitish army, or with deliberate aim, but at no one he knew, at the first man that came into his field of vision. Either explanation satisfies the phraseology - "a certain man drew a bow at a venture." That the man's name was Naaman (Josephus) is a groundless tradition.

2. Whither it sped. To the person of Ahab. All events are under God's control. He directeth the flights of arrows as of fowls, the careers of javelins as the courses of stars, according to the counsel of his will. Nothing happens by accident. In a world governed by infinite wisdom and power chance is impossible. The Syrian archer drew his bow at a venture; not so did Jehovah draw his. The Syrian sharpshooter knew not at whom he aimed; Jehovah understood well who was his target. "Every bullet has its billet," not because the gunner but because God directs its path through the air. Not a sparrow can fall to the ground without our heavenly Father's permission (Matthew 10:29), nor shaft can hit till he pleases.

3. To what it led. To the death of Ahab. It smote him "between the joints of the harness;" rather between the lower armour and the breastplate (Revised Version), between the corselet and the tunic (Luther), between the joints and the harness (Keil). It found the spot where the parts of Ahab's armour fitted least closely, and there it entered the lower region of his body. Had it penetrated as far as did the arrow with which Jehu shot Jehoram (1 Kings 9:24), it must have proved instantaneously fatal. That it did not seems a natural inference from the fact that he was able to remain upon the field. Learn:

1. The folly of attempting to outwit God.

2. The certainty that no disguise can hide a wicked man from God.

3. The impossibility of evading death when the appointed hour has come.

4. The clemency of God to his erring people.

5. The reality of God's interference with the affairs of time. - W.

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KJV: So the king of Israel and Jehoshaphat the king of Judah went up to Ramothgilead.

WEB: So the king of Israel and Jehoshaphat the king of Judah went up to Ramoth Gilead.