The Pulpit Commentary — 2 Chronicles — Section 229

Vcrs. 2B-34.-Tlwbatele of Ramoth-an ill-fated expedition. I. AHAB'S nrsoursE. (Ver. 20.) 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 II 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 notice 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 Jehosha- phat, but rather recommended the contrary. The King of Israel's artifice, however, had not its origin in any praiseworthy motive. Whether)e 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. BENBADAD's ORDER. (Ver. 30.) 1. The meaning of it. In commanding the captains of his chariots, thirty-two in number (1 Kings xxii. 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 sayiag, " 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,' ii. 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 dis- heartened when they lose their leaders. (2) More probably revenge, as never ha'l'ing 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 mer- ciful consideration and mild treatment then shown to him by Ahab (1 Kings xx. 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 bis 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 (Prov. xiii. :GO); if he is not, the praise is due not to himself but to God (Ps. cxv. 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. xix. 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 J ehovalr in prayer; but remembering who and what J eboshaphat was, a descendant of David and a. follower of Jehovah, it is certain bis" 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 escap~ as an answer to his supplication; if only a" shout" or signal of distress, he must still have reganlctl  230 THE SEOOND BOOK OF THE CHRONICLES. [on. x1x. 1-11.