Page:The Books of Chronicles (1916).djvu/304

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

1—3 (cp. 1 Kin. xxii. 1—4).&emsp;

1. joined affinity] Jehoram the son of Jehoshaphat married Athaliah the daughter of Ahab (2 Kin. viii. 16, 18, 26). Athaliah though called "daughter" of Omri in 2 Kin. viii. 26 was really his grand-daughter.

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] Deut. iv. 43; 1 Kin. iv. 13, xxii. 3; 2 Kin. 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 Kin. iv. 13). Probably it was on the Yarmuk near Edrei. In 1 Chr. 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 Kin. xx. 34.

3. and we will be with thee in the war] In 1 Kin. the corresponding phrase is, my horses as thy horses. The phrases in 1 Kin. 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 Kin. into a definite promise.

4—27 (= 1 Kin. xxii. 5—28).&emsp;

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