hadad, enjoyed a long period of peace, while Judah was in an equally prosperous condition (2 Chronicles 18:1), it was

both natural and easy for the two monarchs whose families and kingdoms were so closely connected to arrange a

personal interview. We may conjecture that the proposal had come from Ahab, nor are we probably mistaken in

supposing that in this the Israelitish king had the scheme of an alliance against Syria in his mind. At any rate this would

accord with that systematic intriguing and desire to form alliances which we have repeatedly noticed as characteristic of

Jehoshaphat and his retinue were right royally received and entertained at Samaria. It was, surely, a strange thing to see

a Davidic king of Judah on a visit to the capital of the rebel provinces, yet not more strange than that one of the decided

religiousness of Jehoshaphat should consort with an Ahab. The consequences appeared only too soon. The Book of

Chronicles uses the expression that Ahab "enticed"71 Jehoshaphat (2 Chronicles 18:2), while the Book of Kings only

relates the circumstances that led to the formal alliance between them. Similarly we are not quite sure whether this

"enticement" had preceded or followed the appeal of Ahab to "his servants," recorded in the Book of Kings (22:3).

But in all likelihood Ahab, who may have planned everything with a v iew to the project he had at heart, may have

availed himself of the presence of all his chieftains to do honor to the king of Judah, to bring before them on some

public occasion - perhaps at a banquet - the great grievance which Israel had against Syria. If our conjecture be correct,

it would account both for Jehoshaphat's immediate and strange consent, and then for his hesitation and desire to

ascertain the will of God in the matter.

The appeal which Ahab made, in the first place to his own officers, was about Ramoth-Gilead. Situated on the eastern

bank of the Jordan - perhaps represented by the modern Es -Salt, and in that case pitched on a mountain -spur which far

overlooks the country - it was a threatening outpost for Syria to occupy, whence they might not only watch Israel, but

swoop across Jordan and up the valley to Jezreel, before even certain information of their advance could be brought to

Israelitish headquarters. This city Ben-hadad had, under one or another pretext, not given up to Ahab, as by h is treaty

he had bound himself to do (1 Kings 20:34). We cannot wonder that Ahab should have desired to regain a place so

important, and which, while in the possession of Syria, was a constant menace to him. But he should have remembered

not only that the real blame rested with himself, but what the prophet had predicted as the punishment of his guilty folly

in allowing Ben-hadad to escape (1 Kings 20:42). Accordingly he should not have taken such an expedition in hand

without some express warrant from God. We are not told how the appeal to their patriotism was received by the

officers of Ahab, but it was responded to by Jehoshaphat, to whom Ahab next addressed himself, in terms which sound

terribly ominous, as we recall the word of the LORD in regard to the fate of any expedition of Ahab against Syria.

But, as already noted, other thoughts soon came to the king of Judah. He must have felt that he himself would never

have entered on such an undertaking without the sanction of Jehovah. And in the present instance this seemed doubly

needful. Yet, except as the expression of Jehoshaphat's tardy repentance, the proposal which he made to Ahab to

"inquire at the word of Jehovah," seemed singularly inconsistent. He had entered into an alliance as regarded this

special campaign; perhaps his hearty concurrence had decided the officers of Ahab; at any rate, it was - as the event

proved - too late now to withdraw, whatever the word of Jehovah might be. In truth, it was only what may always be

expected when those who serve and love the LORD allow themselves to be entangled in alliances with ungodly men,

where one step leads to another, and one inconsistency involves the next, till at last we recoil when it is too late to

withdraw, and the only thing consistent is to be in consistent in owning God where His will can no longer be obeyed.

But even this is good, for it is the first step to repentance. And though we must suffer the punishment of our folly, yet

God will hear a Jehoshaphat in the disastrous battle, when he crieth to Him, and give gracious deliverance (2

Chronicles 18:31).

We are "in the void place in the entrance of the gate of Samaria" (1 Kings 22:10) - that is, in the open square before the

gate. Two thrones have been set for the two kings, who appear arrayed in their royal robes.72 Before them is gathered

the motley multitude of prophets.

Ahab puts the question, whether or not he (in Chron. "we") should go up to Ramoth-Gilead. And now the prophets ­

concerning whom we must not forget that they knew what sayin g of theirs would be "good" in the king's ears (1 Kings

22:13) - sway about in frenzied excitement. Here, there, everywhere rises the cry, "Go up, for the LORD will give it

into the hand of the king." It was not only the unanimity of these four hundred men, but, no doubt, their appearance and

bearing which made Jehoshaphat inquire whether, besides all these, there was not a prophet of Jehovah to be found in