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!

Verse 35. - And the battle increased [Heb. went up. Marg. ascended. The tide of warfare rose higher and higher. Both Keil and Bahr think that the image is taken from a swelling river and cite Isaiah 8:7. The object of this verse is to explain how it was that the king's request was not complied with] that day: and the king was stayed up in his chariot [Heb. made to stand. LXX. ἠν ἐστηκώς. He was supported in his chariot by some of his servants, and maintained in an erect posture. Chariots were destitute of seats. According to Thenius and Keil, he maintained himself erect, by his own strength. But the word is passive] against the Syrians [Heb. in the face of the Syrians. נֹכַח coram. His back was not turned to them, as he had desired. The idea that he was in any way fighting against the Syrians is altogether foreign to the text. It is at first sight somewhat difficult to reconcile this statement with the direction given to the charioteer in the preceding verse, and some have been led, though without sufficient warrant, to conclude that Ahab left the field, had he wound bound up, and then returned to take his part in the battle. But the explanation is very simple. As the battle increased, it became impossible to comply with the king's desire. So thick was the fight that retreat was impossible. Hence the wounded king, who would otherwise have sunk down to the bottom of the chariot, had to be "stayed up in the presence of the Syrians." This circumstance may also account for the fact that he died at even. Had it been possible to remove him and staunch his wounds, he might have lingered for some time. As it was, he bled to death. It is not clear, therefore, that "his death was kingly" (Kitto), or that we must concede to Ahab "the credit of right princely fortitude on this occasion" (Rawlinson). He would have left the host could he have done so. It was his set-rants propped up the dying man in his chariot, to encourage the army. What a picture for an artist - the king with the pallor of death spreading over his face, the anxious faces of the attendants, the pool of blood, the sun sinking to the horizon, etc.], and died at even: and the blood ran out of the wound [Heb. the blood of the wound poured] into the midst [Heb. bosom; LXX. κόλπον, the hollow part, or "well." The same word is used of the concave part of the altar] of the chariot.

And the battle increased that day,.... It went on, and did not stop upon Ahab's going out of the host, but was very hot, and both sides fought furiously:

and the king was stayed up in his chariot against the Syrians: the Targum is,

"he strengthened himself, and stood;''

he exerted himself to the uttermost, and stood as long as he could, or could be supported, fighting against the Syrians, to animate his army, and that the Syrians might not have any notion of his being wounded:

and died at even: in his chariot:

and the blood ran out of the wound into the midst of the chariot; or "bosom" (t) of it, the hollow part of it.

(t) "ad sinum", Montanus; "in sinum", Vatablus.

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