1 Kings 22:4

1Ki 22:4 And he said unto Jehoshaphat, Wilt thou go with me to battle to Ramothgilead? And Jehoshaphat said to the king of Israel, I [am] as thou [art], my people as thy people, my horses as thy horses.

Ver. 4. And he said unto Jehoshaphat.] After that he had royally entertained him, {2Ch 18:2} and concluded a match with him, betwixt his daughter Athaliah and Jehoshaphat’s son Joram.

I am as thou art, my people as thy people.] Here that of Solomon is exemplified, "A righteous man falling down before the wicked, is as a troubled fountain and a corrupt spring,." {Pro 25:26} Jehoshaphat was well chidden for this, as well he deserved. {2Ch 19:2}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

1Ki 22:4. He said to Jehoshaphat, Wilt thou go up with me, &c.? — It is not strange that Ahab should desire the assistance of so pious and prosperous a neighbour as Jehoshaphat, and should wish to draw him in to join him in this expedition for the recovery of Ramoth-Gilead. Even bad men have often coveted the friendship of the good; but it is strange that Jehoshaphat should go so entirely into Ahab’s interests as to say, I am as thou art, and my people as thy people — That is, I will heartily and effectually join with thee; and my forces shall be at thy service, as much as thine own.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

I am ready to join and go with thee, and all mine is at thy commandment.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 4. Wilt thou go with me] We find that there was a good understanding between Jehoshaphat and Ahab, which no doubt was the consequence of a matrimonial alliance between the son of the former, Jehoram, and the daughter of the latter, Athaliah; see 2Ch 18:1; 2Kg 8:18. This coalition did not please God, and Jehoshaphat is severely reproved for it by Jehu the seer, 2Ch 19:1-3.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(4) I am as thou art.—The answer is apparently one of deference, as well as friendship, to the stronger kingdom. It must be remembered that, as the whole chapter shows, Ahab had now returned to the worship of the Lord.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

4. I am as thou art] The marriage between the royal children would no doubt make Jehoshaphat more ready to comply with Ahab’s request. But it was not without danger to Judah also, that the Syrian king should hold a strong position in the land of Gilead.

my horses as thy horses] From this expression it appears that cavalry had now been largely introduced into both kingdoms.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And Jehoshaphat said unto the king of Israel, inquire, I pray thee, at the word of the Lord today. Being a pious and religious prince, he did not choose to go into a war at once, without consulting the Lord by his prophets, whether it was his will and pleasure they should engage in it, and should prosper; and he was desirous of having this done immediately, before they proceeded any further.

And Jehoshaphat said unto the king of Israel, inquire, I pray thee, at the word of the Lord today. Being a pious and religious prince, he did not choose to go into a war at once, without consulting the Lord by his prophets, whether it was his will and pleasure they should engage in it, and should prosper; and he was desirous of having this done immediately, before they proceeded any further.

1 Kings 22:6

kg1 22:6

kg1 22:6

kg1 22:6Then the king of Israel gathered the prophets together, about four hundred men,.... False prophets, as the Targum and Arabic version; and they are called Ahab's prophets, and not the Lord's, Kg1 22:23 perhaps these were the prophets of the groves, that ate at Jezebel's table, and were preserved when the prophets of Baal were destroyed, since the number agrees with them, see Kg1 18:19.

and said unto them, shall I go against Ramothgilead to battle, or shall I forbear? which would you advise to? signifying he should take their advice:

and they said, go up; for the Lord shall deliver it into the hand of the king: which words are very ambiguous, like the oracles of the Heathens; for they do not express who or what should be delivered up, for the word it is a supplement, nor to what king the delivery should be made; whether the Syrians, and the place they held should be given up to king Ahab, which they would have understood; or whether the Israelites should be delivered up to king Benhadad; so that, whichever had been the case, the credit of their prophecy would be secured. They used the word "Lord", and not Baal, in complaisance to Jehoshaphat, and perhaps as directed by Ahab.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Ahab, well aware of the military strength of Syria, and feeling that he cannot now expect divine aid 1Ki 20:42; 1Ki 21:21, asks the aid of Jehoshaphat, whose military resources were very great 2Ch 17:12-19. Jehoshaphat’s answer is one of complete acquiescence, without reserve of any kind (compare 2Ch 18:3). Jehoshaphat was afterward rebuked for thus consenting to “help the ungodly” 2Ch 19:2. He probably acted not merely from complaisance, but from a belief that the interests of his own kingdom would be advanced by the step which he agreed to take. The power of Syria was at this time very menacing.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

I will heartily and effectually join with thee, and my forces shall be at thy service, as much as thy own.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

4. I am as thou art, my people as thy people — I am in perfect sympathy and affinity with thee; my people and my property are to be treated and used as thine own.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And he said unto Jehoshaphat, Wilt thou go with me to battle to Ramoth-Gilead? It is probable this question was asked with some misgivings. Such an alliance was altogether new, and Ahab might well wonder how the idea would strike a pious prince like Jehoshaphat. That the latter ought to have refused his help, we know from 2Ch_19:2 And Jehoshaphat said to the king of Israel, I am as thou art Heb. as I as thou, my people as thy people, my horses as thy horses. From the ready and unreserved way in which he at once engages in this war, we may safely conclude that he, too, had reason to fear the power of Syria. Probably Ben-hadad, when he besieged Samaria, (1Ki_20:1) had formed the idea of reducing the whole of Palestine to subjection. And Jehoshaphat would remember that Ramoth-Gilead, where the Syrian king was still entrenched, was but forty miles distant from Jerusalem. Bahr holds that horses are specially mentioned "because they formed an essential part of the military power" (Psa_33:16, Psa_33:17; Pro_21:31) It is true that in a campaign against the Syrians they would be especially useful; (see on 1Ki_20:1) but they receive no mention at the hands of the chronicler, who reads instead of this last clause, "And we (or I) will be with thee in the war."

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.