=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_] Deuteronomy iv. 43; 1 Kings iv. 13, xxii. 3; 2 Kings 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 Kings iv. 13). Probably it was on the Yarmuk near Edrei. In 1 Chronicles 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 Kings xx. 34. ³And 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 in the war. =3.= _and_ we will be _with thee in the war_] In 1 Kings the corresponding phrase is, _my horses as thy horses_. The phrases in 1 Kings 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 Kings into a definite promise. =4‒27= (= 1 Kings xxii. 5‒28). THE PROPHECY OF MICAIAH. 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 proclaim it, whatever cost of personal suffering it may entail. His opponents were professedly servants of Jehovah, and it is noteworthy that Micaiah does not accuse them of deliberate intent to deceive Ahab but rather of self-deception and ignorance of the truth (verse 21). Their ignorance of course was blameworthy, for it was due to their willingness to prophesy smooth things: they lacked that utter integrity of heart and entire devotion to his prophetic calling which Micaiah possessed. ⁴And Jehoshaphat said unto the king of Israel, Inquire, I pray thee, at the word of the LORD to-day. =4.= _Jehoshaphat_] Compare 1 Kings iii. 11.