(34) A certain man.--Josephus says, "a young man named Naaman." (Comp. 2Kings 5:1 : "because by him the Lord had given deliverance to Syria.")

The driver of his chariot.--In the Egyptian and Assyrian monuments, as subsequently in the Greek of the Homeric days, the war-chariot holds but two, the warrior and the charioteer. This is the first place where the chariot, introduced by Solomon from Egypt (1Kings 10:29), is mentioned as actually used in war. (See subsequently, 2Kings 9:16; 2Kings 9:21; 2Kings 23:30; and compare the proverbial expression of this period, "The chariot of Israel and the horsemen thereof," 2Kings 2:12; 2Kings 13:14.)

Verse 34. - And a certain man [Heb. a man. It was natural for some of the Rabbins to identify this archer with Naaman - the tradition is found in Josephus. But it is directly contrary to the spirit of the narrative to attempt to identify him. As it was a chance arrow, so it was by an unknown archer] drew a bow at a venture [Heb. in his simplicity, i.e., with no intention of shooting Ahab: not knowing what he was doing. That this is the meaning is clear from the use of the words in 2 Samuel 15:11], and smote the king of Israel between the Joints of the harness [The marg., joints and the breastplate, comes nearer the Hebrew. But it is clear that the rendering joints, notwithstanding that it has the support of Gesenius and others, is a mistaken one. "In the joints" we can understand, but "between the joints and the coat of mail," gives no sense. It is obvious that הַדְּבָקִים like הַשִּׁרְיָן following, must signify, some portion of the armour, and the meaning of the verb דָבַק adhaesit, leads us to conclude that "the hanging skirt of parallel metal plates - hence the plural" - (Bahr) is intended. The coat of mail only covered the breast and ribs. To this a fringe of movable plates of steel was attached or fastened, hence called דְבָקִים. So Luther, Zwischen den Panzer und Hengel. One is reminded here of the Parthian arrow which wrung from Julian the Apostate the dying confession, "Thou hast conquered, O Galilean." Cf. Psalm 7:13, 14]: wherefore he said unto the driver of his chariot, Turn thine hand [or, according to the Chethib, hands. The charioteers of Palestine, like those of Egypt and Assyria, or those of modern Russia, held a rein in each hand. Same expression 2 Kings 9:23. The meaning is "turn round"] and carry me Out of the host; for I am wounded, [Heb. made sick. The king probably felt his wound to be mortal, as a wound in such a part, the abdomen (cf. 2 Samuel 2:23; 2 Samuel 3:27; 2 Samuel 20:10), would be Vulgate, graviter vulneratus sum. How far an arrow in such a place could penetrate, we may gather from 2 Kings 9:24; cf. Job 16:13. And he was seemingly anxious that the army should not know it, lest would soon discover it if he remained with the host; he can fight no longer; his wound needs attention; hence this command. It is quite possible that the charioteer, in the din and confusion of battle, may not have observed that his master was wounded. The arrow had not struck any part of the armour.]

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!And a certain man drew a bow at a venture,.... Not aiming at the king of Israel, or knowing whereabout he was. In the Targum on 2 Chronicles 18:33, this man is said to be Naaman, the general of the army of the king of Syria, and so Jarchi here; but though he did this in his simplicity, as the word signifies, without any intention to smite any particular person; yet God directed the arrow to the man he had marked for destruction, and neither his disguise, nor coat of mail, could secure from that:

and smote the king of Israel between the joints of the harness: of which the pieces of armour on him were joined together, the higher and lower parts of it, the breastplate, and what covered the belly; and though these were joined as close as they were capable of joining them in those times, yet the arrow, guided by divine Providence, found its way into his body:

wherefore he said unto the driver of his chariot, turn thine hand; or hands, with which he held the reins, and turn the horses on one side:

and carry me out of the host; where the battle was hottest, to a place more remote and private, that he might have the wound examined, and the blood stopped, and return again, as it seems he did:

for I am wounded; or rather "I am sick" (s), or ill, as the Targum; somewhat out of order, and therefore chose to retire a little while; not caring it should be known that he was smitten and wounded, lest his soldiers should be disheartened.

(s) "aegrotare factus sum", Vatablus; "aegrotus factus sum", Junius & Tremellius.