Three years - These must be counted from the close of the second campaign of Ben-hadad 1-Kings 20:34. They were not full years, as is evident from the next verse. Probably the first year is that of Ben-hadad's dismissal after his defeat; the second is a year of actual peace; while the third is that in which Jehoshaphat paid his visit, and the Ramoth-Gilead expedition took place. The pause, here noticed, in the war between Israel and Syria was perhaps the result of a common danger. It was probably in the year following Ben-hadad's dismissal by Ahab, that the first great Assyrian expedition took place into these parts. Shalmaneser II relates that on his first invasion of southern Syria, he was met by the combined forces of Ben-hadad, Ahab, the king of Hamath, the kings of the Hittites, and others, who gave him battle, but suffered a defeat.

Three years without war - That is, from the time that Ahab made the covenant with Ben-hadad, mentioned 1-Kings 20:34. And probably in that treaty it was stipulated that Ramoth-gilead should be restored to Israel; which not being done, Ahab formed a confederacy with Judah, and determined to take it by force.

And they continued (a) three years without war between Syria and Israel.
(a) Ben-hadad the king of Syria, and Ahab made a peace which endured three years.

And they continued three years without war between Syria and Israel. From the time that Benhadad made a covenant with Ahab; not three full years, but part of them: it was threatened by Elijah from the Lord, that Ahab's life should go for Benhadad's, because he had let him, go, 1-Kings 22:42, but because of his humiliation, as is thought by Ben Gersom and others, it was respited for those three years; and now an opportunity and occasion would be given for the fulfilment of what was threatened.

The same easiness of temper, which betrays some godly persons into friendship with the declared enemies of religion, renders it very dangerous to them. They will be drawn to wink at and countenance such conduct and conversation as they ought to protest against with abhorrence. Whithersoever a good man goes, he ought to take his religion with him, and not be ashamed to own it when he is with those who have no regard for it. Jehoshaphat had not left behind him, at Jerusalem, his affection and reverence for the word of the Lord, but avowed it, and endeavoured to bring it into Ahab's court. And Ahab's prophets, to please Jehoshaphat, made use of the name of Jehovah: to please Ahab, they said, Go up. But the false prophets cannot so mimic the true, but that he who has spiritual senses exercised, can discern the fallacy. One faithful prophet of the Lord was worth them all. Wordly men have in all ages been alike absurd in their views of religion. They would have the preacher fit his doctrine to the fashion of the times, and the taste of the hearers, and yet to add. Thus saith the Lord, to words that men would put into their mouths. They are ready to cry out against a man as rude and foolish, who scruples thus to try to secure his own interests, and to deceive others.

AHAB SLAIN AT RAMOTH-GILEAD. (1Ki. 22:1-36)
continued three years without war between Syria and Israel--The disastrous defeat of Ben-hadad had so destroyed his army and exhausted the resources of his country, that, however eager, he was unable to recommence active hostilities against Israel. But that his hereditary enmity remained unsubdued, was manifest by his breach of faith concerning the treaty by which he had engaged to restore all the cities which his father had seized (1-Kings 20:34).

Allied Campaign of Ahab and Jehoshaphat against the Syrians at Ramoth, and Death of Ahab (compare 2 Chron 18:2-34). - 1-Kings 22:1. "And they rested three years; there was no war between Aram and Israel," ישׁב here is to keep quiet, to undertake nothing, as in Judges 5:17, etc. The subject to ויּשׁבוּ is Aram and Israel mentioned in the second clause. The length of time given here points back to the end of the war described in 1 Kings 20.