1 Kings 22:1–50

Set aside the question of God's judgment. This is what came out of Ahab's covenant with Ben-Hadad: a short breathing space of three years without war! Afterwards Ben-Hadad, only just set free, had not kept his promises (compare 1 Kings 20:34). He had not given back Ramoth-Gilead.

Notice the difference between the judgment of God and the way things look. God had pronounced His judgment against the king and against Israel (chapter 19). Yet prosperity and peace generally marked this reign, as we have seen. Syria is subdued, Moab pays tribute; and Judah, unusually prosperous, joins itself in league with Israel... Still, judgment was only put on hold, and only Elijah knew it.

Ahab humbled himself, and as a result the judgment lingers, and the word of the Lord meets his trembling heart as he humbled himself and walked softly. The blow was only to fall in the days of his sons.

Three years later the show of repentance on Ahab's part had worn off. There had been no war between Israel and Syria. But Ahab would not leave matters as they were. He was anxious to regain Ramoth in Gilead from the Syrians.

In the third year, Jehoshaphat king of Judah came down on a friendly visit to the Israelite capital. He was now tied to the house of Ahab by the marriage of his son and heir to Athaliah, Ahab's daughter. Ahab saw in the presence of so powerful an ally a splendid opportunity to use him to enlarge his kingdom... Ramoth-gilead was an important fortress. It lay due east of Samaria, about twenty miles back from the Jordan.

God is not taken into account in these claims between peoples. History is always the same. The Christian nations of our day are no better in this than the pagan nations. One side wants to expand; the other wants to resist that pressure. These two desires form the basis of politics. God does not engage in politics. He is a stranger to these quarrels, though He has the upper hand in everything and uses everything to carry out His purposes.

This alliance was a great evil, and the king of Judah had to feel its serious consequences. "Should you help the wicked and love those who hate the LORD?" Jehu the son of Hanani said to him later, when he saw this. The alliance had a disastrous result. The faithful king took up the interests of a king unmatched for wickedness in the land of Israel.

And what was the result? He becomes the servant of Israel's wicked purposes... You can never lift up or restore the unfaithful by allying yourself with what is unfaithful. The faithful man sinks to the level of the unfaithful, instead of lifting the unfaithful out of his unbelief.

Then comes the cloud over this noonday splendour of the king and kingdom. "And Jehoshaphat had riches and honour in abundance; and he allied himself with Ahab by marriage. And after certain years he went down" — yes, it was "down" morally as well as geographically, "to Ahab, to Samaria." … It was a sad come-down for the godly king of Judah.

Jehoshaphat was the son of pious Asa. Like his father, he kept the worship of the Lord in Judah unmixed. Yet he goes down to the king of Israel. Where did this relationship come from? It came from the marriage tie with Ahab. Jehoshaphat did not make it personally: his son Jehoram took a daughter of Ahab as wife (2 Chr. 18:1; 21:6). This alliance was a great evil, and the king of Judah had to experience its serious consequences. "Should you help the wicked and love those who hate the LORD?" Jehu the son of Hanani said to him later, when he saw it.

When he had riches and honour in abundance, he allied himself with Ahab. … How often, when things go well on the outside, the heart turns worldly and forgets God! What a blessing it often is to be kept poor and low.

At ease, Jehoshaphat allies himself with Israel. His prosperity put him in a position to do it in a way that made the alliance look honourable. The human heart, when it is not kept by God, can act generously toward the evil it does not fear; but this is not love. Outwardly Jehoshaphat is faithful to the LORD, but the wrath of the LORD is upon him.

But what was the moral character of this alliance? It is Jehoshaphat who comes to Ahab, and not Ahab to Jehoshaphat.

Jehoshaphat helped Ahab against Syria. He helped Jehoram against Moab. But neither Ahab nor his son ever helped Jehoshaphat in a single thing, except to be unfaithful to the LORD.

This alliance disastrously led the faithful king to take up the interests of a king with no equal for wickedness in Israel. … Alliance with the world, we cannot say too often, makes us liable for its wrongdoing. Again and again the historical books show a solemn truth. To join or work with a system that tolerates or accepts evil is to share the responsibility for that system.

And what are we to think about honest Jehoshaphat? An earlier experience had already taught him God's mind (1 Kings 22). Yet a few years later he fell back into the very follies that had brought him to the edge of ruin. … Kindness and agreeableness in the world's opinion are dreadful obstacles to a faithful walk. So is the wish to please the world. So is alliance with it to promote shared interests. And when the Christian does not call these feelings by their right name — sin — they ruin his testimony. They also help keep the world in a false sense of security. The world fools itself into thinking it is walking the Christian way, because children of God are walking with it. In fact it is the Christian who is walking in the way of the world.

"And they continued three years without war between Syria and Israel" (v. 1). Leaving aside the question of God's judgment, this is what had come out of Ahab's covenant with Ben-Hadad: a short break of three years without war! Afterwards Ben-Hadad, only just set free, had not kept his promises: he had not given back Ramoth-Gilead... It would be shameful to pass over this in silence; and so war breaks out again.

Ramoth-gilead was an important fortress, directly east of Samaria, and about twenty miles back from the Jordan. Ben-Geber, one of Solomon's twelve supply officers, held it during that king's splendid reign (1 Kings 4:13). Ben-hadad I had taken it from Omri, according to Josephus.

He went down to visit Ahab, and Ahab told him that Ramoth belonged to Israel, but Syria had taken it (v.3). He did not say that God had allowed Syria to take Ramoth because of the wickedness of Ahab. But he asked Jehoshaphat to join him in fighting against Syria (v.4).

God is not taken into account in these claims between peoples. History is always the same, and the Christian nations of our day are no better in this respect than the heathen nations. The desire to expand, on one side, and the desire to resist such encroachment on the other, form the basis of politics. God does not take part in politics. He is a stranger to these quarrels. Yet He has the upper hand in all things, and He uses everything to carry out His purposes.

The war at Ramoth was forced upon him for the honour of his kingdom... But of all this nothing remains except the terrible example of a man who was responsible to serve God. He knew Him, yet preferred his idols and his lusts to Him, and hated the faithful witnesses of the God of Israel.

Still, the history of the holy book shows us that these tribes were the first to suffer, and to fall into the hands of the Gentiles. "Do you not know," says Ahab, "that Ramoth in Gilead is ours, and the Syrians have it?" Happy are those who wait for the blessings of God until they have gone over the Jordan! In the meantime they take patience as their portion instead of the blessings on this side. Though these are the gifts of God's providence, they are less secure.

Ahab saw in the presence of so powerful an ally a splendid opportunity to use him for the extension of his kingdom.

It is Jehoshaphat who comes to Ahab, and not Ahab to Jehoshaphat... The Syrians had been beaten, and they had not carried out the peace terms laid on them. So Ahab was going to claim his rights with the help of the king of Judah.

Evil begins like water let out. Small beginnings lead to dreadful results. First there is a slight tampering with evil at a distance. Then, step by step, a nearer approach to it. Then a firmer grip on it. And finally a deliberate plunge into it, from which nothing but God stepping in can rescue a person. Jehoshaphat "made a marriage alliance with Ahab." Then he accepted his hospitality. After that he was "persuaded" into open association with him. Finally he took his place at the battle of Ramoth-gilead. He had said to Ahab, "I am as you are," and Ahab takes him at his word.

The world will never give anything to a child of God without making large demands in return. The king of Judah let Ahab kill sheep and oxen for him. After that, he would have found it hard to refuse Ahab's wish about Ramoth-gilead. The safest way, then, is to owe the world nothing. If we join in the world's schemes, we must expect to be identified with it when trouble shakes it.

Ramoth-gilead had long before been set apart as a city of refuge for anyone who had killed a man (Deut. 4:43), and Ahab's expedition aimed to recover this city from the king of Syria. But behind it we can detect the snare of the enemy. He cared little about the city. He only wanted to use it to lure a child of God away from the path of purity and separation. The devil has always found religious and charitable aims the most effective with the people of God. He does not come at first with something openly ungodly. Instead he holds out something desirable in the distance, covers his plans with the cloak of religion or charity, and so traps them.

Jehoshaphat might have looked a very generous, gracious, popular, big-hearted man. That is how his reply to Ahab's proposal sounded: "I am as you are, my people as your people." It is easy to be generous and big-hearted at the cost of God's principles. But how did it end? Ahab died, and Jehoshaphat only just escaped with his life. His testimony lay in ruins.

Jehoshaphat did not only fall into the snare himself; he led others in too. What miserably low ground for a man of God to take, and what a place to put the people of God in! He had probably gained real influence over the hearts of the people by his earlier devotedness. It is right to love and trust those who walk faithfully. But we must guard closely against the dangerous pull of personal influence on its own. Only a man of wide influence could have said, "My people as your people." He might have said, "I am as you are," but no more.

Jehoshaphat helped Ahab against Syria. He helped Jehoram against Moab. But neither Ahab nor his son helped Jehoshaphat in a single thing, except to be unfaithful to Jehovah.

It was not without a struggle that Jehoshaphat gave in to Ahab's pressure. You can see his conscience working in the words, "Inquire first of the word of the Lord." But how useless it was to pray for guidance! He had already said, "I am as you are, my people as your people." It is solemn play-acting to ask for guidance once our minds are made up, and yet how often we do it.

It was a happy thing for Jehoshaphat that the Lord did not take him at his word. He had said to Ahab, "I am as you are." But the Lord knew Jehoshaphat was not Ahab, even though he might play his part and be mistaken for him. Grace had made him different, and his conduct should have proved him to be what grace had made him.

It was not enough for the king of Judah to put himself in a false position; he put the people of God in a false position too… Jehoshaphat's conscience clearly troubled him a little. After agreeing to be associated with Ahab, the king of Judah wants the mind of the Lord on the venture. He should have sought the mind of the Lord before agreeing to go to Ramoth-gilead.

Jehoshaphat did not yield to Ahab's pleading without a struggle. You can see conscience at work in the words, "Inquire first for the word of the LORD." But how useless was prayer for guidance! He had already said, "I am as you are, my people as your people. We will be with you in the war." It is only solemn mockery to ask for guidance when we have made up our minds. Yet how often we do so! How often do we decide on a course of action, and then go and ask the Lord about it!

Ahab knew him to be a child of God, and, to calm his conscience, had sheep and oxen killed for him in abundance. Ahab did not care what he did, so long as he could persuade Jehoshaphat to go with him to Ramoth-gilead. But all these sheep and oxen did not satisfy Jehoshaphat's conscience. He said to the king of Israel, "Inquire first for the word of the LORD."

This is not the gift of distinguishing between spirits (1 Corinthians 12:10), which is not given to all. It is a sense which may be weak in a child of God, but it ought never to be missing in him. He feels ill at ease in a setting opposed to God. He feels ill at ease when he hears talk that claims to come from religious tongues but lacks the divine character.

The prophets knew that Ahab had set this project up himself, so they all agreed that he should go through with it. This was not inquiring of the Lord at all, but inquiring from men who were pleasing to him.

It is Jehoshaphat who comes to Ahab, and not Ahab to Jehoshaphat. Jehoshaphat asks Ahab, as a favour, to consult the Lord… To please Jehoshaphat by speaking to him about the Lord was no more than decency required. But it was all that Ahab did for Jehoshaphat, except that he sent for Micaiah against his will.

Sometimes we seek God's will, wanting to know how to act in circumstances where His only will is that we should not be there at all. If conscience were truly active, its first effect would be to make us leave. It is our own will which puts us there, and we would still like the comfort of God guiding us in a path we ourselves have chosen. This is a very common case.

Strict justice would have let Jehoshaphat feel the full effect of his folly, but mercy triumphed. In his danger he cried to the Lord, and the Lord delivered him. He returned to his house in peace. But the Lord's reproof comes after His mercy.

You can see conscience at work in the words, "Inquire first for the word of the LORD." But how useless was prayer for guidance! He had already said, "I am as you are, and my people as your people. We will be with you in the war." It is only solemn mockery to ask for guidance when we have made up our minds; and yet how often we do so! How often do we decide on a course of action, and then go and ask the Lord about it!

This alliance leads Jehoshaphat to declare that he, the godly king of Judah, is just like wicked Ahab. It makes him throw down the barrier separating the man of God from the world... Alliance with the world, we cannot repeat too often, makes us liable for its iniquity.

We see also the false prophets in power: Ahab had four hundred of them. We may remark also, that they made use of Jehovah's name, and no longer, as it appears, of Baal's... Outwardly the state of things is less offensive; but the heart of Ahab is unchanged.

Where did they come from when hardly a few isolated prophets could be found in all the territory of Israel? They were few, for only one prophet of the Lord was enough to make known His mind... They were now pretending to speak by the Spirit of God, whereas a lying spirit who served their own interests had taken hold of them. One can wear the uniform of a prophet of the Lord and be lying.

The prophets knew that Ahab had engineered this project and they therefore all agreed that he should go through with it. This was not at all inquiring of the Lord, but inquiring from men who were pleasing to him.

There are such smooth talking prophets today who claim to be speaking for God, but are plainly lying! If we have God's clear word in the scriptures, we may declare this with full confidence, but if we do not, then let us not dare to speak as though representing Him. For this we shall have to give account to Him.

A true heart has a spiritual sense that warns it, though it may not be able to explain why. It senses that certain spiritual displays do not have the Spirit of God behind them. This is not the gift of discerning of spirits (1 Cor. 12:10), which is not given to all, but a sense which, however weak it may be in a child of God, ought never to be missing in him... For him, one man truly separated to God would be enough to outweigh the other four hundred.

So the case of Israel was as the prophet said: "they are a rebellious people, lying children, children unwilling to hear the instruction of the LORD." They "say to the seers, 'Do not see,' and to the prophets, 'Do not prophesy to us what is right; speak to us smooth things, prophesy illusions'" (Isa. 30:9-10).

Instead of getting the guidance we claim to be asking for, may we not rather expect a lying spirit to be sent out to us? (verse 21)

Jehoshaphat is uncomfortable. There is a spiritual sense that warns a true heart, though perhaps it cannot explain itself, that certain spiritual displays do not have the Spirit of God as their source. This is not the gift of discerning of spirits (1 Cor. 12:10), which is not given to all, but a sense which, however weak it may be in a child of God, ought never to be missing in him. He feels uncomfortable in a setting opposed to God. He is uncomfortable hearing talk that claims to come from religious lips but lacks the divine character... One man truly separated to God would be enough for him, to counterbalance the other four hundred.

Jehoshaphat had godly sensitivities, but he lacked godly energy. Through vanity he fell into serious sin. First he joined himself with Ahab, king of Israel; then he went with Ahab to the battle. But still, he had sensitivities that were spiritual and of divine workmanship. For among the prophets of Baal, he was not at ease. He had a witness inside him that this would not do.

Everything of God, and therefore good, is counterfeited by Satanic power... In the days of Ahab, even after the destruction of the prophets of Baal, there were about four hundred prophets luring Ahab to his death. Against them stood one prophet, Micaiah the son of Imlah, who told him the truth. And all these prophets spoke not in the name of Baal but said, "Go up to Ramoth-gilead and triumph; the LORD will give it into the hand of the king."

Jehoshaphat should not have even appeared to acknowledge them as prophets of the Lord. But he clearly did, by saying, "Is there not here a prophet of the Lord besides" (or, as the margin reads, "yet one more?"). Had he been faithful to the Lord, he would at once have denied the right of these false prophets to give counsel. But he was giving full support to the religion of the world, and to these its ministers. He could not bring himself to hurt Ahab's feelings by dealing faithfully with his prophets.

It was not without a struggle that Jehoshaphat gave in to Ahab's requests. His conscience was at work in the words, "Inquire first of the word of the LORD." But how useless was prayer for guidance! He had already said, "I am as you are, my people as your people; we will be with you in the war." It is only solemn mockery to ask for guidance when we have made up our minds; and yet how often we do it!

The man of God kept himself apart from the four hundred prophets. That was a good example for the king of Judah, who had joined himself to the godless king. The very sad but necessary result of this alliance is that he follows Ahab instead of following Micaiah. Such is the effect of "evil companions" upon the believer. You never see the opposite effect, that is to say, the world following the example of God's children. Someone has said well: "There is no equality in an alliance between truth and error. For by the alliance itself, truth stops being truth and error does not become truth."

How good the Lord was to put it into the king of Judah's heart to seek counsel from a prophet of Jehovah! Through it he might have learned about the judgments that were going to happen, and been able to warn his people. But alliance with evil blinds to such a degree that Jehoshaphat did not discern that Micaiah was a true prophet of Jehovah.

He hated him, and he also hated everyone who announced the Lord's judgment on him. He wanted the prophet to "prophesy good concerning him." That will always be the character of the religious world.

It speaks of Micaiah, the man that the wicked king could not endure because he never had a good thing to say to him. That is, Micaiah was not a flatterer. Kings do not like any but flatterers as a rule, and this prophet greatly vexed the wicked king.

They told him that the prophets had all with one voice promised the king success, and they urged him to fall in line with them. He refused outright. "As the LORD lives, what the LORD says to me, that I will speak," he firmly replied.

It is only solemn mockery to ask for guidance when we have made up our minds. Yet how often we do it! ... Ahab was at no loss for counsellors. He quickly "gathered together four hundred prophets." They were ready to advise him just as his heart wished. This was what he wanted. And we need not be surprised that Ahab was quite satisfied with prophets like these. They suited him well.

Everything of God, and therefore good, is counterfeited by Satanic power... Even after the prophets of Baal were destroyed, about four hundred prophets were luring Ahab to his death. Against them stood one prophet, Micaiah, the son of Imlah, who told him the truth. And all these prophets did not speak in the name of Baal. They said, "Go up to Ramoth-gilead and triumph; the LORD will give it into the hand of the king" (1 Kings 22:12).

Ahab's reply should have caused Jehoshaphat to withdraw from the venture... What an exposure of Ahab this was! He hated God's servant, because the word of the Lord through Micaiah was always evil in his sight.

Honest Jehoshaphat cannot bear these words. He is used to respecting every word that comes from the Lord. "Let not the king say so!" he says.

As you would expect, the man of God kept himself apart from the four hundred prophets. That was a good example for the king of Judah, who had tied himself to a godless king. The result of this alliance is sad, but it had to come: he follows Ahab instead of Micaiah... You never see the opposite happen — the world following the example of God's children.

Unexpectedly, this man bowed before the announcement of divine judgment... Would this good action be followed up? Alas, we must note that there was not. In chapter 22 it was he again who hated and persecuted the prophet of the LORD. God made him perish by an arrow fired at random, which pierced him through a weak point in his armour. For a moment the fear of judgment seemed to have converted this man. But Satan managed to trap his prey and erase the effect of the Word of God.

Then in 1 Kings 21 we find faithful Naboth; and in 1 Kings 22 we have Micaiah the son of Imlah, whom Ahab hated for his outspokenness, and kept in prison. These are a few samples of the true-hearted minority living in the middle of apostate Israel.

Ahab has but one thought: to show proof of Micaiah's ill will toward himself. Promptly he has him sent for. The man of God naturally kept himself apart from the four hundred prophets. That was a good example for the king of Judah, who had joined himself to the godless king. The very sad but necessary result of this alliance is that Jehoshaphat follows Ahab instead of following Micaiah.

Ahab's mind was made up, and the king of Judah was bound by his promise. It was no longer time to consult Jehovah. To ask after the truth, in a position like this, was only to learn a judgment they had already decided to treat with contempt. … To please Jehoshaphat by speaking to him of Jehovah was no more than decency required. But it was all that Ahab did for Jehoshaphat, except that he unwillingly sent for Micaiah.

Jehoshaphat is uneasy in this false position. At his request, Ahab sends for the prophet of Jehovah. But Ahab does not listen to him, and he has to meet the consequences.

There were many of them. Where did they come from, when you could hardly find a few scattered prophets in all the territory of Israel? They were few, for only one prophet of the Lord was enough to make known His mind. These four hundred prophets of Ahab's — who were they? … They were now pretending to speak by the Spirit of God, while a lying spirit that served their own interests had taken hold of them. One can wear the uniform of a prophet of the Lord and be lying.

Ahab's four hundred prophets, and Jehovah's one prophet, are an instance of the conflict of spirits which the Christian is now called upon to test.

Micaiah, the son of Imlah, was a prophet in the days of Ahab and well known to the king. He appears only once in the page of history: when Ahab sent for him, at King Jehoshaphat's request, so that they might learn from him the Lord's mind about their planned joint expedition to Ramoth-gilead. The messenger sent to summon him urged him to speak what was good — that is, pleasing to Ahab. The faithful servant of Jehovah replied, "As the Lord lives, what the Lord says to me, that I will speak."

This alliance leads Jehoshaphat to declare that he, the godly king of Judah, is just like wicked Ahab. It leads him to throw down the barrier that separates the man of God from the world. Alliance with the world, we cannot repeat too often, makes us liable for its iniquity. Again and again the historical books show us this solemn truth. To join or work with a system that tolerates or accepts evil is to share the blame for that system.

Ahab clearly had fears about Jehoshaphat's scruples of conscience, and he was ready to meet them. So he gave the feast for Jehoshaphat and his company a religious character (the word for "killed" is "sacrificed"). A people or a church that has turned away from God will go to almost any length of seeming compromise. They want to lure the faithful into fellowship or alliance with them.

These four hundred prophets of Ahab's — who were they? Could they perhaps have been the four hundred prophets of Asherah, the goddess, in disguise — men who had not been destroyed at the Kishon? This is quite likely! Whatever the case, if they were the same men, they had changed their dress to suit the circumstances. They were now pretending to speak by the Spirit of God. In fact a lying spirit had taken hold of them, a spirit that served their own interests. One can wear the uniform of a prophet of the Lord and still be lying. How often this has been so in every age, and how much more so today.

Ahab's mind was made up, and the king of Judah was bound by his promise. It was no longer the time to consult the Lord. To ask after the truth in such a position was only to learn of a judgment they had already decided to despise. Ahab was more consistent than Jehoshaphat. Jehoshaphat's conscience only made everyone uncomfortable, and proved his own folly.

He let Micaiah go off to the prison of the king of Israel, while he himself went with that same king of Israel into battle. In that hour, who would have known him to be a saint of God?

The two kings now go on to Ramoth-gilead, and Ahab's treachery and cowardice appear again. He cunningly disguises himself. At the same time he persuades the unsuspecting Jehoshaphat to go into battle in his royal robes. Base and contemptible trickery!

We are told also that one false prophet had made horns of iron. They backed up his false message that Ahab would gore the Syrians until they were destroyed (v.11). But Jehoshaphat knew that these prophets were only Ahab's "yes men," with no authority to speak for the Lord at all.

People in the East wore them as a symbol of exaltation and power. The Lord was David's horn of salvation. He exalted the horn of His people, and broke the horns of the wicked. Ps. 18:2; Ps. 75:10; Ps. 148:14.

We see also the false prophets in power: Ahab had four hundred of them. We may remark also, that they made use of the Lord's name, and no longer, as it appears, of Baal's. Outwardly the state of things is less offensive; but the heart of Ahab is unchanged. Jehoshaphat is uneasy in this false position and asks for the prophet of the Lord. Ahab sends for him, but does not listen to him, and has to face the consequences.

It was more popular to prophesy smooth things and lies. Nothing is so dear to the human heart as having God's approval on its own desires. So we see the popularity of the prophets who would say, "Thus says the Lord," when the Lord had not spoken. These prophets were not always inventing lies. But they corrupted the word of God and made it suit man's taste (2 Cor. 2:17). They had to imitate the real prophets in many of their expressions. Yet in the end they only produced their own empty speculations.

It is only solemn mockery to ask for guidance when we have made up our minds; and yet how often we do so! All this is wretched; it is only honouring God with the lips, while the heart is in outright rebellion against Him. Instead of the guidance we claim to be asking for, may we not expect a lying spirit to be sent to us? (verse 21) Ahab was at no loss for advisers. He soon "gathered together four hundred prophets." They were ready to advise him just as his heart desired: "Go up, for God will deliver it into the king's hand." This was what he wanted.

A true heart has a spiritual sense that warns it when certain spiritual displays do not have the Spirit of God behind them. It may not be able to explain why. This is not the gift of discerning of spirits (1 Cor. 12:10), which is not given to all. It is a sense that can be weak in a child of God, but it should never be missing in him. He feels ill at ease in a setting opposed to God. He is ill at ease when he hears talk that claims to come from religious tongues but lacks the divine character. He is ill at ease faced with boasting like this, here before the king of Israel.

Zedekiah had played the leading role in this scene. He made himself horns of iron and said to the king: "With these you shall push the Syrians until they are destroyed" (v. 11). This same Zedekiah strikes Micaiah on the cheek and says: "Where now did the Spirit of the Lord go from me to speak to you?" (v. 24). He claims the Holy Spirit's direction and uses violence to prove it. In doing so he proves what spirit is driving him. He too would come under judgment when he would "go from chamber to chamber to hide" himself (v. 25).

Satanic power counterfeits everything that is of God, and therefore good... In the days of Ahab things had reached such a point that Elijah could say, "I, even I only, am left a prophet of the LORD, but Baal's prophets are four hundred and fifty men" (1 Kings 18:22). Even after the destruction of the prophets of Baal, about four hundred prophets were luring Ahab to his death. Against them stood one prophet, Micaiah the son of Imlah, who told him the truth. And all these prophets spoke not in the name of Baal. They said, "Go up to Ramoth-gilead and triumph; the LORD will give it into the hand of the king."

There were many of them. Where did they come from, when hardly a few isolated prophets could be found in all the territory of Israel? They were few, for only one prophet of the Lord was enough to make known His mind... They were now pretending to speak by the Spirit of God, while a lying spirit that served their own interests had taken hold of them. One can wear the uniform of a prophet of the Lord and be lying.

It is nothing but solemn mockery to ask for guidance when we have already made up our minds. And yet how often we do it! How often do we decide on a course of action, and then go and ask the Lord about it!... Ahab was at no loss for counsellors. He quickly "gathered together four hundred prophets." They were ready to advise him just as his heart desired: "Go up, for God will give it into the hand of the king." This was what he wanted. And we need not be surprised that Ahab was quite satisfied with prophets like these. They suited him well.

All the prophets agreed in telling Ahab that the Lord would deliver Ramoth into Ahab's hand. But Jehoshaphat knew that these prophets were only Ahab's "yes men," with no authority to speak for the Lord at all.

A spiritual sense warns a true heart that certain spiritual displays do not have the Spirit of God behind them. The heart may not be able to explain why... He feels ill at ease in a setting opposed to God. He feels ill at ease when he hears talk that claims to come from religious tongues but lacks the divine character. He feels ill at ease before boasting like the boasting that takes place here in front of the king of Israel... One man, truly separated to God, would be enough for him to counterbalance the other four hundred.

He points out the satanic lying spirit that has taken hold of all the prophets to make Ahab go up to Ramoth. The Lord had said: "Who will entice Ahab, that he may go up and fall at Ramoth-gilead?" (v. 20). This was the judgment of God, prepared beforehand against Ahab. It was an indirect judgment: the demonic spirits he had worshipped became the instruments of their victim's doom.

They already knew what Ahab wanted. They wanted to please him, with no concern for pleasing the Lord... There are smooth-talking prophets like this today. They claim to speak for God, but they are lying! If we have God's clear word in the Scriptures, we may declare it with full confidence. If we do not, let us not dare to speak as though we represent Him. For this we shall have to give account to Him.

The messenger who called Micaiah urged him to agree with the false prophets, because they were all agreed (v.13). But Micaiah told him that he would speak whatever the Lord told him to speak (v.14).

He hated him, and he also hated everyone who announced the Lord's judgment on him. He wanted the prophet to "prophesy good concerning him." This will always be the character of the religious world. The people in it choose teachers to suit their own desires. Such teachers call them brothers, just as Ahab himself called Ben-Hadad "My brother." They flatter them, they praise the world these people live in, and they promise them success and prosperity.

But they already knew what Ahab wanted and they wanted to please him rather than have any concern for pleasing the Lord. There are such smooth talking prophets today who claim to be speaking for God, but are clearly lying! If we have God's clear word in the Scriptures, we may declare it with full confidence. If we do not, we must not dare to speak as though we represent Him. For this we shall have to give account to Him.

They were now pretending to speak by the Spirit of God, whereas a lying spirit who served their own interests had taken hold of them. A person can wear the uniform of a prophet of the Lord and still be lying. How often this has been so at all times, and how much more so today.

There is a spiritual sense that warns a true heart, though it may not be able to explain itself, that certain spiritual displays do not have the Spirit of God as their source. This is not the gift of discerning of spirits (1 Cor. 12:10), which is not given to everyone. It is a sense which, however weak it may be in a child of God, should never be missing in him.

It is unworthy of a servant to cut down the Master's message. Only let him take care that he adds nothing to His words, and nothing to the tone in which they should be delivered. Much depends on this, above all when dealing with others.

People say, "We must be broad-minded." "We must not hurt people's feelings." "There are good men everywhere." But truth is truth. We are not to put error in the place of truth, or truth in the place of error. Nothing but a secret desire to stand well with the world will ever lead to this careless method of dealing with evil. Now, if we want to stand well with the world, let us do it at our own charges, and not at the expense of God's truth.

Someone may say, "Are you alone right, and everyone else wrong?" I reply, "Thank God, I am not alone in this. But if I were alone, I would rather be alone in the truth than with a crowd in error."

Wicked King Ahab, as we might well expect, had no love for Elijah or any other of the Lord's faithful prophets. "Troubler of Israel," "My enemy," he calls Elijah. "I hate him," he frankly says of Micaiah the son of Imlah. Through Elijah's prayers rain and dew had ceased for three and a half years in Israel. Elijah did not hesitate to rebuke Ahab and pronounce God's judgment on him. Micaiah the son of Imlah was cut from the same cloth. He was told that "the words of the prophets with one accord are favorable to the king." He was advised to fall in line with them, but he flatly refused.

He hated him, and he likewise hated all those who pronounced the Lord's judgment on him. He wanted the prophet to "prophesy good concerning him." Such will always be the character of the religious world. Those who belong to it choose teachers to suit their own desires — teachers who praise them, praise the world they live in, and promise them success and prosperity.

So the case of Israel was as the prophet described it — "a rebellious people, lying children, children unwilling to hear the instruction of the LORD." They "say to the seers, 'Do not see,' and to the prophets, 'Do not prophesy to us what is right; speak to us smooth things, prophesy illusions'" (Isa. 30:9-10).

Take this together with what we have read of Balaam and of David. Then we can be in no doubt about what Micaiah meant when he affirmed that the Lord spoke by him. Nor can we doubt what he intended the king to believe when he said, "Therefore hear the word of the LORD." He spoke in words taught him by God. It was God's word that he uttered, and not just Micaiah's impression of something that had been revealed to him.

As we would expect, the man of God kept himself apart from the four hundred prophets. That was a good example for the king of Judah, who had joined himself to the godless king. The result of this alliance is very sad, but it had to follow: he follows Ahab instead of Micaiah. Such is the effect of "bad company" on the believer. One never sees the opposite effect, that is, the world following the example of God's children. Someone has well said: "There is no equality in an alliance between truth and error. By the alliance itself, truth stops being truth, and error does not become truth."

Elijah and Micaiah were bold and unflinching in their testimony. Ahab called Elijah "my enemy," and of Micaiah he said, "I hate him." It is really a compliment to be disliked by the wicked. "Woe to you, when all people speak well of you, for so their fathers did to the false prophets" (Luke 6:26). Obadiah and Jehoshaphat were the opposite of Elijah and Micaiah. They were not bold and unflinching, but weak, and given to compromise for the sake of advantage. Ahab hated neither of these, for they were useful to him.

Brought before the two kings, the faithful servant of the Lord delivered his message. His parting words to Ahab showed he knew he had been the mouthpiece of God: "If you return in peace, the LORD has not spoken by me." Ahab did not return in peace, for the Lord had spoken by Micaiah.

Now the Lord's prophet is brought in, and in ironic agreement with what the time-serving four hundred had been saying, he too says, "Go, and prosper!" Ahab was quick to catch his irony, and put him under oath in the Lord's name to tell him nothing but the truth.

Ahab knew Micaiah was speaking sarcastically. He rebuked him for not telling the truth in the name of the Lord (v.16). Why did he not say the same to the false prophets? Because they spoke by the power of evil spirits and sounded convincing. Micaiah had no such power behind what he had said, and Ahab knew the difference.

Micaiah wants what he is about to announce to be even more solemn. So at first he speaks just like the four hundred prophets: "Go up and triumph; the LORD will give it into the hand of the king" (v. 15). "How many times," Ahab replies, "shall I make you swear that you speak to me nothing but the truth in the name of the LORD?" (v. 16). Here we see what conscience is, even a hardened conscience. It speaks inside the heart, telling Ahab: what Micaiah is saying cannot be what he really thinks! And even though Ahab is looking for a lie, his conscience drives him to want the truth. He will not follow it or obey it. But the unease his conscience produces gives him no rest. It stops only when he hears the truth, knows it, and sees it — like a murderer drawn back against his will to the scene of his crime.

This was the state of Israel, as the prophet says — "a rebellious people, lying children, children who will not hear the instruction of the LORD." They "say to the seers, 'Do not see,' and to the prophets, 'Do not prophesy to us what is right; speak to us smooth things, prophesy illusions'" (Isa. 30:9-10).

Micaiah, when he arrives, announces disaster. But Ahab's mind was made up, and the king of Judah was tied by his promise. It was no longer the time to consult the Lord. To ask after the truth in such a position was only to learn of a judgment they had already decided to despise. Ahab was more consistent than Jehoshaphat. Jehoshaphat's conscience only made everyone uncomfortable and proved his own folly.

Poor Jehoshaphat has to watch this. He is powerless to support the servant of his God, and unable to hold back the evil of the ungodly man who had drawn him into alliance. What a solemn warning for every servant of the Lord. If we get into associations with the men of this world, we will be powerless to speak against their evil or to speak for the Lord.

Jehoshaphat helped Ahab against Syria. But neither Ahab nor his son helped Jehoshaphat in a single thing, except to be unfaithful to the Lord.

Now they bring in Jehovah's prophet. In ironic agreement with the four hundred, who had been saying whatever pleased the king, he too says, "Go, and prosper!" Ahab was quick to catch his irony. So he adjured him — put him under oath — in Jehovah's name, to tell him nothing but the truth.

But Ahab told Micaiah that he should only speak truth in the name of the Lord. Ahab knew the difference between the prophets. Yet he must have realized that none of them had spoken truth in that name — since Micaiah had said the same as they did.

We see here what conscience is, even a hardened one. It speaks within the heart, telling Ahab: What Micah is saying cannot be his own opinion! And even though Ahab is looking for a lie, his conscience forces him to want the truth. He will not follow it or obey it. But his conscience leaves him so uneasy that he gets no rest until he hears, knows, and sees the truth. He is like a murderer who is drawn back to the scene of his crime in spite of himself.

In short, Jehovah's name is in the mouth of the false prophets. Micaiah arrives and announces disaster. But Ahab had made up his mind, and the king of Judah was bound by his promise. It was no longer the time to consult Jehovah. In a position like that, asking after the truth only meant learning a judgment they had already decided to treat with contempt.

He hated him, and he likewise hated all those who pronounced the Lord's judgment upon him. He wanted the prophet to "prophesy good concerning him." Such will ever be the character of the religious world.

This was the case of Israel, as the prophet said — "they are a rebellious people, lying children, children unwilling to hear the instruction of the LORD; who say to the seers, 'Do not see,' and to the prophets, 'Do not prophesy to us what is right; speak to us smooth things, prophesy illusions'" (Isa. 30:9-10).

The messenger sent to fetch him urged him to say what was good — that is, pleasing to Ahab. The faithful servant of Jehovah replied, "As the LORD lives, what the LORD says to me, that I will speak." … His farewell words to Ahab showed he knew he had been the mouthpiece of God: "If you return at all in peace, the LORD has not spoken by me." Ahab did not return in peace, for the LORD had spoken by Micaiah.

Angered at the word of the Lord, Ahab insults His servant and sends him to prison to be afflicted. Poor Jehoshaphat has to watch it. He is powerless to support the servant of his God, and unable to hold back the evil of the godless man who had drawn him into alliance with him. What a solemn warning for every servant of the Lord. If we get into associations with the men of this world, we shall be powerless to speak against their evil or to speak on behalf of the Lord.

To make his message even more solemn, Micaiah at first speaks just like the four hundred prophets: "Go up, and prosper; the LORD will give it into the hand of the king." Ahab replies, "How many times shall I make you swear to tell me nothing but the truth in the name of the LORD?" We see here what conscience is, even a hardened one. It speaks within the heart, telling Ahab: what Micaiah is saying cannot be his real opinion! And even though Ahab is seeking a lie, his conscience forces him to want the truth. He will not follow it or obey it, but the unease his conscience produces gives him no rest until he hears, knows, and sees it.

Micaiah now spoke by the power of the Spirit of God. His message was far from welcome to Ahab: "I saw all Israel scattered on the mountains, as sheep that have no shepherd. And the LORD said, 'These have no master; let each return to his home in peace.'" He said nothing about the battle, or whether Israel or Syria would win. He said only that Israel would lose its leader. Of course this pointed to the death of Ahab.

All Israel were the sheep of one flock, and the king was their recognised shepherd (1 Kings 22:17; Ezek. 37:24). So for the Messiah to be a shepherd fits Old Testament teaching. God will make this good for the godly remnant in a coming day.

Such was the wretched Ahab — wretched, though he had a crown and a sceptre. He cared neither for God nor for his people. In what he said and did here, we find as little about Israel as about God. There is not one word about the people God had put in his care. After God, they should have been his great concern.

The very thing Moses dreaded came upon the sheep. It was not that God had stopped honouring what His servant asked. It was that He could not overlook the sinful practices, in a later day, of their shepherd, King Ahab… And in Ezekiel we find God had a controversy with both the shepherds and the sheep. He exposes their sins and threatens judgment. Then He shows His compassion for the weak remnant of the flock in the most touching way possible: "Because there was no shepherd… I will save My flock… And I will set up one shepherd over them, My servant David. He will feed them, and he will be their shepherd."

The Lord had come to fulfil Ezekiel's prophecy: "I Myself will search for My sheep and seek them out." He found them where Ahab had left them. He came to bring them back to God — not only Jews, but Gentiles too, forming "one flock," with "one Shepherd."

Even a prison sentence did not intimidate Micaiah. He insisted, "If you ever return in peace, the LORD has not spoken by me." He also appealed to everyone present: "Take heed, all you people." Why did Jehoshaphat at least not reason with Ahab about his unjust treatment of Micaiah? Because his alliance with Ahab had already compromised righteousness. Evil associations will always rob us of courage of faith.

It is not hard to see what Micaiah meant when he said that the Lord spoke by him, or what he wanted the king to believe when he said, "Therefore hear the word of the LORD." He spoke in words taught to him by God. What he said was God's own word. It was not merely Micaiah's impression of something God had revealed to him.

Ahab was set on attacking Ramoth-gilead, and he refused the prophet's warning. So Micaiah was allowed to pull the curtain back for a moment. The stubborn king could then see that spirits were luring him to his destruction by working on the minds of his fawning advisers… So the disastrous campaign that cost Ahab his life was talked over and settled in the spirit world. An evil angel dragged the stubborn king down to ruin — a king who had long since turned his back on his Creator.

Both the Old and New Testaments are full of passages about the existence, personality, and ministry of angels. They are called "messengers" — that is what the word means in both Hebrew and Greek — and there is no doubt that they are heavenly messengers. Their home is heaven, and they are there as worshippers and servants of God… "I saw the LORD sitting on His throne, and all the host of heaven standing beside Him on His right hand and on His left" — they are grouped around His throne, ready to do His will.

He had seen the Lord on His throne and all the host of heaven standing by. It may seem strange that this included evil spirits. But God is in perfect control of satanic powers as well as all other powers.

He points out the satanic lying spirit that has taken hold of all the prophets in order to make Ahab go up to Ramoth. The LORD had said: "Who will entice Ahab so that he may go up and fall at Ramoth-gilead?" This was the judgment of God, prepared in advance against Ahab. It was an indirect judgment: the demonic spirits he had worshipped became the instruments of their victim's doom.

It shows that the Lord allows evil spirits to do their evil work of lying, so that godless people will be deceived. 2 Thessalonians 2 shows the same folly. There the Lord sends a strong delusion through the antichrist, and people fall for it because they refuse to believe the truth of God. So, because Ahab had refused God's Word, he would accept the falsehood of Satan's prophets.

Ahab's four hundred prophets, and Jehovah's one prophet, are an instance of the conflict of spirits, which the Christian is now called upon to test.

Ahab — Israel's wicked and stubborn king — wanted to go to war with Syria to win back Ramoth-Gilead. Faithful Micaiah was brought out of prison, and in a few words he described a scene in heaven. The Lord sat on His throne, surrounded by the host of heaven. His patience with Ahab had now run out. So He called for a volunteer to move the doomed man to go to war and be ruined. After much discussion, a spirit proposed to go down and put a lie in the mouths of all the King's prophets. "Go out and do so," said the great God. No words can say how solemn this is. Israel's war with Syria was arranged in the spirit world, as many wars have been since.

This was the judgment of God, prepared in advance against Ahab. It was an indirect judgment: the demonic spirits he had worshipped became the instruments of their victim's ruin.

He had seen the Lord on His throne and all the host of heaven standing by. It may seem strange that this included evil spirits, but God is in perfect control of satanic powers as well as all other powers.

A "messenger of Satan" may be sent out from the presence of God against either the body or the heart of a man. An evil spirit from the Lord came upon Saul, and a lying spirit came upon the prophets of Ahab. 1 Sam. 16; 1 Kings 22. The Lord was beginning solemn acts of judgment. So God sent these messengers of Satan against the hearts of those who were justly under judgment. But other messengers of Satan reach only the body or the circumstances, as with Paul and with Job. That is discipline only, and not judgment.

This may seem a strange situation. But it shows that the Lord allows evil spirits to do their evil work of lying, so that godless people will be deceived. 2 Thessalonians 2 shows the same folly: people are deceived by the strong delusion the Lord sends through the antichrist, because they refuse to believe the truth of God. So, because Ahab had refused God's Word, he would accept the falsehood of Satan's prophets.

They were now pretending to speak by the Spirit of God. But a lying spirit that served their own interests had taken hold of them. One can wear the uniform of a prophet of the Lord and be lying. How often this has been so at all times, and how much more so today.

The term "lying spirit" is significant… He left them — He handed them over as an act of judgment — to the power of Satan, so that they might lure Ahab to his destruction. But here is the point we want the reader to notice. It is a "lying spirit" that drives false prophets. They are not merely ignorant of the truth, following the bent and leaning of their own evil hearts. They are completely in the power and control of the evil one. There might be sincere men among them — men of thought and intellect, the leading minds of the time, "princes" of the age. But do not overlook this: whatever the world thinks of them, they are energised and led by a "lying spirit."

Ahab was determined to attack Ramoth-gilead, and he refused the prophet's warning. So Micaiah was allowed to pull the veil aside for a moment. The stubborn king could see that spirit activity was luring him to his destruction, working on the minds of his fawning advisers… The disastrous expedition that cost Ahab his life was discussed and settled in the spirit world. An evil angel dragged the stubborn king down to his ruin — a king who had long since turned his back on his Creator.

He had seen the Lord on His throne and all the host of heaven standing by. It may seem strange that this included evil spirits. But God is in perfect control of satanic powers, as well as all other powers.

Satan is a creature, so God can, and does, use him to carry out His wise purposes in His dealings with people. God permitted a lying spirit to lure Ahab on to his death at Ramoth-gilead (1 Kings 22:21-22). A messenger of Satan, a thorn in the flesh, battered Paul, so that he would not become proud (2 Cor. 12:7). Paul could hand a man over to Satan, so that he would learn not to blaspheme (1 Tim. 1:20).

The prophet does not stop there. He points out the satanic lying spirit that has taken hold of all the prophets to make Ahab go up to Ramoth. The Lord had said, "Who will entice Ahab, that he may go up and fall at Ramoth-gilead?" (v. 20). This was the judgment of God, prepared in advance against Ahab. It was an indirect judgment: the demonic spirits he had worshipped became the instruments of their victim's doom.

This shows that the Lord allows evil spirits to do their evil work of lying, so that ungodly people will be deceived. 2 Thessalonians 2 shows the same folly: the Lord sends a strong delusion through the antichrist to deceive people, because they refuse to believe the truth of God (vv. 6-11). So, because Ahab had refused God's Word, he would accept the falsehood of Satan's prophets.

We do not know the nature of this spirit, nor how he influenced the prophets.

They were now pretending to speak by the Spirit of God, whereas a lying spirit who served their own interests had taken hold of them. One can wear the uniform of a prophet of the Lord and be lying. How often this has been so at all times, and how much more so today.

Jehovah sat on His throne, surrounded by the host of heaven. His patience with Ahab was now exhausted. He called for a volunteer who would make the doomed man willing to go to war to his own ruin. After much discussion, a spirit proposed to go down and put a lie in the mouths of all the king's prophets. "Go out, and do so," said the great God. No words can say how solemn this is. Israel's war with Syria was arranged in the spirit world, as many a war has been since.

He points out the satanic lying spirit that has taken hold of all the prophets to make Ahab go up to Ramoth. The Lord had said, "Who will entice Ahab so that he may go up and fall at Ramoth-gilead?" This was the judgment of God, prepared beforehand against Ahab. It was an indirect judgment: the demonic spirits he had worshipped became the instruments of their victim's doom.

This may seem a strange situation, but it shows that the Lord allows evil spirits to do their evil work of lying, so that ungodly people will be deceived. In the same way, 2 Thessalonians 2 shows the folly of those deceived by the strong delusion. The Lord sends it through the antichrist, because people refuse to believe the truth of God. So, because Ahab had refused God's Word, he would accept the falsehood of Satan's prophets.

Satan is a creature, so God can and does use him to carry out His wise purposes in His dealings with men. God permitted a lying spirit to lure Ahab on to his death at Ramoth-gilead. A messenger of Satan, a thorn in the flesh, buffeted Paul, so that he would not become proud. Paul could deliver a man to Satan, so that he might learn not to blaspheme.

The Lord's prophet now sets before them his vision of a scene in heaven. He sees the lying spirit in the mouth of Ahab's prophets, luring him to his death. But this is more than Ahab can bear. He orders at once that they throw Micaiah into prison. There he is to live on the bread and water of affliction until the king returns from his campaign in peace. And Micaiah said, "If you return at all in peace, the Lord has not spoken by me."

They were now pretending to speak by the Spirit of God. In fact a lying spirit that served their own interests had taken hold of them. One can wear the uniform of a prophet of the Lord and be lying. How often this has been so in every age, and how much more so today.

Ahab disguised himself, but an arrow wounded him and he died. Ahab's four hundred prophets and the Lord's one prophet are an instance of the conflict of spirits. The Christian is now called upon to test that conflict.

Ahab — Israel's wicked and wilful king — wanted to go to war with Syria to recover Ramoth-gilead. His misguided ally Jehoshaphat, king of Judah — godly but weak — wanted to know what the Lord would say about the plan. In time they brought faithful Micaiah out of prison, and in a few words he described a scene in heaven. The Lord was seated on His throne surrounded by the host of heaven. His patience with Ahab was now exhausted. He called for a volunteer who would push the doomed man into a war that would ruin him. A spirit then proposed to go down and put a lie in the mouths of all the king's prophets. "Go out and do so," said the great God. Israel's war with Syria was arranged in the spirit world, as many a war since.

Ahab's humiliation was soon forgotten; it bore no real and lasting fruit. In the next war with Syria we find him with false prophets again. He had gained nothing from the testimony given on Mount Carmel. There were four hundred false prophets and one true prophet. "But," says Ahab, "I hate him." This one prophet told the truth, and Ahab did not love the truth. God sends a lying spirit to him, proof that Ahab was given up. He loved a lie, and the lie led him to destruction.

The prophet does not stop there. He points out the satanic lying spirit that has taken hold of all the prophets in order to make Ahab go up to Ramoth. The Lord had said: "Who will entice Ahab, that he may go up and fall at Ramoth-gilead?" This was the judgment of God, prepared beforehand against Ahab. It was an indirect judgment: the demonic spirits he had worshipped became the instruments of their victim's doom.

The term "lying spirit" is significant. In the scene already mentioned, the false prophets prophesy before Ahab and Jehoshaphat. Scripture says plainly that the Lord put a "lying spirit" in their mouths. That is, He left them, or as an act of judgment placed them, in the power of Satan, so that they might lure Ahab on to his destruction. But here is the point we want the reader to notice. A "lying spirit" drives false prophets. They are not just ignorant of the truth, following the bent of their own evil hearts. They are completely in the power and control of the evil one.

Here we see what conscience is, even a hardened one. It speaks within the heart, telling Ahab: what Micaiah is saying cannot be his real opinion! And even though Ahab is looking for a lie, his conscience forces him to want the truth. He will not follow it or obey it. But the unease his conscience produces gives him no rest until he hears, knows and sees it. He is like a murderer who is drawn back to the scene of his crime despite himself.

The king of Israel was happy with what the lying prophets said. God punished Pharaoh by giving him up to a delusion, and He did the same to Ahab. The same thing will happen to many others at the end of this age. Men will preach "peace, peace," and judgment will break out on them. Here is a solemn truth. This is why we should first be very grateful that the Lord has revealed Himself to us. Then we should take care not to become like Jehoshaphat, who allied himself with Ahab.

Ahab's four hundred prophets and the Lord's one prophet are an example of the conflict of spirits. The Christian is now called on to test that conflict.

We are told also that one false prophet had made horns of iron to back up his false message that Ahab would gore the Syrians until they were destroyed (v.11). All the prophets were agreed in telling Ahab that the Lord would deliver Ramoth into Ahab's hand. But Jehoshaphat knew that these prophets were only Ahab's "yes men," with no authority to speak for the Lord at all.

Zedekiah had played the leading role in this scene. He made himself horns of iron and said to the king: "With these you shall push the Syrians, until you have destroyed them" (v. 11). Now this same Zedekiah strikes Micaiah on the cheek and says: "How did the Spirit of the LORD go from me to speak to you?" (v. 24). He claims the Holy Spirit's direction and uses violence to prove it, but in doing so he proves what spirit is driving him. He too would come under judgment when he would "go from chamber to chamber to hide" himself (v. 25).

What did Jehoshaphat think when Zedekiah spoke with contempt to Micaiah and even struck him on the cheek? Zedekiah claimed that he himself had spoken by the Spirit of the Lord, so how could the Spirit have spoken to Micaiah? (v.23). Such was the contemptible wickedness of a false prophet.

He points out the satanic lying spirit that has taken hold of all the prophets to make Ahab go up to Ramoth. Jehovah had said: "Who will entice Ahab that he may go up and fall at Ramoth-Gilead?" (v. 20). This was the judgment of God, prepared beforehand against Ahab. It was an indirect judgment: the demonic spirits he had worshipped became the instruments of their victim's doom.

Micaiah did not respond in anger to this injustice. He faithfully prophesied, "Indeed you shall see on that day when you go into an inner chamber to hide" (v.25). Zedekiah would certainly remember these words when this prophecy was fulfilled. He would then be convinced of his own folly, whether he would repent or not.

Ahab disguised himself, but an arrow wounded him and he died. Ahab's four hundred prophets, and Jehovah's one prophet are an instance of the conflict of spirits, which the Christian is now called upon to test.

One must not believe every spirit; and, as we have often noticed, the false prophets are always more popular than the true ones. There were many prophets of Baal in the time of Elijah, and many are now gone out into the world.

Zedekiah had played the leading role in this scene. He made himself horns of iron and said to the king, "With these you shall push the Syrians until you have destroyed them" (v. 11). Now this same Zedekiah strikes Micaiah on the cheek and says, "Which way did the Spirit of the Lord go from me to speak to you?" (v. 24). He claims the Holy Spirit's direction, and uses violence to prove it; but he only proves what spirit is urging him on. He too would come under judgment, when he would go from chamber to chamber to hide himself (v. 25).

Micaiah told him his question would be answered when he went into an inner chamber to hide himself.

But Micaiah did not respond angrily to this injustice. He faithfully prophesied, "Behold, you shall see on that day when you go into an inner chamber to hide yourself" (v. 25). Zedekiah would certainly remember these words when this prophecy was fulfilled. He would then be convinced of his own folly, whether he would repent or not.

So God, who is in perfect control of every matter, had put a lying spirit in the mouth of Ahab's prophets. He had declared disaster against Ahab (v. 23). In this prophecy we see how God can use even those who are most opposed to Him to carry out His own ends.

Why did Jehoshaphat at least not reason with Ahab against his unjust treatment of Micaiah? Because he had already compromised righteousness by his alliance with Ahab, and evil associations will always rob us of courage of faith.

Jehoshaphat has to watch all this happen. He cannot support the servant of his God, and he cannot hold back the evil of the ungodly man who had drawn him into an alliance. What a solemn warning for every servant of the Lord! If we get into associations with the men of this world, we shall be powerless to speak against their evil or to speak for the Lord. Truly the path of separation is the path of power. In it we have the divine strength to testify for the Lord, and to witness against the evil of the world.

Ahab disguised himself, but he was wounded by an arrow and died. Ahab's four hundred prophets, and Jehovah's one prophet are an instance of the conflict of spirits, which the Christian is now called upon to test.

Let us consider especially the characters of Jehoshaphat and Micaiah. Micaiah was separated from Ahab and from Israel, which had turned away from God. He entered into God's thoughts, and he was declaring to Ahab and Israel the judgments that were ready to come upon them. Read verses 16-23. In verse 26 we see the consequences of his faithfulness: Ahab and Israel are his enemies, and he is put into the place of affliction.

Micaiah was the man the wicked king could not endure because he never had a good thing to say to him. That is, Micaiah was not a flatterer. Kings do not like any but flatterers as a rule, and this prophet greatly vexed the wicked king.

The king of Israel was satisfied with what the lying prophets said. As God punished Pharaoh by giving him up to a delusion, He did the same to Ahab.

This was gross cruelty, for Ahab had asked Micaiah to give him the word of the Lord and Micaiah had done so. But even this sentence did not intimidate Micaiah. He firmly declared, "If you return in peace, the LORD has not spoken by me." More than this, he appealed to everyone present, "Hear, all you peoples!"

In foolish pride Ahab commanded that Micaiah should be put in prison and fed only bread and water until Ahab returned in peace. Did he think such action would defeat the prophecy of Micaiah?

Micaiah, like so many prophets and faithful servants of the Lord, is thrown into prison. He is cruelly persecuted for the truth he had proclaimed. But his testimony spreads, in that way becoming public, just as later that of Paul. He has the honour of speaking the mind of God as to the future to all: "Hear, all you peoples!"

Poor Jehoshaphat has to witness this. He is powerless to support the servant of his God. He cannot restrain the evil of the godless man who had lured him into alliance with him. What a solemn warning for every servant of the Lord. If we get into associations with the men of this world, we shall be powerless to speak against their evil or to speak on behalf of the Lord. Truly the path of separation is the path of power.

Ahab gave orders that Micaiah was to be put in prison on a diet of only bread and water until Ahab returned in peace. This was gross cruelty, for Ahab had asked Micaiah to give him the word of the Lord and Micaiah had done so. But even this sentence did not intimidate Micaiah.

This is more than Ahab can bear. He orders at once that Micaiah be thrown into prison and fed with the bread and water of affliction. The prophet is to be held until the king returns from his expedition in peace.

Did he think such action would defeat the prophecy of Micaiah?

Micaiah, the son of Imlah, was a prophet in the days of Ahab, and he was well known to the king. He appears only once in the history: when Ahab sent for him, at King Jehoshaphat's request, so that they might learn from him the mind of the Lord about their planned joint expedition to Ramoth-gilead. The messenger who summoned him urged him to speak what was good — that is, what would please Ahab. The faithful servant of the Lord replied, "As the Lord lives, what the Lord says to me, that I will speak." He was brought in before the two kings and delivered his message. His farewell words to Ahab showed that he knew he had been the mouthpiece of God: "If you return at all in peace, the Lord has not spoken by me." Ahab did not return in peace, for the Lord had spoken by Micaiah.

Micaiah, like so many prophets and faithful servants of the Lord, is thrown into prison. He is cruelly persecuted for the truth he had proclaimed. But his testimony spreads, in that way becoming public, just as later Paul's did. He has the honour of speaking the mind of God about the future to all: "Hear, all you peoples!"

He became the friend and companion of Ahab, who hated Micaiah, the servant of God. He did not persecute the righteous witness himself, yet he still did what was bad. He sat beside Ahab and watched the Lord's prophet first struck and then put in prison. The prophet's only offence was that he would not tell a lie to please a wicked king and agree with four hundred wicked prophets. What must Jehoshaphat have felt when he saw his brother struck and imprisoned? Micaiah had faithfully testified against an expedition that Jehoshaphat himself was joining.

Poor Jehoshaphat has to watch this. He is powerless to support the servant of his God. He cannot restrain the evil of the ungodly man who had drawn him into this alliance. What a solemn warning for every servant of the Lord. If we tie ourselves to the men of this world, we will have no power to speak against their evil, or to speak for the Lord.

In fact, whether a prophet's words came true was the test of whether he was a genuine prophet (Deuteronomy 18:22).

The messenger sent to fetch him urged him to speak what was good — that is, what would please Ahab. But the faithful servant of Jehovah replied, "As the LORD lives, what the LORD says to me, that I will speak." They brought him in before the two kings, and he delivered his message. His farewell words to Ahab showed he knew he had been the mouthpiece of God: "If you return in peace, the LORD has not spoken by me" (1 Kings 22:14, 28). Ahab did not return in peace, for the LORD had spoken by Micaiah.

This was gross cruelty, for Ahab had asked Micaiah to give him the word of the Lord, and Micaiah had done so. But even this sentence did not intimidate Micaiah. He firmly declared, "If you return in peace, the LORD has not spoken by me." More than this, he appealed to everyone present, "Hear, all you peoples!"

Micaiah, like so many prophets and faithful servants of the Lord, is thrown into prison. He is persecuted with great cruelty for the truth he had proclaimed (verses 27, 28). But his testimony spreads, and in that way it becomes public, just as Paul's did later. He has the honour of telling everyone the mind of God about the future: "Hear, all you peoples!" (verse 28).

Why did Jehoshaphat not at least reason with Ahab about his unjust treatment of Micaiah? Because he had already compromised righteousness by his alliance with Ahab. Evil associations will always rob us of courage of faith.

Poor Jehoshaphat has to watch all this. He is powerless to support the servant of his God. He cannot hold back the evil of the godless man who had drawn him into the alliance. What a solemn warning for every servant of the Lord! If we get into partnerships with the men of this world, we will be powerless to speak against their evil, or to speak for the Lord.

It is very striking that the last words of this prophet Micaiah match the first words of Micah of Moresheth word for word: "Hear, all you peoples!" (Compare 1 Kings 22:28 and 2 Chronicles 18:27 with Micah 1:2.) So the second prophet Micah starts where the first one ended.

Ahab could not escape, despite all his precautions. He might have disguised himself from the Syrians, but he could not hide himself from God (verse 33). It is the same with poor sinners. Even if they manage to stay unseen by other people, the eye of God will find them. May the Lord make this example of use to us!

True, he did say to the king of Israel, "Inquire first for the word of the Lord." But where was the use of this, when he had already pledged himself to a certain line of action? What folly for anyone to make up his mind, and then go and ask for counsel! His state of soul was bad, his position false, and his purpose in direct opposition to the mind and will of God. So he heard God's solemn judgment on the whole expedition from the lips of His messenger. Even then he took his own way, and nearly lost his life because of it.

Ramoth-gilead had long been a city of refuge for anyone who had killed a man (Deuteronomy 4:43). Ahab's expedition aimed to recover this city from the king of Syria. But behind this we can detect the trap of the enemy. He cared little about the city, as long as he could use it to draw a child of God out of the path of purity and separation. The devil has always found that religious and charitable aims work best on the people of God.

The world will never give anything to a child of God without making large demands in return. The king of Judah had let Ahab kill sheep and oxen for him. After that, he would have found it hard to refuse Ahab's wish about Ramoth-gilead. The safest way, then, is to be no debtor to the world. If we join with the world in its schemes, we must expect to be identified with it in its upheavals.

Poor Jehoshaphat watches this scene in silence. Being on his ally's territory, he has no authority to overrule his orders. Did his feeble remarks change Ahab's plans? Does he find the courage to break this unhappy alliance? Nothing of the kind. He goes up with the king of Israel to Ramoth-Gilead.

What a solemn warning for every servant of the Lord. If we get into associations with the men of this world, we shall be powerless. We will not be able to speak against their evil or to speak for the Lord. The path of separation is the path of power. In it we have God's strength to testify for the Lord and to witness against the evil of the world.

Ahab's mind was made up, and the king of Judah was bound by his promise. Ahab was more consistent than Jehoshaphat. Jehoshaphat's conscience only made everyone uncomfortable, and proved his own foolishness. … Jehoshaphat helped Ahab against Syria; he helped Jehoram against Moab; but neither Ahab nor his son helped Jehoshaphat in a single thing, except to be unfaithful to Jehovah.

Despite all that the Lord had spoken through Micaiah, Jehoshaphat went with Ahab to battle. He must have known that nothing good could come from it, since God had determined to kill his wicked partner. Still, God was merciful to His erring servant. The enemy mistook him for the king of Israel and surrounded him, but "the Lord helped him; God drew them away from him" (2 Chronicles 18:31). Ahab, who had thought to escape by disguising himself, fell in the battle as the Lord had spoken by His prophet. The Lord had not finished with His wayward servant. Jehu the seer went out to meet King Jehoshaphat and said, "Should you help the wicked and love those who hate the Lord? Because of this, wrath has gone out against you from the Lord" (2 Chronicles 19:2).

He wishes and believes he has found a sure way to escape the judgment that is heading for him and chasing him. He disguises himself. Selfish fear rules him, and he is not even noble enough in heart to keep his ally out of danger. In the battle, the attacks will fall on those royal garments.

In going to battle he disguised himself, yet told Jehoshaphat to wear his kingly robes (v.30)! Did Jehoshaphat not realise that Ahab wanted him to die rather than Ahab himself? The king of Syria had instructed his men to fight only with the king of Israel and with no one else. Of course, when the soldiers saw Jehoshaphat in his royal clothes, they thought he was Ahab and came to attack him. Jehoshaphat cried out, but it seems not to the Lord. The soldiers realised he was not Ahab and left him. So the Lord preserved Jehoshaphat by pure grace (vs.32-33).

The world will never give anything to a child of God without making large demands in return. The king of Judah had let Ahab kill sheep and oxen for him. After that, he would have found it hard to refuse Ahab's wish about Ramoth-gilead. The safest way, therefore, is to be in no one's debt to the world. If we join with the world in its schemes, we must expect to share in its upheavals.

The love of the Father will keep His child. Just as certainly, the judgment of God will fall on those who reject His mercy. We see this in a striking way in this chapter. Ahab took every precaution, but he could not escape. He could disguise himself from the Syrians, but he could not hide himself from God. So it is with poor sinners: even if no one ever sees them, the eye of God will find them.

What a magnificent proof we have of the love of God in these verses! The Syrians surrounded Jehoshaphat on every side, but he was a child of God. He had joined with Ahab, yet nothing could separate him from the Lord. The Lord stays faithful to His own even when they are unfaithful. Jehoshaphat cried to the Lord, who became his protector. Humanly speaking it seemed all over with him, yet God did not let his enemies touch him.

We are not surprised that Ahab wore a disguise on the battlefield, while urging his friend Jehoshaphat, to his shame, to expose himself in his royal robes. He knew that God's sentence of judgment hung over his head (1 Kings 22:30), and he would avoid it if he could. But Josiah should have known better. The God who has revealed Himself so fully to us in the person of His Son is never served by underhand methods. Let us never forget this. In everything we do, let it all bear the full light of day. "Take no part in the unfruitful works of darkness, but instead expose them" (Eph. 5:11).

God had determined that Ahab would die at Ramoth-Gilead, the city he was trying to retake from the Syrians. Ahab had talked Jehoshaphat into going with him on this campaign. Micah the son of Imlah had prophesied Ahab's death. Ahab hated Micah, yet he now feared for his life. He took cowardly steps to try to stop Micah's prophecy from coming true. The Syrian king, whose life Ahab had spared a short while before, ordered his captains to fight with the king of Israel only. So Ahab asked Jehoshaphat to go into battle in his royal robes, looking like the one in command, while Ahab went in disguise.

Ahab, like David when the prophet Nathan came to him, has to pronounce his own judgment. He was blind. The bandage he had seen over the prophet's eyes was really over his own eyes, and he did not even know it! Then the word of God echoes in his ears like a violent wind of judgment: "Because you have let go out of your hand the man whom I had devoted to destruction, therefore your life shall go for his life, and your people for his people."

He protects his own person at the probable sacrifice of his generous friend. But "the unjust knows no shame," and living for self destroys all nobleness of character. The unhappy king had also been under Jezebel's influence too long to have any uprightness remaining in him. Besides, he probably feared Micaiah's prophecy more than he believed his own prophets.

Jehoshaphat had put himself into an utterly false position. He had linked himself with the most ungodly of Israel's kings. He had even said to the wicked Ahab, "I am as you are, my people as your people. We will be with you in the war." No wonder the Syrian captains mistook him for Ahab. It was only taking him at his word.

The Syrians knew that in this battle Ahab was their chief enemy, and their king gave orders that his men were to concentrate only on attacking Ahab. When the Syrian chariot captains saw Jehoshaphat in his royal robes, they naturally thought he was Ahab. They surrounded him in his chariot — just as Ahab wanted! Jehoshaphat cried out, but it is not said he cried out to the Lord. Why not? Perhaps it was because he had (somewhat unwillingly) left the Lord out of this whole project. So he was not very confident of the Lord's protection. But in pure grace the Lord helped him and diverted the Syrians from him.

But man only deceives himself if he thinks that he can frustrate God's purposes by such cowardly schemes. When Jehoshaphat cried out to the Lord, God diverted the attackers away from him. But an arrow shot at random, perhaps even against orders, struck Ahab in a vital spot between the joints of his armor.

But Ahab's troubled conscience comes back to besiege him. What if Micaiah has spoken the truth? Has he really foretold Ahab's death on this campaign? Ahab wants to believe he has found a sure way to escape the judgment that is aimed at him and chasing him. So he disguises himself. Selfish fear rules him, and he is not even noble enough in heart to keep his ally out of danger. Because of those royal robes, the attacks in the battle will fall on Jehoshaphat.

This is deeply moving. Jehoshaphat had put himself in a completely false position. He had tied himself to the most godless of Israel's kings. He had even gone so far as to say to wicked Ahab, "I am as you are, my people as your people. We will be with you in the war." No wonder, then, that the Syrian captains mistook him for Ahab. They were only taking him at his word. But when he sank to the very lowest point — into the very shadow of death — "he cried out."

To see him playing the part of the worst of Israel's kings, and being mistaken for him, is sad proof of the danger of close ties with the men of the world. It was a happy thing for Jehoshaphat that the Lord did not take him at his word when he said to Ahab, "I am as you are." The Lord knew that Jehoshaphat was not Ahab, even though he might imitate him and be mistaken for him. Grace had made him different, and his conduct should have proved him to be what grace had made him.

Jehoshaphat cries out, and here we see who he cries out to — a detail left out in Kings: "Jehoshaphat cried out, and the LORD helped him; God drew them away from him." ... He cries out to the LORD ... because he realizes that God is his only resource. At this moment everything loses its value: alliances, political motives, diplomacy. He had sacrificed what was most precious of all for those interests — fellowship with his God.

When the soldiers saw Jehoshaphat in his royal robes, of course they thought he was Ahab and came to attack him. Jehoshaphat cried out, but apparently not to the Lord. The soldiers realized he was not Ahab, and left him. So the Lord preserved Jehoshaphat by pure grace.

But notice the lovely accuracy in the way the divine titles are used — this is the point we are making. "He cried out, and Jehovah helped him" — and what then? A merely human writer would surely have put it like this: "Jehovah helped him, and moved them." But no. Jehovah, as such, had nothing to do with Syrians who stood outside His covenant. His eye was on His dear but erring servant. His heart was toward him, and His everlasting arms around him. There was no link between Jehovah and the Syrians. But Elohim, whom they did not know, moved them away.

What a magnificent proof of the love of God we have in these verses! The Syrians surround Jehoshaphat on every side, but he was a child of God. Although he had joined with Ahab, nothing could separate him from the Lord. The Lord stays faithful to His own even when they are unfaithful. Jehoshaphat cried to the Lord, and the Lord became his protector. By human reckoning it was all over with him, yet God did not let his enemies touch him.

He wishes and believes he has found a sure way of escaping the judgment aimed at him and pursuing him. He disguises himself. Selfish fear controls him, and he is not even noble enough in heart to avoid putting his ally in danger. Because of his royal clothing, the attacks in the battle will fall on Jehoshaphat. The captains of the chariots turn aside after Jehoshaphat, thinking they are dealing with Ahab.

Jehoshaphat had put himself into a completely false position. He had linked himself with the most ungodly of Israel's kings. He had even gone so far as to say to the wicked Ahab, "I am as you are, and my people as your people. We will be with you in the war." No wonder the Syrian captains mistook him for Ahab. It was only taking him at his word.

His eyes were opened to see the position he had brought himself into. He saw his danger, at least, even if he did not grasp the moral evil of his course. Surrounded by the captains of Syria, he could feel something of what it meant to have taken Ahab's place. Happily for him, however, he could look up to the Lord from the depth of his distress — he could cry out to Him in his extremity.

Notice the lovely accuracy in the use of the divine titles. "He cried out, and Jehovah helped him" — and what then? A purely human author would surely have put it like this: "Jehovah helped him, and moved them." But no. Jehovah, as such, had nothing to do with uncircumcised Syrians. His eye was on His dear, though erring, servant; His heart was toward him, and His everlasting arms were around him. There was no link between Jehovah and the Syrians; but Elohim, whom they did not know, moved them away.

Jehoshaphat cried out, but evidently not to the Lord. The soldiers realised he was not Ahab, and left him. So the Lord preserved Jehoshaphat by pure grace.

Ahab disguised himself and Jehoshaphat wore his robes. It was more than cowardice in Ahab; he feared the judgment hanging over him and tried to avoid the coming fatal blow. Jehoshaphat was almost miraculously saved, but Ahab was miraculously killed. A soldier drew a bow at random. A higher hand guided that arrow.

A false idea of their word of honour has led others since into the path of evil, sometimes with no way back. But the merciful Lord steps in for His own, despite their stubbornness. Plain justice would have let Jehoshaphat feel the full effect of his folly, but mercy won. In his danger he cried to the Lord; the Lord delivers him, and he returns home in peace. But the Lord's rebuke comes after His mercy.

An arrow wounded Ahab. It entered at the joints of his armour.

A soldier drew his bow at random. A higher hand guided that arrow. It found the disguised King of Israel. It found the small opening in the King's armour. A little while later the dogs were licking his blood as they washed his blood stained chariot. So the word of the Lord was fulfilled.

The Father's love will keep His child. Just as surely, God's judgment will fall on those who reject His mercy. This chapter shows it in a striking way. Ahab took precautions, but he could not escape. He could disguise himself from the Syrians, but he could not hide himself from God. So it is with poor sinners. Even if they manage to escape the sight of other people, the eye of God will find them. May the Lord make this example useful to us!

He spoke in clear and definite language that could mean only one thing. He announced that the king would die if he went to battle at Ramoth-gilead. And Ahab had a sense that Micaiah was right, and his prophets wrong. He went into battle, but disguised, and fell. Probably he thought that by that trick he would still return in peace. God's word by the prophet did not fail.

Ahab is struck by an arrow shot "at random," something he had not anticipated. He dies a hero, as the world would say, propped up in his chariot facing the Syrians even though he was dying.

The Syrians surrounded Jehoshaphat on every side, but he was a child of God. He had joined with Ahab, yet nothing could separate him from the Lord, whose faithfulness to His own continues even when they are unfaithful. Jehoshaphat cried to the Lord, and the Lord became his protector. To human eyes it seemed all over with him, yet his enemies were still not allowed to touch him.

In chapter 22 he again hated and persecuted the prophet of the Lord. So God made him die by an arrow fired at random, which pierced him through a weak point in his armour. For a moment the fear of judgment seemed to have converted this man. But Satan managed to trap his prey and wipe out the effect of the Word of God.

The reign of Ahab was long and relatively glorious. ... But of all this nothing remains except one horrible example. Here was a man responsible to serve God. He knew Him, yet he preferred his idols and his lusts to Him, and he hated the faithful witnesses of the God of Israel.

So Micaiah now spoke by the power of the Spirit of God, giving a message that was far from welcome to Ahab: "I saw all Israel scattered on the mountains, as sheep that have no shepherd. And the Lord said, These have no master; let each return to his home in peace" (v. 17). He said nothing about a battle, whether Israel or Syria would win, but only that Israel would be left without a leader.

Ahab's humiliation was soon forgotten; it bore no real and lasting fruit. In the next war with Syria we find him with false prophets again... There were four hundred false prophets, and one true prophet, "but," says Ahab, "I hate him." This one prophet told the truth, and Ahab did not love the truth. God sends a lying spirit to him, proof that Ahab was given up. He loved a lie, and the lie led him to destruction... He sought to avoid it by disguising himself from the Syrians, and by persuading the king of Judah to wear his royal clothing. But he could not hide himself from God. A certain man drew a bow at random, but God directed the arrow.

The prophet points out the satanic lying spirit that has taken hold of all the prophets, to make Ahab go up to Ramoth. The Lord had said: "Who shall entice Ahab that he may go up and fall at Ramoth-Gilead?" (v. 20). This was the judgment of God, prepared beforehand against Ahab. It was an indirect judgment: the demonic spirits he had worshipped became the instruments of their victim's doom.

Though he was carrying a deadly wound, he propped himself up in his chariot until evening. He hoped to hide his weakness and get what his heart was set on. We find no cry of humility, no tear of repentance, no looking upward... He died as he had lived — doing evil in the sight of the Lord. How useless were his efforts to prop himself up! Death had seized him. He struggled for a time to keep up appearances, but he died as the sun went down.

The Syrians crowded close upon poor Jehoshaphat for a time; but God delivered him, and they realised their mistake... The day was lost to Israel, and the humiliated army returned leaderless from the ill-fated campaign.

Then came the expedition to Ramoth-gilead. Ahab lost his life there, and Jehoshaphat escaped by the narrowest margin — only to meet a very serious message from God, through Jehu the prophet: "Should you help the wicked and love those who hate the Lord? Because of this, wrath has gone out against you from the Lord" (2 Chron. 19:2).

How differently men would have written up this history than God has done! The reign of Ahab was long and relatively glorious... The records of his reign are probably lost forever. They listed all the cities he built and fortified, his ivory palace — probably a copy of Solomon's palace — and still other things (v. 39). But of all this nothing remains except one horrible example. Here was a man responsible to serve God who, knowing Him, preferred his idols and his lusts to Him, and hated the faithful witnesses of the God of Israel.

Ahab, hidden from men's eyes under his borrowed clothing, does not escape God's eye or His judgment. An archer shooting at random hits him. To the world it was chance, but that chance was God!

God's arrow found him, despite his disguise. And his colleague escaped, though for a time he was an obvious target for every archer in the Syrian army. How true the lines: "Not a single shaft can hit, till our all-wise God sees fit."

They buried the king in Samaria, but dogs licked up the blood washed from his chariot, as Elijah had prophesied to Ahab (ch. 21:19). Such was the end of the most wicked king Israel ever had. Verse 39 mentions things he did during his life, such as building an ivory house and several cities. But people remember him for his wickedness, not for his achievements.

Unexpectedly, this man bowed before the announcement of divine judgment: "And when Ahab heard those words, he tore his clothes and put sackcloth on his flesh and fasted and lay in sackcloth and went about dejectedly" (1 Kings 21:27). Would this good action be followed up? Would there be an attitude which showed repentance? Sadly, we must note that there was not. In chapter 22 he again hated and persecuted the prophet of Jehovah. God made him die by an arrow fired at random, which pierced him through a weak point in his armour. For a moment the fear of judgment seemed to have converted this man. But Satan managed to trap his prey and erase the effect of the Word of God. He died rejected by God.

How differently men would have written up this history than God has done! The reign of Ahab was long and relatively glorious... The annals of his reign are probably lost forever. They list all the cities he built and fortified, they tell of his ivory palace — probably a copy of Solomon's palace — and of still other things (v. 39). But of all this nothing remains except the terrible example of a man who was responsible to serve God. He knew Him, yet he preferred his idols and his desires to Him, and he hated the faithful witnesses of the God of Israel.

Elijah shows Ahab's true character. His only thought was eating and drinking. Is there a man here whose only thought is to eat and drink? Well, you have to die. Ahab is a picture of a thorough worldling. He did not care in the least whether Jehovah was God or Baal was God, and he died a miserable, wretched death. He was fatally wounded at Ramoth-gilead, and the dogs licked up his blood. If you die as you are, you will die a sinner's death. You will have a sinner's coffin, a sinner's burial, a sinner's resurrection, a sinner's judgment, and a sinner's lost eternity. May God save you tonight.

Ahab came to take possession of the land he had coveted and seized. At that moment Elijah met him with a severe message from God: "In the place where the dogs licked the blood of Naboth the dogs shall lick your blood, even yours", and, "Behold, I will bring disaster upon you … and will cut off from Ahab every male" (1 Kings 21:19, 21).

Despite his precautions, Ahab could not escape. He could disguise himself from the Syrians, but he could not hide himself from God (v. 33). So it is with poor sinners: even if they manage to hide from every human eye, the eye of God will find them.

Ahab, hidden from men's eyes under his borrowed clothing, does not escape God's eye or His judgment. An archer drawing a bow at random hits him. To the world it was chance, but that chance was God!

God's arrow found him, despite his disguise. His colleague was an obvious target for every archer in the Syrian army for a time, and yet he escaped.

If He discovers the evil, He also notices the slightest return of a soul to what is good. He takes note of the least sign of repentance. He says to Elijah: "Do you see how Ahab has humbled himself before me? Because he has humbled himself before me, I will not bring the disaster in his days; but in his son's days I will bring the disaster upon his house" (v. 29). Not one bit of His Word will fall to the ground, but He will delay the judgment until the time of his heir.

Because of this, God postponed the judgment on Ahab's house until his son's days — even though the humbling was only passing. We are here in the sphere of God's government on earth. God carried out the personal judgment on Ahab himself and on Jezebel to the letter. In this way there was a day of grace even for Ahab.

So the judgment against him is carried out, but it is not fully accomplished until later, by the hand of Jehu.

What was Baal to him, or the LORD either? Nothing. Give Ahab and everyone like him enough to "eat and drink," and they will treat every question of truth and religion lightly. You children of this world sum up your feelings in the words "let us eat and drink, for tomorrow we die." Think of Ahab. Remember his terrible end — the end of his eating and drinking. What was it? "The dogs licked his blood." And as to his soul — ah, eternity will unfold its destinies!

How differently men would have written this history than God has! The reign of Ahab was long and relatively glorious. To a man with no revelation from God, his victories over the Syrians were deeds of high value and daring courage. His alliance with Ben-Hadad was noble mercy and good politics. The one with Jehoshaphat was wiser still. And his kingdom's honour forced the war at Ramoth on him. The annals of his reign are probably lost forever. They list all the cities he built and fortified. They tell of his ivory palace, probably a copy of Solomon's palace, and of still other things (v. 39). But of all this nothing remains except one horrible example. Here was a man who owed God service. He knew Him, yet he preferred his idols and his lusts to Him, and he hated the faithful witnesses of the God of Israel.

Looked at historically, the reign of Ahab was in general prosperous and glorious. Moab paid tribute. Syria was subject and quiet. The king had an ivory palace and built fresh cities: a new reason to acknowledge Jehovah, but a snare to a man who worshipped Baal. God did not regard all this prosperity.

Notice the difference between the judgment of God and the appearance of things. God pronounced His judgment against the king and against Israel (chap. 19). Yet prosperity and peace marked most of this reign... Still, God had only suspended that judgment, and He made that known to no one but Elijah.

He was clearly a man of luxurious tastes, and his successors seem to have shared them. (See Amos 3:15.) The side comment at 1 Kings 21:25-26 describes his moral character, and it is a frighteningly black one.

God will punish the transgressions of Israel. The idol altars of Bethel will fall in that judgment, and all their prosperity and luxury will end. Instead of living in winter and summer houses, they will become homeless.

Ahab's character is anything but admirable. Twice before, God notes that he went home sullen and vexed. One of those times he lay down on his bed, turned his face away and refused to eat. God weighs actions. Men might make much of "the rest of the acts of Ahab and all that he did, and the ivory house that he built and all the cities that he built" (ch. 22:39). But God shows us this wicked man as He saw him.

Verse 39 mentions things he did during his life: he built an ivory house and several cities. But people remember him for his wickedness, not for his accomplishments.

The Books of Kings show us royal power set up in all its glory. They show its fall, and God's testimony in the middle of the ruin... In a word, it is the trial of royal power placed in the hands of men. It was not absolute power, as with Nebuchadnezzar. It was royal power with the law as its rule... Out of Christ nothing stands.

How differently men would have written up this history than God has done! The reign of Ahab was long and relatively glorious. For a man without divine revelation, his victories over the Syrians were deeds of high value and bold courage. His alliance with Ben-Hadad was noble mercy and good politics. The one with Jehoshaphat was wiser still. The war at Ramoth was forced on him for the honour of his kingdom. The annals of his reign are probably lost forever. They list all the cities he built and fortified. They tell of his ivory palace, probably an imitation of Solomon's palace, and of other things too. But of all this nothing remains except one terrible example. Here was a man responsible to serve God. He knew Him, yet he preferred his idols and his desires to Him, and he hated the faithful witnesses of the God of Israel.

"So Jehoiakim slept with his fathers" only states his death. In Scripture it is a separate expression from "buried with his fathers." A comparison of 2 Kings 15:38 and 16:20 shows this clearly.

It may be a special favour, since Scripture says the opposite of certain wicked kings and their descendants. But this favour is far from showing that the Lord took pleasure in them. Nor does it show that they had found beyond the grave the happiness their hearts had sought in vain in the world. It is still the same everywhere here below. Sons are buried beside their fathers. They die, one might say, a natural death. Yet that lets us draw no comforting conclusion about their eternal future.

Ahab is struck by an arrow shot "at random," something he had not expected. He dies a hero, as the world would say, held up in his chariot facing the Syrians even while dying. He dies at evening, and his blood fills the bottom of the chariot… So the judgment against him is carried out. But it is not completed until later, by the hand of Jehu.

Grace had lingered over this poor idolater, for he was an Israelite; but he died unrepentant, and his whole house was soon to perish.

God had pronounced a terrible judgment on Ahab for his wickedness. Then Ahab humbled himself. Elijah had carried the message to him, and God now said to Elijah, "Do you see how Ahab humbles himself before Me? I will not bring the evil in his days; in his son's days I will bring the evil on his house." This had nothing to do with the saving of his soul. As far as this history tells us, he died in his sins. But God forgave him that particular judgment on the earth.

Elijah's public ministry had opened with a message of judgment to King Ahab. It closes with a message of death to his wicked son King Ahaziah… His character combined the self-indulgence of his father with the fanatical idolatry of his mother. Ahaziah must have known it all: the three and a half years of famine, the exposure of Baal on Mount Carmel, the judgment of the false prophets, God's solemn dealings with his father. As far as he was concerned, it was all wasted.

A few words close this book (vv. 41-50) and refresh our heart a little in the middle of so much ruin. Jehoshaphat was faithful, though not free from reproach. He was not zealous enough to destroy the high places, the remains of the idolatry planted in Judah.

Abijam follows Rehoboam in evil; Asa shows piety, but trusts in a Syrian alliance to his sorrow (1 Kings 15). The godly Jehoshaphat succeeded, though he too failed in allying with Ahab and Ahaziah. At this time was the ministry of Elijah the prophet and of Micaiah (1 Kings 17-22).

Jehoshaphat's first act was to "strengthen himself against Israel." This is worthy of notice. Israel and Israel's king were always a snare to the heart of Jehoshaphat. But at the opening of his course, in the season of his early freshness, he was able to fortify his kingdom against the power of Israel. We often see this in the history of Christians. The evils which in later life prove their greatest snares are the ones they watched against most carefully at first. Often we find Christians of some years' standing giving in to things their consciences would once have shrunk from.

He began his reign with a determined opposition to the idolatrous northern kingdom. This was in the fourth year of Ahab. A few years later all this opposition ceases, and we read, "Jehoshaphat made peace with the king of Israel" (1 Kings 22:44). This peace evidently came from the marriage of Jehoshaphat's son Jehoram to Athaliah, daughter of Ahab and of the notorious Jezebel. It was a sad thing for Jehoshaphat and his descendants that he ever gave his consent to this unholy alliance.

Jehoshaphat helped Ahab against Syria. He helped Jehoram against Moab. But neither Ahab nor his son helped Jehoshaphat in any one thing, except to be unfaithful to Jehovah.

He sought God, walked in the "first" ways of David, and took away the high places and groves out of Judah. God established the kingdom in his hand, and the fear of the Lord fell upon the kingdoms around. He sent Levites and priests throughout all Judah to teach the people... He erred, however, in making alliance with idolatrous Israel, and in allowing his son to marry Athaliah, the daughter of Ahab and Jezebel. He went with Ahab to war against Ramoth-gilead, and nearly lost his life, but God delivered him. Jehu the seer rebuked him... Then he sought the Lord, and set his heart to bring all his people to fear the Lord.

Not a great deal is said about Jehoshaphat in Kings, though more is recorded of him in 2 Chronicles 17-20. He became king at 35 years of age and reigned 25 years. He followed the example of his father Asa, in general doing what was right before God.

Jehoshaphat reigned twenty-five years, and died at the age of sixty. His mother, Azubah, was the only other person in Scripture to bear the name of Caleb's first wife (1 Chron. 2:18).

Throughout these books we will see how the mothers' character, and where they came from, influenced their children. A godly mother sees her sons prospering around her. The apostle Paul reminds Timothy of his blessed ancestry: "I am reminded of your sincere faith, a faith that dwelt first in your grandmother Lois and your mother Eunice and now, I am sure, dwells in you as well" (2 Tim. 1:5).

On the mother's side, the family line was evil, and a mother has enormous influence for good or evil.

But whatever the effect of these good or bad influences, grace alone explains the characters of Hezekiah and of Josiah. The last kings of Judah prove it: they were ungodly despite their Jewish mothers and their godly father.

Jehoshaphat's first act was to "strengthen himself against Israel." This is worth noticing. Israel and Israel's king were always a snare to the heart of Jehoshaphat. But at the start of his reign, while he was still fresh, he was able to fortify his kingdom against the power of Israel. Now, one often observes this in the history of Christians. The evils that prove their greatest snares in later life are the ones they watched against most carefully at first. It is a happy thing when our watchfulness grows as we learn more about what our own hearts can do. But sadly it is not always so. How often we find Christians of some years' standing allowing themselves things their consciences would once have shrunk from.

A few words close this book (vv. 41-50) and refresh our heart a little amid so much ruin. Jehoshaphat was faithful, though not free from reproach. He was not zealous enough to destroy the high places, the remains of the idolatry planted in Judah. He did wipe out the shameful men who had settled in the land along with the idolatry of Canaan. But one sees with regret that he joins himself with Ahab's son Ahaziah, who does wickedly, and joins with him in building ships to go to Ophir for gold.

Thank God, after the prophet's word and the destruction of his fleet, Jehoshaphat understood the great weakness of his life. An alliance with the world, whatever its purpose, is a thing God disapproves of. It will bring judgment upon His children.

Each in his own day handled his personal responsibility well, and so honourable mention is made of David (1 Kings 15:5), of Asa (1 Kings 15:11), and of Jehoshaphat (1 Kings 22:43). Each of them could therefore take comfort from the express promise given to such men in Psalm 101:6. Personal failures still searched their hearts, and each had reason to mourn over them with a humbled spirit. Absolute perfection is seen only in the LORD's "Servant."

Readers should study Deuteronomy 12 carefully. The LORD told His people about the ways of the nations around them, and forbade them to copy those ways. The Word alone must govern them in everything to do with worship, as indeed in everything else. The LORD would choose His own centre, and there His people must bring their burnt offerings and sacrifices... The time soon came, sadly, when Israel chose high places for themselves. Some of these were for idolatrous worship, and some for the worship of the LORD. But all the high places were offensive in His sight, whatever the motives of those who set them up. They expressed the self-will of the creature, and hearts not subject to His commandments.

This last statement does not contradict what is said in 1 Kings 22:43. He removed the high places and groves used for the worship of Baal; "yet the high places (dedicated to the LORD) were not taken away, and the people still sacrificed and made offerings (to the true God) on the high places."... He abolished idolatry, but he could not bring the people to see that offering sacrifices anywhere other than Jerusalem was against God's law and dangerous.

This only proves that at the beginning of his reign Jehoshaphat set out to abolish them and kept it up himself. But the people quickly slipped back into these idolatrous practices, because their consciences had never been reached. His alliance with the king of Israel had weakened Jehoshaphat, so he could not use his authority to lead the people in the right way. It had been the same with Asa: one passage says he removed the high places out of all the cities of Judah (2 Chronicles 14:5), another that the high places were not removed from Israel (2 Chronicles 15:17)... All this can easily be explained. Let us remember that God never contradicts Himself.

God met these good men, honoured and blessed them, as He does thousands inside religious systems today... These godly men had grown up in the evil and been taught it, so the question of whether it was right had never arisen in their consciences. God therefore blessed and owned their faithfulness up to the light they had... Did He therefore approve this direct violation of His own word, or endorse it, or even turn a blind eye to it? He has answered that Himself with unmistakable clearness: "Yet the high places were not taken away." Again and again this qualifies the approval He expresses of the otherwise faithful acts of His servants. It shows that He never lost sight of the sin, even though they had grown up unaware of it.

Clearly man is not to decide his own ways as a worshipper. Willingness in worship is right; wilfulness destroys it all... we are to worship "in spirit" — that is perfectly true — in the grace and liberty of the Holy Spirit whom God has given us. But we are to worship "in truth" also, according to God's revelation of Himself and of His worship... Keeping groves and high places in Israel always showed that the people had not properly prepared their hearts to seek the LORD God of Israel. He is the only true God, and He had set His name at Jerusalem.

The first thing recorded of Jehoshaphat is that he "strengthened himself against Israel... and set garrisons in the land of Judah, and in the cities of Ephraim, which Asa his father had taken" (2 Chron. 17:1-2). He began his reign firmly opposed to the idolatrous northern kingdom... A few years later all that opposition stops, and we read, "Jehoshaphat also made peace with the king of Israel" (1 Kings 22:44). Clearly a marriage brought this peace about: Jehoshaphat's son Jehoram married Athaliah, the daughter of Ahab and of the notorious Jezebel. Alas for Jehoshaphat and his descendants that he ever agreed to this unholy alliance, and made peace with the man "who did evil in the sight of the Lord above all that were before him" (1 Kings 16:30)!

God had blessed him with prosperity because of his faithfulness. That prosperity made him worth having as an ally, and made him harder to attack. So, at ease, Jehoshaphat for his part ties himself to Israel by marriage. His wealth let him do it on terms that made the alliance look honourable. When God does not keep the human heart, it can be generous toward evil that it does not fear; but this is not love. Outwardly Jehoshaphat is faithful to Jehovah, but the wrath of Jehovah is on him.

Jehoshaphat failed also in his making peace with Ahab, king of Israel. Perhaps he thought he was being gracious in this friendship. But this was a mistaken view of grace, because it ignored faithfulness to God.

Jehoshaphat helped Ahab against Syria, and he helped Jehoram against Moab. But neither Ahab nor his son helped Jehoshaphat in any one thing, except to help him be unfaithful to Jehovah. Ahaziah was indeed willing to go with him, but only to get gold from Ophir.

It is sad to see that he does not at once learn the lesson Jehu had taught him when he returned from Ramoth. He joins himself to Ahab's son Ahaziah, who acts wickedly (2 Chr. 20:35-37), and teams up with him to build ships and to sail together to Ophir for gold... But the Lord does rebuke him: "And Eliezer the son of Dodavah, of Mareshah, prophesied against Jehoshaphat, saying, Because you have joined yourself with Ahaziah, Jehovah has broken your works. And the ships were broken, and could not go to Tarshish" (2 Chr. 20:37).

Disaster after disaster falls on Judah because of this connection with the house of Ahab. To tie yourself to something that claims to be of God and to follow His religion, but is not, is intolerable to God... Athaliah, who belonged to this family, seizes the throne. She destroys all the royal children except one, and God in His grace took care of that child. He would not have the lamp of David put out at Jerusalem, although He did discipline David's family.

Nothing can ever justify a believer yoking himself with an unbeliever. So however fair, attractive, and convincing the Ramoth expedition might look to people, in God's judgment it was "helping the ungodly, and loving those who hate the Lord" (2 Chr. 19:2). The truth of God strips men and things of the false colours that a spirit of convenience paints on them, and shows them in their true light.

In Kings the material always seems to come from state records: "the book of the acts of Solomon" (1 Kings 11:41); "the book of the Chronicles of the kings of Judah" (1 Kings 14:29); "the book of the Chronicles of the kings of Israel" (1 Kings 14:19), and so on. Chronicles holds more of the writings of particular men, or selections from them: "Samuel the seer," "Nathan the prophet," "Gad the seer," "the prophecy of Ahijah the Shilonite," "the visions of Iddo the seer."

We have read of much that was good in the history of Jehoshaphat. Other acts of his were also recorded in the book of Jehu, son of Hanani, which is not available today. But Jehu seems to have valued Jehoshaphat, since he recorded Jehoshaphat's actions, but not those of Asa, who had persecuted Jehu's father (2 Chron. 16:10).

People drew up these chronicles during the reigns of all the rulers of those times, Jewish or Gentile. They have nothing to do with the Word of God. What the Lord did not choose to record or explain is what they wrote down. These chronicles have been lost. The believer has no need for any of them; he has God's Word. In God's account he finds everything he needs, and God's own evaluation of people, events, and things. Non-inspired writings may record certain deeds, and even record them with great exactness. But nothing more than human evaluation ever goes with them. Men of God — prophets and seers — could be the ones who drew up these chronicles, made these genealogical registers, wrote these commentaries (2 Chron. 12:15; 2 Chron. 13:22). These writings are still not the inspired Word of God.

Amid the ruin and disappearance of these things the Word of God remains, the only monument, the only document that cannot be shaken!

Jehoshaphat grew very great. He built fortresses and storage cities in Judah, and he had much business in the cities of Judah. It was a time of great commercial prosperity, and the kingdom stood at the height of its power and glory. He had an organized army of over a million men, ready for war (2 Chron. 17:12-19).

A few words close this book (vv. 41-50) and refresh our heart a little in the middle of so much ruin. Jehoshaphat was faithful, though not free from blame.

Yes, and those acts, along with the wicked acts recorded here, are written in God's books above. Those books are not merely "the chronicles of the kings of Israel." They hold the deeds and doings of every person's life, whether good or evil. Solemn facts for us all!

Few serious readers will agree with the idea that the Hebrew word means a holy woman or seer. Far more likely is the usual view: it means a "consecration" to the corrupt Astarte, or Venus, of early and later idolatry. Besides, those who hold the other view do not try to account for the masculine form of the word, which occurs in Deuteronomy 23:17, 1 Kings 22:46 and 2 Kings 23:7. Can it be argued that holy men, or seers, are meant here? If that form plainly means a class of people of terrible moral corruption, the argument for the other meaning falls apart. Both are forms of the same word, and the idea of holiness, or consecration, of course runs through both. Terrible to say, prostitution was an almost universal part of what pagans called holy!

All this can easily be explained. Let us remember that God never contradicts Himself. Under the reign of these kings, purification had been only partial and temporary. Evil sprang up again everywhere, because the conscience of the people had never really been reached.

This only proves that at the beginning of his reign Jehoshaphat undertook to abolish them and maintained this personally; but the people, whose consciences had not been reached, quickly fell back into these idolatrous practices.

Chronicles emphasizes grace as the only means of keeping the royal line going at a time when the kingdom was in complete decline. It always highlights the good which grace has produced, even if only for a moment, and shows that grace covers a multitude of sins. It is different when it is a matter of responsibility, as in the book of Kings. Then God reveals the evil in its full extent and shows us why it was necessary to execute judgment.

However, he allowed the high places of worship to remain, where the people offered sacrifices and burned incense… Hezekiah later had the spiritual energy to remove the high places (2 Kings 18:4). Yet the high places came back, and Josiah defiled the ones where the priests had burned incense (2 Kings 23:8). But Jehoshaphat did not have the same godly zeal as Josiah.

Josiah broke down the houses of the Sodomites that were in the house of the Lord, where the women wove hangings for the wooden image. How bold wickedness had become, to invade the house of the Lord like this!

An enemy half conquered is an enemy unconquered. Unless you completely overthrow the power of evil that would keep you from one corner of your inheritance, you will find that enemy come up again. You may hold him down for a time, make him pay tribute, and treat him as a lesser thing. Still, if the enemy is not really a conquered enemy, he will conquer us one day.

In the Old Testament, the governor of a district. 1 Kings 22:47; Esther 8:9; Esther 9:3. In the New Testament, a proconsul, one who acted as governor of a Roman province with consular power. Acts 13:7-8, 12; Acts 18:12; Acts 19:38.

This "king of Edom" was not a native Edomite. He was a deputy (1 Kings 22:47), probably appointed by Jehoshaphat (2 Kings 8:20). He joined the expedition as a vassal, not as an independent prince.

Jacob, because he lacked faith in God, got his father's blessing by a trick. Isaac, against God's choice, had meant it for Esau. In that blessing Isaac said that he had made Jacob Esau's lord, and had given all his brothers to be his servants. The words of Isaac were fulfilled. David put garrisons throughout all Edom (where the descendants of Esau lived, Genesis 36:8) and all of Edom became his servants, 2 Samuel 8:14. But later on, in the days of Joram, Edom revolted from the rule of Judah. Joram was able to punish them, yet Judah was growing weaker, and "Edom revolted from the rule of Judah to this day." 2 Kings 8:20-22. Obadiah announces Edom's final judgement: no remnant is restored.

In time saviours will come to Zion and judge the mount of Esau. Obadiah 21. The tabernacle of David, which has now fallen, will be raised up, and Israel will possess Edom and the rest of the nations. Amos 9. This will be made good in its season, for the elder shall serve the younger — the promise is yes and amen. But ever since the days of Jehoram, the son of Jehoshaphat, Esau or Edom has been in revolt. Jehoram belonged to the house of David, of the line of Jacob. And the promise is delayed and complicated and burdened in ways the grace of God and the gift by grace had never designed — ways Jacob would never have passed through, had his faith been more simple.

Jehoshaphat helped Ahab against Syria. He helped Jehoram against Moab. But neither Ahab nor his son helped Jehoshaphat in any one thing, except to be unfaithful to Jehovah.

How could a man of such piety and faith be led again and again into these wrong alliances? It would be hard to explain, if we did not know what "the flesh" is. The flesh is no better in the saint than in the sinner. It is always ready to betray the saint into wrongdoing, unless he watches against it in a spirit of humility and self-distrust.

Jehoshaphat clearly wanted to follow Solomon in building ships to bring gold from Ophir. But the ships were wrecked at Ezion-geber. 2 Chronicles 20:37 shows us the reason. Jehoshaphat had made an unwise alliance with Ahaziah the son of Ahab, who followed his father in wickedness. So God sent a prophet to tell Jehoshaphat that He would destroy his works. Ezion-geber means "the counsel of a man." Jehoshaphat had sought such counsel, not the counsel of God.

On this occasion the partnership was not for war, but for gold, as 1 Kings 22:48 records… From 2 Chronicles 20:37 we learn of God's intervention. First, He sent His prophet Eliezer the son of Dodavah to rebuke him with the words, "Because you have joined yourself with Ahaziah, the Lord has broken your works." Then the Lord carried out His word: "and the ships were broken, so that they were not able to go to Tarshish."

He had already been rebuked, in grace, for his unholy alliance with Ahab. God had delivered him from the united armies of Moab and Ammon, and had given him rest. After all this he joined himself with Ahaziah, king of Israel, who did very wickedly… The prophet rebuked him for joining with the father, and he repeats it with the son. There is to be no alliance with Israel, with the haters of the Lord, neither for war nor for commerce.

It would be impossible to explain how a man of such godliness and faith kept falling into unholy alliances, if we did not know what "the flesh" is. It is no better in the saint than in the sinner. It is always ready to betray the saint into wrongdoing, unless he watches against it in a spirit of humility and self-distrust… So he linked himself during his reign with three kings of the wicked house of Ahab, to his humiliation and sorrow.

Again Jehoshaphat had to learn something from the destruction of his fleet at Ezion-geber. When children of God join with those who walk in the ways of sin, the work can only end in disappointment and failure. It makes no difference how well it was planned, or how free from outward danger it looked.

A believer may yoke himself with an unbeliever by a business partnership. Before he is finished with it, he may suffer much spiritual loss, and the Lord's Name may be dishonoured. He has to share the responsibility for the evil things his unconverted partner does.

The ships built in partnership were hardly launched before they were broken at Ezion-geber. There is always something of Satan's cunning or power in these unequal yokes. Child of God, beware of them!

Thank God, after the prophet's word and the destruction of his fleet, Jehoshaphat understood the great weakness of his life. An alliance with the world, whatever its purpose, is a thing God disapproves of, and it will bring judgment on His children.

This time the partnership was not for war, but for gold. 1 Kings 22:48 records it: "Jehoshaphat made ships of Tarshish to go to Ophir for gold." From 2 Chronicles 20:37 we learn of God's intervention. First, He sent His prophet Eliezer the son of Dodavah to reprove him: "Because you have joined yourself with Ahaziah, the Lord has broken your works." Then the Lord carried out His word, "and the ships were broken, so that they were not able to go to Tarshish."

Thank God, after the prophet's word and the destruction of his fleet, Jehoshaphat understood what had been the great weakness of his life . An alliance with the world, whatever its purpose, is something God disapproves of. It will bring judgment upon His children.

The prophet reproved him for joining with the father, and he repeats it with the son. There is to be no alliance with Israel, with the haters of the Lord, neither for war nor for trade. Ahaziah asks him to try again, but Jehoshaphat would not (1 Kings 22:49). No doubt he felt the reproof given by Eliezer, and that the destruction of his ships was Jehovah's judgment.

Now, this may seem narrow, and to the natural mind it would appear foolish. If Ahab's servants sailed the ships alongside Jehoshaphat's, the crews would double. That strength would greatly increase the golden spoils and make each kingdom far richer. Jehoshaphat no doubt felt the truth of this, but still he "would not." He had solid reasons for refusing the help of these men. He had learned a lesson that is hard to put into practice: "Bad company ruins good morals." That company had already corrupted him. His royal manners and spiritual bearing had already been badly humbled. So now he flatly declines the offer.

Joining with open unfaithfulness is always a source of constant weakness and defeat. Jehoshaphat had learned his lesson, for a time at least. If he needed the gold of Ophir, he must undertake the enterprise single-handed. He cannot let his ships carry a mixed crew that cannot work as one. The servants he sends must obey one master, and the gold they bring home must belong to one claimant, otherwise all is confusion.

Our passage records a commercial alliance between Jehoshaphat and Ahaziah. But it leaves out the matching statement that the first book of Kings supplies (1 Kings 22:49). There we see that Jehoshaphat understood the warning Jehovah gave him after the destruction of his fleet at Ezion-geber, and refused to renew the enterprise with Ahaziah. Here, there is nothing of the kind. Only God's judgment upon Jehoshaphat on the first occasion is recounted. Chronicles usually shows the results of grace in the king's heart. If that were the subject here, Jehoshaphat's refusal to enter a new partnership could never have been left out.

Even after this, Ahaziah asked Jehoshaphat to let his servants go with those of Jehoshaphat in the ships, but Jehoshaphat had learned a serious lesson, so he refused (v. 49). Why should he have more ships wrecked? Yet we might ask: was he more concerned about the consequences of wrong alliances, such as wrecked ships, than about honouring God by keeping clear of them? Whether we suffer for this or not, God has told us, "Do not be unequally yoked with unbelievers." Simple faith will want to obey the Word of God without questioning. But it seems Jehoshaphat was slow to learn. Why are we so slow to learn?

Verse 50 records Jehoshaphat's death, and his burial in Jerusalem. In the main he had been a good king, and God fully approved of this. Yet we cannot ignore his blemishes. We should learn well not to fail in the same sad ways that he did. Jehoram his son then took the throne of Judah.

Each of these men, in his own day, did well in carrying out his personal responsibility. So honourable mention is made of David (1 Kings 15:5), of Asa (1 Kings 15:11), and of Jehoshaphat (1 Kings 22:43). Each of them could take comfort from the clear promise given to such men in Psalm 101:6, even while searching their hearts over personal failures, which each had reason to mourn over with a humbled spirit. Absolute perfection is seen only in the LORD'S "Servant." He alone could stand being tested by this high standard of excellence.

"Asa slept with his fathers" — the same words used of Jeroboam, of Rehoboam, and of so many others. It may be a special favour, since the opposite is said of certain wicked kings and their descendants. But this favour is far from showing that the Lord took pleasure in them. Nor does it show that beyond the grave they found the happiness their hearts had looked for in vain in the world. It is still the same everywhere here below. Sons are buried beside their fathers. They die, so to speak, a natural death. But that gives us no comforting conclusion about their eternal future.

Thank God, after the prophet's word and the destruction of his fleet, Jehoshaphat understood what had been the great weakness of his life. An alliance with the world, whatever its purpose may be, is a thing God disapproves of. It will bring judgment on His children.

Even after this, Ahaziah asked Jehoshaphat to let his servants go with Jehoshaphat's servants in the ships. But Jehoshaphat had learned a serious lesson, so he refused. Why should he have more ships wrecked? Yet we might ask: was he more concerned about the consequences of wrong alliances, such as having his ships wrecked, than about honouring God by keeping clear of them? Whether we suffer for this or not, God has told us, "Do not be unequally yoked with unbelievers." Simple faith will want to obey the Word of God without questioning.

Jehoram was Jehoshaphat's firstborn... He walked in wickedness. "For the daughter of Ahab was his wife, and he did what was evil in the sight of the LORD." When Jehoram was in power, he killed all his brothers with the sword... Jehoshaphat had joined himself to Ahab by marriage, and married his son Jehoram to Athaliah. "Whatever one sows, that will he also reap." His unholy alliance began to bear fruit. And how often have Christian parents seen their children depart from God and follow the wicked ways of the world, because they themselves had set the example.

But Jehovah would not wipe out the house of David. His covenant with David held back His righteous wrath from Judah. That covenant was a powerful influence for mercy in dark days of unbelief and evil.