against Syria was of the LORD; nay, that the seductive influence of the prophets was part of the Divine judgment, and

therefore of the Divine appointment - at least, in its permissive sense. Yet in all this Ahab's destruction wo uld come

through his own sin: being led to his ruin by those false prophets whom he had chosen, and by his unwillingness to hear

the word of Jehovah, which he regarded as the outcome of personal hostility. Thus his destruction would be really due

to his deliberate choice of a course in direct opposition to the Will of God. For these two elements are always combined

in manner to us inexplicable, yet very really: the appointment of God and the free choice of man. And it was all the

more necessary for Micaiah to state all this fully and fearlessly, since his first message had been interrupted by the

peevish and false complaint of Ahab to Jehoshaphat, that it had happened as he had expected, since Micaiah would

never prophesy aught but evil of him.

Thus viewed, there is a peculiar depth of meaning and a grandeur in the parabolic vision which Micaiah so vividly

described. It would have carried conviction to all, if they had been open to it. The scene enacted in the open market-

place of Samaria had its counterpart - its true spiritual reflex - in the great court of heaven. Instead of Ahab sitting on

his throne surrounded by his own flattering prophets, and anticipating his victorious march upon Ramoth-Gilead, it was

Jehovah, the God of truth, surrounded by all His host, who sat on His judgment-seat decreeing the destruction of the

infatuated king. But as Ahab shall prepare his own destruction, so shall he also compass it. And this is quite in

accordance with all God's dealings in mercy and judgment with Ahab. Ahab has disowned the LORD; he has now

surrounded himself by these 400 prophets of falsehood to encourage himself and those with him in his undertaking. Be

it, as he has chosen for himself; these prophets shall prophesy - yea, lies - and he will believe their s mooth prophecy to

the disregard of the Divine Will and warning, and so perish in his folly and rebellion. All this was so truthfully

presented in the parabolic vision, and so pictorially set before those assembled, that at least Zedekiah, the leader of the

false prophets, could have no doubt in the matter. However we may explain his ebullition of personal resentment in

striking Micaiah, whether as a punishment or to put upon him a public affront, we can have no difficulty in

understanding his words (ver. 24 ). If they sounded like a satirical reproof of Micaiah's presumption in arrogating to

himself that he alone had really the Spirit of Jehovah, while all the others had not that inspiration - as if the Spirit of

Jehovah had gone from him to Micaiah - they also convey to us yet another meaning. Zedekiah must have known that

he had not a message from Jehovah,75 and he had imagined that Micaiah's prophecy would be as self-originated as had

been his own.

But the words which he heard left on him no doubt that Micaiah had truly spoken from Jehovah, and the resentment at

feeling that this was so, and that Micaiah, not himself, was the organ chosen by God, awakened within him feelings

which found expression in angry words and still angrier deed. It was a spirit like that of Simon Magus - only intensified

and manifested in manner congruous to Old Testament times. And this also explains the reply of Micaiah, which was

directed against the words of Zedekiah. He should "see," quite perceive, the real difference between t he true and the

false prophet, when he would experience its results. Then, when his prediction would not only remain unfulfilled, but

appear by the side of the warning of the true prophet, as having been false and misleading, would he in utter disgrace

seek to hide himself from the sight of all men, and to escape that punishment of his crime which the survivors from the

battle would no doubt inflict.

Not a few in that assembly must have understood the real meaning of the words of Zedekiah. But the majorit y would

prefer to give them an interpretation more consonant with their mood, or at least more convenient. It might seem to

them - to adopt the language of many among ourselves when inconvenient truth is in question - that the whole matter

had now degenera ted into a wrangle between opposing and rival theologians. At any rate, the time for all such talk had

passed, and that for action come. Ramoth-Gilead was theirs; truly and fairly, by the law of God and of man, let

theologians say what they pleased in exaltation of their respective schools and dogmas. And the two kings were united

in an alliance against the Syrians that could not be unsuccessful: all was propitious, let them go up - make a sudden raid

upon the stronghold, and take what was their own. And to mark how deeply he resented, and was able to punish what

he regarded as an act of rebellion, Ahab ordered Micaiah to be taken back to the custody of Amon, the governor of the

city. With him the name of Joash, the king's son, perhaps only a royal prince, was combined, probably in order to

indicate that Micaiah was a state prisoner. And as such he was to be treated with special severity.

Thus far Ahab possessed the requisite power; but when he added: "Until I come in peace," he uttered a distinct

challenge. To this, by whomsoever made - be he prince or private person, and howsoever made, whether in public or in

private, or even in inward opposition to God's revealed truth, there is only this answer: "He that sitteth in the heavens

shall laugh; the Lord shall have them in derision." But Micaiah could not allow it to pass unnoticed. The honor of