12. Micaiah, a Faithful minister of God

CHAPTER XII (c) “ MICAIAH A FAITHFUL MINISTER OF GOD

“ I SAW all Israel scattered upon the mountains as a flock which had no shepherd; and the Lord said: “ These have no master; let them return each to his house in peace.” 1Ki 22:17.

“ I saw the Lord seated upon His throne and all the heavenly host stood by Him on the right hand and on the left. And the Lord said: “ Who will entice Ahab that he will go up and fall in Ramoth-gilead? “ And one spoke in this manner and another in that manner; then the spirit came forth and stood before the Lord and said: “ I shall entice him.” But the Lord said unto him: “ In what way? “ And he said: “I shall go out and become a lying spirit in the mouth of all his prophets.” And He said: “ Thou shalt entice and also prevail. Go forth and do accordingly.” 1Ki 22:19-22.

Divided as it is into two sections, this narrative is one of the most alluring and illuminating of all the stories regarding God’s messengers. The first part is the real parable and the second part, which is also parabolic, explains the first by shewing under what misleading and dangerous counsel the conditions described in the first part were set up. The charm of the narrative so holds readers that the prophetic and visionary elements sink into obscurity. A few explanatory words about the history of the period enable us to follow the stories with understanding and appreciation. When first spoken they would require no specific reference to contemporary events because they would be self-revealing and explanatory. When originally narrated their appeal to men’s minds would be much richer than it can possibly be at this distance from the events referred to. THE BACKGROUND. The background of the canvas is easily portrayed. It reveals more clearly all that occurred at the momentous meeting of Jehoshaphat of Judah with Ahab of Israel, which forms the foreground. Jehoshaphat had prospered and established his kingdom. He was a pious king and he consolidated the strength of Judah alike in defence, in war, in religion, in law and in wealth. Though Judah and Israel had been previously hostile, they were now friendly and at peace. Indeed, the royal houses were united by a marriage alliance between children of the kings. Ahab, King of Israel, had treated his conquered enemy, Benhadad of Syria, too leniently, and allowed the Syrians to continue comfortably in Ramothgilead upon a promise that they would restore the city. Now he sought to reclaim the city and desired the aid of Jehoshaphat in his campaign. Ignorant of his ally’s fears and suspicions, Ahab was not fully prepared for the question of Jehoshaphat which asked whether the venture was acceptable to God. THE FOREGROUND.

We regard now the scene in the foreground the meeting of the kings. Ahab knows that he cannot anticipate God’s blessing upon his latest adventure, and he resorts to the device of summoning 400 mercenary prophets whose views will coincide with his own. They tell him to go up and conquer, but their plausibility and servility are all too apparent to Jehoshaphat, who suspects mischief and asks most slightingly if there is not besides a “ prophet of the Lord.” The 400 were doubtless prophets of the Lord, but with their first loyalty to the King. Is there not an approved prophet of the Lord known for his devotion to God? One can visualise that scene where the strong, religious king asks the arrogant, idol-worshipping king for a true messenger from the Lord. The question gets under Ahab’s armour and guise, unveiling a fear in his heart. He admits that he has not summoned one man whom he knows to be true to God and whom he hates just because of his courageous stand for God and righteousness. His words are an admission of previous wrong-doing when conviction came home to him through that man of God Micaiah, who was possibly the unknown prophet who narrated to Ahab the parable of the escaped prisoner. Secretly urged to side with the 400 prophets, Micaiah proves himself a valiant hero for his Lord; one of that noble line of courageous servants who, like Elijah at Carmel, Stephen at Jerusalem, Luther at Worms and Knox at Edinburgh, fear not majorities or rulers so long as they are themselves true to God he proclaims in parable the fatal issue to Ahab’s adventure, and Ahab recognises instinctively what the parable means for himself. That Ahab sensed the danger is proved by his disguise for the battle and his attempt to contrive Jehoshaphat’s death in place of his own. The short parable has its paradoxical difficulties. Sheep are not expected to come into the pens of their own accord from the outlying grazings far scattered upon the hillsides. Again, there is small comfort in appending the words “^in peace “ to a return home from destruction. As a probable interpretation, the parable should be regarded more as a warning than as a sequel to the king’s folly. It is symbolical of the condition of God’s people when they are under the leadership of a king who has already ceased to perform the duties of God’s anointed to his nation. Ere it is too late, the army should be disbanded and each man go home in peace.

Opposed to the king’s policy, which means the complete dismemberment of the nation, Micaiah advises peace and preservation. In view of the warning thus given, it is truly astonishing that Jehoshaphat united with Ahab to attack Ramoth-gilead. Much more astounding is that action when the prophet’s words are considered. They confirm the suspicions of Jehoshaphat regarding the 400 prophets into whom the lying spirit had entered. This idea of a lying spirit is most repugnant to us, but it was common, acceptable and even agreeable to the Hebrew mind. To understand this as the work of the Lord whereby He allows prophets to be deceived in order that His purpose may ultimately be achieved does not deprive the text of its meaning. But this interpretation would react very harshly upon the true prophet’s declarations and would condemn rather than justify his allegiance to God. Apart from textual uncertainties, it may be concluded that behind the parable “ lies a great truth to which religious experience of all ages bears witness. The man who sells himself to work evil, loses his power of discerning between good and evil; the flattering tongue of a number of worldly prophets prevails with such a man over the utterance of the one spiritually minded seer “ (Barnes). New Testament writers made use of the doctrine of a false spirit entering into the Church and into the hearts of Church leaders to deceive them and to seek to bring about the overthrow of God’s citadel upon earth by giving a wrong conception of God’s purpose.

GOD’S FAITHFUL SERVANT.

Micaiah can be dissociated from his parable only with the greatest difficulty. His life and power are closely linked to the incidents to which his words are related; and he impresses us by reason of his courage, steadfastness to God’s cause, indomitable perseverance in face of overwhelming odds and cheerful submission to affliction. In him we possess a noble type of servant in God’s Kingdom. He will not pander to any class or section. Gold cannot buy his loyalty, nor can flattery divert him from his duty. Unafraid of the foe’s big battalions and their treachery and wiles, he fears only God.

Invited to side with the majority, he prefers to be on God’s side. He fears neither king or prophets because it is his joy to serve God whom he beheld in vision and whose voice he obeyed. His defence lies in the words “ I saw the Lord.” Such visions have been the inspiration and security of all faithful servants of God. Though alone in witnessing for God, they have the vision of the Lord beside them, and this makes all the difference. Seeing the Lord did more for Moses and Paul in a few minutes than did years of religious education and care. To the Christian Church of modern times the parable bears its precious moral. Material and worldly forces have become so established within the citadel that there are many and serious temptations to God’s messengers to compromise. In the guise of true servants there are treacherous deceivers who urge the faithful servant to bow to their opinion by denying obedience to God’s voice. We recall that the essence of all the temptations of Jesus Christ lay in the offers to Him of power and worship if He would but surrender. He warned His disciples against the leaven (the spirit of false teaching) of the Pharisees. He told them not to fear those who would cast them into prison or lay hands upon them, but to fear Him who had power over their souls. No wrong merits so great condemnation as an evil suggestion which is sugar-coated with a religious profession. Such a deceiving spirit passed through a crowd one day in Jerusalem, and the crowd were enticed and tricked into exclaiming “ Crucify him! “ and “ We have no king but Caesar! “

If ever in history God’s people needed careful shepherding, now is the time. We read that “ when He saw the multitudes, He was moved with compassion on them, because they fainted and were scattered abroad, as sheep having no shepherd.” Mat 9:36. As truly as there was need for fidelity and enthusiasm in Christ’s time, so also to-day the compassion and love of Christ’s ambassadors are needed in the world.