2Ch 18:5 | KingComments | STEP | Yet Jehoshaphat does not simply agree with Ahab’s proposal. It is as if his conscience tells him to consult the LORD first ( ). That is what he says to “the king of Israel”, that is to say to the man who reigns over God’s people. It illustrates the tragedy and the apostacy of Israel and its leader. It’s nice that Jehoshaphat suggests it, but it’s too late. He has already promised his cooperation to this expedition. If the LORD nevertheless answers such a request, the answer can only be judgmental because of the situation. Ahab first calls his own prophets together ( ). These are prophets he has gathered himself and who caress his hearing, just as we encounter them in our days, the last days of professing Christianity, and for which we are warned ( ). When Ahab asks them whether they shall go to war, these false prophets audaciously take the Name of God in their mouth and in His Name guarantee a prosperous way. They are prophets who speak what people like to hear, and that certainly is not the truth ( ; ; ). However, Jehoshaphat will not let himself be fooled ( ). Although the four hundred prophets have made a unanimous statement, he asks if there is not “yet” a prophet of the LORD. With this question Jehoshaphat can mean two things. He can ask if there is yet another prophet besides these four hundred prophets, but then of the same kind , giving the impression that he also sees these four hundred prophets as prophets of the LORD. He can also mean, and this seems to be more the case, that he yet wants to hear a prophet of the LORD , a real prophet , by which he indicates in veiled terms that to him those four hundred are no real prophets of the LORD. He is already so entangled in the trap that Ahab opened for him, that he can no longer give clear testimony. It is foolish to ask the LORD’s guidance if we have already made our decision. Ahab cannot ignore Jehoshaphat’s question ( ). He must let Micaiah come, the man he sees as a prophet of doom. Ahab knows that Micaiah is a real prophet. This we also see with King Zedekiah in relation to Jeremiah ( ) and with Herod in relation to John the baptist ( ). Ahab hates Micaiah. To him, that man is connected to doom, and not to the fact that he speaks the word of the LORD. It is absurd to hate Micaiah and want to kill him because he tells him the truth about future things. It is as foolish as it is for a resident of a house to kill his dog that keeps barking to warn him of a burglar. Thus the Bible, the preacher and also the church are hated for the same reason. They have no hopeful message for the future of the world, but announce the judgment on it. Ahab’s condemnation of the prophet Micaiah goes too far for Jehoshaphat. He tells Ahab not to speak like this. Here we see that the new life indeed is present in Jehoshaphat. It is a testimony, although a weak testimony. Ahab does what Jehoshaphat wants. He calls an officer and gives him the order to summon Micaiah, Imla’s son ( ). Jehoshaphat’s question to get a real prophet and his reprimand of Ahab change nothing to his ambivalent attitude. He stays where he is, with Ahab. Both Ahab and he sit on a throne and both are arrayed in their robes ( ). They are at the threshing floor. The threshing floor is a picture of purifying judgment. It is the place where the chaff is separated from the wheat. This separation will happen in a moment. While the messenger is on his way to bring Micaiah, the prophets of Ahab continue to perform. The prophet Zedekiah takes the words “thus says the LORD” ( ) in the mouth and predicts a great victory. Today also many so-called prophets take the words ‘thus says the Lord’ in their mouth ( ). They always talk about prosperity. However, they are false prophets, with a mouth “smoother than butter” and words “softer than oil” ( ).

‏ 2 Chronicles 18:5

The Message of the False Prophets

Yet Jehoshaphat does not simply agree with Ahab’s proposal. It is as if his conscience tells him to consult the LORD first (2Chr 18:4). That is what he says to “the king of Israel”, that is to say to the man who reigns over God’s people. It illustrates the tragedy and the apostacy of Israel and its leader. It’s nice that Jehoshaphat suggests it, but it’s too late. He has already promised his cooperation to this expedition. If the LORD nevertheless answers such a request, the answer can only be judgmental because of the situation.

Ahab first calls his own prophets together (2Chr 18:5). These are prophets he has gathered himself and who caress his hearing, just as we encounter them in our days, the last days of professing Christianity, and for which we are warned (2Tim 4:3-4). When Ahab asks them whether they shall go to war, these false prophets audaciously take the Name of God in their mouth and in His Name guarantee a prosperous way. They are prophets who speak what people like to hear, and that certainly is not the truth (Isa 30:10; Eze 13:7; Mt 7:22-23). However, Jehoshaphat will not let himself be fooled (2Chr 18:6). Although the four hundred prophets have made a unanimous statement, he asks if there is not “yet” a prophet of the LORD.

With this question Jehoshaphat can mean two things. He can ask if there is yet another prophet besides these four hundred prophets, but then of the same kind, giving the impression that he also sees these four hundred prophets as prophets of the LORD. He can also mean, and this seems to be more the case, that he yet wants to hear a prophet of the LORD, a real prophet, by which he indicates in veiled terms that to him those four hundred are no real prophets of the LORD. He is already so entangled in the trap that Ahab opened for him, that he can no longer give clear testimony. It is foolish to ask the LORD’s guidance if we have already made our decision.

Ahab cannot ignore Jehoshaphat’s question (2Chr 18:7). He must let Micaiah come, the man he sees as a prophet of doom. Ahab knows that Micaiah is a real prophet. This we also see with King Zedekiah in relation to Jeremiah (Jer 37:17) and with Herod in relation to John the baptist (Mk 6:20a). Ahab hates Micaiah. To him, that man is connected to doom, and not to the fact that he speaks the word of the LORD.

It is absurd to hate Micaiah and want to kill him because he tells him the truth about future things. It is as foolish as it is for a resident of a house to kill his dog that keeps barking to warn him of a burglar. Thus the Bible, the preacher and also the church are hated for the same reason. They have no hopeful message for the future of the world, but announce the judgment on it.

Ahab’s condemnation of the prophet Micaiah goes too far for Jehoshaphat. He tells Ahab not to speak like this. Here we see that the new life indeed is present in Jehoshaphat. It is a testimony, although a weak testimony.

Ahab does what Jehoshaphat wants. He calls an officer and gives him the order to summon Micaiah, Imla’s son (2Chr 18:8). Jehoshaphat’s question to get a real prophet and his reprimand of Ahab change nothing to his ambivalent attitude. He stays where he is, with Ahab. Both Ahab and he sit on a throne and both are arrayed in their robes (2Chr 18:9). They are at the threshing floor. The threshing floor is a picture of purifying judgment. It is the place where the chaff is separated from the wheat. This separation will happen in a moment.

While the messenger is on his way to bring Micaiah, the prophets of Ahab continue to perform. The prophet Zedekiah takes the words “thus says the LORD” (2Chr 18:10) in the mouth and predicts a great victory. Today also many so-called prophets take the words ‘thus says the Lord’ in their mouth (2Chr 18:11). They always talk about prosperity. However, they are false prophets, with a mouth “smoother than butter” and words “softer than oil” (Psa 55:21).