Sermon Tone Analysis

"But they refused to pay attention and turned a stubborn shoulder and stopped their ears that they might not hear.

They made their hearts diamond-hard lest they should hear the law and the words that the Lord of hosts had sent by his Spirit through the former prophets.

Therefore great anger came from the Lord of hosts.

“As I called, and they would not hear, so they called, and I would not hear,” says the Lord of hosts," (Zechariah 7:11-13, ESV)

[1] "But they refused to pay attention and turned a stubborn shoulder and stopped their ears that they might not hear.

They made their hearts diamond-hard lest they should hear the law and the words that the Lord of hosts had sent by his Spirit through the former prophets.

Therefore great anger came from the Lord of hosts.

“As I called, and they would not hear, so they called, and I would not hear,” says the Lord of hosts," (Zechariah 7:11-13, ESV)

[2]           Certain Biblical passages are difficult to understand and require considerable study to appreciate.

One such passage arises in 1 Kings 22:19-23 on the occasion of Ahab’s battle with Syria.[3]

The passage seems to suggest that Jehovah God directly caused a sin to occur.

Of course if that interpretation is correct, it would force a reconsideration of several of the qualities or characteristics of God.

We believe it is possible to harmonize this passage with others which teach the holistic goodness of God.

*/The Context of 1 Kings 22/*

            The chapter details the first recorded alliance between the northern ten tribes (Israel) and the southern two (Judah).

In the south, Jehoshaphat rules and is seen by the inspired writer as  a good man, although perhaps not as faithful as he should have been (1 Kings 22:43).

The /casus belli/ was the occupation of Ramoth-Gilead by the Syrians.

This city was originally a city of refuge for all of Israel.

Located to the east of the Jordan, the city was in the tribal regions of Gad.

It had been a principle city during the reign of Solomon.

At some point after the division of Israel, Ramoth was taken by the Syrians.[4]

The Biblical account demonstrates that it was Ahab’s idea to go to battle.

He seeks, and obtains, agreement from Jehoshaphat.

*Spiritual Conditions in Israel*

            The north, led by Ahab is already spiritually bankrupt.

The marriage of Ahab to Jezebel, a Zidonian[5] – not a Jew – drew idol worship directly into the palace and replaced the prophets of Jehovah (c.f. 1 Kings 18:4, 13, 19).

This absence of divine guidance is highlighted when Jehoshaphat asks to consult the Lord before going to battle  and is presented with 400 prophets who do not speak truth (1 Kings 22:5-7).

The religious affiliation of these prophets is unclear.

They are not likely prophets of Jehovah God for all but 100 had been slain by Jezebel (1 Kings 18:13; 22).[6]

The text says that the prophets of Baal who attended the Carmel contest were all killed (1 Kings 18:40) but that does not preclude the possibility that others remained elsewhere.

The prophets of the groves (1 Kings 18:19) are not further mentioned and may have survived the slaughter at Kishon.

What is clear is the lack of truth in the comments of the prophets.

They were specifically chosen to satisfy the desire of the King for war and conquest.

It is certain they had previously scratched the King’s itching ears (2 Timothy 4:3) and were thus devoid of truth.

That Micaiah was not called, although well-known,  should tell us that he was a man who was indeed truthful “in season and out of season” (2 Timothy 4:2) while his colleagues were little more than “yes men.”

Thus we have a circumstance where the King over God’s people has surrounded himself with false prophets and is, himself, wicked.

The depth of Ahab’s sin must not be underestimated.

He was sinful through and through and has surrounded himself with people who enable and support his wickedness.

An appreciation of the wicked nature of the prophets and the depravity of Ahab is essential to properly understanding how Jehovah God can send a “deceiving spirit” upon them.

\\  

*Jehoshaphat and Micaiah*

            Despite a large assemblage of prophets who support the King Ahab’s desire for war, King Jehoshaphat is not impressed.

He discerns the emptiness of the prophet’s replies and asks for another.

Ahab grudgingly acknowledges Micaiah but declares his dislike for him.

Nevertheless he summons righteous Micaiah.

Ahab’s messenger encourages Micaiah to speak like the others so the King will not be disappointed (1 Kings 22:13).

To his great credit, Micaiah declares he will speak only “/what the Lord saith unto me…”/ (1 Kings 22:14).

*Micaiah Before Ahab*

*            *The reader is surprised then when Micaiah stands before the king and agrees that he should go up to battle!

Again the king (likely Jehoshaphat) discerns there is more to be heard.

He rebukes Micaiah and demands that he speak the word of the Lord.

It is at this point that we are given insight into the actual prophecy shown Micaiah.

The prophet reveals his vision from Jehovah God.

He has been shown a disorganized, leaderless people who are told to return to their homes in peace.

This is the prophetic picture of Israel after the battle and the loss of their King, Ahab (c.f. 1 Kings 22:34-36).

The prophet is also allowed to disclose a heavenly discussion revealed to him by God.

Let us now attempt tp understand the difficult portion of the text and try and discern some lesson therein.

\\ / /

*Harmonizing The Passage*

            Because the passage in view seems to suggest that God causes some to lie, we must see if there is a way whereby God’s actions described herein can be made to conform to the characteristics of him given elsewhere in Scripture.

While some may be pleased to point to an alleged inconsistency or contradiction in the Scriptures, we believe that the proper approach is to search for a way to legitimately harmonize the text.

*The truthfulness of God is upheld by Scripture*

            Priest, prophet and judge Samuel declared the Lord’s words to be true (2 Samuel 7:28).

The Psalmist declared that the teachings of God are true (Psalm 25:5; Psalm 57:3; Psalm 69:13) and he is said to be abundant in truth (Psalm 86:15).

Isaiah calls him at “God of truth” (Isaiah 65:16) while Jeremiah declared him a “true God” (Jeremiah 10:10; Jeremiah 42:15).

Zechariah says that God will rule in truth (Zechariah 8:8).

In the New Testament, God is seen as no less truthful and his son, Jesus Christ, is likewise seen as true.

His opponents, while trying to entrap him, declared that he was true and that he taught truly (Matthew 22:16; Mark 12:14).

Jesus states simply that “God is true” (John 3:33; John 17:3; 1 John 5:20).

The prolific Paul shows that God will be true even when all men are found liars (Romans 3:4).

He speaks of the message of God as truth (2 Corinthians 6:7).

To the Thessalonians he is the “living and true God” (1Thessalonians 1:9) and the one through whom their salvation comes through truth (2 Thessalonians 2:13).

The Bible is clear throughout that truthfulness is a characteristic of God.

To assume otherwise is to shred the entire fabric of faith for no man can trust a God who says one thing but does another.

*The Heavenly Council*

What follows now is a verse-by-verse analysis of the text to show the harmonization of God’s actions with other passages of Scripture.

| /Micaiah said, “therefore, hear the word of the Lord.

I saw the Lord sitting on his throne, and all the host of heaven standing by Him on His right and on His left.//(1

Kings 22:19)/ |

 

 

 

 

 

\\             The prophet dissociates himself from the vision he is about to reveal.

It belongs not to him, but to Jehovah.

Micaiah appropriately understands himself as merely a conduit for God’s message; he is a tool for God’s use and nothing more.

The vision is not for Micaiah but for his hearers.

The image presented herein is not unlike the picture drawn by Isaiah in Isaiah 6:1-4 and John in Revelation 4:2-4.

On both occasions, the Almighty is pictured as seated on a throne and surrounded by a variety of celestial creatures.

While in both the Isaiah and Revelation accounts we see humble adoration and worship coming from the creatures, we should note that on occasions even Satan presents himself  before God (c.f.

Job 1:6; Job 2:1; Zechariah 3:1-10).

This will become significant shortly.

The reader should understand this as a peek behind the veil of Heaven.

This is a scene of immense magnificence and glory nearly unspeakable by human words.

The description of the glory envisioned here is appropriate for it demands that the hearer listen to the message being conveyed.

It is especially useful in the context of both Ahab and Jehoshaphat for they would both understand and appreciate the accoutrements of the | /The Lord said, “Who will entice Ahab to go up and fall at Ramoth-gilead?”

And one said this while another said that.”//(1

Kings 22:20)/ |

royal court.

The God who speaks here is the God of their ancestors; this is the God beyond the veil of the Temple.

Through Micaiah, God was speaking their language in a way they would understand.

Ahab’s wickedness has risen to the throne of God and has become the focus of the heavenly host.

There is really no question coming from Jehovah here at all, unless perhaps a rhetorical one.

God knows all and certainly does not need advice to decide how to deal with Ahab.

The intent is clear: God desires the destruction of Ahab.

The tool of that destruction will be Syria and God must now craft the circumstances that will bring Ahab into catastrophic proximity to the powerful adversary.