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represent, evidently, a vision; and that, not of something literally real, but as we
might term it a parabolic vision.
It is in the same manner that we regard the next part of Micaiah's message. It must
not be understood as declaring what really took place in heaven, but as a vision in
which the prophet saw before him, as in a parable,^74 the explanation and the higher
Divine meaning of the scene that had just been enacted before the two kings, and the
final sequence of it which he had just announced.
The points to be kept in view are: that the final judgment which would come to Ahab
in his self-chosen campaign 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 would 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 smooth 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
(^)