As we read of civil unrests around the world, we realise that far too often these are a result of having political leaders whose power rests on a foundation of lies. Such leaders mire their people in a swamp of falsehood and regard those who speak the truth as public enemies. As today’s text reminds us, this is not a new phenomenon.

Jehoshaphat of Judah continues the policies of his father Asa (2 Chronicles 17:3–9): he follows God’s commands, continues to remove high places and sacred poles, and appoints teachers of the law. God rewards his efforts: the “fear of the Lord” falls on the surrounding nations, keeping them from attacking Judah. Some of them bring tribute (vv. 10–11). Jehoshaphat also strengthens his position: he builds more fortresses and storage cities, and organises the men of Judah into formidable fighting units (vv. 12–19).

Judah is at peace with Israel. Jehoshaphat, understandably keen for this to continue, seals this peace by a marriage alliance with Ahab, the king of Israel (18:1). But is this alliance wise?

Ahab urges Jehoshaphat to help him recapture Ramoth Gilead (v. 2). Jehoshaphat agrees: “my people as your people” (v. 3). But before they proceed, he wants a word from the Lord.

Ahab duly provides 400 prophets, all of whom declare that God will grant them victory (vv. 4–5). But Jehoshaphat is not convinced: Is there no other11 prophet of the Lord available? (v. 6) Micaiah is summoned, and he echoes what the 400 prophets have said. But Ahab sees that he is being ironic and (a further irony) demands the truth. So Micaiah describes his vision (vv. 16–22): Ahab is no true leader, but a shepherd who neglects his sheep. The 400 prophets have spoken falsely, misled by a “deceiving spirit” that God has sent to bring disaster on Ahab.

The “deceiving spirit” does not really deceive Ahab, for Ahab has knowingly chosen his course and rejected God’s counsel. Ahab demands the truth, but Micaiah’s truth is not what he wants to hear. He has Micaiah arrested, but he cannot shake the prophecy from his mind, so he tries to escape judgment by disguising himself before going into battle, while telling the pliable Jehoshaphat to wear royal robes (vv. 28–32).

The ruse partly succeeds: an Aramean detachment which has been ordered to go after Ahab pursues Jehoshaphat in error. But God rescues Jehoshaphat: the detachment realises its mistake and gives up. Meanwhile, an arrow shot at random strikes Ahab. He dies some hours later, having seen his attack on Ramoth Gilead thwarted (vv. 33–34). Micaiah’s prophecy has come true.

Previous chapters in Chronicles have made only brief references to Israel, but 2 Chronicles 18 gives us a picture of conditions in that kingdom: a leaderless people; a king who prefers the “promise” given through 400 tame prophets to the word of the Lord; an apostate ruler who will do anything rather than return to God. Clearly, Jehoshaphat should not have been involved in this venture. Unfaithful Ahab has led faithful Jehoshaphat astray.

See also 1 Kings 22:1–46.

¹¹ NIV strangely omits “other”.