Lesson 53. A MAN WHO DARED TO TELL THE TRUTH. Micaiah and the Four Hundred Lying Prophets

(Taken from I Ki. ch. 22.)

I. THE TEACHER'S PREPARATION.

The Method of Teaching. In St. John, Stories and Story Telling, study pp. 48-56. In telling today's Bible story, practice the hints given in Chapter VII.

The Material for Teaching. Do all the work assigned in Lesson LIII of the Junior Bible. Consult Montefiore, Bible for Home Reading, Part I, pp. 318-326; Kent, Kings and Prophets, pp. 30-40; Shepard, Young Folks' Josephus, pp. 192-197; article "Ahab" in the encyclopedias. The teacher is reminded to consult frequently such commentaries as the Cambridge Bible and the New Century Bible.

Judaism. In Abrahams, Judaism, study pp. 23-38 and write answers to the following questions: 1. Why are there no universally-recognized Articles of Faith in Judaism? 2. Through what ceremonies must a Gentile pass, and to what creed must he subscribe, before he can be received into the Jewish fold? 3 What omissions does Abrahams observe in the Articles of Maimonides? 4. State the five Articles of Faith suggested by the Central Conférence of American Rabbis.

II. THE AIM.

In today's lesson there comes vividly to the front the distinction between the false and the true prophet. The false prophet was one who, encouraged by a lying spirit, predicted such things as he knew would please his questioner, and did not hesitate to carry his flattery to an extreme so dangerous, that it might bring on a national disaster. The true prophet, on the other hand, dependent on God alone, dared to proclaim the truth that was in him and scorn the consequences. The one traveled in companies; the other usually stood alone. The one always had in sight his own comfort and advancement; the other was ready to suffer martyrdom for the divine word. It is this unyielding

loyalty to the truth that illumines the career of Micaiah ben Imlah; and such loyalty should constitute the teacher's aim in presenting the story of this true prophet.

III. THE POINT OF CONTACT.

Are

What is the color of a lie? What is a white lie? not all lies black? Should you tell Mary that her gown is pretty when you know it is not? Remember that big liars began by being little liars, that you are giving Mary a false idea of beauty and of her own taste, and finally that you are learning to distrust people who tell you that your gown is pretty. But you don't want to hurt Mary's feelings? Good! Then speak kindly and tactfully, but truthfully; and she will learn to respect you the more. Does some one doubt it? Well, have you more respect for a girl who covers you with false flattery, or for one who tells you even an unpleasant truth kindly? Once there were four hundred prophets who did not want to hurt their king's feelings, so they poured honeyed words into his delighted ear. This "white lie" brought him to his death, and the nation to defeat. But there was one prophet present who dared to speak the truth. Let us see for whom you have the deeper respect-the one or the four hundred.

IV. EXPLANATORY NOTES.

Ethical Topic-Truthfulness.

Date. 853 B.C.E.-the last year of Ahab's reign. Jehoshaphat was now king of Judah; Ben-hadad II of Aram; Shalmaneser II of Assyria.

Places. The city gate in Samaria, and Ramoth in Gilead. U. & U. Stereographs-10974-"Water-city of Rabbath Ammon; E. N. E. along the Jabbok, Syria."

THE RELATIONSHIP BETWEEN ISRAEL AND ARAM.-Ahab's repentance over the murder of Naboth does not appear to have been very sincere for in a most important matter of State, the king, instead of consulting Elijah, turned for advice to a multitude of false prophets. The important matter was a question as to whether or not he should declare war

against Ben-hadad, king of Aram. His cause was this. Ben-hadad had in the past besieged Samaria, and although Ahab was at first inclined to surrender, he finally offered battle and won a notable victory. The following year, the two armies met again-this time at Aphek, probably near the Sea of Galilee-and the Arameans suffered a second defeat. Shortly thereafter, the treaty of Aphek was drawn up between the two kings, two articles of which provided: (1) That Ben-hadad should restore to Ahab the city of Ramoth in Gilead which had been captured in the days of Omri; and (2) that Israel should form an alliance with Aram against the new power now rising in the eastAssyria. Ben-hadad did not comply with the first provision of this treaty; and it was this violation that caused the war described in today's lesson. The second provision was duly observed by both parties; but, as we learn from the inscriptions, their allied armies met Shalmaneser II, king of Assyria, at Karkar in 854 B.C.E., and suffered a partial defeat. Thereafter, the alliance between Israel and Aram was dissolved. It is at this point that our lesson opens.*

THE RELATIONSHIP BETWEEN ISRAEL AND JUDAH.-For three years peace had reigned between Aram and Israel, when Ahab invited Jehoshaphat of Judah to visit him. We have heard practically nothing of Judah since the United Kingdom was rent asunder in the days of Rehoboam. The civil war that broke out on that occasion was carried on intermittently up to the time of Omri. He and especially his son, Ahab, instituted a new policy-that of attempting to unite the North and South by a closer feeling of brotherhood. It was with this end in view that Ahab had now invited Jehoshaphat to Samaria. Jehoshaphat had a son whose name was Jehoram; and Ahab had a daughter whose name was Athaliah-a woman whom we will meet again. Now the two fathers agreed that the alliance between their kingdoms could be more firmly cemented if the young couple were to marry; and so the wedding, which took place a little later, was in all probability being arranged during this visit. Further, Ahab decided that the present occasion offered a convenient opportunity for him to re

*See I Kings, chap. 20,

mind Jehoshaphat that Ramoth in Gilead really belonged to Israel, having been promised to her by the treaty of Aphek; but that Ben-hadad had never carried out this part of his agreement. Ahab further proposed that Israel and Judah unite in forcing Ben-hadad to restore this city, in accordance with the terms of the compact.

THE FOUR HUNDRED FALSE PROPHETS.-Jehoshaphat readily agreed to take part in the proposed expedition, but not having come under the influence of Jezebel's religion, suggested that first prophetic counsel be sought. Now, in imitation of Ahab's external compliance with the demands of the Lord's religion, a numerous group of his subjects had come to look upon the holy office of prophet as a sort of business which any man who chose might adopt as a means of earning an easy livelihood. These men were probably supported by royal bounty, and were therefore anxious at all times to do the king's bidding, lest they fall into disfavor and consequent poverty. Accordingly, when Jehoshaphat requested that a prophet be consulted, Ahab promptly summoned his four hundred minions, and put to them just such a question as David had been wont to ask the Urim and Thummim: "Shall I go to fight against Ramoth in Gilead or shall I not go?" With one voice, the dutiful four hundred returned the expected answer, declaring that the king should proceed with his plans, for they would be crowned with success. But what was the matter with Jehoshaphat? He remained unconvinced, and inquired if there was not an additional prophet that could be consulted? Why so? Was not the unanimous agreement of four hundred men sufficient? Why summon the four hundred and first? Plainly, Jehoshaphat realized that one true man of God is worth more than four hundred false ones. Ahab reluctantly admitted that there. was another prophet, Micaiah (Mi-cai'ah) the son of Imlah by name, whose attitude to the king, however, was always a hostile one. As a matter of fact, Micaiah was Ahab's enemy only in the sense in which Elijah was the same sort of an enemy that a conscience is to an evil-doer. Had Israel's king been honestly sincere in seeking, at this critical juncture, the best prophetic advice, he would, of course, have sent for none other than the master prophet

Elijah himself. Micaiah, however, was probably a pupil of Elijah, and a man well able to deal with the situation.

THE ANTICS OF ZEDEKIAH.-A slave was immediately dispatched to bring Micaiah possibly, as Jewish tradition has it, from prison. In the meanwhile, Jehoshaphat and Ahab were seated in the gates of the city, enthroned in proud estate, listening to the smooth-tongued predictions especially of Zedekiah, the hot-headed leader of the four hundred. This enthusiast had made for himself a pair of iron horns to symbolize the bull, an animal which some suppose was the emblem of the Northern Kingdom. Thinking to impart dramatic vividness to his words, Zedekiah attached these horns to his head, and ran about pushing and tossing with them after the manner of a ferocious bull gloriously winning a fight.

THE PROPHECY OF MICAIAH.-While these antics were being carried on in the presence of the kings, the slave had summoned Micaiah, and was returning with him to the city gates. Intending to do his semi-prisoner a good turn, and assuming that Micaiah was like the rest of the prophets, the slave naively suggested that the proper course for Micaiah to pursue was to predict success to the king. Angered that the word of the Lord should have fallen into such disrepute, the prophet hotly retorted, "My message is imparted in me by the Lord, not by slaves. I will speak what the Lord saith to me." Soon they arrived at the city gates, and Ahab put his question to Micaiah. At first, the prophet returned an ironical answer, but immediately thereafter, boldly declared the real truth; namely, that Israel would be left on the battle-field as a flock of scattered sheep without a shepherd.

THE ENCOUNTER BETWEEN ZEDEKIAH AND MICAIAH.Ahab, fearful of the effect that this prophecy might have on Jehoshaphat, turned to his royal guest and said, "Do not be influenced by his words. Did I not tell you he is moved by hatred toward me?" "Not so," answered Micaiah. "For I already know that you are going to wage war despite any words of mine. A lying spirit is speaking with design through these false prophets that you might be allured to your ruin." Zedekiah, having lost his temper