I have been studying 2 Chronicles 18. This chapter describes a “lying spirit.
In the King James Version (KJV), verse 21 refers to it as a “lying spirit”: “And he said, I will go out, and be a lying spirit in the mouth of all his
prophets.”
The New International Version (NIV) calls it a “deceiving spirit”: “‘I will go and be a deceiving spirit in the mouths of all his prophets,’ he said.” The English Standard Version (ESV) uses “lying spirit,” while the New American Standard Bible (NASB) says “deceiving spirit.” The New Living Translation (NLT) phrases it as the spirit saying, “I will go out and inspire all of Ahab’s prophets to speak lies.” These variations maintain the core idea of deception. This account parallels 1 Kings 22. King Ahab of Israel, known for promoting idolatry and disregarding prophets like Elijah, forms an alliance with King Jehoshaphat of Judah. King Jehoshaphat is generally faithful but enters into unwise partnerships.
They plan to attack Ramoth-gilead to reclaim it from the Syrians.
King Jehoshaphat insists on seeking God’s counsel first. King Ahab consults 400 false prophets, who predict victory. Suspecting falsehood, King Jehoshaphat requests a true prophet of the Lord. King Ahab summons the prophet Micaiah, whom he dislikes for prophesying judgment against him. The prophet Micaiah initially echoes the false prophets sarcastically:
“Go up and triumph.”
When pressed for truth, he reveals two visions. The first shows Israel scattered like sheep without a shepherd, implying King Ahab’s death.
The second depicts a heavenly council where God seeks to entice King Ahab to his downfall at Ramoth-gilead as judgment. A spirit volunteers to become a lying spirit in the mouths of King Ahab’s prophets.
King Ahab rejects this, imprisons the prophet Micaiah, and proceeds to battle. In the battle, King Ahab is killed by a random arrow despite his disguise. King Jehoshaphat survives after calling upon God.
This event fulfills God’s judgment on King Ahab for idolatry, the murder of Naboth, and repeated rejection of divine warnings, as prophesied by Elijah in 1 Kings 21.
Regarding the origin of this spirit, it arises from the “host of heaven” in verse 18, referring to God’s heavenly council, similar to scenes in Job 1-2 or Psalm 82.
In the vision, God asks who will entice King Ahab, and the spirit offers to deceive through the prophets. This spirit is interpreted as demonic or evil, not a holy angel, since holy angels do not lie (Numbers 23:19, Hebrews 6:18).
Scripture describes Satan and demons as fallen angels focused on deception (2 Corinthians 11:14, Revelation 12:9). God does not originate the evil but permits this existing spirit to act in His sovereign plan.
Matthew Henry’s commentary supports this, describing it as an “evil spirit that came and stood before the Lord, and owned that he would be a lying spirit in the mouth of all his prophets.”
He emphasises that God is not the author of sin but controls it for righteous purposes.
This aligns with the understanding that evil serves divine justice without compromising God’s holiness. The prophet Micaiah receives this vision, revealing that the false prophets are influenced by the spirit as part of God’s decree against King Ahab.
To reconcile this with God’s goodness and absence of evil (James 1:13, 1 John 1:5), note that God does not lie or commit evil; the deception originates from the spirit.
This is judicial abandonment: King Ahab’s persistent rebellion leads God to allow delusion, as in Romans 1:24-28. Similar to Pharaoh’s hardening in Exodus, God permits self-induced consequences as judgment.
Matthew Henry notes that the devil is a liar, and one such spirit can influence many prophets to deceive.
Yet God remains sovereign, using evil without impurity, fulfilling prophecies, removing a wicked king, and instructing King Jehoshaphat in chapter 19.
Why did King Jehoshaphat not fully discern the falsehood and still proceed to war?
He demonstrates some discernment by questioning the false prophets and demanding a true one.
After the warning, he does not fully commit; in battle, he calls on God and is protected.
However, he joins the war due to political and familial ties, including marriage alliances (his son to King Ahab’s daughter Athaliah).
Backing out risked conflict between Judah and Israel. Human weakness may have led him to prioritise the alliance over the prophetic warning, perhaps rationalising the judgment applied only to King Ahab. The consensus of false prophets likely created pressure. Matthew Henry comments that King Jehoshaphat’s safety stems from divine mercy, not strength, and his alliance with the wicked drew him in, leading to later rebuke. This event refines him, as seen in chapters 19-20. It illustrates that even faithful individuals can falter in discernment amid compromising alliances.
And the plain truth is this can apply to our lives today. Let’s use this as a prime example of seeking God’s guidance and directions and discernment before acting.
God bless you.