ge. By substituting "that" for "because," there is no
support to predestination. It simply denotes, in such case, that
they would not believe their father, which doubtless was the case
from their depraved habits. The _moral_ objection is that God had
made their return to good impossible, whilst He declares that He is
not willing that any should perish. On these grounds we reject the
interpretation.

MICAIAH AND AHAB.--The parabolic representation of Micaiah is held
as proving not the bare permission of an event, but the actual
deception of Ahab. The matter is recorded in 1 Kings xxii.
Jehoshaphat had paid a visit to his neighbour, the King of Israel,
Ahab. The latter proposed that the former should accompany him in an
attack upon Ramoth-gilead. Ahab's prophets had promised success to
the enterprise. Jehoshaphat wished to inquire of the prophet of the
Lord. Ahab told them that there was one, Micaiah by name, but that
he hated him as he always prophesied evil of him. He was sent for,
however, and when he came he was asked if they should go up against
Ramoth-gilead. He answered, "Go and prosper; for the Lord shall
deliver it into the hand of the king." This was evidently spoken in
such a tone and manner, that Ahab said, "How many times shall I
adjure thee that thou tell me nothing but that which is true in the
name of the Lord?" The prophet then uttered a few words about the
dispersion of the army, which were very unpalatable to the king. He
then said, "I saw the Lord sitting on His throne, and all the host
of heaven standing by Him on His right hand and on His left." A
question was asked who would persuade Ahab to go up, and at last one
answered that he would go and be a lying spirit in the mouth of the
prophets, and that he would persuade him. The narrative proceeds,
and it is added, "And He (the Lord) said, Thou shalt persuade him,
and prevail also: go forth, and do so. Now therefore, behold, the
Lord hath put a lying spirit in the mouth of all these thy prophets"
(1 Kings xxii.) It is held that this narrative proves that God
intended to deceive Ahab. I could understand an infidel trying to
make capital out of such a passage; but for a professed Christian to
go to it to prove that God intended to deceive Ahab, appears at
first sight to transcend belief. To do so is to sap the foundations
of religion. How much reason has the Bible to say, "Save me from my
friends!" No doubt, the interpretation of the passage given lies