Bible Commentaries
1 Kings 22

Verse 3

1 Kings

UNPOSSESSED POSSESSIONS

1Ki_22:3 .

This city of Ramoth in Gilead was an important fortified place on the eastern side of the Jordan, and had, many years before the date of our text, been captured by its northern neighbours in the kingdom of Syria. A treaty had subsequently been concluded and broken a war followed thereafter, in which Ben-hadad, King of Syria, had bound himself to restore all his conquests. He had not observed that article of peace, and the people of Israel had not been strong enough to enforce it until the date of our text; but then, backed up by a powerful alliance with Jehoshaphat of Judah, they determined to make a dash to get back what was theirs, but whilst theirs was also not theirs.

Now, I have nothing more to do with Ahab and Jehoshaphat, but I wish to turn the words of my test, and the thoughts that may come from them, into a direction profitable to ourselves. ‘Know ye that Ramoth in Gilead is ours?’ and yet it had to be got out of the hands of the King of Syria.

I. What is ours and not ours.

Every Christian man has large tracts of unannexed territory, unattained possibilities, unenjoyed blessings, things that are his and yet not his. How much more of God you and I have a right to than we have the possession of! The ocean is ours, but only the little pailful that we carry away home to our own houses is of use to us. The whole of God is mine if I am Christ’s, and a dribble of God is all that comes into the lives of most of us.

How much inward peace is ours? It is meant that there should never pass across a Christian’s soul more than a ripple of agitation, which may indeed ruffle and curl the surface; but deep down there should be the tranquillity of the fathomless ocean, unbroken by any tempests, and yet not stagnant, because there is a vital current running through it, and every drop is being drawn upward to the surface and the sunlight. There may be a peace in our hearts deep as life; a tranquillity which may be superficially disturbed, but is never thoroughly, and down in its depths, broken. And yet, let some little petty annoyance come into our daily life, and what a pucker we are in! Then we forget all about the still depths in which we ought to be living; and fears and hopes and loves and ambitions disturb our souls, just as they do the spirits of the men that do not profess to have any holdfast in God. The peace of God is ours; but, ah! in how sad a sense it is true that the peace of God is not ours!

What ‘heights’-for Ramoth means ‘high places’-what heights of consecration there are which are ours according to the divine purpose and according to the fulness of God’s gift! It is meant, and it is possible, and well within the reach of every Christian soul, that he or she should live, day by day, in the continual and utter surrender of himself or herself to the will of God, and should say, ‘I do the little I can do, and leave the rest with Thee’; and should say again, ‘All is right that seems most wrong, If it be His sweet will.’ But instead of this absolute submission and completeness and joyfulness of surrender of ourselves to Him, what do we find? Reluctance to obey, regret at providences, Self dominant or struggling hard against the partial domination of the will of God in our hearts. The mind which was in Jesus Christ, who was able to say, ‘It is written of Me, lo! I come to do Thy will, O Lord!’ is ours by virtue of our being Christians; but, alas! in practical realisation how sadly it is not ours!

What noble possibilities of service, what power in the world, are bestowed on Christ’s people!’ All power is given unto Me in heaven and in earth,’ says He. ‘And He breathed on them, and said, As My Father hath sent Me, even so send I you.’ The divine gift to the Christian community, and to the individuals that compose it-for there are no gifts given to the community, but to the individuals that make it up- is of fulness of power for all their work. And yet look how, all through the ages, the Church has been beaten by the corruption of the world; and how to-day many of us are standing, either utterly careless and callous about the diseases that we have the medicine to cure, or in desperation looking about for other healing for the social and moral condition of the community than that which is granted to us in Jesus Christ. ‘Know ye that Ramoth in Gilead is ours, and we be still, and take it not out of the hands of the King of Syria?’

There is ever so much in the world which belongs to our Master, and therefore belongs to us, and which the Church is bound to lay its hand upon and claim for its own and for its Lord’s. For remember, brethren, that all the gifts at which I have been glancing-and I might have largely increased the catalogue-all these spiritual endowments of peace, and safety, and purity, and joy, of religious elevation, and consecration, and power for service, and the like-are ours by a threefold title and charter. God’s purpose, which is nothing less for every one of us than that we should be ‘filled with all the fulness of God,’ and that He should ‘supply all our need, according to His riches in glory,’-that is the first of the parchments on which our title depends. And the second title-deed is Christ’s purchase; for the efficacy of His death and the power of His triumphant life have secured for all who trust Him the whole fulness of this divine gift. And the third of our claims and titles is the influence of that Holy Spirit whom Jesus Christ gives to every one of His children to dwell in him. There is in you, working in you, if you have any faith in that Lord, a power that is capable of making you perfectly pure, perfectly blessed, strong with an immortal strength, and glad with a ‘joy that is unspeakable and full of glory.’

Oh! then, let us think of the awful contrast between what is ours and what we have. It is ours by the divine intention, by the divine gift in its fulness and all-sufficiency, and yet think of the poor, partial realisation of it that has passed into our experience. Be sure that you have what you have, and that you make your own what God has made yours.

II. Then, let me suggest, again, how our text hints for us, not only the difference between possession and realisation, but also our strange contentment in imperfect possession.

Ahab’s remonstrances with his servants, which make the starting-point of my remarks, seem to suggest that there were two reasons for their acquiescence in the domination of a foreign power on a bit of their soil. They had not realised that Ramoth was theirs, and they were too lazy and cowardly to go and take it. Ignorance of the fulness of the gift, and slothful timidity in daring everything in the effort to make it ours, explain a great deal of the present condition of Christian people.

Is not that condition of passive acquiescence in their small present attainments, and of careless indifference to the great stretch of the unattained, the characteristic of the mass of professing Christians? They have got a foothold on a new continent, and their possession of it is like the world’s drawing of the map of Africa when we were children, which had a settlement dotted here and there along the coast, and all the broad regions of the interior were blank. The settlers huddle together upon the fringe of barren sand by the salt water, and never dream of pressing forward into the heart of the land. And so, too, many of us are content with what we have got, a little bit of God, when we might have Him all; a settlement on the fringe and edge of the land, when we might traverse the whole length of it; and behold! it is all ours.

That unfamiliarity with the thought of unattained possibilities in the Christian life is a damning curse of thousands of people who call themselves Christians. They do not think, they never realise-and some of us are guilty in this respect-they never realise that it is possible for them to be all unlike what they are now, and that, instead of the miserable partial hallowing of their nature, and the poor, weak -I was going to say strength, but it is not worth calling strength, that they possess, they might be as the angels of God: ‘the weakest as David,’ and David as a very angel of heaven itself. Why is it, why is it, that there is this unfamiliarity?

And then, another reason for the woful disproportion between what we have and what we utilise is the love of ease, such as kept these Israelites from going up to Ramoth-Gilead. It was a long way off; there was a river to be forded; there were heights to be climbed; there were weary marches to be taken; there were hard knocks going in front of the walls of Ramoth before they got inside it; and on the whole it was more comfortable to sit at home, or look after their farms and their merchandise, than to embark on the quixotic attempt to win back a city that had not been theirs for ever so long, and that they had got on very well without.

And so it is with hosts of Christian people; we do not realise how much we have that we never get any good out of. And, in the second place, we had rather just stay where we are, and make the best of the world as it is, and the desires of our hearts go in another direction than for our increase in the grace and knowledge of our Lord and Saviour. Ah, brethren! if we had a claim to some great property, or any other wealth that we really cared about, should we be so very indifferent as to asserting our rights? Should we not fight to the death, some of us, for the last inch of soil, for the last ounce of treasure, that belonged to us? When you really value a thing, you secure the greatest possible amount of it; and there is very little margin between what you own and what you use.

And if there is such a tremendous difference between the breadth of the one and the narrowness of the other in our Christian life, there can be no reason for it except this, that we do not care enough about spiritual blessings and forces to make the effort that is needed to win and keep, and get the good of, all that is ours.

And is not that something like despising the birthright? Is it not a criminal thing for Christian people thus to neglect, and to put aside, and never to seek to obtain, all these great gifts of God? There they lie at our doors, and they are ours for the taking. Suppose a carrier brought you a whole waggon full of precious goods, and put them down at your door, and you were not at the trouble to open your doors, or to carry the goods into your cellars. That would not look as if you cared much either for the goods or for the giver. And I wonder how many of us are chargeable with that criminal despising of God’s gifts, which is clearly the explanation of our letting them lie rotting, as it were, at our gates? We are starving paupers in the midst of plenty.

‘My God shall supply all your need according to His riches in glory, by Christ Jesus,’ says Paul. You have the right to them all. Draw cheques against the capital that is lodged in your name in that great bank.

III. And so, lastly, my text suggests the effort that is needed to make our own ours.

‘We be still, and take it not out of the hands of the King of Syria.’ Then these things that are ours, by God’s gift, by Christ’s purchase, by the Spirit’s influence, will need our effort to secure them. And that is no contradiction, nor any paradox. God does exactly in the same way with regard to a great many of His natural gifts as He does with regard to His spiritual ones. He gives them to us, but we hold them on this tenure, that we put forth our best efforts to get and to keep them. His giving them does not set aside our taking. However much we tried we could not take them out of His hand if it were clenched. Open as His hand is, and stretched out to us as it is, the gifts that sparkle in it are not transferred to our hands unless we ourselves put forth an effort.

So let me say that one large part of the discipline by which men make their own their own is by familiarising themselves with the thought of the larger possibilities of unattained possessions which God has given them. That is true in everything. To recognise our present imperfection, and to see stretching before us glorious and immense possibilities, opening out into a vista where our eyesight fails us to travel to its end, is the very salt of life in every region. Artist, student, all of us ‘are saved by hope,’ in a very much wider sense than the Apostle meant by that great saying. And whosoever has once lost, or felt becoming dim, the vision before him of a possible better than his present best, in any region, is in that region condemned to grow no more. If we desire to have any kind of advancement, it is only possible for us, when there gleams ever before us the untravelled road, and we see at the end of it unattained brightnesses and blessings.

And we Christian people have an endless prospect of that sort stretching before us. Oh, if we looked at it oftener, ‘having respect unto the recompense of the reward,’ we should find it easier to dash at any Ramoth-Gilead, and get it out of the hands of the strongest of the enemies that may bar our way to it. Let us familiarise ourselves with the thought of our present imperfection, and of our future completeness, and of the possibilities which may become actualities, even here and now; and let us not fitfully use what power we have, but make the best of what graces are ours, and enjoy and expatiate in the spiritual blessings of peace and rest which Christ has already given to us. ‘To him that hath shall be given,’ and the surest way to lose what we have is to neglect to increase it.

And, above all, let us keep nearer to our Master, and live more in fellowship with our Lord, and that will help us to deny ourselves to ungodliness and worldly lusts. It is the prevalence of these, and the absence of self-denial, that ruins most of the Christian lives that are ruined in this world. If a man wants to be what he is not, he must cease to be what he is.

Self-sacrifice, and the emptying of our hearts of trash and trifles, is the only way to get our hearts filled with God and with His blessing. Let us keep near Jesus Christ. If we have Him for ours we have peace, we have power, we have purity. ‘He of God is made unto us’ all in all, and every gift that may adorn humanity, and make our lives joyous and ourselves noble, is given to us in Jesus Christ. Let us put away from ourselves, then, this slothful indifference to our unattained possessions. ‘Know ye that Ramoth is ours?’ ‘Let us be still’ no longer. ‘All things are yours, whether the world, or life, or death, or things present, or things to come: all are yours if ye are Christ’s.’

Verses 7-8

1 Kings

AHAB AND MICAIAH

1Ki_22:7 - 1Ki_22:8 .

An ill-omened alliance had been struck up between Ahab of Israel and Jehoshaphat of Judah. The latter, who would have been much better in Jerusalem, had come down to Samaria to join in an assault on the kingdom of Damascus; but, like a great many other people, Jehoshaphat first made up his mind without asking God, and then thought that it might be well to get some kind of varnish of a religious sanction for his decision. So he proposes to Ahab to inquire of the Lord about this matter. One would have thought that that should have been done before, and not after, the determination was made. Ahab does not at all see the necessity for such a thing, but, to please his scrupulous ally, he sends for his priests. They came, four hundred of them, and of course they all played the tune that Ahab called for. It is not difficult to get prophets to pat a king on the back, and tell him, ‘Do what you like.’

But Jehoshaphat was not satisfied yet. Perhaps he thought that Ahab’s clergy were not exactly God’s prophets, but at all events he wanted an independent opinion; and so he asks if there is not in all Samaria a man that can be trusted to speak out. He gets for answer the name of this ‘Micaiah the son of Imlah.’ Ahab had had experience of him, and knew his man; and the very name leads him to an explosion of passion, which, like other explosions, lays bare some very ugly depths. ‘I hate him; for he doth not prophesy good concerning me, but evil.’

That is a curious mood, is it not? that a man should know another to be a messenger of God, and therefore know that his words are true, and that if he asked his counsel he would be forbidden to do the thing that he is dead set on doing, and would be warned that to do it was destruction; and that still he should not ask the counsel, nor ever dream of dropping the purpose, but should burst out in a passion of puerile rage against the counsellor, and will have none of his reproofs. Very curious! But there are a great many of us that have something of the same mood in us, though we do not speak it out as plainly as Ahab did. It lurks more or less in us all, and it largely determines the attitude that some of us take to Christianity and to Christ. So I wish to say a word or two about it.

I. My text suggests the inevitable opposition between a message from God, and man’s evil.

No doubt, God is love; and just because He is, it is absolutely necessary that what comes from Him, and is the reflex and cast, so to speak, of His character, should be in stern and continual antagonism to that evil which is the worst foe of men, and is sure to lead to their death. It is because God is love, that ‘to the froward He shows Himself froward.’ and opposes that which, unopposed and yielded to, will ruin the man that does it. So this is one of the characteristic marks of all true messages from God, that men who will not part with their evil call them ‘stern,’ ‘rigid,’ ‘gloomy,’ ‘narrow’ Yes, of course; because God must look upon godless lives with disapprobation, and must desire by all means to draw men away from that which is drawing them away from Him and to their death.

Now, I suppose I need not spend time in enumerating or describing the points in the attitude of Christianity towards the solemn fact of human sin, which correspond to Ahab’s complaint that the prophet spake always ‘not good concerning him, but evil.’ The ‘gospel’ of Jesus Christ proves its name to be true, and that it is ‘good news,’ not only by its graciousness, its promises, its offers, and the rich blessings of eternal life with which its hands are full, but by its severity, as men call it. One characteristic of the gospel is the altogether unique place which the fact of sin fills in it. There is no other religion on the face of the earth that has so grasped and made prominent this thought: ‘All have sinned and come short of the glory of God.’ There is none that has painted human nature as it is in such dark colours, because there is none that knows itself to be able to change human nature into such radiance of glory and purity. The gospel has, if I might so say, on its palette a far greater range of pigments than any other system. Its blacks are blacker; its whites are whiter; its golds are more lustrous than those of other painters of human nature as it is and as it may become. It is a mark of its divine origin that it unfalteringly looks facts in the face, and will not say smooth things about men as they are.

Side by side with that characteristic of the dark picture which it draws of us, as we are in ourselves, is its unhesitating restraint or condemnation of deep-seated desires and tendencies. It does not come to men with the smooth words on its lips, ‘Do as thou wilt.’ It does not seek for favour by relaxing bonds, but it rigidly builds up a wall on either side of a narrow path, and says, ‘Walk within these limits and thou art safe. Go beyond them a hair’s-breadth, and thou perishest.’ It may suit Ahab’s prophets to fling the reins on the neck of human nature; God’s prophet says, ‘Thou shalt not,’ That is another of the tests of divine origin, that there shall be no base compliance with inclinations, but rigid condemnation of many of our deep desires.

Side by side with these two, there is a third characteristic that the Word, which is the outcome and expression of the divine love, is distinguished by its plain and stern declarations of the bitter consequences of evil-doing. I need not dwell upon these, brethren. They seem to me to be far too solemn to be spoken of by a man to men in other words than Scripture’s. But I beseech you to remember that this, too, is the characteristic of Christ’s message. So a man should feel, when he thinks of the dark and solemn things that the Old Testament partially, and the New Testament more clearly, utter as to the death which is the outcome of sin, that these are indeed the very voice of infinite love pleading with us all. Brother I do not so misapprehend facts as to think that the restraints and threatenings and dark pictures which Christ and His servants have drawn are anything but the utterance of the purest affection.

II. Now, secondly, let me ask you to look for a moment at the strange dislike which this attitude of Christianity kindles.

I have said that Ahab’s mental condition was a very odd one. Strange as it is, it is, as I have already remarked, in some degree a very frequent one. There are in us all, as we see in many regions of life, the beginnings of the same kind of feeling. Here, for example, is a course that I am quite sure, if I pursue it, will land me in evil. Does the drunkard take a glass the less, because he knows that if he goes on he will have a drunkard’s liver and die a miserable death? Does the gambler ever take away his hand from the pack of cards or the dice-box, because he knows that play means, in the long run, poverty and disgrace? When a man sets his will upon a certain course, he is like a bull that has started in its rage. Down goes the head, and, with eyes shut, he will charge a stone wall or an iron door, though he knows it will smash his skull. Men are very foolish animals; and there is no greater mark of their folly than the conspicuous and oft-repeated fact that the clearest vision of the consequences of a course of conduct is powerless to turn a man from it, when once his passions, or his will, or, worse still, his weakness, or, worst of all, his habits, have bound him to it.

Take another illustration. Do we not all know that honest friends have sometimes fallen out of favour, perhaps with ourselves, because they have persistently kept telling us what our consciences and common-sense knew to be true, that if we go on by that road we shall be suffocated in a bog? A man makes up his mind to a course of conduct. He has a shrewd suspicion that an honest friend will condemn him, and that the condemnation will be right. What does he do, therefore? He never consults his friend, but if by chance that friend should say what was expected of him, he gets angry with his adviser and doggedly goes his own road. I suppose we all know what it is to treat our consciences in the style in which Ahab treated Micaiah. We do not listen to them because we know what they will say before they have said it; and we call ourselves sensible people! Martin Luther once said, ‘It is neither safe nor wise to do anything against conscience.’ But Ahab put Micaiah in prison; and we shut up our consciences in a dungeon, and put a gag in their mouths, and a muffler over the gag, that we may hear them say no word, because we know that what we are doing, and we are doggedly determined to do, is wrong.

But the saddest illustration of this infatuation is to be found in the attitude that many men take in regard to Christianity. There is a great craving to-day, more perhaps than there has been in some other periods of the world’s history, for a religion which shall adorn, but shall not restrain; for a religion which shall be toothless, and have no bite in it; for a religion that shall sanction anything that it pleases our sovereign mightiness to want to do. We should all like to have God’s sanction for our actions. But there are a great many of us who will not take the only way to secure that-viz. to do the actions which He commands, and to abstain from those which He forbids. Popular Christianity is a very easy-fitting garment; it is like an old shoe that you can slip off and on without any difficulty. But a religion which does not put up a strong barrier between you and many of your inclinations in not worth anything. The mark of a message from God is that it restrains and coerces and forbids and commands. And some of you do not like it because it does.

There is a great tendency in this day to cut out of the Old and New Testaments all the pages that say things like this, ‘The soul that sinneth it shall die’; or things like this, ‘This is the condemnation, that light is come into the world, and men love darkness rather than light’; or things like this, ‘Then shall the wicked go away into outer darkness.’ Brethren, men being what they are, and God being what He is, there can be no divine message without a side of what the world calls threatening, or what Ahab called’ prophesying evil.’ I beseech you, do not be carried away by the modern talk about Christianity being gloomy and dark, or fancy that we put a blot and an excrescence upon the pure religion of the Man of Nazareth, when we speak of the death that follows sin, and of the darkness into which unbelief carries a man.

III. Once more, let me say a word about the intense folly of such an attitude.

Ahab hated Micaiah. Why? Because Micaiah told him what would come to him as the fruit of his own actions. That was foolish. It is no less foolish for people to take up a position of dislike, and to turn away from the gospel of Jesus Christ because it speaks in like manner. I said that men are very foolish animals; there is surely nothing in all the annals of human stupidity more stupid than to be angry with the word that tells you the truth about what you are bringing down upon your heads. It is absurd, because Micaiah did not make the evil, but Ahab made it; and Micaiah’s business was only to tell him what he was doing. It is absurd, because the only question to be asked is. Are the warnings true? are the threatenings representations of what really will come? are the prohibitions reasonable? And it is absurd, because, if these things are so-if it is true that the soul that sinneth dies, and will die; if it is true that you, who have heard of the name and the salvation of Jesus Christ over and over again, and have turned away from it, will, if you continue in that negligence and unbelief, reap bitter fruits here and hereafter therefrom-if these things are true, surely the man that tells you so, and the gospel that tells you so, deserve better treatment than Ahab’s petulant hatred or your stolid indifference and neglect.

Would you think it wise for a sea-captain to try to take the clapper out of the bell that floats and tolls above a shoal on which his ship will be wrecked if it strikes? Would it be wise to put out the lighthouse lamps, and then think that you had abolished the reef? Does the signalman with his red flag make the danger of which he warns, and is it not like a baby to hate and to neglect the message that comes to you and says, ‘Turn ye, turn ye, why will ye die’?

IV. So, lastly, I notice the end of this foolish attitude.

Ahab was told in plain words by Micaiah, before the interview closed, that he would never come back again in peace. He ordered the bold prophet into prison, and rode away gaily, no doubt, to his campaign. Weak men are very often obstinate, because they are not strong enough to rise to the height of changing a purpose when reason condemns it. This weak man was always obstinate in the wrong place, as so many of us are. So away he went, down from Samaria, across the plain, down to the fords of the Jordan. But when he had crossed to the other side, and was coming near his objective point, the memories of Micaiah in prison at Samaria began to sit heavy on his soul.

So he tried to deceive divine judgment, and got up an ingenious scheme by which his ally was to go into the field in royal pomp, and he to slip into it disguised. A great many of us try to hoodwink God, and it does not answer. The man who ‘drew the bow at a venture’ had his hand guided by a higher Hand. Ahab was plated all over with iron and brass, but there is always a crevice through which God’s arrow can find its way; and, where God’s arrow finds its way, it kills. When the night fell, he was lying dead on his chariot floor, and the host was scattered, and Micaiah, the prisoner, was avenged; and his word had taken hold on the despiser of it.

So it always will be. So it will be with us, dear brethren, if we do not give heed to our ways and listen to the word which may be bitter in the mouth, but, eaten, turns sweet as honey. Nailing the index of the barometer to ‘set fair’ will not keep off the thunderstorm, and no negligence or dislike of divine threatenings will arrest the slow, solemn march, inevitable as destiny, of the consequences of our doings. Things will be as they will be. Believed or unbelieved, the avalanche will come.

Dear brethren, there is one way to get Micaiah on your side. Listen to him, and then he will speak good to you, and not what you foolishly call evil. Let God’s word convince you of sin. Let it bring you to the Cross for pardon. Jesus Christ addresses each of us in the Apostle’s words: ‘Am I therefore become your enemy because I tell you the truth?’ The sternest threatenings in the Bible come from the lips of that infinite Love. If you will listen to Him, if you will yield yourselves to Him, if you will take Him for your Saviour and your Lord, if you will cast your confidence and anchor your love upon Him, if you will let Him restrain you, if you will consult Him about what He would have you do, if you will accept His prohibitions as well as His permissions, then His word and His act to you, here and hereafter, will be only good and not evil, all the days of your life.

Remember Ahab lying dead on the floor of his chariot in a pool of his own blood, and bethink yourselves of what despising the threatenings, and turning away from the rebukes and prohibitions of the divine word, come to. These threatenings are spoken that they may never need to be put in effect. If you give heed to them they will never be put in effect in regard to you, if you neglect them and ‘will none of’ God’s ‘reproof,’ they will come down on you like a mighty rock loosed from the mountain, and will grind you to powder.