Thus, then, we see that the standing of a Christian is _in Christ_.

"Found in Him." This is Christian standing. Nothing less, nothing lower, nothing different. It is not partly in Christ, and partly in law--partly in Christ and partly in ordinances. No; it is "Found in Him." This is the standing which Christianity furnishes. If this be touched, it is not Christianity at all. It may be some ancient _ism_, or some mediaeval _ism_, or some modern _ism_; but most surely it is not the Christianity of the New Testament if it be aught else than this, "Found in Him."

We do therefore earnestly exhort the reader to look well to this our first point, "In Christ it is we stand." He is our righteousness. He Himself, the crucified, risen, exalted, glorified Christ. Yes; He is our righteousness. To be found in Him is proper Christian standing. It is not Judaism, Catholicism, nor any other _ism_. It is not the being a member of this church, that church, or the other church. It is to be in Christ. This is the great foundation of true practical Christianity. In a word this is the standing of the Christian.

Let us now in the second place, look at

THE CHRISTIAN'S OBJECT.

Here again, Christianity shuts us up to Christ: "That I may _know Him_," is the breathing of the true Christian. If to be "found in Him"

const.i.tutes the Christian's standing, then "to know Him" is the Christian's proper object. The ancient philosophy had a motto which it was constantly sounding in the ears of its votaries, and that motto was, "Know thyself." Christianity, on the contrary, has a loftier motto, pointing to a n.o.bler object. It tells us to know Christ--to make Him our object--to fix our earnest gaze on Him.

This, and this alone, is the Christian's object. To have any other object is not Christianity at all. Alas! Christians have other objects. And that is precisely the reason why we said, at the opening of this paper, that it is Christianity, and not the ways of Christians, that we desire to hold up to the view of our readers. It matters not in the least what the object is; if it is not Christ, it is not Christianity. The true Christian's desire will ever be embodied in these words, "That I may know Him, and the power of His resurrection, and the fellowship of His sufferings, being made conformable unto His death." It is not that I may get on in the world--that I may make money--that I may attain a high position--that I may aggrandize my family--that I may make a name--that I may be regarded as a great man, a rich man, a popular man. No; not one of these is a Christian object. It may be all very well for a man, who has got nothing better, to make such things his object. But the Christian has got Christ. This makes all the difference. It may be all well enough for a man, who does not know Christ as his righteousness, to do the best he can in the way of working out a righteousness for himself; but to one whose standing is in a risen Christ, the very fairest righteousness that could be produced by human efforts would be an actual loss. So is it exactly in the matter of an object. The question is not, What harm is there in this or that? but, Is it a Christian object?

It is well to see this. We may depend upon it, beloved reader, that one great reason of the low tone which prevails amongst Christians will be found in the fact that the eye is taken off Christ and fixed upon some lower object. It may be a very laudable object for a mere man of the world--for one who merely sees his place in nature, or in the old creation. But the Christian is not this. He does not belong to this world at all. He is in it, but not of it. "They," says our blessed Lord, "are not of the world, even as I am not of the world."

(John xvii.) "Our citizenship is in heaven;" and we should never be satisfied to propose to ourselves any lower object than Christ. It matters not in the least what a man's position may be. He may be only a scavenger, or he may be a prince, or he may stand at any one of the many gradations between these two extremes. It is all the same, provided Christ is his real, his only object. It is a man's object, not his position, that gives him his character.

Now Paul's one object was Christ. Whether he was stationary, or whether he travelled; whether he preached the gospel, or whether he gathered sticks; whether he planted churches, or made tents, Christ was his object. By night and by day, at home or abroad, by sea or by land, alone or in company, in public or private, he could say, "One thing I do." And this, be it remembered, was not merely Paul the laborious apostle, or Paul the raptured saint, but Paul the living, acting, walking Christian--the one who addresses us in these words, "Brethren, be ye followers together of me." Nor should we ever be satisfied with anything less than this. True, we fail sadly; but let us always keep the true object before us. Like the school-boy at his copy, he can only expect to succeed by keeping his eye fixed upon his head-line. His tendency is to look at his own last written line, and thus each succeeding line is worse than the preceding one. Thus it is in our own case. We take our eye off the blessed and perfect head-line, and begin to look at ourselves, our own productions, our own character, our interests, our reputation. We begin to think of what would be consistent with our own principles, our profession, or our standing, instead of fixing the eye steadily upon that one object which Christianity presents, even Christ Himself.

But some will say, "Where will you find this?" Well, if it be meant, where are we to find it amongst the ranks of Christians, now-a-days, it might be difficult indeed. But we have it in the third chapter of the epistle to the Philippians. This is enough for us. We have here a model of true Christianity, and let us ever and only aim thereat. If we find our hearts going after other things let us judge them. Let us compare our lines with the head-line, and earnestly seek to produce a faithful copy thereof. In this way, although we may have to weep over constant failure, we shall always be kept occupied with our proper object, and thus have our character formed; for, let it never be forgotten, it is the object which forms the character. If money be my object, my character is covetous; if power, I am ambitious; if books, I am literary; if Christ, I am a Christian. It is not here a question of life and salvation, but only of practical Christianity. If we were asked for a simple definition of a Christian, we should at once say: A Christian is a man who has Christ for his object. This is most simple.

May we enter into its power, and thus exhibit a more healthy and vigorous discipleship in this day, when so many, alas! are minding earthly things.

We shall close this hasty and imperfect sketch of a wide and weighty subject, with a line or two on

THE CHRISTIAN'S HOPE.

This, our third and last point, is presented in our chapter in a manner quite as characteristic as the other two. The _standing_ of the Christian is to be found in Christ; the _object_ of the Christian is to know Christ; and the _hope_ of the Christian is to be like Christ.

How beautifully perfect is the connection between these three things.

No sooner do I find myself in Christ as my righteousness, than I long to know Him as my object, and the more I know Him, the more ardently shall I long to be like Him, which hope can only be realized when I see Him as He is. Having a perfect righteousness, and a perfect object, I just want one thing more, and that is to be done with everything that hinders my enjoyment of that object. "For our conversation (or citizenship, p???t?a not a?ast??f?, Phil. iii. 20), is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ, who shall change our vile body, that it may be fashioned like unto His glorious body, according to the working whereby He is able even to subdue all things unto Himself."

Now putting all these things together, we get a very complete view of true Christianity. We cannot attempt to elaborate any one of the three points above referred to; for, it may be truly said, each point would demand a volume to treat it fully. But we would ask the reader to pursue the marvellous theme for himself. Let him rise above all the imperfections and inconsistencies of Christians, and gaze upon the moral grandeur of Christianity as exemplified in the life and character of the model man presented to our view in this chapter. And may the language of his heart be, "Let others do as they will, as for me, nothing short of this lovely model shall ever satisfy my heart.

Let me turn away my eye from men altogether, and fix it intently upon Christ Himself, and find all my delight in Him as my righteousness, my object, my hope." Thus may it be with the writer and the reader, for Jesus' sake.

JEHOSHAPHAT

In tracing the inspired record of the houses of Israel and Judah, from the period of their separation, under Rehoboam, we can without difficulty recognize the marked distinction between them. The line of kings from Jeroboam to Hosea presents only a dark and sorrowful catalogue of evil-doers in the sight of the Lord: we look in vain for an exception. Even Jehu, who manifested so much zeal and energy in the abolition of idolatry, proved, in the sequel, that his heart was far from being right with G.o.d. In fact, a dark cloud of idolatry seems to have settled upon the whole house of Israel, until they were carried away beyond Babylon, and scattered amongst the Gentiles.

Not so, however, with Judah. Here we find some happy exceptions--some pleasant rays from that lamp which the Lord so graciously granted in Jerusalem for David His servant's sake. The soul is refreshed by the history of such men as Josiah, Asa, Joash, and Hezekiah,--men whose hearts were devoted to the service of the sanctuary, and who therefore exerted a holy influence on their times.

It is on the narrative of one of these blessed exceptions that I desire to dwell for a little, trusting the Lord to give instruction and profit in so doing.

Jehoshaphat, king of Judah, is introduced to our notice in 2 Chron.

xvii. In this chapter, we find G.o.d, in His grace, establishing His servant in the kingdom, and the people of G.o.d acknowledging him therein. Jehoshaphat's first act was to "strengthen himself against Israel." This is worthy of notice. Israel and Israel's king were ever a snare to the heart of Jehoshaphat. But in the opening of his course, in the season of his early freshness, he was able to fortify his kingdom against the power of Israel. Now, one frequently observes this in the history of Christians; the evils which in after life prove their greatest snares are those against which there is the greatest watchfulness at first. Most happy is it when the spirit of watchfulness increases with our increasing knowledge of the tendencies and capabilities of our hearts. But this, alas! is not always the way: on the contrary, how frequently do we find Christians of some years'

standing indulging in things which at first their consciences would have shrunk from. This may seem to be but a growing out of a legal spirit; but should it not rather be viewed as a growing out of a tender and sensitive conscience? It would be sad if the result of more enlarged views were to be a careless spirit or a seared conscience; or if high principles of truth did but tend to render those who were once self-denying and separated, self indulgent, careless, and worldly. But it is not so. To grow in the knowledge of truth is to grow in the knowledge of G.o.d, and to grow in the knowledge of G.o.d is to grow in practical holiness. The conscience that can let pa.s.s without reproof things from which it would formerly have shrunk is, it is much to be feared, instead of being under the action of the truth of G.o.d, under the hardening influence of the deceitfulness of sin.

The whole scene presented to us (chap. xvii.) is full of interest.

Jehoshaphat not only retains the conquests of Asa, his father, but goes on to extend, by his personal exertions, the interests of his kingdom. All is well ordered. "The Lord was with Jehoshaphat, because he walked in _the first ways_ of his father David, and sought not unto Baalim; but sought to the Lord G.o.d of his father, and walked in His commandments, and not after the doings of Israel. Therefore the Lord established the kingdom in his hand; and all Judah brought to Jehoshaphat presents; and he had riches and honor in abundance. And his heart was lifted up in the ways of the Lord: moreover, he took away the high places and groves out of Israel." Here was the true secret of his prosperity: "His heart was lifted up in the ways of the Lord." When the heart is _thus_ lifted up, every thing goes well.

In chap. xviii., however, we have a very different state of things.

Jehoshaphat's prosperity is used by the devil as a snare for him.

"Jehoshaphat had riches and honors in abundance, and _joined affinity with Ahab_." We have already observed Jehoshaphat fortifying his _kingdom_; but the enemy comes upon him in a way for which Jehoshaphat does not seem to have prepared himself; he does not attack his _kingdom_, he attacks his _heart_. He comes not as the lion, but as the serpent. Ahab's "sheep and oxen" are found more suitable and effectual than Ahab's men of war. Had Ahab declared war against Jehoshaphat, it would only have cast him upon the Lord; but he does not. Jehoshaphat's kingdom is fortified against Ahab's hostilities, but his heart lies open to Ahab's allurements. This is truly solemn!

We often make a great effort against evil in one shape, while we are allowing it to get in upon us in another. Jehoshaphat had at first strengthened himself against Israel, but now he joins affinity with Israel's king. And why? Had any change for the better taken place? Had Ahab's heart become more tender toward the Lord? By no means. _He_ was still the same, but Jehoshaphat's conscience had lost much of its early tenderness and sensitiveness: he had come near to the evil, and tampered with it; he had touched the pitch, and was defiled by it. "He joined affinity with Ahab." Here was the evil,--an evil which, however slow in its operation, would certainly produce its own fruit sooner or later. "He that soweth to his flesh shall of the flesh reap corruption." (Gal. vi. 8.) The truth of this must inevitably be realized. Grace may triumph in the forgiveness of sin, but the legitimate fruit will spring forth in due time. The Lord put away David's sin in the matter of Uriah, but the child died, and Absalom arose in rebellion. So it will ever be. If we sow to the flesh, we must reap corruption; the flesh can produce naught else.

In Jehoshaphat's case, it was not until _after years_ that the results of his false steps began to show themselves: "And after certain years, he went down to Ahab to Samaria; and Ahab killed sheep and oxen for him in abundance, and for the people he had with him, and persuaded him to go up with him to Ramoth-gilead." Satan knows his ground; he knows where the seed of evil has taken root; he knows the heart that is prepared to respond to his temptation; he knew that the "affinity"

into which the king of Judah had entered with the king of Israel had prepared him for further steps in a downward course. When a Christian enters into connection with the world, he lays himself open to be "_persuaded_" by the world, to enter upon an _un_christian course of action. David took Ziklag from Achish (1 Sam. xxvii. 6), and the next step was, to join Achish against Israel. (1 Sam. xxviii. 1.) The world will never give any thing to a child of G.o.d without making large demands in return. When the king of Judah had allowed Ahab to kill sheep and oxen for him, he would have found it difficult not to meet Ahab's desire in reference to Ramoth-gilead. The safest way therefore is, to be no debtor to the world. Jehoshaphat should have had nothing whatever to do with Ahab; he should have kept himself pure. The Lord was not with Ahab, and though it might seem a desirable thing to recover one of the cities of refuge out of the hand of the enemy, yet Jehoshaphat should have known that he was not to do evil that good might come. If we join with the world in its schemes, we must expect to be identified with it in its convulsions.

Ramoth-gilead had been of old a.s.signed as a city of refuge for the slayer (Deut. iv. 43), and to recover this city from the king of Syria was the object of Ahab's expedition. But behind this we can detect the snare of the enemy, who cared little about the city, provided he could thereby betray a child of G.o.d from the path of purity and separation.

The devil has always found religious and benevolent objects most effectual in their influence upon the people of G.o.d. He does not come at first with something openly unG.o.dly; he does not tempt a believer to join the world for some wicked design, because he knows that the sensitive conscience would shrink from such a thing; his way is rather to present in the distance some desirable object--to cover his schemes with the cloak of religion or benevolence, and thus insnare. There is, however, one truth which would, if realized, effectually deliver the Christian from all connection with the men of this world. The apostle, by the Holy Ghost, teaches us that unbelievers are "unto _every_ good work reprobate." (t.i.t. i. 16.) This is enough for an obedient soul. We must not join with those who are so represented. It matters not what they propose--be it a work of benevolence or a work of religion,--Scripture tells us they are reprobate, yes, "reprobate," though they profess that they know G.o.d. This should be sufficient. G.o.d cannot accept of or acknowledge the works or offerings of those whose hearts are far from Him; nor should the Church mingle with such, even though it be for the accomplishment of desirable ends. "Keep thyself pure" is a valuable admonition for us all. "To obey is better than sacrifice, and to hearken than the fat of rams." It would have been infinitely better and more acceptable for Jehoshaphat to have kept himself pure from all contact with Ahab's defilement than to have recovered Ramoth from the Syrians, even had he succeeded in doing so.

However, he had to learn this by painful experience. And thus it is that most of us learn our lessons. We may _speak_ much of certain points of truth, while we know but little of having learnt them experimentally. When Jehoshaphat at the commencement of his career strengthened himself against Israel, he had little idea of the way in which he would afterward be insnared by the very worst of Israelites.

The only effectual safeguard against evil is, to be in communion with G.o.d about it. When we look at evil in the light of the holiness of G.o.d, we not only look at the _act_, but at the _principle_; and if the principle be unsound, no matter what the result may be, we should have nothing to do with it. But to deal thus with evil requires much exercise of soul before G.o.d--much spirituality, much self-judgment, much prayer and watchfulness. The Lord grant us these, and also more tenderness and G.o.dly sensitiveness of conscience.

We have no idea of the sad consequences of a mistake on the part of a child of G.o.d. It is not always that the full results appear to us; but the enemy takes care to make his own use of the matter, not in injury done to the one who makes the mistake merely, but to others who witness and are influenced by it. Jehoshaphat did not only fall into the snare himself, but he led others in also. "I am as thou art," said he; and further, "My people as thy people." What miserably low ground for a man of G.o.d to take! and what a place to put the people of G.o.d into--"_I am as thou art_"! Thus spake Jehoshaphat, and well was it for him that his words were not verified throughout. G.o.d did not judge of _him_ as He judged of _Ahab_; here was his real security, even in the midst of the terrible consequences of his unguarded conduct. He was not as Ahab in the close of his career, though he had joined affinity with him for the purpose of carrying out his plans; he was not as Ahab when Ahab was pierced by an arrow; he was not as Ahab when the dogs licked Ahab's blood. The Lord had made him to differ.

But we should remember that when the Christian joins with the world for any purpose whatsoever, whether of religion or of benevolence, he is just saying (as Jehoshaphat said to Ahab), "I am as thou art." Let the Christian reader ask his own heart, Is this right? Is he prepared to say this? It will not do to say, "We are not to judge others."

Jehoshaphat ought to have judged, as is manifested from the language of Jehu the prophet, when he met him on his return from Ramoth, "Shouldst thou help the unG.o.dly, and love them that hate the Lord?"

How was he to know who was unG.o.dly, or who hated the Lord, if he did not exercise judgment? We have certainly no right to judge those that are without, but we are bound to exercise judgment as to those with whom we enter into fellowship. Nor does this in the least involve of necessity the idea of one's own personal superiority in any one particular. No; it is not, "Stand by thyself: _I_ am holier than _thou_;" but, "I must stand apart, because _G.o.d is holy_." This is the true principle. It is upon the ground of what G.o.d is (not of what we are) that we separate from known evil. "Be _ye_ holy, for _I_ am holy."

Jehoshaphat, however, failed to maintain this separation; and, as has been already remarked, in failing himself, led others into failure. In this we may learn a most solemn lesson. Jehoshaphat had, we may suppose, gained very considerable influence over the hearts of the people by his previous devotedness;--he had established himself in their confidence and affections; and, to a certain extent, rightly so.

It is right that those who walk devotedly should be loved and confided in; but then we must watch most jealously against the dangerous tendency of mere personal influence. No one save a man of extensive influence could have said, "My people are as thy people." He might have said, "I am as thou art," but no more. His extensive influence, when used out of communion, only made him a more efficient instrument of evil. Satan knew this; he knew his mark; he did not fasten on an ordinary man of Judah, but on the most prominent and influential man he could find, well knowing that if he could only succeed in drawing him aside, others would follow in his train. Nor was he mistaken. Many would no doubt say, "What harm can there be in joining Ahab's expedition? Surely, if there were any thing wrong in it, such a good man as king Jehoshaphat would not engage in it. So long as we see _him_ there, _we_ may make our minds easy about the matter." But if this were not the language of some in Jehoshaphat's day, it certainly is of many in our own. How often do we hear Christians say, "How can such-and-such things be wrong, when we see such good men in connection with them, or engaging in them?" Now all that can be said of such reasoning is that it is utterly false; it is beginning quite at the wrong end. We are responsible to G.o.d to act upon principle, let others do as they may. We should be able, through grace, humbly, yet decidedly, to render a sound and intelligent reason for whatever course of action we may adopt, without any reference to the conduct of others. Moreover, we know full well that good men go astray, and do wrong things. They are not, therefore, nor can they be, our guides.

"To his own master he standeth or falleth." A spiritual mind, a conscience enlightened by the Word of G.o.d, a real sense of personal responsibility, together with honesty of purpose, are what we specially need. If we lack these, our path will be defective.

But it may be said, there are few, if any, who occupy a position in which their conduct could exert such an extensive influence as that of king Jehoshaphat. To meet this, it may be needful to dwell a little upon a truth sadly neglected in the present day, namely, that of _the unity of the body of Christ, and the consequent effect which the conduct of each member, however obscure, must produce upon the whole body_.

The great doctrine of the unity of the Church upon earth is, it is to be feared, feebly apprehended and feebly carried out, even by the most spiritually minded and intelligent of the Lord's people. The reason of this is very apparent. The doctrine is viewed rather in the light of the Church's present condition, than of her condition as presented in the New Testament; and this being so, the unity never can be understood. If we simply take Scripture for our guide, we shall have no difficulty about it. There we read, "If _one_ member suffer, _all_ the members suffer with it." This principle did not hold good in the days of king Jehoshaphat, because the body of Christ, properly so called, had no actual existence. All the members of it were written in G.o.d's book; but "as yet there was none of them"--they existed in the purpose of G.o.d, but that purpose had not been actualized. Hence, though so many were led astray by the influence of Jehoshaphat, it was not by any means on the principle stated in the above pa.s.sage; it was not all suffering from the act of one because they were one body, but many being led astray by one because they followed his example. The distinction is very important. There is no member of the Church, how obscure soever, whose path and conduct do not affect, in some measure, all the members. "By one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit." Hence, if a Christian be walking loosely or carelessly,--if he be out of communion,--if he fail in prayer, in watchfulness, or in self-judgment, he is really injuring the whole body; and, on the contrary, when he is walking in spiritual health and vigor, he is promoting the blessing and interest of all.

It was not without a struggle that Jehoshaphat yielded to the solicitations of Ahab. The working of conscience is observable in the words, "Inquire, I pray thee, at the word of the Lord to-day." But ah!

how futile was prayer for guidance, when he had already said, "I am as thou art, and my people as thy people; and we will be with thee in the war"! It is but solemn mockery to ask for guidance when we have made up our minds; and yet how frequently we do so! How frequently do we decide on a course of action, and then go and ask the Lord about it!

All this is wretched; it is only honoring G.o.d with the lips, while the heart is in positive rebellion against Him. Instead of getting that guidance for which we profess to ask, may we not rather expect a lying spirit to be sent forth to us? (_v_. 21.) Ahab was at no loss for counselors. He speedily "gathered together four hundred prophets," who were ready to counsel him according to his heart's desire: "Go up, for G.o.d will deliver it into the king's hand." This was what he wanted.

Nor need we marvel at Ahab's being quite satisfied with prophets like these. They suited him well.

But surely Jehoshaphat should not have even appeared to acknowledge them to be prophets of the Lord, as he evidently did, by saying, "Is there not here a prophet of the Lord _besides_?" (or, as the margin reads, "yet one more?") Had he been faithful to the Lord, he would at once have denied the right of these false prophets to give counsel.

But, alas! he was giving full countenance to the religion of the world, and to these its ministers. He could not bring himself to hurt Ahab's feelings by dealing faithfully with his prophets. They were all, it would seem, proper men. How dreadful a thing it is to allow ourselves to get into a condition of soul in which we are unable to bear distinct and faithful testimony against the ministers of Satan!

"We must," it is said, "be liberal;" "we must not hurt people's feelings;" "there are good men every where." But truth is truth, and we are not to put error for truth, nor truth for error. Nothing but a secret desire to stand well with the world will ever lead to this careless method of dealing with evil. Now, if we want to stand well with the world, let us do it at our own charges, and not at the expense of G.o.d's truth. It is often urged, "We must present truth in such an aspect as will attract," when what is really meant is this, that truth is to be made a kind of variable, elastic thing, which can be turned into any shape, or stretched to any length, to suit the taste and habits of those who would fain put it out of the world altogether. Truth, however, cannot be thus treated; it can never be made to reduce itself to the level of this world. Those who profess to hold it may seek to use it thus, but it will ever be found the same pure, holy, faithful witness against the world and all its ways. It will speak distinctly, if its voice be not stifled by connection with the practice of its faithless professors. When Jehoshaphat had stooped so low as to acknowledge the false prophets for the purpose of gratifying Ahab, who could observe any distinct testimony for G.o.d? All seemed to sink down to the one common level, and the enemy to have it all his own way. The voice of truth was hushed: the prophets prophesied falsely: G.o.d was forgotten. Thus must it ever be. The attempt to accommodate truth to those who are of the world can only end in complete failure. There can be no accommodation. Let it stand upon its own heavenly height; let saints stand fully and firmly with it; let them invite sinners up to them; but let them not descend to the low and groveling pursuits and habits of the world, and thus rob truth, so far as in them lies, of all its edge and power. It is far better to allow the contrast between G.o.d's truth and our ways to be fully seen, than to attempt to identify them in appearance, when they really do not agree. We may think to commend truth to the minds of worldly people by an effort to conform to their ways; but, so far from commending it, we in reality expose it to secret contempt and scorn.

Jehoshaphat certainly did not further the cause of truth by conforming to Ahab's ways, or by acknowledging the claims of his false prophets.

The man who conforms to the world will be the enemy of Christ, and the enemy of Christ's people. It cannot be otherwise. "The friendship of the world is enmity with G.o.d; whosoever, therefore, will be a friend of the world is the enemy of G.o.d."

How fully was this proved in the case of king Jehoshaphat! He became the friend and companion of Ahab, who hated Micaiah, the servant of G.o.d; and as a consequence, although he did not himself positively persecute the righteous witness, yet he did what was as bad; for he sat beside Ahab, and beheld the Lord's prophet first struck, and then committed to prison, simply because he would not tell a lie to please a wicked king, and harmonize with four hundred wicked prophets. What must have been the feelings of Jehoshaphat when he beheld his brother smitten and imprisoned for his faithfulness in testifying against an expedition in which he himself was engaged! Yet such was the position into which his connection with Ahab had forced him that he could not avoid being a witness of these wicked proceedings; yea, and moreover, a partaker of them also. When a man a.s.sociates himself with the world, he must do so thoroughly. The enemy will not be satisfied with half measures; on the contrary, he will use every effort to force a saint out of communion into the most terrible extremes of evil.

The beginning of evil is like the letting out of water. Small beginnings lead to fearful results. There is first a slight tampering with evil at a distance; then, by degrees, a nearer approach to it; after this, a taking hold of it more firmly; and finally, a deliberate plunge into it, whence nothing but the most marked interposition of G.o.d can rescue. Jehoshaphat "joined affinity with Ahab;" then accepted of his hospitality; after that, was "persuaded" into open a.s.sociation with him; and finally, took _his_ place at the battle of Ramoth-gilead. He had said to Ahab, "I am as thou art," and Ahab takes him at his word; for he says to him, "I will disguise myself, and will go to the battle; but put thou on thy robes." Thus, so completely did Jehoshaphat surrender his personal ident.i.ty, in the view of the men of the world, that "it came to pa.s.s, when the captains of the chariots saw Jehoshaphat, that they said, '_It is the king of Israel_.'"

Terrible position for Jehoshaphat! To find him personating, and thus mistaken for, the worst of Israel's kings is a sad proof of the danger of a.s.sociating with the men of the world. Happy was it for Jehoshaphat that the Lord did not take him at his word when he said to Ahab, "I am as thou art." The Lord knew that Jehoshaphat was not Ahab, though he might personate and be mistaken for him. Grace had made him to differ, and conduct should have _proved_ him to be what grace had made him.

But, blessed be G.o.d, "He knows how to deliver the G.o.dly out of temptation," and He graciously delivered His poor servant out of the evil into which he had plunged himself, and in which he would have perished, had not the hand of G.o.d been stretched out to rescue him.

"Jehoshaphat cried out, and the Lord helped him; and G.o.d moved them to depart from him."[12]