Ramoth-gilead had been of old assigned 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 God 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 God. He does not come at first with something openly ungodly; 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." (Tit. 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 God. This should be sufficient. God 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 God about it. When we look at evil in the light of the holiness of God, 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 God--much spirituality, much self-judgment, much prayer and watchfulness. The Lord grant us these, and also more tenderness and godly sensitiveness of conscience.
We have no idea of the sad consequences of a mistake on the part of a child of God. 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 God to take! and what a place to put the people of God into--"_I am as thou art_"! Thus spake Jehoshaphat, and well was it for him that his words were not verified throughout. God 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.