We are not at all surprised that Jehoshaphat did not wish to risk the chances of a great battle without "inquiring at the word of the Lord," For it was with him as it should be with us -

I. A WISE AND HOLY HABIT to seek a knowledge of God's mind, and the supreme advantage of his direction. Not, indeed, that he invariably asked in this admirable spirit. If we may judge from the silence of Scripture, he had hurried into this questionable partnership without any such reverent solicitude (see preceding homily). Nevertheless, as a devout servant of Jehovah, he was accustomed to consult the Divine will; and it was, no doubt, a strong feeling that he must not depart from this good habit on so great an occasion that prompted him to ask of Ahab what that king would most willingly have dispensed with. It should be our constant custom, our fixed habit of life, to inquire of God concerning everything we propose to ourselves to do; and more particularly respecting the greater events of life on which large issues hang. For who are we that we should lean unto or upon" our own understanding"? How few of all possible considerations can we take into our mind! How impossible for us to give the proper weight to those which are the more grave and serious. How short a way can we look into the future, and how unable we are to foretell what other factors, now out of sight, will come into play! How continually our greatest sagacity must prove to be but childish simplicity in the sight of him who sees everything at a glance! How wise, therefore, to form the habit of continually inquiring of God, of seeking Divine guidance at every stage and even at every step of our human life!

II. THE RARE PRIVILEGE for which we may not look. Jehoshaphat wished to know, not only whether God was willing for him to go up to the battle, but also that he would return victorious. He believed that he might gain, not only the instruction, but the information he desired. Now, it is not at all certain that God never gives his people intimation of coming events in our own time; the evidence is rather the other way. But we may not look for Divine predictions as the ordinary and regular thing. Certainty concerning the event would probably have an unfavourable effect on the duty and the struggle before the event. It is, on the whole, best for us not to know what the issue will be; best for us to act as if the result were hanging on our own fidelity. The "long result" we do know, and rejoice to foresee: it nerves us for action; it sustains us in misfortune and temporary defeat. But as to the immediate issue we are best left in uncertainty.

III. THE PROMISE WE MAY PLEAD, AND THE HOPE WE MAY CHERISH. (Psalm 30:10; Psalm 121.; Proverbs 3:6; Isaiah 58:11; Matthew 7:7-11; Hebrews 13:6.) If we are walking in the fear of God, and are his children reconciled to him in Jesus Christ, then we may continually ask and confidently expect

(1) his guidance at the outset, and

(2) his help all through the work we have undertaken, the duty we are discharging, the burden we are bearing. Reverently, intelligently, obediently, God "will be inquired of" by those who love and serve him. - C.

Here are four types of human conduct in relation to Divine truth.

I. Those who SEEK THE TRUTH. Micaiah believed in its existence, prayed for its teaching, and determined to follow its leading.

II. Those who are OPPOSED TO THE TRUTH. The priests assumed to be its only depositaries, denied the claims of others, ridiculed and opposed its representative. None so slow to believe in a Divine Spirit as those accustomed to speak Divine words, but in whose hearts is no Divine life.

III. Those who BELIEVE YET DISOBEY THE TRUTH. Jehoshaphat believed the prophet Micaiah, mildly defended his character, yet would not withdraw from Ahab.

IV. Those who are ALARMED AT TRUTH. Ahab roused in conscience, afraid of results, and tried to escape by stratagem.

(J. Wolfendale.)