Chapter 16 – HIS ORDEAL (part 1)
Chapter 16 – HIS ORDEAL
The contents of 1 Kings 20 have presented quite a problem to most of those who have written thereon. It opens with the statement, “And Benhadad the king of Syria gathered all his hosts together: and there were thirty-two kings with him, and horses and chariots: and he went up and besieged Samaria and warred against it” (1 Kings 20:1). So confident of victory was he who he sent messengers to Ahab saying, “Your silver and your gold is mine, your wives also and your children” (v. 3). Having seen something of the accumulated and aggravated sins of Ahab we might well suppose the Lord would give success to this enterprise of Benhadad’s and use him to humiliate and punish Ahab and his apostate consort. But this expectation is not realized. Strange as that appears, our surprise is greatly increased when we learn that a Prophet came unto Ahab saying, “Thus says the LORD, Have you seen all this great multitude, behold, I will deliver it into your hand this day; and you shall know that I am the LORD” (v. 13). In the immediate sequel we behold the fulfillment of that prediction: “The king of Israel went out and smote the horses and chariots, and slew the Syrians with a great slaughter” (v. 21): thus the victory was not with Benhadad but with Ahab.
Nor does the above incident stand alone, for the next thing we read of is, “and the Prophet came to the king of Israel and said unto him, Go, strengthen yourself, and mark, and see what you do: for at the return of the year the king of Syria will come up against you” (v. 22). This seems passing strange: that the Lord should come to the help of such an one as Ahab. Again the prediction was fulfilled, for Benhadad came with such immense forces that the army of Israel appeared “like two little flocks of kids, but the Syrians filled the country” (v. 27). Once more a Prophet came to Ahab saying, “Thus says the LORD, Because the Syrians have said, The LORD is God of the hills, but He is not God of the valleys, therefore will I deliver all this great multitude into your hand, and you shall know that I am the LORD” (v. 28). The outcome was that “The children of Israel slew of the Syrians an hundred thousand footmen in one day” (v. 29). But because he allowed Benhadad to go free, another Prophet announced unto Ahab, “Your life shall go for his life” (v. 42).
God’s time to destroy Ahab and all who followed him in idolatry had not yet come. It was through Hazael and not Benhadad the Divine vengeance was to be wrought. But if the hour of retribution had not then arrived, why was Benhadad permitted to thus menace the land of Samaria? Ah, it is the answer to that question which casts light upon the above problem. The “day of the Lord” is deferred because God is longsuffering to His elect, “not willing that any should perish, but that all should come to repentance” (2 Peter 3:9). Not until Noah and his family were safely in the ark did the windows of Heaven open and pour down their devastating flood. Not until Lot was delivered from Sodom did fire and brimstone fall upon it. “I cannot do anything (said the destroying angel) until you be come thither” (Genesis 19:22). And so it was here: not until Elijah and his helper had completed their work, not until all the “seven thousand” whom Jehovah reserved for Himself had been called, would the work of judgment be effected.
Following upon the account of Elisha’s call to the ministry the Inspired narrative supplies us with no description of the activities in which they engaged, yet we may be sure that they redeemed the time. Probably in distant parts of the land they sought to instruct the people in the worship of Jehovah, opposing the prevailing idolatry and general corruption, laboring diligently though quietly to effect a solid reformation. It would seem that, following the example of Samuel (1 Samuel 10:5-10; 19:20), they established schools here and there for fitting young men unto the prophetic office, instructing them in the knowledge of God’s Law and preparing them to become expounders of it unto the people, and also to lead in psalmody-an important service indeed. We base this view on the mention of “the sons of the Prophets that were at Bethel” and “at Jericho” (2 Kings 2:3, 5). Thus it was that Elijah and Elisha were able to proceed for a year or two unmolested in their work-for being engaged in defending himself and his kingdom from powerful enemies, Ahab was too fully occupied to interfere with them. How wondrous are God’s ways!-kings and their armies are but pawns to be moved here and there as He pleases!
In what has been before us we may see the varied means the Lord employs in order to protect His servants from those who would injure them. He knows how to ward off the assaults of their enemies who would oppose them in their pious efforts to be good. He can make all things smooth and secure for them, that they may proceed without annoyance in discharging the duties which He has assigned them. The Lord can easily fill the heads and hands of their opponents with such urgent business and solicitations that they have enough to do to take care of themselves without harassing His servants in their work. When David and his men were hard pressed in the wilderness of Maon and it appeared they were doomed, “There came a messenger unto Saul, saving, Haste you, and come, for the Philistines have invaded the land. Wherefore Saul returned from pursuing after David, and went against the Philistines” (1 Samuel 23:27, 28). How incapable we are of determining why God permits one nation to rise up against another, against this one rather than that!
The two Prophets continued their work in preaching to the people and instructing their younger brethren for some time, and in view of the promise in 1 Kings 19:18, we may conclude the blessing of the Lord rested upon their labors and that not a few were converted. Gladly would they have remained in this quiet and happy occupation, only too glad to escape the notice of the court. But the ministers of God are not to expect a smooth and easy life. They may be thus indulged for a brief season especially after they have been engaged in some hard and perilous service, yet they must hold themselves in constant readiness to be called forth from their tranquil employment to fresh conflicts and severer duties which will try their faith and demand all their courage. So it was now with Elijah. A fresh trial awaited him, a real ordeal, nothing less than being required to confront Ahab again, and this time pronounce his doom. But before considering the same we must look at that which occasioned it.
“And he laid him down upon his bed, and turned away his face, and would eat no bread” (1 Kings 21:4). The reference is unto Ahab. Here lay the king of Israel in a room of the palace in a fit of dejection. What had occasioned it? Had some invader overcome his army? No, his soldiers were still flush with victory over the Syrians. Had his false prophets suffered another massacre? No, the worship of Baal had now recovered from the terrible disaster of Carmel. Had his royal consort been smitten down by the hand of death? No, Jezebel was still very much alive, about to lead him into further evil. What, then, had brought about his melancholy? The context tells us. Adjoining the royal residence was a vineyard owned by one of its subjects. A whim suddenly possessed the king that this vineyard must become his so that it might be made an attractive extension to his own property and he was determined to obtain it at all costs. The wealthy are not satisfied with their possessions but are constantly lusting after more.
Ahab approached Naboth the owner of this vineyard and offered to give him a better one for it or to purchase it for cash. Apparently that was a very innocent proposal-in reality it was a subtle temptation. “The land shall not be sold forever (outright), for the land is Mine” (Leviticus 25:23). “So shall not the inheritance of the children of Israel remove from tribe to tribe: for every one of the children of Israel shall keep himself to the inheritance of the tribe of his fathers” (Numbers 36:7). Thus it lay not within the lawful power of Naboth to dispose of his vineyard. But for that there could have been no harm in meeting the equitable offer of Ahab-nay, it had been discourteous, even churlish, to refuse his sovereign. But however desirous Naboth might be of granting the king’s request he could not do so without violating the Divine Law which expressly forbade a man’s alienating any part of the family inheritance. Thus a very real and severe test was now presented to Naboth: he had to choose between pleasing the king and displeasing the King of kings.
There are times when the believer may be forced to choose between compliance with human law and obedience to the Divine Law. The three Hebrews were faced with that alternative when it was demanded that they should bow down and worship before an image of Nebuchadnezzar (Daniel 3:14, 15). Peter and John were confronted with a similar situation when the Sanhedrin forbade them preaching anymore in the name of Jesus (Acts 4:18). When the government orders any of God’s children to work seven days in the factories, they are being asked to disobey the Divine Statute, “Remember the Sabbath day to keep it holy.” While rendering to Caesar the things which Caesar may justly require, under no circumstances must we fail to render unto God those which He demands of us, and if we should be bidden to rob God, our duty is plain and clear: the inferior law must yield to the higher-loyalty to God takes precedence over all other considerations. The examples of the three Hebrews and the Apostles leave no room for doubt on the point. How thankful we should be that the laws of our country so rarely conflict with the Law of God.
“And Naboth said to Ahab, The LORD forbid it me, that I should give the inheritance of my fathers unto you” (1 Kings 21:3). He started back with horror from such a proposal, looking upon it with alarm as a temptation to commit a horrible sin. Naboth took his stand on the written Word of God and refused to act contrary thereto, even when solicited to do so by the king himself. He was one of the seven thousand whom the Lord had reserved unto Himself, a member of the “remnant according to the election of grace.” Hereby do such identify themselves, standing out from the compromisers and temporizers. A “Thus says the LORD” is final with them: neither monetary inducements nor threats of punishment can move them to disregard it. “Whether it be right in the sight of God to hearken unto you more than unto God, judge you” (Acts 4:19) is their defense when brow-beaten by the powers that be. Settle it in your mind, my reader, it is no sin, no wrong, to defy human authorities if they should require of you anything which manifestly clashes with the Law of the Lord. On the other hand, the Christian should be a pattern to others of a law-abiding citizen, so long as God’s claims upon him are not infringed.
Ahab was greatly displeased by Naboth’s refusal, for in the thwarting of his desire his pride was wounded and so vexed was he to meet with this denial that he sulked like a spoilt child when its will is crossed. The king so took to heart his disappointment that he became miserable, took to his bed and refused nourishment. What a picture of the poor rich? Millionaires and those in high office are not to be envied, for neither material wealth nor worldly honors can bring contentment to the heart. Solomon proved that: he was permitted to possess everything the natural man craved and then found it all to be nothing but “vanity and vexation of spirit.” Is there not a solemn warning here for each of us? How we need to heed that word, “Take heed, and beware of covetousness; for a man’s life consists not in the abundance of the things which he possesses” (Luke 12:15). Coveting is being dissatisfied with the portion God has given me and lusting after something which belongs to my neighbor. Inordinate desires always lead to vexation, unfitting us to enjoy what is ours.
“But Jezebel his wife came to him and said unto him, Why is your spirit so sad, that you eat no bread? And he said unto her, Because I spoke unto Naboth the Jezreelite and said unto him, Give me your vineyard for money, or else, if it please you, I will give you another vineyard for it: and he answered, I will not give you my vineyard” (1 Kings 21:5, 6). How easy it is to misrepresent the most upright. Ahab made no mention of Naboth’s conscientious grievance for not complying with his request but speaks of him as though he had acted only with insubordination and obstinacy. On hearing that statement Jezebel at once revealed her awful character: “Do you now govern the kingdom of Israel? arise and eat bread, and let your heart be merry: I will give you the vineyard of Naboth” (v. 7). As Matthew Henry expressed it, “Under pretense of comforting her afflicted husband she fed his pride and passion, blowing the coals of his corruption.” She sympathized with his unlawful desire, strengthened his feeling of disappointment, tempted him to exercise an arbitrary power and urged him to disregard the rights of another and defy the Law of God. Are you going to allow a subject to balk you? Be not so squeamish: use your royal power: instead of grieving over a repulse, revenge it.
The most diabolical stratagem was now planned by this infamous woman in order to wrest the inheritance of Naboth from himself. First, she resorted to forgery, for we are told, “she wrote letters in Ahab’s name and sealed them with his seal, and sent the letters unto the elders and to the nobles that were in his city, dwelling with Naboth” (v. 8). Second, she was guilty of deliberate hypocrisy. “Proclaim a fast” (v. 9), so as to convey the impression that some horrible wickedness had been discovered, threatening the city with Divine judgment unless the crime were expiated-history contains ample proof that the vilest crimes have often been perpetrated under the cloak of religion. Third, she drew not the line at out-and-out perjury, suborning men to testify falsely: “Set Naboth on high among the people (under color of giving him a fair trial by legal prosecution), and set two men, sons of Belial, before him saying, You did blaspheme God and the king” (v. 9, 10)-thus even in “the place of judgment wickedness was there” (Ecclesiastes 3:16).
Here was a woman who sowed sin with both hands. She not only led Ahab deeper into iniquity, she dragged the elders and nobles of the city into the mire of her Devil-inspired crime. She made the sons of Belial, the false witnesses, even worse than they were before. She became both a robber and a murderess, filching Naboth both of his good name and heritage. The elders and nobles of Israel were base enough to carry out her orders-sure sign was this that the kingdom was ripe for judgment-when those in high places are Godless and conscienceless it will not be long before the wrath of the Lord falls on those over whom they preside. At the instigation of those nobles and elders Naboth was “carried forth out of the city and stoned with stones that he died” (1 Kings 21:13)-his sons also suffering a similar fate (2 Kings 9:26) that the entail might be cut off.
Let it be well attended to that this unprincipled woman, so full of limitless ambition and lust of power, is not only an historical personage, but the predictive symbol of a nefarious and apostate system. The letters to the seven churches in Revelation 2 and 3 supply a prophetic outline of the history of Christendom. That of Thyatra, which portrays Romanism, makes mention of “that woman Jezebel” (2:20) and striking are the parallels between this queen and the monstrous system which has its headquarters at the Vatican. Jezebel was not a Jewess but a heathen princess, and Romanism is not a product of Christianity but of paganism. Scholars tell us her name has a double meaning (according to its Zidonian and Hebrew significations): “a chaste virgin”-which is what Rome professes to be: and “a dunghill”-what Rome is in God’s sight. She reigned in power as Israel’s queen, Ahab being merely her tool: kings are the puppets of Rome. She set up an idolatrous priesthood. She slew the Lord’s servants. She employed dishonest and fiendish methods to obtain her ends. She met with a terrible end.
As Jezebel was a prophetic symbol of that Satanic system known as the Papacy, Naboth was a blessed type of the Lord Jesus. First, he possessed a vineyard: as did Christ (Matthew 23:33). Second, as Naboth’s vineyard was desired by one who had no respect for God’s Law, so was Christ’s (Matthew 21:38). Third, each was tempted to disobey God and part with his inheritance (Matthew 4:9). Fourth, each refused to heed the voice of the Tempter. Fifth, each was falsely accused by those who sought his death. Sixth, each was charged with “blaspheming God and the king” (Matthew 26:65; Luke 23:1, 2). Seventh, each was put to death by violent hands. Eighth, each was slain “outside” the city (Hebrews 13:12-14). Ninth, the murderers of each were charged with their crime (1 Kings 21:19; Acts 2:22, 23). Tenth, the murderers of each were destroyed by Divine judgment (1 Kings 21:19-23; Matthew 21:41, 22:7).
“And it came to pass, when Jezebel heard that Naboth was stoned, and was dead, that Jezebel said to Ahab, Arise, take possession of the vineyard of Naboth the Jezreelite, which he refused to give you for money: for Naboth is not alive, but dead. And it came to pass, when Ahab heard that Naboth was dead, that Ahab rose up to go down to the vineyard of Naboth the Jezreelite, to take possession of it” (1 Kings 21:15-16). Jezebel was permitted to carry out her vile scheme and Ahab to acquire the coveted vineyard. By his action he testified his approval of all that had been done, and thus became sharer of its guilt. There is a class of people who refuse to personally commit crime, yet scruple not to use their employees and hired agents to do so and then take advantage of their villainies to enrich themselves. Let such conscienceless rascals and all who consider themselves shrewd in sharing unrighteous gains know that in God’s sight they are partakers of the sins of those who did the dirty work for them and will yet be punished accordingly. Many another since the days of Ahab and Jezebel have been allowed to reach the goal of their lusts even at the price of fraud, lying, dishonesty and cruel bloodshed. But in due course each shall discover that “The triumphing of the wicked is short and the joy of the hypocrite but for a moment” (Job 20:5).
Meanwhile the Lord God had been a silent Spectator of the whole transaction with respect to Naboth. He knew its atrocity, however disguised by the impious semblance of religion and law. As He is infinitely superior to kings and dictators, so He is qualified to call them to account; and as He is infinitely righteous, He will execute judgment upon them without respect to persons. Scarcely had that horrible crime been committed than Ahab is reckoned with. “And the word of the LORD came to Elijah the Tishbite, saying, Arise go down to meet Ahab king of Israel which is in Samaria: behold, he is in the vineyard of Naboth, where he is gone down to possess it. And you shall speak unto him saying, Thus says the LORD, Have you killed, and also taken possession? And you shall speak unto him saying, Thus says the LORD, In the place where dogs licked the blood of Naboth shall dogs lick your blood, even your” (1 Kings 21:17-19). Here was the Prophet’s ordeal: to come to the king, charge him with his wickedness, and denounce sentence upon him in God’s name.
“And it came to pass when Ahab heard that Naboth was dead, that Ahab rose up to go down to the vineyard of Naboth the Jezreelite, to take possession of it” (1 Kings 21:16). The coveted object (see v. 2) should now be seized. Its lawful owner was dead, brutally murdered by Ahab’s acquiescence, and being king who was there to hinder him enjoying his ill-gotten gain? Picture him delighting himself in his new acquisition, planning how to use it to his best advantage, promising himself much pleasure in this extension of the palace grounds. To such lengths are men allowed to go in their wickedness that at times on-lookers are made to wonder if there is such a thing as Justice, if after all, might is not right. Surely if there were a God who loved righteousness and possessed the power to prevent flagrant unrighteousness we should not witness such grievous wrongs inflicted upon the innocent and such triumphing of the wicked. Ah, that is no new problem, my reader, but one which has recurred again and again in the history of this world, a world which lies in the Wicked One. It is one of the mystery elements arising out of the conflict between good and evil. It supplies one of the severest tests of our faith in God and His government of this earth.
Ahab’s entering into possession of Naboth’s vineyard reminds us of a scene described in Daniel 5. There we behold another king, Belshazzar, surrounded by the nobility of his kingdom, engaged in a great feast. He gives orders that the golden and silver vessels which his father had taken out of the temple of Jerusalem should be brought to him. His command was obeyed and the vessels were filled with wine, his wives and concubines drinking from them. Think of it: the sacred utensils of Jehovah’s house being put to such a use! How passing strange that a worm of the dust should be suffered to go to such fearful lengths of presumption and impiety. But the Most High was neither ignorant of nor indifferent unto such conduct. Nor can a man’s rank exempt from or provide any protection against the Divine wrath when God is ready to exercise it. There was none in Samaria who could prevent Ahab’s taking possession of Naboth’s vineyard and there was none in Babylon who would hinder Belshazzar desecrating the sacred vessels of Israel’s temple, but there was One above who could and did bring each of them to judgment.
“Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil” (Ecclesiastes 8:11). Since retribution does not promptly overtake evil-doers they harden their hearts still further, becoming increasingly reckless, supposing that judgment will never fall upon them. Therein they err, for they are but treasuring up unto themselves “wrath against the day of wrath and revelation of the righteous judgment of God” (Romans 2:5). Note well that word “revelation.” The “righteous judgment of God” is now more or less in abeyance but there is a set time, an appointed “Day,” when it shall be made fully manifest. The Divine vengeance comes slowly yet it comes none the less surely. Nor has God left Himself without plain witness of this. Throughout the course of this world’s history He has, every now and then, given a clear and public proof of His “righteous judgment,” by making an example of some notorious rebel and evidencing His abhorrence of him in the sight of men. He did so with Ahab, with Belshazzar, and with others since then and though in the great majority of instances the heavens may be silent and apparently impervious, yet those exceptions are sufficient to show “the heavens do rule,” and should enable the wronged to possess their souls in patience.
“And the word of the Lord came to Elijah the Tishbite, saying, Arise, go down to meet Ahab king of Israel, which is in Samaria: behold, he is in the vineyard of Naboth, where he is gone down to possess it” (1 Kings 21:17, 18). A living, righteous, and sin-hating God had observed the wickedness of which Ahab had been a willing party and determined to pass sentence upon him, employing none other than the stern Tishbite as His mouthpiece. In connection with matters of less moment junior Prophets had been sent to the king a short time before (20:13, 22, 28), but on this occasion none less than the father of the Prophets was deemed a suitable agent. It called for a man of great courage and undaunted spirit to confront the king, charging him with his horrid crime and denouncing sentence of death upon him in God’s name. Who so well qualified as Elijah for this formidable and perilous undertaking? Herein we may perceive how the Lord reserves the most difficult tasks for the most experienced and mature of His servants. Peculiar qualifications are required for special and important missions and for the development of those qualifications a rigid apprenticeship has to be gone through. Alas that these principles are so little recognized by the churches today.
But let us not be misunderstood at this point. It is not of natural endowments, intellectual powers and educational polish we have reference to. It was vain for David to go forth against the Philistine giant clad in Saul’s armor: he knew that, and so discarded it. No, it is spiritual graces and ministerial gifts of which we speak. It was strong faith and the boldness it imparts which this severe ordeal called for: faith not in himself but in his Master. Strong faith, for no ordinary had sufficed. And that faith had been tried and disciplined, strengthened and increased in the school of prayer and on the battle-field of experience. In the wilds of Gilead, in the loneliness of Cherith, in the exigencies of Zarephath the Prophet had dwelt much in the secret place of the Most High, had learned to know God experimentally, had proved His sufficiency. It was no untried novice that Jehovah called upon to act as His ambassador on this solemn occasion, but one who was “strong in the Lord and in the power of His might.”
On the other hand we must be careful to place the crown where it properly belongs and ascribe unto God the honor of furnishing and sustaining His servants. We have nothing but what we have received (1 Corinthians 5:7) and the strongest are as weak as water when He withdraws His hand from them. He who calls us must also equip-and extraordinary commissions require extraordinary endowments-which the Lord alone can impart. Tarry you in Jerusalem, said Christ to the Apostles, “until you be endued with power from on High” (Luke 24:49). Bold sinners need to be boldly reproved, but such firmness and courage must be sought from God. Said He to another of His Prophets, “All the house of Israel are impudent and hardhearted. Behold, I have made your face strong against their faces, and your forehead strong against their foreheads. As an adamant harder than flint have I made your forehead: fear them not, neither be dismayed at their looks” (Ezekiel 3:7-9). Thus, if we behold Elijah complying promptly with this call it was because he could say, “But truly I am full of power by the Spirit of the LORD and of judgment and of might to declare unto Jacob (Ahab) his transgression” (Micah 3:8).
“Arise, go down to meet Ahab king of Israel, which is in Samaria: behold, he is in the vineyard of Naboth, where he is gone down to possess it” (1 Kings 21:18). Ahab was not in his palace, but God knew where he had gone and the business with which he would be engaged. “The eyes of the LORD are in every place, beholding the evil and the good” (Proverbs 15:3): nothing can be concealed from Him. Ahab might pride himself that none should ever reprove him for his diabolical conduct and that now he could enjoy his spoils without hindrance. But sinners, whether of the lowest or the highest rank, are never secure. Their wickedness ascends before God and He often sends after them when they least expect it. Let none flatter themselves with impunity because they have succeeded in their iniquitous schemes. The day of reckoning is not far distant even though it should not overtake them in this life. If these lines should be read by one who is far from home, no longer under the eye of loved ones, let him know that he is still under the observation of the Most High. Let that consideration deter him from sinning against Him and against his neighbor. Stand in awe of God’s presence lest some fearful sentence from Him be pronounced upon you and be brought home to your conscience with such power that you will be a terror to yourself and to all around you.
“And you shall speak unto him, saying, Thus says the LORD, Have you killed, and also taken possession? and you shall speak unto him, saying, Thus says the LORD, In the place where dogs licked the blood of Naboth shall dogs lick your blood, even your” (1 Kings 21:19). With no smooth and soothing message was the Prophet now sent forth. It was enough to terrify himself: what then must it have meant to the guilty Ahab! It proceeded from Him who is King of kings and Lord of lords-the supreme and righteous Governor of the universe-whose omniscient eye is witness to all events and whose omnipotent arm shall arrest and punish all evil-doers. It was the word of Him who declares, “Can any hide himself in secret places that I shall not see him? says the LORD. Do not I fill Heaven and earth?” (Jeremiah 23:24), for “His eyes are upon the ways of man and He sees all his goings. There is no darkness nor shadow of death where the workers of iniquity may hide themselves” (Job 34:21, 22). It was a word of denunciation bringing to light the hidden things of darkness. It was a word of accusation, boldly charging Ahab with his crimes. It was a word of condemnation, making known the awful doom which should surely overtake the one who had blatantly trampled upon the Divine Law.
It is just such a message which our degenerate age calls for. It is the lack of them which has brought about the terrible condition which the world is now in. Mealy-mouthed preachers deceived the fathers, and now their children have turned their backs on the churches; and it requires no prophetic foresight to discern that unless the rot be stopped at once, in a very few years at most the last of the churches will have to close their doors. “Behold, a whirlwind of the LORD is gone forth in fury, even a grievous whirlwind: it shall fall grievously upon the head of the wicked” (Jeremiah 23:19). The figure is a very awful one: a whirlwind uproots trees, sweeps away houses, and leaves death and desolation in its wake. Who among God’s people can doubt that such a whirlwind is now going forth? “The anger of the LORD shall not return until He have executed, and until He have performed the thoughts of His heart: in the latter days you shall consider it perfectly” (v. 20). And why? what is the root cause thereof? This: “I have not sent these prophets, yet they ran; I have not spoken to them, yet they prophesied” (v. 21): false prophets, preachers never called of God, who uttered “lies” in His name (v. 25). Men who rejected the Divine Law, ignored the Divine holiness, remained silent about Divine wrath. Men who filled the churches with unregenerate members and then amused them with speculations upon prophecy.
It was false prophets who wrought such havoc in Israel, who had corrupted the throne and called down upon the land the sore judgment of God. And the past century the false prophets have corrupted Christendom. As far back as fifty years ago Spurgeon lifted up his voice and used his pen in denouncing the “Downgrade movement” of the churches and withdrew his tabernacle from the “Baptist Union.” After his death things went rapidly from bad to worse and now “a whirlwind of the Lord” is sweeping away the flimsy structures the religious world erected. Everything is now in the melting pot and only the genuine gold will survive the fiery trial. And what can the true servants of God do? Lift up their voices, “Cry aloud and spare not” (Isaiah 58:1). Do as Elijah did: fearlessly denounce sin in high places. Charge the government with its violation of the Sabbath statute. Arraign the B.B.C. for the filth and blasphemy they are polluting the air with. Chide the magistrates of the land for their laxity in enforcing the penalties of the law. Condemn the greed of the working men who are blackmailing the public in their ceaseless demands for higher wages.
