Behold now, the words of the prophets declare good unto the king with one mouth.
Prophets of smooth speech
I. A certain fear of God is made to serve the selfish ends of worldly men. Here is a wicked king, a pervert from the true faith, a patron of idolatry, a man whose actions were only evil continually, a man buckling on his armour for an unnecessary war, yet a man who will not move until he gets a sign that the gods will take his part. Ahab is a religious man, although a man of sin--a man who has his priests and prophets, as well as his warriors, and who in doing wrong likes to fortify himself by the assurance that the heavens are on his side. “Shall I go against Ramoth-Gilead to battle, or shall I forbear” said the king. In form that was an inquiry; in reality it was an attempt to blend religion with worldly designs, that thus he might the better compass their fulfilment. There is much of this incongruous mixture in the conduct of ungodly men among us now. There are few persons so worldly but that they have a vein of the religious running through them; and generally they are shrewd enough to somehow turn this element to their own advantage. Many persons going to church on Sunday is done to keep their conscience quiet through the week of questionable conduct. Religion is to some a refuge from uncomfortable thoughts, and as much a means of keeping a man in face with himself as with his neighbours. It is oftentimes a valuable auxiliary to a worldling’s temporal progress, winning him the good opinion of his fellows as well as furnishing a basis of self-confidence.
II. The wide prevalence of the demand for smooth-speaking prophets. Ahab said to his assembled seers, “Shall I go, or shall I forbear?” There is always a demand for prophets who tell us what we like. There is a good deal of satisfaction to the man who all the week long is driving doubtful bargains, indulging in sharp practices, and living by the world’s smart maxims rather than the principles of Scripture--it is most gratifying to such a person when he comes to church to find a man in the pulpit who dwells only on the brighter side of human conduct, who seldom mentions people’s sins, who is too polite to speak of hell, and who in general seems in favour of a “downgrade” in morals as well as in theology. And this demand is always followed by an adequate supply. If the pew clamours for smooth-tongued prophets it will not have to wait many Sundays before one mounts the pulpit. The Christian Church has never been without such men. As a rule, they abound.
III. However much smooth-speaking may abound, we can never get away entirely from the intermingled voice of truth. Micaiah was not at first summoned into the royal presence. No; Ahab knew he had a rasping voice and an awkward honesty about him which would ill harmonise with the general concurrence he expected. But somehow Micaiah was fated to appear. This world of ours has never lacked true prophets, as it has never wanted false ones. Even in the most unfriendly times there have been more of them than the prophets themselves have thought. And, somehow, as in this case, bad men are obliged to hear the prophet of the Lord sometimes. The jarring note will break in upon the smooth current of man-pleasing doctrine. Despite men’s evasions, the rousing voice makes itself heard above the sibilations of your religious parasites end sycophants; the pure light flashes convincingly into the dark places of the corrupt heart; and the word of the Lord moves right royally over men’s cowering souls and crooked lives. In the providence of God it is always ordered that the truth shall speak to evil men, “whether they will hear or whether they will forbear.” If it speaks but seldom it makes up for it by compensating emphasis. (J. J. Ingram.)
Enmity to truth
I. A man may deliberately set himself against god. This may appear an improbable thing, as there must be an apprehension that the only clear issue to such conduct is the defeat of the man, and the triumph of God.
II. A man may turn the faithfulness of God into a personal. Grievance. This evidently Ahab did; and also the men of Christ’s day, who, resenting the plainness of His speech, became His bitter adversaries. To be reproved when wrong is meditated or pursued should be regarded as an advantage. Warning is an indication of interest in one’s well-being when uttered by a friend, and ought never to be thought of other than as a kindness.
III. A may come to regard what is truth as evil instead of its being good. A man must have had his way for a long time before such a verdict may be announced; but selfishness is not long indulged before he is upon this track.
IV. A man may never be taught by experience, but ever rush on to destruction, well knowing what is before him. It was so with Ahab. No amount of teaching or experience--and his life had not been without instruction--sufficed to turn him from his set purpose and awaken him to the danger in which by his conduct he was placed. (Homiletic Magazine.)
Resisting conviction
John Wesley tells us in his famous Journal that when he was about twenty-two, before he knew by joyous experience the salvation of God, he read Thomas Kempis’ Christian Pattern, and he began “to see that true religion was seated in the heart, and that God’s law extended to all our thoughts, as well as words and actions.” He says with brave frankness, “I was, however, very angry with Kempis for being so strict!” This is an illuminating sentence. The sense of guilt recoils in anger from that which exposes our sin.
