What are the true lessons that we gather from this interesting episode? There may be suggested -

I. TWO THOUGHTS WHICH ARE SPECIOUS BUT FALSE. Some men would probably infer from similar facts happening in the range of their own observation:

1. That the issue of events is in the hands of an irreversible fate. Ahab (they would argue) was bound to fall that day; do what he might, disguise himself as he pleased, take whatever precaution he could, his death was decreed and was simply unavoidable. But this is not the wise, nor is it the right, way of regarding it. Had he been as brave as Jehoshaphat (see ver. 29), he certainly would not have fallen in the way he did; had he been as true to Jehovah as the King of Judah was, and as he might and should have been, he would not have "gone up to Ramoth-Gilead" at all, for he would have been dissuaded by the prophet of the Lord, and he would not have fallen at all. His death that day, as well as that way, was due to his own course and to his own choice. Our destiny is not in the hands of some inexorable necessity; it resides in our own character; it is the work of our own will.

2. That many things, if not most things, are decided not by choice, but by chance. The death of Ahab (they would say) was the result of "a bow drawn at a venture." And it is this chance-work that has a very large share in the determination of our whole earthly history. But chance, in the sense of positive lawlessness, does not exist. Everything happened here according to law. The soldier drew his bow according to his instruction, aiming at the enemy, though not at any one whom he recognized in particular; the arrow went on its career according to the laws of motion, and did its work on Ahab's person in accordance with all the laws of physics. There was no violation of law in the smallest degree, though something happened which no man could have calculated and predicted. If we succeed, it will be by using the laws of health, of prosperity, etc.; if we fail, it will be in consequence of our disregarding these laws, which are laws of God. Chance will neither make nor mar us.

II. TWO THOUGHTS WHICH ARE BOTH TRUE AND SERVICEABLE.

1. That we do not know what harm we do by our most casual strokes. We "draw a bow at a venture," we "send an arrow through the air;" it is only a sentence, it is a very simple deed, we think; but it hits and wounds a sensitive human heart; it may even slay a Soul. It may cause such grief as we would on no account hays inflicted if we could have foreseen it; it may lead to the first declension of a valuable human life, and may end in such spiritual disaster as it would grieve us indeed to originate.

2. That we cannot tell what good we do by our simplest efforts. Little did the Syrian soldier suppose that by that shot of his arrow he was to serve his royal master as he did. It is a most cheering and inspiring thought that we cannot tell what kind or measure of good we are effecting by our everyday service of our Lord. A kindly smile, a gracious recognition, an encouraging word, a neighbourly kindness, a warning utterance, the taking of "a class," the giving of "an address," the conduct of "a service," perhaps under the humblest roof, or to the most unpromising audience, may prove to be a most valuable contribution to the cause of Jesus Christ, to the service of mankind. - C.

I. THE POWER OF THE POPULAR VOICE. We see the multitude accommodating itself to the wishes of the king. How easy and how congenial it is to human nature to float with the tide. As a rule it pays best to suffer yourself to be carried along by the current. Light things and feeble things can travel this way with small demand on strength and skill. But dead things and all manner of refuse go this way, too. There is something to be feared in a great popular cry. I have heard men say that they dreaded a crowd as much as they did a contagion. If men had as wholesome a fear of going with the stream because it is the stream, society would be healthier. "Everybody" is a fearful tyrant.

II. HERE IS ONE MAN OPPOSED TO THE POPULAR SENTIMENT. He valued truth. Of Micaiah it may be said, as it was of another more illustrious, "Of the people there were none with him." He esteemed truth to be more precious than gold or any other earthly consideration. He was a hero of no common mould. Men are often misunderstood by those who should know them best.

III. MEN OF SUCH MORAL HEROISM HAVE OFTEN TO SUFFER FOR THEM PRINCIPLES. Suffering for conscience sake is not yet obsolete.

IV. Such men as Micaiah are morally brave and heroic because THEY ARE MEN OF PRAYER. We are apt to take low views of the nature of prayer. It is more than simply an appointed means of telling God our wants, and of beseeching Him to supply. It is "waiting upon God "as a personal attendant waits upon his master with whom he converses, and from whose lips he receives commands and instructions. It is more than that, it is communion, fellowship, interchange of thought and sentiment. We may go a step further, and say it is a union of kindred minds — the Divine so flowing into the human that it becomes transformed, that God's will and mind become its governing law. So life becomes one great connected prayer. A man who understands and enjoys this is one of the strongest and bravest of men. Stephen was such a man of prayer. A man of prayer is prepared to do deeds of holy heroism which put to the blush the vaunted deeds of chivalry.

V. A CONSCIOUSNESS OF MORAL WEAKNESS IS CLOSELY ALLIED TO MORAL COWARDICE. Without a scruple Ahab put the life of Jehoshaphat in jeopardy to save his own. "Conscience makes cowards of us all." What a noble tribute was that which was paid to Havelock and his pious soldiers more than once during the Indian Mutiny! When our army was hard pressed, or some specially perilous work had to be done, the command was given, "Call out Havelock and his praying men; if this work can be done at all, they are the men to do it."

VI. RETRIBUTION SOMETIMES OVERTAKES MEN IN THIS LIFE, Ahab was left alone to pursue his course of hardened folly until he was ripe for retribution; then God met him and ignominiously closed his career.

(J. T. Higgins.)