Covenant Protestant Reformed Church
83 Clarence Street, Ballymena BT43 5DR
Rev. Angus Stewart
Lord’s Day, 11 August, 2024
Morning Service – 11:00 AM – Prof. B. Huizinga
Scripture Reading: Exodus 15:18-16:3
Text: Exodus 15:27
I. Then
II. Now
III. Later
Psalms: 63:1-6; 42:1-5; 107:1-9; 23:1-6
Evening Service – 6:00 PM – Prof. B. Huizinga
Considering the Work of God [youtube]
Scripture Reading: Ecclesiastes 7:1-22
Text: Ecclesiastes 7:13-14
I. The Work of God
II. Our Consideration of It
III. God’s Purpose in It
Psalms: 93:1-5; 33:1-6; 86:1-8; 145:1-6
For CDs of the sermons and DVDs of the worship services, contact Stephen Murray
If you desire a pastoral visit, please contact Rev. Stewart or the elders
CPRC Website: www.cprc.co.uk • Live Webcast: www.cprc.co.uk/live-streaming
CPRC YouTube: www.youtube.com/cprcni
CPRC Facebook: www.facebook.com/CovenantPRC
Quote to Consider
Homer Hoeksema: “From Marah Israel travels a short distance to Elim. Scripture informs us (Ex. 15:27) that at Elim there were ‘twelve wells of water, and threescore and ten palm trees,’ and that ‘they encamped there by the waters.’ At Elim the Lord gives his people rest. This was a more suitable place than Marah for a longer stay. Israel must have remained at Elim for a considerable time, for it is more than a month after the exodus that they reach the Wilderness of Sin, which lay between Elim and Sinai (Ex. 16:1). The Lord does not always try his people, but provides seasons of relaxation and refreshment as well” (Unfolding Covenant History, vol. 4, p. 14).
Rev. Tom Miersma on Ecclesiastes 7:14: “It is easy when things go well with us to take them for granted. When the way is evil in character in earthly terms, a day of trouble and trial, then to say, ‘this is God’s work in his providence’ and receive it with a patient spirit is the way of wisdom. It is the way also to contentment in heart. There is much hidden from us in God’s purpose and works. [Solomon] points us to one aspect of God’s purpose in such ups and downs in life: God so works to this end, ‘that man should find nothing after him’ (Eccl. 7:14)” (Ecclesiastes: A Reflective Exposition, p. 130).
Announcements (subject to God’s will)
We welcome Prof. & Michelle Huizinga and all visitors from the US and elsewhere who are here after the BRF Conference. Prof. Huizinga will be preaching for us today.
Everyone is welcome to stay for tea after the service this evening.
Tuesday Bible study at 11 AM will consider what is distinctive, even unique, about Paul’s missionary journeys.
The Men’s Bible study is this Saturday, 17 August, at 7:30 PM on-line, to discuss Amos 4.
There will be tea after the evening service again next week, 18 August
The Reformed Witness Hour broadcast next Lord’s day (Gospel 846 MW at 8:30 AM) by Rev. Bruinsma is entitled, “Nation Against Nation” (Matt. 28:6-7).
Rev. Hanko will be preaching for us next Lord’s day.
Offerings: £1,642.20 (27 July). Donation: £200 (England).
Translation Additions: 2 German, 1 Polish, 1 Portuguese, 2 Russian and 3 Spanish.
PRC News: Rev. DeBoer (Edgerton, MN) declined the call he received from Hope PRC (Walker, MI). Georgetown PRC called Rev. Noorman (Southwest, MI). Hope PRC (Redlands, CA) called Rev. Eriks (Unity, MI). Hudsonville PRC called Rev. DeBoer. Loveland PRC called Cand Haveman. Zion PRC called Rev. Decker (Grandville, MI).
Jezebel’s Treachery
Brian D. Dykstra
I Kings 21
In I Kings 20, Scripture told us of two battles between two nations which resulted in the deaths of tens of thousands of men. They were great international affairs. This history is more domestic. This chapter tells of a dispute between only two men but the spiritual results are very great.
We read that Naboth (whose name means a sprout or fruit) had a vineyard “hard by” Ahab’s palace in Jezreel. This summer palace was a favourite retreat for his household. Jezreel was about sixteen miles north, north-east from Samaria, so the trip from Samaria to Jezreel would not be too arduous. Commentators speak of Jezreel’s beauty. It was in a valley which had the mountains of Gilboa to the south. This ridge was wooded and the area also had many springs. The springs and fertile soil produced verdant vegetation. Jezreel was on top of a knoll which rose about 500 feet above the surrounding terrain. The people there enjoyed a beautiful view.
Perhaps Naboth thought his vineyard’s location benefitted him. The royal household could be a convenient market for the goods his vineyard produced. If such was Naboth’s thought, the location wasn’t to his advantage at all because Ahab wanted it for a garden of herbs. It’s interesting that Ahab wants to increase the amount of his personal real estate holdings. Because of the victories God gave him over Syria, Ahab had the opportunity to increase the size of his kingdom but, because he wanted to show kindness to his “brother,” Benhadad, he let the chance slip through his fingers.
Ahab doesn’t act as a tyrant. He doesn’t immediately take Naboth’s vineyard by force. Ahab offers what seems to be a good price, or a fair, even advantageous for Naboth, trade of property. It is not a sin for people to acquire possessions and property. The fact someone wants to buy something does not necessarily mean the heart is full of covetousness. The virtuous woman of Proverbs 31 was busy buying and selling in the marketplace, and she is not condemned for being covetous.
The problem with this proposed transaction is that God forbids the sale of one’s inheritance. That is why Naboth says, “The Lord forbid it me, that I should give the inheritance of my fathers unto thee.” It is not the case that Naboth simply doesn’t want to sell. He may not sell his inheritance no matter how good a deal might be offered. The Israelites viewed the land as belonging to God since He had given it to them by driving out the Canaanites. They held the land under the terms God prescribed in the Old Testament law.
Inherited land could be sold, if the family experienced duress because of poverty. However, whoever bought the land would have to return it in the year of jubilee. Naboth understood that once he sold the land to Ahab, the land was never coming back to himself or his children. The inheritance of land is a picture of our inheritance in heaven. Just as God fought Isarel’s enemies to give His people a place of rest, so Christ has defeated the enemies of sin and death that we might have a place of rest in heaven. The fact that we would never give up our place in heaven for any earthly gain, was pictured by God forbidding Israelites from selling their inherited place in the Promised Land. It is too precious.
Ahab is not content and sulks as a small child. Spiritual contentment is not a matter of physical condition. It is the condition of a heart which trusts God’s fatherly care of us. Ahab, living in his palace, was not content but Paul was content while in chains. Jezebel notices and questions him. Ahab does not mention the law which forbids the sale of an inheritance. Jezebel asks, “Dost thou now govern the kingdom of Israel?” Jezebel is not comforting Ahab by pointing out that he rules over an entire kingdom and has wealth, so not possessing another piece of land is no big deal. Her attitude is that one of the benefits of being a king is that one gets what one wants. When she says she will get Naboth’s vineyard, Ahab should have known that evil was afoot. However, it is easier for him to let Jezebel do the dirty work in a vain attempt to keep his own hands clean.
Naboth’s trial was a mockery of God’s justice. Jezebel could have produced some false documents to “prove” the land really didn’t belong to Naboth but Jezebel wanted blood. She could recognize Naboth as one of the faithful 7,000 whom she couldn’t tolerate. Jezreel’s elders declare a fast because a great sin had been committed, as if these leaders really cared. Two wicked men had likely been paid by Jezebel to lie about Naboth blaspheming the king, which meant Naboth had also blasphemed God, since the king stood as God’s representative of rule and executing justice. Perhaps these liars said Naboth cursed Ahab because Ahab had the nerve to ask for something which Naboth could not sell.
By law the punishment for blaspheming God was death. This was the means Jezebel used to be rid of Naboth. Blaspheming the king was treason. By tradition the punishment would be forfeiture of property to the royal household. This is how Jezebel acquires the property. Later we will learn Naboth’s sons were executed as well so they could not inherit the land after their father’s death (II Kings 9:26). Ahab allowed the wicked Benhadad, who sought to do great harm to Israel, to go home safe and sound. Ahab allows the execution of a righteous man who walked in the fear of his Lord. Did Naboth even have a chance to speak at his trial? Those who knew Naboth must have known the charges were false. A righteous man is condemned as a blasphemer and a wicked schemer is rewarded (Ecc. 8:14). Note that the same leaders of Jezreel would execute Ahab’s seventy sons when Jehu brought God’s judgment upon Ahab’s house. The application of the law depended upon the direction of the wind.
The injustice done to Naboth is difficult for our children to understand. Daniel was innocent so God delivered him from the power of the lions. Daniel’s friends were innocent and the fire had no effect upon them at all. Why didn’t God deliver this faithful, innocent servant? Often God permits the suffering of His people at the hands of the wicked. By this means the wicked’s cup of iniquity is filled. Also our children need reminding that God delivers His people from the enemy of sin through death. Naboth’s death is not due to his Father’s neglect. God took Naboth to his everlasting, heavenly inheritance purchased for him by his Saviour’s blood.
The prophet Micah lived about 150 years after Ahab. His words in Micah 2:1-3 remind us of this narrative, “Woe to them that devise iniquity, and work evil upon their beds! when the morning is light, they practice it, because it is in the power of their hand. And they covet fields, and take them by violence; and houses, and take them away: so they oppress a man and his house, even a man and his heritage. Therefore thus saith the Lord; Behold, against this family do I devise an evil, from which ye shall not remove your necks; neither shall ye go haughtily: for this time is evil.”
What were the iniquities Ahab devised? Ahab broke the sixth commandment. The Heidelberg Catechism teaches us that we are guilty of murder when we “kill my neighbour, by myself or by another.” Ahab was a couple of steps removed from those who actually shed Naboth’s blood but he is still guilty. This murder is similar to David’s guilt in Uriah’s death. The Catechism also explains Ahab’s guilt concerning the eighth commandment. Ahab employed “wicked tricks and devices whereby we design to appropriate to ourselves the goods which belong to our neighbour.” When Elijah meets Ahab, that is why Elijah speaks of Ahab killing and taking possession. The sins are Ahab’s, so God announces a terrible curse against Ahab and his house.
In response to God’s announcement, Ahab rent his clothes, wore sackcloth, fasted and went softly. The “went softly” refers to Ahab going barefoot. God then says that since Ahab “humbleth himself before me,” the evil will come after Ahab’s death. God uses the word “humble,” not “repent.” Children ask if Ahab truly repented of his sin. Nearly every commentator says no. One commentator in his research found that Martin Luther, surprisingly, held that Ahab did repent, but he is the exception. We will see in the next chapter that Ahab’s attitude toward God, His Word and His prophets did not change. This behaviour is not the fruit of newborn faith. Also the punishment is delayed, God did not “repent” of the evil as He did regarding Nineveh when they repented when they heard Jonah. (For further reading on this topic, see Rev. C. Hanko’s article in Volume 61, Issue 14 of the Standard Bearer, available at the Reformed Free Publishing Association’s website in the archives of the SB.)
There is comfort for God’s people in seeing the delay of Ahab’s punishment. It is not the comfort in sharing gracious forgiveness with Ahab. The lesson, rather, is expressed by Matthew Henry as he considers these verses, “If a pretending partial penitent shall go to his house reprieved, doubtless a sincere penitent shall go to his house justified.”
