Covenant Protestant Reformed Church
83 Clarence Street, Ballymena BT43 5DR
Rev. Angus Stewart
Lord’s Day, 25 August, 2024
“My covenant was with him of life and peace” (Mal. 2:5)
Morning Service – 11:00 AM
God’s Son—So Much Better Than the Angels (17)
Seeing Jesus Crowned With Glory and Honour [youtube]
Scripture Reading: Hebrews 2
Text: Hebrews 2:9
I. What We See
II. Where We See
III. How We See
Psalms: 21:1-6; 105:30-37; 2:6-12; 8:1-9
Evening Service – 6:00 PM
God’s Requirements From Fallen Man [youtube]
Scripture Reading: Romans 8:1-18
Text: Heidelberg Catechism, Lord’s Day 4
I. What They Are
II. What This Teaches Regarding Man
III. What This Teaches Regarding God
Psalms: 5:1-8; 105:38-45; 14:1-7; 40:4-8
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
Quotes to Consider
A. W. Pink on Hebrews 2:9: “How these words should melt our hearts and move our souls to profoundest wonderment! That He, the Creator of angels, the Lord of them, the One who before His incarnation had been worshipped by them, should be ‘made lower’ than they; and this for our sakes! Our hearts must indeed be dead if they are not thrilled and filled with praise as we ponder that fathomless stoop … It was the ‘death of the cross’ (Phil. 2:8). It was a death in which He suffered not only at the hands of men and of Satan, but from God Himself. It was a death in which He fully satisfied the demands of infinite holiness and justice. This was a task which no mere creature was capable of performing. Behold here, then, the wonder of wonders: Christ undertook a work which was far above the power of all the angels, and yet to effect it He was made lower than them! If ever power was made perfect in weakness, it was in this!” (An Exposition of Hebrews, pp. 106, 107-108).
Herman Hoeksema on Lord’s Day 4: “… as far as God’s attitude over against the rebellious sinners is concerned, the Catechism leaves no room for a distinction between time and eternity. God punishes sin in time as well as in eternity and that, too, in His just judgment. This statement is directly opposed to the theory of common grace on this point … God, according to this conception, changes His attitude to the wicked after the latter’s death. In time He assumes an attitude of favor and grace to the sinner, and He blesses him with many things; but after death he makes him the object of His fierce wrath. God, therefore, does not apply the sentence of his just judgment in time. But the Catechism in this tenth question and answer denies that there is such a principal distinction between God’s attitude toward the wicked in time and in eternity. God does not change. He is not gracious to the wicked in this world, in order to become filled with wrath against him in the next. His wrath is an ever present reality. His just judgment is executed constantly” (Triple Knowledge, vol. 1, pp. 211-212).
Announcements (subject to God’s will)
Tuesday Bible study at 11 AM will consider the source of Paul’s teaching.
Everyone is welcome to come to a barbecue at the manse this Friday, 30 August, at 6 PM or as soon as you can make it. If you intend to come, please let Rev. or Mary Stewart know so that they can plan how much food is needed.
The Reformed Witness Hour broadcast next Lord’s day (Gospel 846 MW at 8:30 AM) by Rev. Bruinsma is entitled, “The Gospel Preached to All Nations” (Matt. 24:14).
Offerings: £1,801.86. Donations: £500 (New Jersey), £50 (Cornwall).
Translation Additions: 2 Polish, 1 Portuguese, 1 Russian and 5 Spanish.
PRC News: Rev. Noorman (Southwest, MI) accepted the call to Georgetown PRC. Hudsonville PRC called Rev. De Boer. Hope PRC (Redlands, CA) called Rev. Eriks. Loveland PRC called Candidate Haveman.
The Death of Ahab
Brian D. Dykstra
I Kings 22:1-40
After relating the story of Naboth, Scripture returns to international events. Israel and Syria had not fought for three years. Benhadad depleted his nation’s resources in his previous failures in battle against Israel and could not return to the battlefield. Ahab did not press his advantage against Israel’s enemy. Instead, he gave Syria an opportunity to recover strength. Ahab now decides to take back one of Israel’s cities, Ramoth-Gilead.
Although the location of Ramoth-Gilead isn’t certain, there is much known about it. It was a frontier town in Gad. It was east of the Jordan River, perhaps on the Jabbok River (east, south-east of the Sea of Galilee?). The city was one of the six cities of refuge in Israel, a place where one who killed a neighbour accidentally could flee, state his case and be given protection from family members who were out to avenge the shed blood of their relative. It was a key outpost when battles were fought between Israel and Syria.
Ahab asserts the city “is ours” but Israel hasn’t done anything for some time to take it back. Did Ahab mean Syria was supposed to return Ramoth according to a previous agreement or did he mean Ramoth was Israel’s after the conquest of Canaan and must now be reclaimed? Whatever Ahab’s thinking is, he is finally moved to action.
We briefly note the presence of Jehoshaphat, a God-fearing king of Judah. Since we are treating the history of Israel now, we will deal with Jehoshaphat later, D.V., when we treat the history of Judah. For now, we note the Jews have a very imaginative tradition regarding Jehoshaphat being with Ahab. They claim Ahab’s repentance in the last chapter was from genuine faith. Ahab sent for Jehoshaphat to chastise him, and Jehoshaphat stayed with him for some time and gave him a lashing with a whip each day. There are no grounds for such a claim, interesting though it may be.
When Ahab asks Jehoshaphat to come with Israel to fight Syria, Jehoshaphat foolishly agrees, stating, “I am as thou art.” Jehoshaphat had better hope God does not view him that way. However, Jehoshaphat is not afraid to be public about his faith in God. Before the army leaves, he wants to inquire at the word of the Lord, even using the name Jehovah, God’s covenant name. Ahab, wanting to be a kind, gracious host, agrees.
Ahab calls for his prophets, about 400 of them. These were not Baal’s prophets for Elijah had killed them at Mount Carmel. These were not Jezebel’s prophets either because they claim to speak in God’s name. Were they prophets of the golden calves? Israel had claimed that the golden calves were acceptable worship and this might show that Israel officially returned to this form of idolatry. Although the prophets are unanimous in saying Israel will defeat Syria, Jehoshaphat knows these are false prophets and requests a true prophet.
Ahab now sends for Micaiah. A Jewish tradition holds that Micaiah was the prophet who brought God’s word of judgment against Ahab for letting Benhadad go free. For speaking that way to the king, Ahab put Micaiah in prison where he had been for the last three years. Ahab also expresses his hatred for Micaiah. Ahab would not behave this way had his conversion been true. This is not evidence of faith.
When God’s true spokesmen bring His word to the church, it is not always pleasant to hear. We must not share Ahab’s attitude about ministers who make us uncomfortable. We don’t like to hear about our depravity, our sin and the judgment we deserve. Yet that is how the Heidelberg Catechism begins as the first of the three things we must know to enjoy the comfort of belonging to Christ. The more we know our sin, the greater we appreciate the greatness of our gracious deliverance. We don’t like being admonished for our sins, but the Canons of Dordt III/IV:17 instruct us, “For grace is conferred by means of admonitions; and the more readily we perform our duty, the more eminent usually is this blessing of God working in us, and the more directly is his work advanced; to whom alone all the glory both of means, and of their saving fruit and efficacy is forever due.”
While Micaiah is coming, Zedekiah, perhaps the head of the false prophets, puts on quite a display. He had “horns of iron” with which he claimed Israel would “push” the Syrians “until thou have consumed them.” These horns were not shaped as the horns of a bull or ox, representing the golden calves. Commentators say they were small, having a size and form similar to candle extinguishers. They were often worn as military ornaments. Zedekiah might have had Deuteronomy 33:17 in mind. In this chapter, Moses blesses the tribes of Israel. Of Joseph, from whom Ahab descended, Moses said, “His glory is like the firstling of his bullock, and his horns are like the horns of unicorns: with them he shall push the people together to the ends of the earth: and they are the ten thousands of Ephraim, and they are the thousands of Manasseh.”
The messenger who brought Micaiah to Ahab wants Micaiah to “speak that which is good,” so he could be released from prison. The temptation facing Micaiah was great. His life in prison was not comfortable, and Ahab probably singled him out for horrible treatment. However, Micaiah, God’s faithful servant says, “What the Lord saith unto me, that will I speak.” We pray for our ministers that they might be faithful to God’s word and bring us His truth, even when God’s word contains stern admonitions for us.
Although Micaiah was bound in prison, the word of God in him was not. Ahab inquires of Micaiah concerning going to Ramoth-Gilead and Micaiah tells him to, “Go, and prosper.” There must have been something in the tone of Micaiah’s voice so that Ahab could tell this foretelling of a good outcome was not sincere. Ahab says, “How many times shall I adjure thee that thou tell me nothing but that which is true in the name of the Lord?” Given Ahab’s spiritual character, we would say that Ahab didn’t adjure Micaiah to speak God’s truth very much at all.
Micaiah then brings the truth to Ahab. Ahab will die in battle. What Micaiah relates next is not reality, but a parable. God is not sitting as a type of chairman at a meeting to have spirits come up with suggestions about how to lead Ahab to his death. Also the spirit which will “be a lying spirit in the mouth of all his prophets,” is not an unfallen angel. God is giving permission to a fallen angel to accomplish His will. As Alfred Edersheim states, “Ahab’s destruction would come through his own sin: being led to his ruin by those false prophets whom he had chosen, and by his unwillingness to hear the word of Jehovah, which he regarded as the outcome of personal hostility.” We see the determinate appointment of God and the free choice of man. This prompts Zedekiah to “smite Micaiah on the cheek,” possibly with his shoe to show his contempt for God’s true servant. We aren’t surprised that Ahab didn’t chastise Zedekiah, but Jehoshaphat should have reproved him and told Ahab that he had seen enough and was returning to Jerusalem. Micaiah warns Zedekiah that he will “go into an inner chamber to hide” himself. No doubt this speaks of the returning, defeated army looking for Zedekiah to punish him.
Ahab plans to escape God’s word by going into battle dressed as an ordinary soldier. Meanwhile, he directs Jehoshaphat to go to battle in his kingly robes. Going to battle dressed that way isn’t safe or wise. Although Ahab has appeared as a kind host to Jehoshaphat, telling him to go to battle dressed in robes demonstrates the amount of his concern. The false church, friendly though they seem, does not really have the well-being of the true church in heart, to put it mildly!
Benhadad gave an interesting command to his men. He tells them to look for Ahab on the battlefield and fight against him. The impression is that if Syria were to lose the battle and forfeit control of Ramoth-Gilead, but Ahab would be killed, Benhadad would consider that a victory. Benhadad is seeking out the man who had humiliated him in battle twice before, in addition to being the man who started this battle. Also we see how Benhadad returns Ahab’s favour of sparing his life.
During the battle, a “certain man drew a bow at a venture,” and hits Ahab with an arrow, possibly treated with a poison, a poison which, perhaps, prevented blood from clotting to cause a fatal loss of blood. This archer was not targeting Ahab. He merely saw a group of Israelites and thought there was a “chance” he might hit one of them. He never knew he had killed Ahab, nor would his countrymen sing his praises in the streets. This Syrian soldier would remain an unrecognized hero.
Israel’s defeated army returns home. The defeat was not so great that Israel lost additional land to Syria but they did not take possession of Ramoth-Gilead. Finally, a servant washed Ahab’s chariot in the pool of Samaria where the dogs lick up Ahab’s blood. Just as the dogs licked Naboth’s blood, so they licked Ahab’s. God fulfils His word, always. One commentator states this pool was where the harlot-priestesses of Astarte, an idol of Jezebel, washed themselves after performing their adulterous rites.
Ahab’s life ended and he faced the just judgment of God. In the 1 November, 1979, issue of the Standard Bearer, Rev. C. Hanko wrote, “A faithful shepherd leads the sheep out of the sheep fold to allow them to graze in green pastures. He also leads them back to the safety of the fold. Ahab failed to do this. In fact, he did the very opposite, leading Israel away from God into the arid desert wastes of Baal worship. Therefore, the Lord would kill him in battle.” We thank God for our faithful Shepherd, of whom we confess, “Surely goodness and mercy shall follow me all the days of my life; and I will dwell in the house of the Lord for ever.”
