Covenant Protestant Reformed Church
83 Clarence Street, Ballymena BT43 5DR
Rev. Angus Stewart
Lord’s Day, 21 July, 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 (15)
Who Is Man in Psalm 8? [youtube]
Scripture Reading: Psalm 8; Hebrews 1:5-2:9
Text: Hebrews 2:5-9
I. The Prefall Adam?
II. The Lord Jesus?
III. The New Humanity?
Psalms: 100:1-5; 105:15-21; 144:1-8; 8:1-9
Evening Service – 6:00 PM
God’s Son—So Much Better Than the Angels (16)
The World to Come Whereof Hebrews Speaks [youtube]
Scripture Reading: Hebrews 2
Text: Hebrews 2:5-9
I. A Jewish Millennium?
II. The Eternal State?
III. The Messianic Era?
Psalms: 2:6-12; 105:22-29; 97:6-11; 22:27-31
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
John Calvin: “To this the reference is made when the Apostle mentions the world to come, or the future world, for he understands by it the renovated world. To make the thing clearer, let us suppose two worlds—the first the old, corrupted by Adam’s sin; the other, later in time, as renewed by Christ. The state of the first creation has become wholly decayed, and with man has fallen as far as man himself is concerned. Until, then, a new restitution be made by Christ, this Psalm will not be fulfilled. It hence now appears that here the world to come is not that which we hope for after the resurrection, but that which began at the beginning of Christ’s kingdom; but it will no doubt have its full accomplishment in our final redemption” (Comm. on Heb. 2:5-6).
Announcements (subject to God’s will)
We welcome all visitors from the US and elsewhere who are here before the BRF Conference.
Tuesday Bible study at 11 AM will continue our analysis of Paul’s missionary journeys.
Family visitation: Wednesday, 24 July
7 PM – Douglas (Crossett/Reid)
8 PM – Stewarts (Crossett/Reid)
The Reformed Witness Hour broadcast next Lord’s day (Gospel 846 MW at 8:30 AM) by Rev. Bruinsma is entitled, “Tabitha Raised from the Dead” (Acts 9:36-42).
The preaching schedule for the end of July and beginning of August:
28 July: Rev. Ron Hanko (both services)
4 August: DVDs (both services)
11 August: Prof. Brian Huizinga (both services)
18 August: Rev. Ron Hanko (both services)
There will be tea after the evening services on 11 and 18 August.
Offerings: £1,404.00.
Translation Additions: 1 German and 9 Spanish.
PRC News: Rev. Engelsma declined the call from Hope PRC (Redlands, CA). Lynden PRC called Rev. Barnhill to be their next pastor. Hope PRC (GR, MI) has called Rev.De Boer. Zion PRC called Rev. Decker. Loveland PRC has formed a trio of Revs. De Boer, Smidstra and Candidate Haveman. Georgetown PRC has formed a trio of Revs. Barnhill, Brummel and Noorman. Hudsonville PRC has formed a trio of Revs. Brummel, De Boer and Lee.
Syria’s Battles with Israel (2)
Brian D. Dykstra
I Kings 20
As we saw last week, Benhadad’s servants have advice for him so that the Syrians will not suffer another defeat at the hands of Israel, the Northern Kingdom: “Equip another army as you had before, but this time, don’t put your vassal kings in command; replace them with military captains.” Benhadad’s advisors remembered the behaviour of their leaders. The partying and drinking did not help their cause. The next time, there would be military men in charge so there would be some professionalism. This advice was sound.
The other bit of advice was not sound, for Benhadad’s advisors then insult God, ruler of heaven and earth. They have studied Jehovah. They believe Jehovah to be God of the hills. The conclusion is understandable. God gave Moses the law on the top of Mount Sinai. The people had offered sacrifices in high places. David wrote of looking to the hills, from whence his help came. Solomon built God’s temple on a hill. The Syrians believe Israel’s God to be the same as the idols of other cultures. Idol gods ruled over a very limited area. There were gods of the plains, valleys, forests, etc. If Syria engages the next battle on the plains, Jehovah won’t be of any help to Israel and Syria will have the victory.
A man of God assures Ahab of another victory over Syria. He even says Ahab “shall know that I am the Lord.” This knowing is not faithful belief. It is mere recognition of the fact. God is not giving Ahab victories so that perhaps, when Ahab sees the goodness of God, he will choose God as his God. This is not a well-meant, gracious offer of victory from God who wishes Ahab would change his heart. God is leaving Ahab without excuse and, as a result, Ahab’s condemnation will be even worse. Isaiah had not written his book yet, but the truth of Isaiah 26:10 still applies: “Let favour be shewed to the wicked, yet will he not learn righteousness.” God will not grant Ahab and idolatrous Israel a victory so that they will finally accept Him as their God. God grants victory to defend the honour of His great Name.
The next battle takes place in Aphek. There were several cities named Aphek in Israel. This Aphek is located east of the Sea of Galilee in Bashan, on a road from Damascus in the Valley of Jezreel. 100,000 Syrians die in battle, and another 27,000 perished when the wall of Aphek collapsed on them.
God gave Israel a great victory over her enemies. The “covenant” Ahab made with Benhadad is astounding. Rev. John Gill (1697-1771), makes some unique comments on this which are worth noting. Gill notes in verse thirty-four that the first name mentioned is Benhadad, but that the Authorized Version italicizes his name so it is not in the original Hebrew but was added by the translators. Gill says the supplied name should be Ahab. Gill writes that Ahab shows “great and superabundant kindness, though the conqueror.” It is Ahab who is returning cities to Benhadad, cities which Ahab’s father, Omri, had taken earlier. The discussion of “streets” is not about special areas where Ahab may collect taxes in Damascus, but Ahab is giving Benhadad power to rule in Damascus, giving up any claim to Syria which this great victory should have given him. Ahab had the right of conquest but he forfeits it. Ahab called Benhadad his “brother” and he shows this in how he treats Benhadad. They are “brothers” since they have the same spiritual father.
It is no wonder God sends a prophet to reprove Ahab for such a treaty. The Jewish tradition is that this prophet is Micaiah, whom we will meet again in I Kings 22. We met prophets earlier in this chapter but, since they gave Ahab “good” news about victories, it is thought these were different men. Ahab hates Micaiah since he always brings “evil” news.
Micaiah has a parable to tell Ahab, much as Nathan had a parable to tell David after he sinned with Bathsheba and against Uriah. Micaiah wants to appear before Ahab as a soldier who has been wounded in battle. He asks a “neighbour” in “the word of the Lord,” to give him a wound. This “neighbour” was likely a fellow prophet, who should have recognized the seriousness of this command and obeyed. He did not and a lion killed him.
Micaiah meets another man, not a neighbour so probably a regular soldier, who does give him a wound. Micaiah then goes to Ahab with his parable about how he let an enemy captive escape, after promising to keep him under guard. Ahab says the man deserves the punishment since he wilfully entered into the agreement. Micaiah then quickly wipes off his face and Ahab recognizes him. Micaiah announces that God will take Ahab’s life since he had let Benhadad go free. Ahab returns home “heavy and displeased,” but he is not repentant.
God gave Ahab two victories over Syria but Ahab refused to take the spoil. Ahab preferred to show brotherhood with his enemy. King Jesus has given us the spoils of His victory over sin and death. We have not been saved from sin in order to continue to live in sin. Let us, by faith, claim the spoils of His victory: the assurance of our justification in the Lamb’s blood and the hope of covenant fellowship with Him, both now and in the life to come.
