Worship Service 6/15.
Psalm 25 Devotional [14]:

1 The Prophet touched with the consideration of his sins, and also grieved with the cruel malice of his enemies, 6 Prayeth to God most fervently to have his sins forgiven. 7 Especially such as he had committed in his youth. He beginneth every verse according to the Hebrew letters, two or three except.

A Psalm of David.

16 Turn thee unto me, and have mercy upon me; for I am desolate and afflicted. 17 The troubles of my heart are enlarged: O bring thou me out of my distresses. 18 Look upon mine affliction and my pain; and forgive all my sins. 19 Consider mine enemies; for they are many; and they hate me with cruel hatred. 20 O keep my soul, and deliver me: let me not be ashamed; for I trust in thee. 21 Let integrity and uprightness preserve me; for I wait on thee. 22 Redeem Israel, O God, out of all his troubles.

As we saw previously the nature of temptation and the willingness of God to deliver us out of our troubles, so the whole conclusion of the Psalm is set in that tune. Wherein is contained,
1. An acknowledgement of the goodness and power of God to deliver. “Mine eyes are ever toward the Lord; for he shall pluck my feet out of the net.”
2. A petition for mercy and pity. “Turn thee unto me, and have mercy upon me; for I am desolate and afflicted.” Stephen Charnock notes, “It is part of the Divine goodness and mercy, yet differs from both. God being the greatest goodness, hath the greatest mildness. Mildness is always the companion of true goodness, and the greater the goodness the greater the mildness. Who so holy as Christ, and who so meek? God’s slowness to anger is a branch or slip from his mercy (Ps. cxlv. 8): “The Lord is full of compassion, slow to anger.” It differs from mercy in the formal consideration of the object; mercy respects the creature as miserable, patience respects the creature as criminal; mercy pities him in his misery, and patience bears with the sin which engendered that misery, and is giving birth to more. Again, mercy is one end of patience; his long‑suffering is partly to glorify his grace: so it was in Paul (1 Tim. i. 16). As slowness to anger springs from goodness, so it makes mercy the butt and mark of its operations (Isa. xxx. 18): “He waits that he may be gracious.” Goodness sets God upon the exercise of patience, and patience sets many a sinner on running into the arms of mercy. That mercy which makes God ready to embrace returning sinners, makes him willing to bear with them in their sins, and wait their return.”
3. An aggravation of his miserable condition. “The troubles of my heart are enlarged: O bring thou me out of my distresses.”
4. A plea for forgiveness. “Look upon mine affliction and my pain; and forgive all my sins.”
5. A recognition of weakness and the strength of the enemy. “Consider mine enemies; for they are many; and they hate me with cruel hatred.” David here shows he fully acknowledges his own weakness and inability to combat the forces of darkness. The devil is full of cruel hatred and therefore seeks to devour them that serve God. We must be vigilant therefore and pray to God for divine aid and protection, or we are in danger of falling back into the net. v15
6. The necessity of grace for perseverance. It is everywhere taught in scripture that he that endureth to the end shall be saved, and that this is the work of God. “He that hath begun a good work…shall complete it.” “Kept by the power of God through faith.”

The Puritans and Luther constantly affirm “O, this faith is a living, busy, active, powerful thing! It is impossible that it should not be ceaselessly doing that which is good. It does not even ask whether good works should be done; but before the question can be asked, it has done them, and it is constantly engaged in doing them.” “Some people say much—and do nothing. But Christians do much—and say nothing. To deserve praise where none is obtained—is better than to obtain praise where none is deserved. The old maxim is worthy to be revived—he who desires honor, is not worthy of honor.”
7. The affirmation that good works are essential to the doctrine of perseverance. “Let integrity and uprightness preserve me…” and the leaning upon Christ when the work is done. “for I trust in thee.” William Secker, “When the purest duties have been performed—the purest mercies should be implored. Many have passed the rocks of gross sins—who have suffered shipwreck upon the sands of self-righteousness. Some people live more upon their customs—than they do upon Christ; more upon the prayers which they make to God—than upon the God to whom they make their prayers. This is, for the redeemed captive to reverence the sword—instead of the hand which wrought his rescue!” *see whole chapter, “Another singular action of a sanctified Christian, is to take up every duty in point of performance; and lay down in point of dependence.”
8. The conclusion that salvation is in the Lord and none other. Acts 4:10-12: “Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole. This is the stone which was set at nought of you builders, which is become the head of the corner. Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.” Ps. 3:8, “Salvation is of the Lord, thy blessing is upon thy people.” Therefore the prophets prayer is based on his affirmation and firm belief that God was able and ready to help when called upon in sincerity and truth, “Redeem Israel, O God, out of all his troubles.” and that there is not any of our trials but God is able by His Spirit to lead us out of them. O let us therefore be a people of prayer. “Casting all your care upon him; for he careth for you.”

John Calvin,
Let integrity and uprightness preserve me. Some are of opinion, that in these words David simply prays that he may be preserved from all mischief, on the ground that he had conducted himself inoffensively towards others, and had abstained from all deceit and violence. Others make the words to contain a twofold subject of prayer, and understand them as including at the same time a desire that God would bestow upon him a sincere and upright purpose of heart; and all this lest he should break forth into revenge, and other unlawful means of preserving his life. Thus the meaning would be: Lord, although my flesh may urge me to seek relief from whatever quarter it may appear, and mine enemies also may constrain me to it by their importunity, yet do thou subdue within me every sinful passion, and every perverse desire, so that I may always exercise over my mind a pure and entire control; and let integrity and uprightness suffice as two powerful means of preserving me. We prefer the first interpretation, because he immediately subjoins a proof of his integrity. Whosoever waits upon God with a meek and quiet spirit, will rather suffer any thing which men can inflict, than allow himself to contend unrighteously with his enemies. In my opinion, therefore, David protests that such was the rectitude of his behavior amongst men, that the persecution of his enemies was wholly unmerited and unjust; and being conscious of having given no offense to any, he calls upon God as the protector of his innocence. But as he has already, in three different places, acknowledged that he was justly visited with affliction, it may seem strange that he should now glory in his integrity. This apparent inconsistency has already been explained in another place, where we have shown that the saints, in respect of themselves, always come into the presence of God with humility, imploring his forgiveness: and yet this does not prevent them from setting forth before him the goodness of their cause, and the justice of their claims. At the same time, in saying that he trusted in God, he only states what indeed is essentially necessary; for, in undertaking our defense, it is not enough that we have justice on our side, unless depending upon his promises, we rely with confidence upon his protection. It often happens, that men of firmness and prudence, even when their cause is good, do not always succeed in its defense, because they confide in their own understanding, or rely upon fortune. In order, therefore, that God may become the protector and defender of our innocence, let us first conduct ourselves uprightly and innocently towards our enemies, and then commit ourselves entirely to his protection.

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Opening Prayer.
Our holy and merciful Father in heaven,
Thou who hast sent Christ to be the true temple,
The sign and seal of thy indwelling presence among thy people—
We give thee exceeding glory and praise for the gift of thy Son, Jesus Christ,
Who is our true King and Redeemer,
As it is written, “Because the Lord loved Israel forever, He made him king over them.”
Therefore, because thou hast loved us with a great and everlasting love,
Thou hast set the Lord Jesus Christ over all the affairs of our life,
To govern and guide us according to thy truth,
And to lead us in the holiness of thy ordinances.
Thou hast fearfully and wonderfully created us in Him—
In holiness, righteousness, and love.
By thy word thou hast fashioned us anew
And made us new creatures,
Willing and ready to do thy will,
Active in good works, and zealous for thy name.
We give thee thanks, therefore, for all thy precious gifts:
For wisdom and understanding,
For faith and enlightenment,
For submission and obedience,
For purity and holiness,
For zeal and upright affections.
All these are thine,
And we give thee thanks for making them ours through Jesus Christ, by the Spirit.
So continue, we pray, to lead us and sanctify us by thy grace,
Even as we live to serve thee and to devote ourselves wholly unto thee.
Make us thine entirely, O Lord our God,
For the glory of thy name.

Amen.

Lesson 36. [1.2.13.] The Contents of Holy Scripture. Pt. 13. The Histories: 1 Kings. Part 2.

Westminster Confession of Faith 1.2

Under the name of holy Scripture, or the Word of God written, are now contained all the books of the Old and New Testaments,
All which are given by inspiration of God, to be the rule of faith and life.

Intro.
Biblical and systematic theology.

The former: The contents of scripture, the events, persons, and historical development of God’s providence over His church and people.

The latter: How it pertains to us and the soul. The nature of sin, its origin, man, God, Christ, redemption.

a. Biblical Theology: Revelation in History

Definition: The study of the unfolding of God’s revelation through redemptive history, according to the historical and literary context of each passage.

It treats Scripture as a story, following the historical content and chronological flow.

For Galatians (a deeply doctrinal letter), it would mean situating the letter within:

• Paul’s mission to the Gentiles (Acts 13–15)

• The Judaizing controversy.

• The Abrahamic and Mosaic covenants.

• The broader trajectory of promise and fulfillment

Biblical theology is concerned with what happened—God’s acts in time. Not with what it all means.

b. Systematic Theology: Revelation as Doctrine

Definition: The formulation of eternal doctrinal truths from the whole of Scripture, arranged by topic and unified through the analogy of faith.

It treats Scripture as the truth, organizing its meaning.

For Galatians, it would include:

• Justification by faith alone (Soteriology)

• The relationship between law and grace (Covenant Theology)

• Union with Christ (Christology/Ecclesiology)

Systematics synthesizes what Galatians means, not just when or why it was written. We conclude then to deny or misrepresent scripture truths (Soteriology, Christology) is to deny the faith, regardless of your expertise in Biblical theology.

II. Conclusion: Systematics Requires Faith — Biblical Theology Does Not.

a. Biblical Theology as External

Even unbelievers can trace redemptive history: Israel’s exile, Babylon, Pentecost.

They may chronicle miracles, typology, literary forms, and authorial contexts.

This is but the skeleton of the faith—necessary to found faith on, but not saving.

“Thou believest that there is one God; thou doest well: the devils also believe, and tremble.” (James 2:19)

b. Systematic Theology as Internal

Systematics interprets, believes, and submits to the meaning of revelation.

It asks: What must I believe about God, Christ, man, salvation, judgment, eternity?

And, what must I do to be saved?

This is where faith becomes necessary, for its conclusions are not neutral—they are confessional.

“He that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him.” (Heb. 11:6)

In this sense, Systematic theology is the object of faith—a confession of the whole counsel of God.

Biblical theology gives us the sacred history of redemption—the events God ordained, the words He spoke, and the people through whom He acted. But these are but the outer garments. Unless we are taught of God, unless the veil is lifted, we will see only the bones of the body, not the living Christ. Systematic theology draws forth the marrow—the truth which must be believed, confessed, and obeyed.

We may study the Law, but until the Spirit applies it, we do not cry “Wretched man that I am.” We may trace the path from Abraham to exile to Calvary, but until faith is given, we do not cry “My Lord and my God.”

Thus, no man can be a true Christian or theologian—unless he has been taught by God, born from above, and united to the One of whom all Scripture speaks. “Abraham rejoiced to see my day.” Let us also rejoice that the Spirit has united us to Christ.

1 Corinthians 2:12–14

“Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God.

Which things also we speak, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual.

But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.”

Lesson.

II. The Decline of Solomon and the Roots of Apostasy (1 Kings 11)

I. Spiritual Decline and Apostasy

Though Solomon began in wisdom and devotion, he fell into grievous sin through compromise and idolatry. His decline is not sudden, but slow—through love of strange women, multiplication of wives, and accommodation of their gods.

Textual Summary

1 Kings 11:1–6 – “But king Solomon loved many strange women… and his wives turned away his heart… Solomon did evil in the sight of the Lord, and went not fully after the Lord.”

II. Doctrinal Reflections

A. The Danger of Compromise (WCF XVII – Of the Perseverance of the Saints)

“They whom God hath accepted in his Beloved, effectually called and sanctified by his Spirit, can neither totally nor finally fall away from the state of grace; but shall certainly persevere therein to the end, and be eternally saved.

Nevertheless they may, through the temptations of Satan and of the world, the prevalency of corruption remaining in them, and the neglect of the means of their preservation, fall into grievous sins; and for a time continue therein: whereby they incur God’s displeasure, and grieve his Holy Spirit; come to be deprived of some measure of their graces and comforts; have their hearts hardened, and their consciences wounded; hurt and scandalize others, and bring temporal judgments upon themselves.”

Proofs:

1 Cor. 10:12 – “Let him that thinketh he standeth take heed lest he fall.”

Deut. 17:17 – “Neither shall he multiply wives to himself, that his heart turn not away.”

Gal. 6:7–8 – “Be not deceived; God is not mocked… he that soweth to the flesh shall of the flesh reap corruption.”

Solomon’s fall teaches that royal privilege is no defense against spiritual decay if the heart grows cold to God. Even the wisest man may become the greatest fool when the heart is not guarded carefully. Did not Solomon write, “Keep the heart with all diligence for out of it are the issues of life.” and did he not fall more grievously than most in the very thing he warned others of?

We do not conclude that we are not to hear him, but that we are not to thereby take liberty to sin.

B. The Root of Apostasy: Idolatry (WCF XXI.1–2 – Of Religious Worship)

“The light of nature sheweth that there is a God… but the acceptable way of worshipping the true God is instituted by Himself.”

Solomon allowed the worship of Molech and Ashtoreth within the kingdom. This was not merely political compromise—but treason against God’s covenant. Thus, God tears the kingdom from Solomon’s line (vv. 11–13).

Proofs:

Ex. 20:3–5 – “Thou shalt have no other gods before me…”

Jer. 2:13 – “My people have committed two evils: they have forsaken me… and hewed them out cisterns, broken cisterns…”

Broken cisterns:

a. False gods

b. Seductive women

C. The Chastisement of the Lord (WCF V.5 – Of Providence)

“The most wise, righteous, and gracious God doth oftentimes leave for a season His own children to manifold temptations… to chastise them for former sins, or to discover unto them the hidden strength of corruption…”

God does not cast off Solomon utterly—for the sake of David (vv. 12–13). Yet he must be judged, and the whole nation on account of it. This anticipates the divided kingdom and the rise of idolatrous kings in both Israel and Judah.

Proofs:

Psalm 89:30–34 – “If his children forsake my law… then will I visit their transgression… Nevertheless my lovingkindness will I not utterly take from him…”

III. Practical Application

Beware of declension – Solomon’s decline came not only from one sin, but many tolerated compromises over time.

Guard the heart – It is not outward gifts or wisdom that keep a man near to God (Solomon excelled in this), but a heart constantly humbled and stirred by grace by the ordinances. The word, sacraments and prayer.

“Keep thy heart with all diligence; for out of it are the issues of life.” Prov. 4:23

Beware of presumption – If Solomon fell, none should boast. “Hold thou me up, and I shall be safe.” (Ps. 119:117) Nehemiah 13:23-27.

There is Hope in the rod of chastening – God’s correction is not rejection. He judged Solomon, but preserved the promise for David’s seed (Christ).

III. The Division of the Kingdom and the Rise of Idolatrous Worship (1 Kings 12)

I. Historical Summary

After Solomon’s death, Rehoboam inherits the throne. When the people request lighter burdens, Rehoboam listens to foolish counsel and answers with tyranny, provoking the ten northern tribes to rebel. Jeroboam, a former servant of Solomon, becomes king of Israel. “I have seen servants upon horses, and princes walking as servants upon the earth.”

“Woe to thee, O land, when thy king is a child, and thy princes eat in the morning!”

Rather than seeking the Lord on account of His benefit, Jeroboam institutes national false religion: he sets up golden calves in Dan and Bethel and appoints his own priesthood and feasts to keep the people from returning to Jerusalem (vv. 26–33). This schism marks the beginning of institutionalized idolatry in Israel.

“It is too much for you to go up to Jerusalem: behold thy gods, O Israel…” (v. 28)

I. Usurping of Religious Office

Jeroboam appoints priests from among the people—not of the sons of Levi (1 Kings 12:31)—thereby trampling on God’s clear institution. This is a violation of divine prerogative, an echo of Korah’s rebellion (Num. 16:10), and a type of ecclesiastical mutiny later seen in the papacy and modern sects.

“No man taketh this honour unto himself, but he that is called of God.” (Heb. 5:4)

II. Institutionalised Idolatry

By erecting golden calves at Dan and Bethel (v. 28–30), Jeroboam nationalises false worship. He mimics the language of orthodoxy—“behold thy gods”—but it is a religion of political fear, not faith. Thus, idolatry is given the dignity of statecraft and the appearance of legitimacy.

“They made kings, but not by me; they made princes, and I knew it not.” (Hos. 8:4)

III. God Does Not Strike Him Down

Unlike Nadab and Abihu, who died for offering strange fire (Lev. 10), Jeroboam is not immediately judged. His preservation is not mercy, but wrath—a divine giving over.

“I gave thee a king in mine anger, and took him away in my wrath.” (Hos. 13:11)

“Put away that wicked person from among yourselves.” (1 Cor. 5:13)

God at times strikes swiftly to spare the people, as with Achan or Ananias and Sapphira. But when He delays, it may be a deeper judgment—that a nation be hardened under the shadow of a wicked ruler, that they may believe a lie and thus be destroyed with the ruler they chose after their own flesh.

“Judge not according to appearance, but judge righteous judgment.” (John 7:24)

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(1 Kings 13) The Prophet from Judah and the Disobedience of God’s Servants.

A man of God rebukes Jeroboam’s altar, prophesying its destruction. (an early warning to return from apostasy)

Yet the same prophet is deceived by an older prophet and disobeys God’s command, resulting in his death.

“Every man did what was right in his own eyes.”

• WCF 19.5 – “The moral law doth for ever bind all, as well justified persons as others, to the obedience thereof; and that not only in regard of the matter contained in it, but also in respect of the authority of God the Creator, who gave it.”

• WCF 20.2 – “God alone is Lord of the conscience, and hath left it free from the doctrines and commandments of men, which are, in anything, contrary to his Word; or beside it, if matters of faith or worship.”

Disobedience under the guise of spiritual counsel is still disobedience. Absolute obedience to God’s express command must overrule sentiment and intention to do good. “But this thing commanded I them, saying, Obey my voice, and I will be your God, and ye shall be my people: and walk ye in all the ways that I have commanded you, that it may be well unto you.” “Rebellion is as the sin of witchcraft.”

1 Kings 14 – Prophecy Against Jeroboam and the Death of His Son.

Ahijah prophesies judgment on Jeroboam’s house.

• WCF 5.6 – “As for those wicked and ungodly men whom God, as a righteous judge, for former sins doth blind and harden… he not only withholdeth his grace… but also giveth them over to their own lusts.”

• WCF 23.1 – “God, the supreme Lord and King of all the world, hath ordained civil magistrates, to be under him, over the people, for his own glory, and the public good; and… for the better effecting thereof, hath armed them with the power of the sword, for the defense and encouragement of them that are good, and for the punishment of evildoers.”

A ruler’s idolatry is public—a plague upon the whole realm. The consequences of sin are not physical but spiritual. On them and the people.

“Every sin, even the least, being against the sovereignty,[1] goodness,[2] and holiness of God,[3] and against his righteous law,[4] deserveth his wrath and curse,[5] both in this life,[6] and that which is to come;[7] and cannot be expiated but by the blood of Christ.[8]” WLC 152.

1. James 2:10-11

2. Exod. 20:1-2

3. Hab. 1:13; Lev. 10:3; 11:44-45

4. I John 3:4; Rom. 7:12

5. Eph. 5:6; Gal. 3:10

6. Lam. 3:39; Deut. 28:15-68

7. Matt. 25:41

8. Heb. 9:22; I Peter 1:18-19

1 Kings 15 – Reigns of Abijam and Asa (Judah)

Abijam walks in disobedience but Asa reforms worship, removes idols, and even deposes his own mother for idolatry. V9-16

Who is the son of David?

• WCF 23.3 – “The civil magistrate may not assume to himself the administration of the Word and sacraments… yet he hath authority, and it is his duty, to take order, that unity and peace be preserved in the Church, that the truth of God be kept pure and entire.”

• No earthly tie justifies spiritual corruption.

“When we prefer God’s glory above all other things; above credit,

estate, relations; when the glory of God coming in competition with

them, we prefer his glory before them. If relations lie in our way to

heaven, we must either leap over them, or tread upon them; a child

must unchild himself, and forget he is a child; he must know neither

father nor mother in God’s cause, Deut. 33:9., “Who said unto his

father and mother, I have not seen him; neither did he acknowledge

his brethren.” This is to aim at God’s glory. Thomas Watson

Asa proves that true reformation begins in one’s own house.

1 Kings 16 – Baasha, Elah, Zimri, Omri, and the Rise of Ahab

A succession of wicked kings in Israel.

Ahab takes Jezebel to wife and promotes Baal worship.

• WCF 5.5 – God permits evil rulers for the chastisement of a people.

Ahab represents apostate power: ruling Israel while promoting Baal worship. The people were in covenant with God actively serving idols. Obedience to wicked rulers in matters of religion is idolatry.

1 Kings 17 – Elijah’s First Appearance and the Widow at Zarephath.

Elijah pronounces drought; he is fed by ravens, then by a Gentile widow.

God miraculously provides and raises the widow’s son.

“But I tell you of a truth, many widows were in Israel in the days of Elijah, when the heaven was shut up three years and six months, when great famine was throughout all the land;

But unto none of them was Elijah sent, save unto Sarepta, a city of Sidon, unto a woman that was a widow.” Luke 4

• WCF 8.1 – God’s grace extends beyond Israel as a shadow of the calling of the Gentiles.

1 Kings 18 – Elijah and the Prophets of Baal

Elijah confronts Ahab and exposes their treachery.

Fire falls from heaven, and the prophets of Baal are slain. Wicked magistrates are still to be held accountable to the law of God which bids them to execute sinners.

• WCF 21.1 – “The light of nature showeth that there is a God… But the acceptable way of worshiping the true God is instituted by himself, and so limited by his own revealed will.”

• WCF 24.3 – “… the civil magistrate hath authority, and it is his duty… that all blasphemies and heresies be suppressed…”

True religion demands exclusivity; syncretism is spiritual adultery.

1 Kings 19 – Elijah’s Despair and God’s Still Voice

Elijah flees to Horeb, deeply discouraged.

God appears not in fire or earthquake but in a still small voice.

God speaks by His Word and Spirit—rather than spectacle.

WCF 18.4 – Even the most faithful saints may be cast down with doubts. “”True believers may have the assurance of their salvation divers ways shaken… yet are they never utterly destitute…”

The source of our comfort is not in signs, but in God’s word- in the secret council of spiritual communion.

“He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty. I will say of the Lord, He is my refuge and my fortress: my God; in him will I trust.”

1 Kings 20 – Ahab’s Victories and Disobedience READ

God grants Ahab victory over Syria.

but Ahab spares Ben-hadad, disobeying God’s express command. Echoing Saul and the neo-Calvinists.

• WCF 23.2 – The magistrate (and minister) must not show mercy where God has decreed judgment.

• WCF 5.6 – When charity overrules faith, it is rebellion. “Revelation 2:2, I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars”

Ahab feared man and failed to execute God’s justice. The church today echoes that failure and does not excommunicate/expel/condemn those with aberrant doctrine and practice from the church.

“Accursed be that charity which is preserved through the loss of the doctrine of faith, to the which all things ought to give place, be it charity, an Apostle, or an angel from heaven, etc.” Martin Luther (applicable also to the prophet who was slain earlier)

“We ought not to unite with error. ‘What communion has light with darkness?’ (2 Corinthians 6:14). There are many who would have peace, by the destroying of truth; peace with Arminian, Socinian, and other heretics. This is a peace of the devil’s making. Cursed be that peace which makes war with the Prince of peace.” Thomas Watson

“When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will I require at thine hand.” Ezk. 3:18

1 Kings 21 – Naboth’s Vineyard and Ahab’s Injustice

Jezebel’s plot to murder Naboth for his vineyard.

Elijah prophesies doom on Ahab and Jezebel.

WCF 24.3 – The civil magistrate is to uphold property and punish bloodshed.

WCF 19.2 – The moral law forbids murder, covetousness, and false witness.

Mic. 2:1-3, Isa. 5:8,9, Jer. 22:13-17

1 Kings 22 – The Death of Ahab and the Word of Micaiah. READ.

Ahab consults false prophets, Jehoshaphat sits by idly.

Micaiah speaks the truth and is imprisoned. (Jehoshaphat does not intervene)

Rebuked in 2 Chron.

God is glorified in the suffering of His servants even when all that is recorded is, “Such and such he said and was put in prison.”

Ahab is slain by a random arrow, fulfilling Micaiah’s prophecy.

WCF 5.3 – God governs every event and seeming accident to fulfill His Word.

The arrow appears random, but it was divinely appointed and directed by the providence of God to destroy the disobedient king.

Conclusion.

Closing Prayer.
O Lord God, our God,
The faithful God, who keepeth covenant with thy people—
The strength of Israel, and the hope of thy redeemed:
We give thee praise and glory for thy exceeding great mercy toward us.
We have sinned.
We have not performed thy law unto perfection,
But have transgressed thy covenant.
Therefore we cannot lift our eyes toward thee,
But are cast down,
In misery and in despair.
This is our condition apart from our Lord Jesus Christ—
And thus didst thou find us: polluted in our own blood.
But thou, in thy infinite mercy, didst not pass us by,
As thou dost pass by others,
Whom thou hast reserved unto wrath.
Yea, even in our misery, thou didst say unto us, Live.
When thou passed by, and saw us in our blood,
Thou saidst unto us, Live.
Now therefore we have great peace and joy in our hearts.
We are enabled by thy Spirit to walk in holiness,
And in the light of thy countenance.
We have the free favour of the eternal God,
And the joy of thy Spirit in our very soul.
And though we suffer—
Persecuted and cast out by men,
Shunned and counted as a vile and execrable thing—
Yet have we confidence and peace,
Knowing that thou art our God,
And we thy people.
Thou hast granted us a contented spirit,
To rest quietly in thy love.
Therefore, O Lord, cause us to hope.
Cause us to wait.
Grant us holiness and patience for thy name’s sake.
For thy coming shall end all sorrow.
Thou—not thy servants, not thy angels—
Thou thyself wilt wipe all tears from our eyes.
Therefore do we wait for thee.
Our hope is in thee.
We rest under the shadow of thy wings,
Until thou fulfil thy promise
And deliver us from this life.
For the whole world lieth in wickedness,
And we seek redemption from our enemies,
Who hate us with cruel hatred.
Even so, thou hast made us to rejoice.
And we will rejoice in thee,
O Lord our Rock, and the hope of our salvation.

Amen.”

YouTube Audio: https://youtu.be/9UQvqyjWH4E