Faith Reformed Church Stevensville, Ontario July 10, 2011 Evening Service. Text: II Kings 9 Sermon: A Dreadful End Brought About in Righteousness

Transcription

1 Faith Reformed Church Stevensville, Ontario July 10, 2011 Evening Service Text: II Kings 9 Sermon: A Dreadful End Brought About in Righteousness

2 In the name of the Father and of the Son and of the Holy Spirit; AMEN. As we come to our lesson tonight we find that the dread season of God s judgement has arrived. We shouldn t be surprised. It is just as God had promised. You remember that Elijah fled from the wrath of Jezebel following his battle with the prophets of Baal. He traveled south to Mount Horeb the mountain of the covenant in order to accuse his people of breaking their covenant vows: The Israelites have rejected your covenant, broken down your altars, and put your prophets to death with the sword. I am the only one left and now they are trying to kill me too (II Kings 19:10). In response to this God told Elijah that he would raise up three instruments of judgement against the covenant breakers. The Lord said to him, Go back the way you came, and go to the Desert of Damascus. When you get there, anoint Hazael king over Aram. Also, anoint Jehu son of Nimshi king over Israel, and anoint Elisha son of Shaphat from Abel Meholah to succeed you as prophet. Jehu will put to death any who escape the sword of Hazael, and Elisha will put to death any who escape the sword of Jehu (I Kings 19:15-17). And so it was that Elijah anointed Elisha who, after a season of grace filled with signs and wonders ushered in the time of judgement by anointing Hazael as king of Aram. Hazael would bring terror to Israel. Elisha said to him, with tears of pity in his eyes, You will set fire to their fortified places, 2

3 kill their young men with the sword, dash their little children to the ground and rip open their pregnant women (II Kings 8:12). Tonight the time of judgement deepens as an assistant of Elisha, one of the surviving members of the company of the prophets, anoints Jehu as an instrument of God s vengeance. He too will unsheathe a terrible swift sword. Let s turn to our lesson. The prophet Elisha summoned a man from the company of the prophets and said to him, Tuck your cloak into your belt, take this flask of oil with you and go to Ramoth Gilead. When you get there, look for Jehu son of Jehoshaphat, the son of Nimshi. Go to him, get him away from his companions and take him into an inner room. Then take the flask and pour the oil on his head and declare, This is what the Lord says: I anoint you king over Israel. Then open the door and run; don t delay! The armies of Israel and Judah were at Ramoth Gilead where they were battling the army of Hazael, the king of Aram. Ramoth Gilead was some twenty-five or thirty miles east of the Jordan River. It stood astride the King s Highway which ran to Damascus in the north and to Israel in the west. Spice caravans from Arabia had to pass along this route and whenever they did they would have to pay taxes to the country that controlled this key intersection. That s why it was often the site of conflict; it was here, you recall, that Ahab had been killed (I Kings 22:35). 3

4 The young prophet did as he had been commanded. He ran to the camp and sought out Jehu, telling him that he had a message for him. He spoke to him privately, anointing him and giving Jehu his commission by speaking the word of the Lord: This is what the Lord, the God of Israel, says: I anoint you king over the Lord s people Israel. You are to destroy the house of Ahab your master, and I will avenge the blood of my servants the prophets and the blood of all the Lord s servants shed by Jezebel. The whole house of Ahab will perish. I will cut off from Ahab every last male in Israel slave or free. I will make the house of Ahab like the house of Jeroboam son of Nebat and like the house of Baasha son of Ahijah. As for Jezebel, dogs will devour her on the plot of ground at Jezreel, and no one will bury her (II Kings 9:6-10). The prophet then ran away as quickly as he had come. Sometimes people have a question about this young prophet. They wonder why, if Elisha simply commanded him to anoint Jehu as king he added a commission to destroy the house of Ahab and Queen Jezebel. In fact, if you look closely you will see that he repeated the commission twice. The answer is that the young prophet didn t add anything. The writer of II Kings simply didn t record everything that Elisha said to him. It would cause an unnecessary repetition and slow the story down. We are to understand that the message that went along with the anointing had its origin in God and came to the young prophet through Elisha. (We saw the same pattern in I Kings 21 when God told Elijah to confront Ahab. We are first given a snippet of what 4

5 God told Elijah to say. It is when Elijah is face to face with Ahab that the full message is recorded.) Well, when Jehu came out from the inner room, his fellow officers wanted to know what had happened. They were thinking the prophet was crazy and that perhaps something was wrong. Jehu at first dismissed what had happened, saying, in effect, Nothing much happened. You know these crazy prophet types. His fellow officers, however, insisted on getting the story. They didn t know what it was but they knew something was up. After all, Jehu was standing before them with a fragrant and oil soaked head. And so Jehu came clean. Here is what he told me: This is what the Lord says: I anoint you king over Israel (v.9b). The officers thought this was a fine idea. They held an impromptu coronation by throwing their cloaks under Jehu s feet and then they began their conspiracy in earnest. The first thing they did was cancel all furloughs; they didn t want anyone leaving their camp to head off to Jezreel where the king was recuperating from his wounds. If news of their conspiracy got out they might well fail in their attempt to replace Joram. Speed and surprise would be essential if their rebellion was to be successful. 5

6 Now a couple of points need to be made. First of all, God had said, I will make the house of Ahab like the house of Jeroboam son of Nebat and like the house of Baasha son of Ahijah (v. 9). Jeroboam had been the first king of Israel. Nadab, his son, had succeeded him and was killed by Baasha. The first dynasty of Israel only lasted two kings. After Baasha, his son Elah reigned. He was assassinated in turn by Zimri when he [Elah] was too drunk to know what was going on. Again, after two kings a dynasty bit the dust. Now with the anointing of Jehu the dynasty of Omri and Ahab is going to join their predecessors on the trash heap of history. There is perhaps a word for us here particularly in a day when so many look to the government to be the answer to every problem in every sphere of life. Now don t get me wrong; I am not saying our government is like the government under Ahab, though many governments in this world are. In Syria government forces are shooting down their citizens in the streets. In Egypt government forces are standing by idly or encouraging Moslems to burn down Christian churches. In Zimbabwe an old dictator has been robbing his countrymen blind for some thirty years. That is not our situation here. What I am saying is that we are not to look to the government to save us to be our all in all and the answer to each and every 6

7 human problem. To do so is to make our government an idol. The government is to be respected and obeyed in so far as its laws do not contravene the laws of God and it exercises authority in the area that God has delegated, but rulers come and go. Whole empires rise and fall. Some are dreadful. Others are better. But none of them lasts and none of them holds the key to the meaning and purpose of life. Psalm 118 puts it this way: It is better to take refuge in the Lord than to trust in princes (v. 9). The second point to be made is this. God is vigilant to avenge his suffering people. Jehu is going to strike down the house of Ahab and in so doing he will avenge the blood of [God s] servants the prophets and the blood of all the Lord s servants shed by Jezebel (v.7). Whether they were prophets who spoke out against her or simply God s servants like Naboth who got in her way and were killed, God knows their names and has kept a record of their suffering. God will vindicate his people; it is high on his agenda. Jesus said, And will not God bring about justice for his chosen ones, who cry out to him day and night? Will he keep putting them off? I tell you, he will see that they get justice, and quickly (Luke 18:7, 8). It makes us think of Matthew 18, where Jesus issues this warning: Whoever welcomes a little child like this in my name welcomes me. But if anyone causes one of these little ones who believes in me 7

8 to sin, it would be better for him to have a large millstone hung around his neck and to be drowned in the depths of the sea (vs. 5, 6). The millstone here is the huge, donkey pulled millstone, not the smaller one for family use. The imagery is deliberately absurd. Jesus is saying that the most horrendous death possible would be preferable for the person who destroys a disciple when compared to what in fact he will receive. In September of 1938 there was a conference in Munich in which Chamberlain of Britain and Daladier of France attempted to pacify Hitler by allowing him to carve up Czechoslovakia. There were great hopes that war could be averted. Chamberlain waved the agreement he had signed and said he had achieved peace in our time. Churchill said, And what about Czechoslovakia? Does no one think of asking their opinion? At times it seems like that in the history of God s people; it seems as if there is only one voice raised in protest. But beloved, it is a mighty voice that is lifted up on their behalf a voice that thunders and breaks cedars in Lebanon a voice that says, I will avenge the blood of my servants. Our scene now shifts to Jezreel. Jehu has gotten his troops together and has driven furiously to the city where King Joram has been recovering from his wounds and where Ahaziah, king of Judah, has gone to visit his 8

9 northern ally. When the lookout spotted the chariots and troops he was ordered to send out a horseman with the message, Do you come in peace? (v. 17). At this point King Joram didn t know who was riding toward the city. It might be Jehu with good news of victory. It might be Jehu with terrible news of defeat. It might be Jehu with evil intent or it might be somebody else. When the first envoy failed to return Joram sent out a second with the same message. He failed to return as well. At this point the lookout was able to identify the person approaching. He recognized Jehu s driving style he drives like a madman (v.20) is what he said. And at this point Joram ordered his chariot prepared and, along with Ahaziah, rode out to meet his general, eager for news and wondering what Jehu meant by this sort of approach. They met him at the plot of ground that had belonged to Naboth the Jezreelite. When Joram saw Jehu he asked, Have you come in peace, Jehu? How can there be peace, Jehu replied, as long as all the idolatry and witchcraft of your mother Jezebel abounds? Joram screamed a warning to Ahaziah and turned and tried to flee. Jehu drew his bow and shot Joram in the back, right between the shoulder blades. The dead king s body was dumped on the field that had belonged to 9

10 Naboth before Ahab had killed him and his sons for it. Ahaziah was wounded; he died later. Pick him up and throw him on the field that belonged to Naboth the Jezreelite. Remember how you and I were riding together in chariots behind Ahab his father when the Lord made this prophecy about him: Yesterday I saw the blood of Naboth and the blood of his sons, declares the Lord, and I will surely make you pay for it on this plot of ground, declares the Lord. Now then, pick him up and throw him on that plot, in accordance with the word of God. It was in fulfillment of God s word that Joram was killed, but what particular prophecy we cannot say with certainty. We naturally think of God s word in I Kings 21:19, where God says to Ahab: This is what the Lord says: Have you not murdered a man and seized his property... In the place where dogs licked up Naboth s blood, dogs will lick up your blood yes, yours! This prophecy, however, seems to have been fulfilled already, in I Kings 22:37, 38, where Ahab s death is recorded this way: So the king died and was brought to Samaria, and they buried him there. They washed the chariot in a pool in Samaria (where the prostitutes bathed), and the dogs licked up his blood, as the word of the Lord had declared. Now it may be true that this prophecy had a double fulfilment. It also may be that Jehu is referring to another prophecy, one that was simply left unrecorded by the 10

11 writer of II Kings. In any event, it is surely the case that God sees the affliction of his people and acts (cf. Exodus 3:7). Jehu next entered the city. Jezebel heard the news and understood full well what it meant. If there is one thing you can say about Jezebel it is this: She had a certain flair. Knowing she was to be killed she put on her mascara and did up her hair and practiced her sarcasm. As Jehu entered the gate, she asked, Have you come in peace, Zimri, you murderer of your master? [Zimri was the rebel who had killed Elah, the drunken son of Baasha, some 45 years earlier at the time of Israel s second dynasty.] He looked up at the window and called out, Who is on my side? Who? Two or three eunuchs looked down at him. Throw her down, Jehu said. So they threw her down, and some of her blood spattered the wall and the horses as they trampled her underfoot. A couple of points can be made. First of all, wicked people can meet their deaths with a great deal of flair. Jezebel was godless but gutsy. Some of the children of this age can do that. They can be dashing even in death and go out in style. They can leave their loved ones with stories to tell of how they faced the grim reaper. But boldness and bravery in the face of death does not furnish an exemption from judgement after death. A person can face death boldly and still be damned. 11

12 Second, the demise of the wicked should be the joy of the righteous. We are not to lament that the reign of Jezebel has come to an end. Now I know that is not a popular notion. Dale David said it was unpopular only because the church has been sucking up the bland milk of tolerance from the breasts of an anaemic culture for far too long. There is no biblical spine in our theology. So let me hearken back to a time when the church was anything but anaemic and had a spine that was as straight as an arrow. I am going to read you an excerpt from a sermon written by Robert Murray M Cheyne. He was a pastor in Dundee, Scotland for only seven years, for he died shortly before his thirtieth birthday. He was, however, a man of a great heart, of fervent prayer and with a burning desire for the conversion of the members of his congregation. In December of 1842, shortly before his death, he preached a sermon on Revelation 19:2: And again they shouted: Hallelujah! The smoke from her goes up for ever and ever. He entitled his sermon, The Eternal Torment of the Wicked [Is a] Matter of Eternal Song to the Redeemed. First, the eternal torment of the wicked will be a matter of no grief to the redeemed. However much the people of God weep over the wicked now, yet it can be shown that in heaven the torment of the wicked will be no 12

13 matter of grief to the redeemed. This will appear evident if you consider the day of judgement There can be no doubt but that ministers and people will stand together, and be witnesses to one another s acquittal or condemnation that parents shall stand and be witnesses to the acquittal or condemnation of their children that children shall stand and be witnesses to the acquittal or condemnation of their parents that husbands shall stand and be witnesses to the acquittal or condemnation of their wives and that wives shall stand and be witnesses to the acquittal or condemnation of their husbands. Then, dear brethren, it follows immediately from this, that it will be no grief to the righteous to see the wicked condemned. Their tears will be over, their sorrows will be past, and yet they will see them condemned, they will hear their agonizing cry they will see their sad countenances, and yet they will not shed a tear We are told in the 21 st chapter of Revelation, the 4 th verse, that God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow nor crying, neither shall there be any more pain; for the former things are passed away. I come now, secondly, to show that the torment of the wicked will be a matter of joy to the redeemed. It will not only be no grief, but will be a matter of praise. We will sing, Hallelujah when the smoke of their 13

14 torment ascends for ever and ever. Now simply to prove this, turn with me to the 14 th chapter of Exodus, 30 th verse: Thus the Lord saved Israel that day out of the hands of the Egyptians; and Israel saw the Egyptians dead upon the sea shore. And Israel saw that great work which the Lord did upon the Egyptians; and the people feared the Lord, and believed the Lord and his servant Moses. Then sang Moses and the children of Israel this song unto the Lord, and spake, saying, I will sing unto the Lord for he hath triumphed gloriously; the horse and his rider hath he thrown into the sea. Brethren, this is a very full passage, and it has a deeper meaning than you would think. When Israel stood upon the shore and saw the dead bodies of the Egyptians washed upon it, they burst forth in a song of praise to God. And in like manner, when the redeemed will stand upon the sea of glass, they will sing the same song the song of Moses, the servant of God, and of the Lamb. And what occasioned the song of Moses? It was because the Egyptians were drowned in the Red Sea. So, in like manner, it will be with the redeemed when they see the wicked cast upon the shores of the burning lake. They will sing the song of Moses, the servant of God, and the song of the Lamb. 14

15 It is not because they love to see human pain. God has no pleasure in the pain of his creatures And so it is with the redeemed. It is not because of the pain the wicked are enduring that the redeemed rejoice. It is not because they will see the destruction of their enemies. It is not because they will then see vengeance executed on their enemies. This is a devilish feeling; this is not the reason. The character of the redeemed is that they forgive their enemies. What is the reason, then, why the redeemed rejoice at the condemnation of the wicked? In one word, it is because the redeemed will have no mind but God s. They will have no joy but what the Lord has. God must rain snares, fire and brimstone upon the wicked; not because he loves pain, but because the righteous Lord loves righteousness. Now the redeemed will be of the same mind with God when they get to heaven. And God must change his nature before he can quench the fires of hell. So must it be with the redeemed they enter into God s mind. O brethren, it is a solemn truth, and I know hardly how to speak of it; but as sure as there is a God in heaven, and as sure as there is a hell for the wicked, so surely will the redeemed rejoice over the eternal damnation of the wicked. And this is the 15

16 reason: We will enter into the same mind with God. True and righteous are his judgements. And when we see their torment we will rejoice and sing Hallelujah. Oh, brethren, this is not fancy, you will see it and some of you will feel it too. Oh, consider! Some of you have godly parents, a godly father or mother; consider what it will be when their loved voice which you have so often heard at evening tide, address the throne of grace on your behalf when that very voice shall say, Hallelujah when the smoke of your torments will ascend up for ever and ever. Consider you that have sat under a godly ministry, that very minister will give the word that you should be condemned. Oh! The very voice you have heard in this place beseeching you, and if spared will beseech you in accents of love to my dying breath, that very voice will sing Hallelujah when the smoke of your torments shall ascend up for ever and ever. Consider, I beseech you, what a precious time you have got. God himself beseeches you to be reconciled. Jesus, who died for sinners, is waiting to wash you in his blood. The Holy Spirit is waiting to lead you to Jesus, and to sanctify you. The angels are waiting to rejoice over you, and ministers are beseeching you. Oh! What a time is this: this is the day of grace. But in a little while the redeemed will let go your 16

17 hand. In a little while God will give over calling upon you to repent Soon the Spirit will cease to strive with you, and angels will let go their hold of you. Oh, brethren think Come now and let us reason together, says the Lord. Oh! Consider, for it you do not, we shall sing Hallelujah when we see the smoke of your torment rise up forever and ever. May the Lord bless his own word. AMEN. But when they went out to bury her, they found nothing except her skull, her feet and her hands. They went back and told Jehu, who said, This is the word of the Lord that he spoke through his servant Elisha the Tishbite: On the plot of ground at Jezreel dogs will devour Jezebel s flesh (vs. 35, 36). In his commentary on this passage Dale Davis recalls a time of prayer before bedtime with his children. I recall a time when our boys were young and I would read them Bible stories before bedtime. After the story we would pray. One evening the story was about Elijah and Jezebel, and I told about how Jezebel was flipped out of the window to her death. I put aside the little book and we went to prayer. Our oldest boy usually tied to reflect what we d read in our story in his prayer. And it was so this night. Luke prayed: Dear God, thank you for letting Jezebel die. I remember being somewhat jolted by the straightforward gratitude but, thankfully, said nothing. Later I realized that Luke was exactly on target. It is always good news for the saints when their oppressors are judged and removed. That s the word of II Kings 9: Joy to the church the queen is dead. In Christ s name. AMEN. 17