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The Lovingkindness of God #1

Joe Harby on June 22, 2014

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1:1-5 Moab

The passage begins with a time marker – “In the judging of the judges.” The book was written looking back on the period before Israel was ruled by kings, a lawless time when Israel was plagued by foreign oppression and national apostasy. At this time Israel lacked a true leader. And so it is significant that this book is about the establishment of the line of David.

Famine strikes in the house of bread. In the past, famines drove the patriarchs out of the land temporarily, to experience greater blessing – Abram (Gen. 12:10), Isaac (Gen. 26:1), and Jacob (Gen. 41-50). But Elimelech ends up in a very different story. Our temptation is to think that we see the story that God is telling and then we try to script for God how he will bring blessing out of disaster. That doesn’t usually work. We learn from history to trust in God’s promises, not to rest in your own prediction of how God will work things out.

Elimelech leaves Israel for Moab (v. 2), on the eastern side of the Dead Sea, a nation descended from Lot’s incestuous union with his daughter (Gen. 19:30-38). Relations between Israel and Moab were strained. Balaam was hired by the Moabites to curse Israel (Num. 22-24). They and their descendents were not to be permitted to come into the assembly of the Lord (Deut. 23:4). And during the time of the judges, Ehud killed Eglon, king of Moab ( Judg. 3:12-30) and subdued them under Israel.

And Elimelech dies (v.3). The sons then take wives for themselves from the Moabites and then dwell there ten years (v. 4). It’s time for something to happen, and what happens is both sons die. The story of deliverance in Moab is not off to a good start.

1:6-13 Goodbyes

6-9 Naomi sees the hopelessness of her situation in Moab. Hearing that the famine has lifted from Bethlehem, she begins to return home. Her daughters-in-law begin to follow her. She thanks them for the kindness (chesed) that they have shown (v. 8) and gives them a definitive goodbye (v. 9).

10-13 No, really, goodbye. Naomi explains that she is a dead end. Don’t tie your future happiness to her because she is a lost cause. The hand of the Lord, the power by which he orchestrates all that comes to pass, has gone out against her. The sovereignty of God is against Naomi, so don’t stand next to her.

1:14-17 But Ruth Clung to Her

This is the vocabulary of marriage (see Gen. 2:24). Orpah has returned to her people and to her gods. But Ruth makes a strikingly poetic vow to Naomi.

First, notice it is much bigger than just a promise of friendship and loyalty to Naomi. It includes people, place, and God. It extends beyond Naomi’s death, to Ruth’s death. And it ends with an oath before Yahweh (thus confirming that Naomi’ God is now Ruth’s).

Where did this come from? This is one of the clearest pictures of a conversion in the Bible. It closely parallels Abram’s conversion (Gen. 12:1-5), except for the fact that Abram converted after receiving a wonderful promise from God. But Ruth converts in the face of Naomi’s despair. Ruth exemplifies the Gospel commitment that Jesus would teach over a thousand years later (Mat. 8:21, 10:37, and 19:29).

Ruth is the embodiment of chesed, a term that will become a theme for the entire book.

1:18-22 A Grim Return

Ruth is determined. Naomi sees this and gives up on trying to convince her otherwise. Both Naomi and Ruth have been left empty and hopeless. One is young, resolute, and still determined. The other is every bit as determined, but it is a determination that is soaked with bitterness and resentment. She returns to God, but almost like a satellite that has fallen from its orbit and plummets to earth. Naomi seems like she has just resigned herself to the gravitational pull of God’s sovereign will. Naomi is fairly honest about where this has left her.

Now it was the beginning of the barley harvest, which was in late April or early May and was followed two weeks later by the wheat harvest. The harvest was a festival time, a time of celebration like our Thanksgiving. So how strange must it have been for Naomi to return home bitter at just this moment.

Remember also that we began the book with the statement that there was no bread in Bethlehem. At the same time that Naomi is telling everyone to call her “bitter,” God is beginning to change their circumstances. And they are about to learn that God’s ways are not our ways, and his story is not the story that we wrote for him.

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A New Song: Exodus 15:1-21

Joe Harby on November 10, 2013

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The song of Moses and the song of Miriam The Lord is your:

  • Strength
  • Song
  • Salvation

The song is new song:

  • Because God has done something new
  • Because God is doing something new
  • Because God will do something new

So sing a new song.

 

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The End of Ahab

Joe Harby on September 29, 2013

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1-4: An Alliance

Ahab had been at peace with Syria (1 Kings 20:31-34) and had even joined with Syria in other military ventures (the twelve kings versus the Assyrian Shalmaneser III at the Battle of Qarqar, 853 BC). But eventually Ahab grew weary of the peace and began thinking more of the cities that had been lost to Syria. Thus, Ahab allied himself with Jehoshaphat to attack the Syrians.

5-9 Ahab’s Prophets

Jehoshaphat was a faithful king (1 Kings 22:43 and 46) and wanted to hear from the Lord before beginning this campaign. Ahab gathered his prophets, a host of around 400 men. Apparently, about 400 was the necessary number to be a respectable prophetic host (1 Kings 18:19). Ahab had gathered his prophets together before and it didn’t go well for him. Learning from lessons doesn’t seem to be his strength. But Jehoshaphat wanted to hear from one of the Lord’s prophets.

10-14 On the Threshing Floor

Two scenes unfold at the same time. The first was Zedekiah before Ahab. The threshing floor was a wide open place that was only used for threshing at a certain time of the year, and therefore was available for large gatherings the rest of the year. Essentially, you can think of the threshing floor like we would think of
the fairgrounds.

Zedekiah really prepared for this moment and brought his own prop. Horns signify might and power. They show up in horned crowns in ANE images, see also Deut 33:17 and Jer. 48:25. At the same time, the messenger comes to Micaiah, the prophet of the Lord and gives him a warning. The prophets have all agreed upon the word that would be given and they have spoken with “one mouth.”

15-23 The Real Truth

We learn a whole world about Ahab in verses 15 and 16. Ahab both wanted a lie and didn’t want a lie. He was deceived and knew the truth. And so Micaiah gives him the real truth. Israel will lose their king and they will be “like sheep without a shepherd.”

Micaiah has given a glimpse into the throne-room of God, where the host of heaven is gathered. The host of heaven is the angelic realm of both unfallen and fallen angels. It includes the demonic powers that were worshipped as pagan deities. And though the host includes fallen powers, it is clear from this passage that they are all under the sovereign power of God (Deut. 4:19, 17:3, 2 Kings 17:16, 21:3, Jer. 8:2, 19:13, 33:22).

24-28 Micaiah the Prophet

Micaiah’s words are rejected and he is struck by Zedekiah (cf. John 18:22, Acts 23:2). He is thrown into prison (cf. Jer. 20:2, 32:2, 37:15, Mat. 21:35, 23:29, Acts 7:51-53) This is how prophets are treated.

29-37 The Random Arrow

The king of Syria wanted Ahab dead and ordered his troops to hunt for him. But Ahab disguised himself in the battle and sent Jehoshaphat in his royal robes (v. 30). But Ahab’s disguise was not nearly as effective as the decree of the Lord. The flight of an arrow, shot at random, that hit right between the joint of the armor, strikes Ahab down.

38-40 The End of Ahab

Ahab’s inglorious death fulfilled the prophecies of Elijah and of Micaiah. And Israel was left without a shepherd. Despite the glory of the buildings that Ahab built, his house was left desolate.

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Ahab and Naboth

Joe Harby on July 21, 2013

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The Text: 1 Kings 21

1-3 Naboth’s Vineyard

Although the capitol of Israel was Samaria, and this is where Ahab’s palace was, Ahab established what was essentially a summer home in Jezreel. The city overlooked the valley of Jezreel and was known for breathtaking views to the northeast, towards Syria. As Ahab looked to establish his connection with Ben Hadad, it made sense for him to develop an opulent estate in Jezreel. Ahab’s family became quite attached to this palace. It is here that Jezebel will be later thrown from the window (2 Kings 9:30-37). And it is here that Jehu will slaughter Ahab’s seventy sons (2 Kings 10:1-11).

Naboth had a vineyard here, just next door to Ahab’s palace. And Ahab began coveting the land for his own. Selling to Ahab was prohibited (Num. 36:7, Lev. 25:23), which is why Naboth refuses to sell.

4 Sullen and Displeased

The two words here describe both stubbornness and ill-temper. It takes two ingredients to create a good sulk. You have to be displeased with the situation and you have to refuse to get over it. A real estate deal gone bad is a great picture of what this looks like. We always see so much potential in the opportunities that are just out of our reach. And our inability to let go of these things can put us into a funk.

5-7 Enter Jezebel

Jezebel’s statement to Ahab is dripping with irony. Is it Ahab or is it Jezebel that exercises authority over all Israel? The relationship between Ahab and his wife is such a striking picture of a very particular and very common kind of manipulation that it is worth taking a moment to examine.

First, men frequently have very fragile egos. This can be good because it drives them to achievement. But it can be bad because it makes them so susceptible to manipulation. Nothing is easier to control than a man whose insecurities are obvious. Be careful, men, about what whispers you let yourself hear. In particular, the claim that your greatness is being neglected or insufficiently rewarded is poison to your soul.

Second, women who have found this button to push can get anything they want out of their husbands, but they make their marriages miserable. Wives, do you fuel contentment or discontent in your husband? How many women tell themselves that they are being Abigail when they are actually being Jezebel.

8-16 Proclaim the Fast

Jezebel orders two sons of Belial to accuse Naboth at a fast. A fast is a strategic moment for making an accusation against Naboth because suspicions would have been aroused. Two witnesses were required to make the charge (Deut 17:6. 19:15, and Num 35:30). The charge was cursing the King and God and the penalty was death (Ex. 22:28 (cf. Acts 23:5) and Lev. 24:16). With Naboth out of the way, Ahab was free to seize the vineyard.

17-26 The Curse

Elijah returns to give Ahab some bad news. As the worst Israelite king of all time (v. 25, cf. 2 Kings 21:3), Ahab gets a whopping curse levelled at him. Fist of all, note that even though we saw Jezebel’s hand behind all this, Ahab remains responsible. He cannot say, “the woman whom you gave to be with me, she gave me of the tree, and I ate.” To be have been manipulated is not an excuse. It’s an extra sin. Ahab will be cut off. Just as he has done to Naboth, so will be done to him. Ahab is killed in battle and the dogs licked his blood from the chariot (1 Kings 22:38). Jezebel is thrown from the heights of Jezreel and the dogs ate her (2 Kings 9:30-37).

Joram, the son of Ahab, is killed by Jehu and his body is thrown onto the ground of Naboth’s vineyard (2 Kings 9:24-25). Ahaziah, who is the grandson of Ahab and the king of Judah, is killed by Jehu (2 Kings 9:27-29) and his forty-two brothers (2 Kings 10:12-14). Seventy sons of Ahab and then all the descendents of Ahab are all killed by Jehu (2 Kings 10).

In fact, even the genealogy of Jesus is expunged all the descendants of Ahab (Mat. 1:8, 2 Kings 8:16-18).

27-29 Repentance

At hearing this, Ahab is brought to repentance. There doesn’t seem to be any insincerity here. Just as he was in a funk at being refused Naboth’s vineyard (v. 4), now he mourns over the curse that is on him. And God acknowledges Ahab’s sorrow. It is only enough to postpone the curse, however, and does not delay it. Ahab has been capable of these kinds of turns on a dime throughout his life.

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Ahab and Syria

Joe Harby on July 14, 2013

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1-11: The Threat is Sent

Ahab was willing to comply humbly with Ben Hadad’s initial demand (v. 4). But it would appear that Ben Hadad smelled weakness in Israel and decided to try for much more. Ben Hadad repeats his demand, but this time with the addition that his servants will be free to roam through Samaria taking whatever they want (v. 5-6). It is clear that Ahab sees this as a stiffer demand. Most likely, Ahab interpreted the first demand to be a requirement of tribute of some sort to Syria, which he was willing to give. But the second demand indicated that Ben Hadad was looking for complete and utter subservience. Ahab and the elders of Israel are not ready for this kind of submission to Syria and they send their defiance to Ben Hadad (v. 9). Ben Hadad responds with an oath, vowing Samaria’s complete and total annihilation (v. 10). And Ahab responds with one of the best trash-talking lines of all time (v. 11).

12-22 Know That I Am the Lord

The Syrians do not take the threat too seriously. They are busy getting drunk in their tents (v. 12 and v. 16). Meanwhile, God sends an unnamed prophet to Ahab to let him know that this victory will come from God, leaving Ahab without excuse before God. The army is to be lead by the “youths / servants of the leaders of the provinces.” The point is that God is not sending out the seasoned leaders, with the exception of Ahab. Just as in the last chapter God had Elijah appoint the next generation of leaders, here also God is sending a new crop of leaders out to see his hand deliver Israel in battle. What is weird is that the army that is sent out is 7,000. (cf. 19:18). These are the men that God had reserved for himself.

The Syrians are over confident. Their leaders are drunk back in their tents. And the men are sent out with orders to capture these men alive (v. 18). It’s important to note that the command to take them alive is not a mercy. The only reason to take them alive is so that they can be taken back to Syria and be made an example of. But God is with the Israelites and they slaughter the Syrians. Ben Hadad has to run.

23-34 Ben Hadad Tries Again

Ben Hadad tries to figure out what went wrong. And he decides that the God of the Israelites must be good at fighting in the mountains and not good at the plains. It is this boast that provokes God to once again deliver Israel mightily. Ahab disobediently spares Ben Hadad, who was a moment ago his Lord (v. 4) and is now his brother (v. 32).

35-43 Ahab Rebuked

The disobedient prophet who was devoured by the lion is a picture in miniature of Ahab’s disobedience. God used lions often at this time to judge men who failed to serve him (1 Kings 13:34, 2 Kings 17:25). In this instance, the prophet failed to strike the one that God sent him to strike. This is hard for us to stomach, because it seems severe to us.

We are all guilty of sin and under the penalty of death (Rom. 3:23 and 6:23). In the ultimate sense, there is no such thing as an innocent victim. The problem is not that we don’t deserve death. It’s that we aren’t just executioners. We don’t have the right to take one another’s lives, except where God has given it. This is the right there are a host of restrictions that God puts on him as well. But since we are all guilty, there is no ultimate injustice in our deaths. What can’t be explained by justice is our living.

When we talk about the problem of appearing before God, we are talking about this – the just sentence of death that hangs over us when we stood before a perfectly holy God. And this is why we are so grateful for Jesus. The grace of Jesus Christ is God’s sovereign interruption into justice, to save us. We are talking about the wonderful mercy of God that set aside his righteous anger against us by sending us a Savior.

Ahab is now judged by his own words. He knew what justice looked like when applied to others. Because of this a curse is pronounced on Ahab (v. 42), a curse that is fitted according to Ahab’s own judgment (Mat. 7:2).

Two Closing Thoughts

First, Ahab confused his own glory for God’s and misunderstood what the worship of God was about. The point of conquering Ben Hadad was to bring glory to God’s name. But Ahab quickly began to think that the point of conquering Ben Hadad was to bring wealth and glory to Ahab. When God answers our prayers, the point is to teach us to trust in him.

But what often happens is that we begin to put our trust in the relief that he has brought us. We trust in our financial security, the last clear results that the doctor gave us, the family and friends that surrounded us. But these are all the result of trusting in God. They are not things to be trusted in themselves. They say that there are no atheists in foxholes. But there are very few theists in palaces (Heb. 11:24-26 and Mat. 19:24).

Second, we need to be clear on grace. Grace is getting what you don’t deserve. Without understanding this, we don’t really get what Jesus did for us on the cross.

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