(122) May 2: 1 Kings 1-2 & Luke
22:54-71
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
How is the kingdom prepared for Solomon.
To ponder:
David is old and a young and
beautiful virgin is brought - just to keep him warm (1v4!). It seems Adonijah
is the next in-line for the throne (Daniel may have died, 1 Chr 3v2), and he acts
like Absalom in putting himself forward as king (1v5-10, see 2 Sam 15v1,
10-12). There’s a lesson for Dads in his behaviour (1v6).
Those
most loyal to David are excluded from these proceedings, and Nathan tells
Bathsheba what has happened, advising her to protect herself and Solomon by
telling David and reminding him that he had promised the throne to Solomon
(something we only learn here). At the very time she did this, perhaps by
arrangement, Nathan himself arrived, asking if David had made Adonijah king.
The repeated stress on having David say who is to succeed him suggests the
narrative wants to clarify the genuineness of Solomon’s claim. Only God’s true
king should be given allegiance.
David
promises Bathsheba he will do as he said, and commands Zadok the priest, Nathan
the prophet, and Benaiah, to anoint and declare Solomon king, having him sit on
David’s throne in Jerusalem. Benaiah’s prayer looks to the coming greatness of
Solomon’s reign (1v37, 47), and David’s command is fulfilled. Adonijah and
guests hear the rejoicing. When told, the guests disperse in “alarm,” and
Adonijah clings to the altar as a sign of seeking mercy and protection from
God. He asks Solomon to spare him. Solomon promises to if he is “worthy,” but to
put him to death if he does “evil.” Adonijah therefore gives him allegiance and
leaves.
With
Solomon now enthroned and David about to die, David charges his son with words
reminiscent of those given Joshua (Jos 1) and God’s requirements for kings (Deut
17v18-20). Solomon is to be strong and observe God’s law so that he might
prosper and God’s promise to David (2 Sam 7) progress. This is critical in 1
and 2 Kings as we see David’s descendents fail to live up to this call,
hindering the reign of David’s house over Israel, whilst raising appreciation
of the perfect righteousness of Christ.
David
then ensures certain debts are paid: Solomon should deal with Joab and Shimei according
to his “wisdom” but ensure they are put to death for their deeds. However, Barzillai
is to be rewarded with special favour at Solomon’s table for standing by David.
David then “rested with his fathers” after a 40 year reign.
Before
David’s instructions are carried out, Adonijah is dealt with. Whilst
acknowledging Solomon had the kingdom “from the LORD” he requests through
Bathsheba that he marry Abishag, the virgin who comforted David. This is
actually a play for the throne in aligning himself with one of David’s women. Solomon
realises this (2v22), so kills Adonijah as he said he would (1v52). He spares Adonijah’s
ally, Abiathar, because he “carried the ark” but removes him from the
priesthood, ending Eli’s priestly line as God predicted (1 Sam 2v30-33). However,
Joab is not spared, despite clinging to the altar. His guilt and David’s
innocence in the killings of Abner and Amasa is stressed, meaning guilt for
Joab’s descendents and peace for David’s house.
David’s
command that Shimei be killed seems unjust considering his previous promise to
spare him. It may be for this reason that Solomon promised that Shimei could
live as long as remaining in the Jerusalem area. This would leave Shimei’s fate
to God’s providence. If he left, Solomon could conclude it right to kill him.
Despite agreeing to this however, three years later Shimei did leave, and so
was put to death too.
The
point thoughout is that “the kingdom” was “firmly established in Solomon’s
hands” (2v46), with those who might cause trouble dealt with. It reminds us off
the utter peace that will forever reign when all who do evil are finally judged
and shut out of the kingdom to come.
Praying it home:
Thank God for the perfect peace and
security we look forward to in his kingdom. Pray that Dads (and Mums) you know would
not fail to discipline their children when necessary as David did.
Thinking further:
To read the NIV Study Bible
introduction to 1 Kings, click
here.
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(123) May 3: 1 Kings 3-5 &
Luke 23:1-26
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read note how Solomon’s greatness is evident.
To ponder:
Solomon’s kingdom may be securely
established (2v46), but we immediately see he will not be a perfect king.
Rather than trust God alone for his kingdom, he enters a wordly alliance with
Egypt and marries a non-Israelite, Pharoah’s daughter. Moreover, although we
read he “loved” the LORD and walked according to David’s statutes (presumably those
of 2v2-3), he disobeyed God’s law by offering sacrifices at the “high places”
as the people did, rather than at the tabernacle. So we are still awaiting the
king Israel really need, who could finally crush the serpent (Gen 3v15).
Nevertheless,
God was with Solomon. 1 Chronicles 1v1-13 tells us that although the ark was in
a tent in Jerusalem, the tabernacle and altar were at the high place in Gibeon,
which is why Solomon went there to offer his thousand burnt offerings –
displaying how utterly devoted to God he was. In this context, God appeared to
him in a dream, offering “whatever” Solomon might “ask for.” Solomon’s response
displays thankfulness for his kingdom, recognizing it was given him because of
his father’s faithfulness. With a sense of humble recognition that as but “a
little child” he might not be as able to govern such a “great” and “numerous”
people, Solomon prays for “a discerning heart to distinguish between right and
wrong.” This is the very essence of biblical wisdom, for which we should all
seek, especially when daunted by our responsibilities.
God
was “pleased” that Solomon had not asked for what would benefit him, and so
promised Solomon would be wiser than anyone would ever be, receiving riches so
he would be the greatest king of his day. If he obeyed God’s commands, he would
also have a long life. As if displaying this wisdom, he immediately returned to
Jerusalem to offer burnt and fellowship offerings before “the ark,” as was more
proper. Here we are reminded of God’s pleasure when what we seek from him in
prayer is what would benefit his purposes rather than our pleasures (Jam 4v3).
Solomon’s
wisdom is famously displayed in judging between the two rival prostitutes who
both claimed a baby was theirs. His command to cut the baby in two revealed the
true mother by her concern and the false mother by her callousness. And we read
the people were in awe, seeing the king “had wisdom from God to administer
justice.” This is the greatest need of all with authority to judge (Prov 8v15) –
whether governments, elders in the church, or parents!
The
consequences of Solomon’s wise rule is then displayed in organising his kingdom
so he could rule a nation as numerous “as sand on the seashore” (4v20, see
3v7-9). And here we see God’s promise fulfilled (Gen 22v17) as the people feast
happily, Solomon reigns over the area God said Israel would (4v21, 24, see Gen
15v8), with the people experiencing peace in an almost Eden-like state of
blessing (4v25), and Solomon receiving tribute from other nations. Although the
note on his numerous horses sounds another alarm (Deut 17v16), the stress is on
the summit of Israel’s experience under Solomon. God gave him unlimited wisdom,
greater than all others, by which he wrote sayings, composed songs, studied
nature and was listened to by delegates from “all the kings of the world,”
fulfilling God’s purpose of commending his relationship with Israel to the
nations (Deut 4v6-8). How much more should we listen to Christ, acknowledging the
God whose wisdom he embodies. And how much greater a kingdom will he establish.
It
is in the context of glorifying God to the nations that Solomon tells the king
of Tyre’s envoys what God had done, requesting cedars so he could build the
temple God had said he would. The king then praises the LORD and we read of
peace between the two nations as Solomon even manages to get Tyre’s workmen
working on his project (Israel’s labourers were Canaanites, 9v15-23). In
acknowledging the LORD, Jew and Gentile now join together under Christ in
building the church.
Praying it home:
Thank God for the wisdom we find in
his word, and most especially in and through Christ. Pray that he would make us
wise as we study scripture, equipping us to govern our families and other
responsibilities to his glory.
Thinking further:
None today.
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(124) May 4: 1 Kings 6-7 &
Luke 23:27-38
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read consider the
significance of the elements within the temple.
To ponder:
Being told the temple was begun 480
years after the Exodus marks its construction as a hugely significant step in
the fulfilment of God’s purposes in history. The number (12 generations of 40
years) suggests the completion of the Exodus phase and the formation of the
nation. God’s people are now securely established in his place under his rule
and what seems to be a supreme ruler. Most important of all, the temple
signifies that God is permanently dwelling amongst them.
This
is all emphasized by the detail of the temple (see also notes on 2 Chronicles
4): Its holiness is stressed by nothing outside being able to be inserted into
its walls and the blocks being prepared elsewhere. But the focus is on the
cedar, gold, palm trees, pomegranates, lilies, animals and cherubim it was
decorated with. They were the furnishings of Eden (Gen 2v8-11, 19-20, 3v24),
the place of God’s presence and the centre of the creation, from which life
flowed throughout the earth which man was commissioned to rule. This worldwide rule
was now God’s purpose for Israel, hinted at already by the inclusion of workers
from other nations. And when the worshipper entered the temple it would be like
entering Eden, reminding them of this purpose, to be fulfilled now by David’s
house, and resulting in a renewed earth.
But was Solomon the
man to do this? God’s word to him is clear, the temple is all well and good,
but for his promise of an everlasting kingdom to be fulfilled requires Solomon
to obey (6v11-13). Otherwise, the inference is that God would “abandon his
people,” meaning that his kingdom would not endure. This reflects the principle
that God desires “mercy not sacrifice” (Matt 9v13). Whatever religious
splendour or activity might be engaged in, it is nothing without hearts that
love and serve him. And we receive another hint that here Solomon might fail:
Whereas he devoted seven years to building the temple, he devoted thirteen to
building his palace! It seems his heart is not wholly the LORD’s. The fact that
the detail about the palace is placed in the middle of that about the temple
only highlights the point.
And so the
expectation of another son of David, the Christ, builds. And in teaching he
fulfilled the temple (Jn 2v19-22), we should realise Jesus was teaching that he
is the place of God’s presence and centre of the world (even cosmos). He is the
one from whom the living water of the Spirit flows throughout the earth (Jn
7v37-39), and in whom a new humanity will rule a renewed creation (Rev 21-22).
As we gaze on him rather than Israel’s temple, we should be reminded of these
things.
In terms of
further detail, the “Sea” was a huge basin of water, which may have represented
the waters of chaos from which the creation came, but was also used for washing
(2 Chr 4v6). Ten “moveable” stands on wheels were also constructed to hold
basins of water too. All the water was necessary not just for priestly
cleansing, but washing the animals according to God’s law, and removing blood
and other bits. Other items were also made, as were those prescribed for the
tabernacle (7v48-49).
Praying it home:
Thank God for the Eden-like
paradise the temple through Christ looks towards. Pray that we would have
hearts that love and serve the Lord rather than focusing on the trappings of
religion.
Thinking further:
To see an image of Solomon’s temple
click
here.
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(125) May 5: 1 Kings 8-9 &
Luke 23:39-56
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read consider the
significance of the temple itself.
To ponder:
A longer post today as these
prayers are critical to what follows. The events crescendo as the ark is
brought from the City of David to its place in the nearby temple. It’s a sign
of God coming to live in his new house, and of his “covenant,” symbolised by
the tablets recording the Ten Commandments within it (8v9). All is done
fittingly (8v1-5). The Cherubim’s wings stretching over the ark remind us of
the Cherubim guarding the way to the presence of God in Eden (Gen 3v24). As the
High Priest could only enter the Most Holy Place
on the day of atonement, the visibility of the carrying poles from the Holy
Place may be mentioned to show its presence could
constantly be verified by those there. We read the cloud of God’s “glory” then filled
“the temple” (presumably the Holy and Most Holy Places), so the priests
couldn’t perform their functions. God had arrived!
Solomon
then declared the temple was God’s house forever and blessed the people. He saw
God fulfilling his promise to David in his actions, and praised him for it
(8v15-21). Likewise, as we build the church we fulfil Christ’s promise that God
will build it. We are his means.
Standing
before the altar and spreading his hands to heaven, Solomon then prayed,
affirming there is no God like the LORD in his keeping his “covenant of love”
with those who “wholeheartedly” continue in his way. This implies he kept his
promise to David because of David’s wholeheartedness, affirming the covenant
never required perfection.
On
the basis of David’s example, Solomon then prays God would keep his promise to
have his descendents forever sit on the throne provided they too “walk before”
God. Affirming the provision for forgiveness within the covenant, Solomon then
acknowledges that the temple could never contain God who actually dwells in
heaven, but prays that it would be a focus of prayer directed to him. Israel
always knew God was far bigger than the elements of their religion.
Anticipating
Israel’s failure to keep the law, Solomon prays God would distinguish between
the guilty and innocent when an oath is taken before the altar on any matter,
that he would forgive and restore the nation when praying after being defeated
in battle because of their sin, that he would forgive and teach the nation when
praying because they are experiencing famine for their sin, and all other
manner of judgements (8v37-38). Critical is God dealing with each man according
to his “heart.” This shows the mere show of prayer is not enough. Solomon also
prays that God would answer the foreigner who prays towards the temple, so that
“all the peoples of the earth” may know and fear him, and that he would hear
his own people when they pray towards the temple for help in war. The king's
prayer then prophetically anticipates what would later be. He prays that when
Israel sin (as all do) and are taken away as captives, but repent “with all
their heart,” praying towards the temple, that God would forgive and cause
their conquerors to show mercy, with the inference that God would cause them to
return just as he brought them out of Egypt. We look in prayer to Christ as
God’s temple, for his mercy and action. Moreover, even as unbelievers do, they
may be brought through the answers to acknowledge him too.
Solomon
began on his feet and finished on his knees (8v54), blessing the assembly with
affirmation that “not one” of God’s promises through Moses has failed. He then
prayed God would never forsake the people but turn their hearts to him,
remember Solomon’s prayer, and so uphold the cause of him and the people so
that the whole earth may know that the LORD is God. Solomon therefore sees God’s
response to his prayer critical if his purpose for Israel is to be fulfilled.
Here he foreshadows Christ’s prayer that his followers would be sanctified and
united so that the world would know God had sent him (John 17v23). We should
pray it too.
With
hundreds of thousands of offerings the temple was then dedicated with a
fourteen day feast (8v65 and 9v2), with the people sent away joyful. How much
more should we be in our access to God through Christ.
Sometime after all this the LORD then
appeared again to Solomon, affirming he had heard Solomon’s prayer, reaffirming
the need of obedience in him and his sons if the promise to David was to be
fulfilled, and warning he would cut Israel off from the land and “reject the
temple” with all its significance for his presence and blessing if they commit
idolatry. This would cause the nation to be ridiculed “among all peoples.” This
is significant when we consider Solomon’s later fall. And his failure is hinted
at in the straining of his relationship with Hiram, who has represented the
nations (9v10-14), and with the report of his wealth, horses and wife (Deut
17v16-17) within the account of building. Nevertheless, we read he kept the
“temple obligations” (9v25).
Praying it home:
Thank God for his readiness to hear
our prayers through Christ. Pray that we would turn to him to give us
wholehearted hearts of obedience, to forgive our sins, and to help us when in
need.
Thinking further:
8v8 says the poles of the ark could
still be seen in the temple “today.” However the book ends after the exile
suggesting it was written after the temple was destroyed and ark lost. The
verse therefore shows that what we are reading must have been written earlier,
before being included in a later work, or having later history added to it.
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(126) May 6: 1 Kings 10-11 &
Luke 24:1-35
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read consider why and how
Solomon’s kingdom falls.
To ponder:
Solomon is portrayed as the closest
Israel ever had to the ideal King. The Queen’s visit shows he fulfilled God’s
purpose of the nations marvelling at both Israel’s wisdom and her relationship
with the LORD (Deut 4v6-7). And Solomon’s wisdom is stressed by her testing
him, him finding nothing too hard, and her declaration that he even exceeded
expectations. What the ideal king would mean for the kingdom is also
highlighted by her declaration of how “happy” Solomon’s men and officials must
be. But the climax is her praise of God and his love in giving Israel such a
king. All this makes Solomon the supreme pattern of Christ, who is the wisdom
of God incarnate. Indeed, because the Queen listened to Solomon, at the
judgement she will condemn those who don’t listen to Christ, who is greater
(Matt 12v42). By contrast, those who will listen, can bring Christ all that is
on their mind (10v2), with certainty that he will give them the wisdom they
need (Jam 1v5-8).
Solomon’s
greatness is also emphasized by both the Queen and Hiram bringing him tribute,
and Solomon giving her gifts in return. This patterns the expectation that the
nations of the earth would bring their tribute to Christ, as so many billions
(including many kings) have (Is 60). Moreover, there may be a hint at how
Christ gives gifts too – those of salvation, and those by which we serve (Eph
4v8).
The
detailing of Solomon’s wealth confirms that God’s promise to make him the
greatest king of his time is fulfilled (3v12-13). And we’re specifically told
that “nothing like” his throne “had ever been made for any other kingdom.” Indeed,
he was “greater in riches and wisdom than all the other kings of the earth” so
that the whole world sought his wisdom and brought him tribute. But…he was not
the king to establish David’s everlasting kingdom. We’re carefully told that
despite all this Solomon actually broke every requirement for Israel’s kings –
excessive horses (with some from Egypt), excessive wives and excessive wealth (10v26-11v6,
see Deut 17v16-17).
Most
serious was his intermarriage with the Canaanite peoples, who turned his once
devoted heart to their gods, and for whom he even built high places for worship.
This would be a warning to future Israel not to do the same. It meant Solomon
“did evil in the eyes of the LORD,” not “following the LORD completely” as
David had. So the LORD was “angry” and told Solomon he would give the kingdom (ten
tribes) to a subordinate. However, for David’ sake, God would not do it in
Solomon’s lifetime, and he would ensure Solomon’s descendents ruled at least
one tribe. As this makes eleven, this “one” must refer to Benjamin, assuming
the royal tribe of Judah would be Solomon’s too. These tribes were kept because
God had promised David that his dynasty would endure (11v36, 2 Sam 7v15-16).
Problems
actually begun before Solomon’s death as God “raised up” Hadad and Rezon as adversaries,
presumably fighting against him. Both were survivors of David’s wars, showing
that Israel’s peace during Solomon’s reign was not due to a lack of possible
enemies, but due to God’s restraint of them.
The
“subordinate” to take the kingdom, however, was Jeroboam, one of Solomon’s
officials. The prophet Ahijah’s message to him confirms what God had told
Solomon and why (11v30-36). This ensures we do not miss the reasons for what
follows, and stresses God remained faithful to David. Ahijah also hints that the
nation had followed Solomon’s idolatry (11v33). Moreover, he promises an
equivalent line for Jeroboam, if he would walk in God’s ways as Solomon should
have.
As
Solomon seeks to kill Jeroboam, he flees to Egypt. And after Solomon then dies,
his son Rehoboam succeeds him.
Praying it home:
Thank God for the wisdom of
Christ’s rule. Pray that we would listen to Christ, and those from all nations
would come to also.
Thinking further: The Kingdom
divided
From this point we will hear of the
Northern Kingdom (referred to as “Israel” or “Ephraim” after Joseph’s key son),
comprising the ten tribes given Jeroboam, and the Southern Kingdom (referred to
as “Judah”), comprising Judah and Benjamin, ruled by David’s descendents
through Rehoboam. So Solomon’s reign was very much the summit for Israel. In it
God’s people not only reached the height of their experience, but also began a
terrible descent.
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(127) May 7: 1 Kings 12-13 &
Luke 24:36-53
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read consider why and how
the northern kingdom turns from the LORD.
To ponder:
The dominant theme throughout is
how the kingdom was divided through a lack of wisdom seen in taking bad advice.
Obviously, this is significant in showing God had removed the blessing he had
imparted to Israel
through the wisdom of Solomon.
At first “all
Israel” are ready to make Rehoboam king in the significant city of Shechem (see
Gen 12v6-7). But Jeroboam returns from Egypt and with the “whole” assembly of
Israel offer Rehoboam their service if he lightens the load Solomon had put upon
them – probably in serving his building projects (12v18). During his three days
reflection, however, Rehoboam determines to reject the wisdom of his father’s
advisors, who counsel him to be favourable. Instead, he takes the advice of the
“young men” to be even harsher than Solomon (12v10-11). Young men were not
expected to be as wise in Hebrew culture; and so it turned out. The king
repeated their words, showing that he “did not listen” to the people. However,
we’re told this was “from the LORD” to fulfil his word to make Jeroboam king
(11v26-40). And so Israel once more repeat their rebellions refrain (12v16, see
2 Sam 20v1), go “home,” stone Rehoboam’s supervisor of forced labour, and leave
him escaping to Jerusalem and reigning over only Judah and Benjamin (12v17,
21). 12v19 affirms the ongoing nature of this divided kingdom and so the
devastating consequences of Rehoboam’s foolishness.
“All the
Israelites” then make Jeroboam king, and Rehoboam musters all Judah and
Benjamin to “make war” against them – a terrible thing between fellow
Israelites. However, Judah and Benjamin show wisdom by “obeying” God’s prophet
who told them this was God’s doing. And so they go “home” themselves. The point
throughout is that God’s word and wisdom should be heeded.
Jeroboam,
however, fails in this. God had promised him a great dynasty if faithful
(11v38). But rather than trust God, he acts to ensure the people aren’t tempted
to return to Rehoboam when going to make sacrifices at the temple in Jerusalem.
Once more bad “advice” is the problem (12v28). And so, echoing the sin of
Exodus 32 (compare 12v28 and Ex 32v4), Jeroboam sets up alternative “gods” in
alternative locations with alternative shrines, alternative priests and even
alternative festivals! Moreover, he offers sacrifices to these false gods. Even
within today’s church, it can be argued that false teachers create an
alternative religion to true Christianity. Indeed, they themselves say they do
it to attract unbelievers.
At this point a
“man of God” (prophet) comes from the southern kingdom where God is rightly
worshipped and “cries out” against the alternative altar at Bethel. He predicts
that a future southern king, Josiah, will executed judgement against these
false priests, burning them on the altar. He adds that the altar will be split
as a sign. Not only does the sign take place, but Jeroboam’s hand turns leprous
when he calls men to seize the prophet. However, rather than repent of his sin
he asks only for prayer that his hand would be healed, confirming his
rebelliousness.
The strange
story that follows is framed to prove the prophet is genuine and so that his
word would come true (13v31-32). It also illustrates the fate of those who disobey
God’s commands by following the lies of a false prophet. This was a lesson to
the future nation as it is to us when enticed after false teaching in the
church. Here Jeroboam’s response adds warning. He still did not repent,
appointing all sorts as priests to his high places. And this explains the
coming destruction on his house.
Praying it home:
Thank God for those he sends to
warn us about our sin. Pray that you and others would heed them and obey his
word, and be discerning enough to reject the lies of those who teach error.
Thinking further: The man of God
from Judah
Any careful reader must ask why the
whole of chapter 13 is given to the bizarre circumstances surrounding the
prophet. Commanded by God not to eat or drink he refuses Jeroboam’s offer, but
accepts that of an old prophet from Bethel (the place of false religion) when
the man lied that God had told him to host the Judean prophet. God then gives a
true word to the old prophet that the Judean prophet would die for disobeying
God’s command on eating! On his way home, a lion therefore killed him. The key
point is seen in the old prophet’s declaration that the body was of “the man of
God who defied the word of the LORD,” and who has been mauled “as the word of
the LORD warned him.” In other words, he was a genuine prophet, because the
word God originally gave him was binding, and disobedience to it meant death.
So, his word in 13v2 will also come true because Jeroboam had disobeyed God’s
word. This is stressed by the old prophet then honouring the man as a genuine “man
of God” and saying his message would “certainly come true” (13v32).
Of
course the fate of the Judean prophet seems very unfair, as he sought to obey
God but was misled by lies. Just as prophets often acted out their prophecies,
so his death therefore becomes an illustration of the problem with the northern
kingdom. They were ignoring God’s word and being deceived by falsehood. Having
said all this, we should not assume the Judean prophet is ultimately rejected
by God. The text stresses that the lion ate neither him nor his donkey so he
could be given an honourable burial. It seems then, that he may be an example
of one who, though involuntarily, gave his life in order to bring home the word
of God.
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(128) May 8: 1 Kings 14-15 &
John 1:1-28
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read consider the basis on
which God assesses Israel and Judah’s kings.
To ponder:
Jeroboam may have sent his wife to
Ahijah (see 11v29-40) in disguise so he wouldn’t receive a rebuke over his faithlessness.
Whatever, it showed a lack of faith that God can reveal everything to his
prophets, seen in Ahijah’s knowledge even though blind. Nothing can be hidden
from the Lord. And this seems to be a theme as kings are then assessed on
whether they do what’s “right” or “evil” in “the eyes” of the LORD.
Ahijah
message was that Jeroboam had provoked God’s anger. Despite being made king, he
had “done more evil than all” before him with his idolatry and “thrust” God
behind his back. So God promised to “cut off” all Jeroboam’s descendents,
burning them like “dung” – stressing their uncleanliness and God’s disgust. The
reference to being eaten by dogs and birds implies they would not be buried.
However, although the sick son Jeroboam enquired about would die, he would be
mourned and buried because God saw something “good” in him – presumably a
degree of faithfulness. Moreover, not only will God raise up a king to destroy Jeroboam’s
family, but because Israel
followed Jeroboam, God would uproot her from the good land he had given, and
scatter her beyond the river (Euphrates ). This is
important, giving the reason for her future destruction and exile under the
Assyrian Empire. As if to confirm Israel ’s
fate, Jeroboam’s son died as Ahijah had predicted, proving him a true prophet
(14v12, 17-18, Deut 18v21-22).
After
hearing of another of Jeroboam’s sons ascending to the northern throne, we turn
to Rehoboam in the south. Due to his father’s sin over who he married, he was
not a pure Israelite (14v21). And under him Judah following the idolatry and
related prostitution of the nations God drove out, just as he had forbidden. The
reference to God’s “jealous” anger portrays him like the husband whose love for
his wife is expressed in his outrage at her giving herself to another.
The
immediate record of Shishak’s attack and plunder of the temple implies it was
an aspect of God’s judgement for this sin. Rehoboam displays wrong priorities, concerned
for the items in the temple rather than the significance of the temple as the
place to which to pray for forgiveness (1 Kgs 8). Expressing zeal for Christ or
the church is hypocrisy without repentance.
What
is striking, however, is that despite ongoing conflict between the north and
the south, God does not promise the destruction of Rehoboam’s line or the
kingdom of Judah as he did with Jeroboam and Israel. The reason is given when
Rehoboam is succeeded by his son Abijah, who commits his father’s sins, but for
whom God nevertheless gives “a lamp in Jerusalem” by raising up a son. We are
told this is for “David’s sake” in doing “what was right in the eyes of the
LORD” – except with Uriah (15v4-5, see 2 Sam 7). This shows that God’s promise
to David is the guarantee of the southern kingdom enduring, and that David is
the gold standard by which future kings will be judged. So when Abijah’s son
Asa is enthroned, he is commended for “doing right in the eyes of the LORD, as
his father David had done” (but for removing the high places), being “fully
committed to the LORD all his life.” One cannot but aspire to the same.
Despite Asa’s
faithfulness, the peace of Solomon’s time was not regained (15v16-22), showing that
someone superior even to another David would now be needed to bring true unity
and restoration to the two kingdoms. Indeed, the aside about Asa’s feet may be
intended to show that faithfulness would no longer guarantee blessing.
As for the northern kingdom: Nadab succeeded
Jeroboam and followed his evil only to be killed by Baasha who also did as
Jeroboam did, but who killed all Jeroboam’s family in fulfilment of Ahijah’s prophecy
(15v29-30, see 14v1-11). We should be sure that all Christ spoke about the
final judgement for humanity’s idolatry will come to pass too.
Praying it home:
Praise God for the comfort it is to
know he sees all and acts justly. Pray that you would be truly repentant and
committed to him all the days of your life.
Thinking further:
None today.
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(129) May 9: 1 Kings 16-18 &
John 1:29-51
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read note how God displays
his surpremacy over Israel’s false gods.
To ponder:
Continuing with the northern
kingdom, another prophet, Jehu, now declares God’s word of judgement against
Baasha just as Ahijah had to Jeroboam (see 14v7-11). God used Baasha to punish
Jeroboam, but will still punish Baasha for what he did (16v7)! The fact that
God uses evil for good doesn’t justify the evil.
Baasha’s
son Ela succeeded him. He and Baasha’s entire family are then killed by Zimri,
fulfilling Jehu’s word. This was because both had “provoked” God’s anger by
their idolatry. Yet after only seven days, the Israelites proclaimed Omri king
instead. He took the royal city of Tirzah ,
burned the palace, and killed Zimri - again,
as God’s judgement. After putting down a rebellious faction Omri then properly
became king, building a new royal city called Samaria.
Omri
and Ahab (his son and successor) do “more evil than any of those before them,” with
Ahab being led into Baal worship by his Sidonian wife Jezebel, who actually executed
God’s prophets (18v4). As a sign of wider disobedience, we also read of Hiel
rebuilding Jericho and so losing two sons according to Joshua’s curse (Jos
6v26).
Again
and again then, events occur “in accordance with the word of the LORD.” It is truly astonishing that some
Christians today can question its authority or trustworthiness.
History
now slows to focus on Ahab and Elijah. Elijah’s prediction of a drought but for
his “word” not only shows Israel to be under the covenant curses because of her
disobedience (Deut 28v22-24), but that the nature gods she had turned to were
false. By contrast, God’s ability to provide if the people are faithful is seen
in his action towards Elijah. As with Israel in the desert he supplies water
and governs even birds to supply bread and meat. Moreover, God’s provision
through and for the impoverished widow shows he can provide from next to
nothing, and will do so according to Elijah’s word (17v12-16). Supremely, the
potential of Elijah’s prayers for rain are displayed when God answers his
prayer by restoring life to the widow’s (only? 17v13) son. This all proved
Elijah was “a man of God” who spoke the true “word of the LORD” (17v24), and that
Israel’s fate was not due to any lack in God. We also see miracles accredit God’s
spokesmen, as they did Moses - and Christ who raised a widow’s son himself (Lk
7v11-16). Indeed, he suggests Elijah’s action for a widow outside Israel showed
the nation was missing out because of its unfaithfulness, just as it would in
rejecting him (Lk 4v26).
After
three years of drought God finally sent Elijah to Ahab. Obadiah’s actions
(18v3-6) show not all in the north were faithless and encourages readers in
unbelieving contexts to remain “devout” and serve God not man. Yet Obadiah acts
for Elijah, only when he gives his word that he won’t disappear.
Meeting
Ahab, Elijah affirms Israel’s troubles are due to her idolatry, and gets Ahab
to assemble the people and prophets of Baal and Asherah on Mount Carmel.
Elijah’s words are poignant in our pluralistic culture. There can be no mixed religion.
People must decide who is the true God and “follow him” (18v21). And it is
clear who we should choose. One true prophet faces 450 false ones, whose gods
are shown by the detail to be impotent, and their prayers therefore futile. Having
soaked his altar, Elijah prays that God would act to affirm him, but also show the
people the LORD is the true God and so turn their hearts back to him. When fire
consumes literally everything, the people then cry “the LORD – he is God!” The
event should strengthen our faith.
The
false prophets were then killed as God’s law required (Deut 13v1-5), and Elijah
could tell Ahab to go and eat and drink because, with this repentance by the
people, rain was on its way. We can assume he had his face between his knees in
“powerful and effective” prayer, which James says is a model for us (Jam
5v13-18). After a dramatic build up, the heavy rain then comes.
Praying it home:
Praise God for his abundant
provision not just materially but spiritually. Pray that you would give him
alone your allegiance, and pray with Elijah’s confidence in what God can do.
Thinking further: The number three
There may be some stress on the
number three in this passage. Elijah lies on the boy three times before he is
healed, the drought lasts for three years, and he has water soak his altar
three times. Every word of scripture has its purpose. Although the number three
can be no more than a number, the use here seems to highlight the
correspondence between God’s ability to give life to the boy and his giving
life to Israel proved ultimately by his consuming what is on the altar.
Elsewhere too, the number three designates a particularly significant event or
period of time – as it does in terms of Christ’s resurrection.
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(130) May 10: 1 Kings 19-20 & John
2
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read consider what God is
teaching Elijah.
To ponder:
Elijah’s attitude changes markedly.
Having run in God’s power ahead of Ahab to Jezreel, presumably confident things
would now be better in Israel (18v46), days later he is running for his life
from Jezreel because of Jezebel’s threat. He leaves Israel and enters the
desert on the farthest border of Judah. Resonating with the worn out minister
or persecuted Christian, he prays he might die, saying he has “had enough.”
Seeing himself no better than his ancestors suggests he may be considering
giving up on God altogether. But God has not given up on him. Twice his angel
(or just messenger) gives food and water, reminding Elijah of God’s previous
care for him (17v1-6) and strengthening him for his “journey.”
Here Elijah is
like Moses, travelling through the desert to Horeb (Sinai) where he witnesses
God pass by (as Ex 33v18-34v7). However, God’s repeated question: “why are you
here,” suggests this was Elijah’s idea. He could speak with God elsewhere. So
perhaps, like Moses, he sought a particularly rejuvenating vision of God’s
glory. God’s question also helps us understand why he passes by only in
silence. Elijah’s response to it implies he is there because he sees himself as
the only zealous one left in Israel. Despite meeting Obadiah and hearing of the
prophets he saved (18v1-15), Elijah assumes God is not at work in the northern
kingdom. God’s point may therefore be that he is, but by quiet rather than
dramatic means. By covering his face (so that he doesn’t die, Ex 33v20), Elijah
actually acknowledges that God’s awesome glory is manifest at these times too. It’s
an encouragement to Christians today when few are converted and the church seems
in decline. We should not despair or exaggerate the problem, but trust God is
still present and active.
By repeating his
answer, Elijah suggests he hasn’t fully learnt the lesson, which may explain
why we don’t see him properly fulfilling God’s commands of 19v15-16.
Nevertheless, God’s continued commitment to Israel is seen by his promise of absolute
destruction on those who stood against him, whilst stressing he has “reserved,”
and so kept for himself, 7000 who have remained faithful. The number signifies
completion and so God’s intention, and the fact that he still has many who are
for him. We should be grateful he has graciously “reserved” us for himself too
(Rom 11v1-6).
Rather than
properly anoint Elisha, Elijah passes him his cloak, signifying transference of
role, and speaks rather grumpily. By contrast, Elisha comes with enthusiasm,
again “running.” Indeed, his return to kiss his parents and cook his oxen on
his ploughing equipment shows he intends not to return to his former way of
life. Alluding to this, Jesus calls us to an even greater commitment (Lk
9v61-62).
Ben-Hadad’s bullying
confrontation with Ahab is God’s means of once more fighting for Israel so they
will know he “is the LORD” (20v13, 28). Having gained fearful acceptance of his
first demands, Ben-Hadad increases them bringing a bold rebuff from Ahab. The
similarity between Ben-Hadad’s oath over Samaria to Jezebel’s over Elijah
(20v10, 19v2) shows he is no more able to fulfil his threat before his gods,
than she has been hers. Rather, by following God’s commands through a prophet,
Ahab’s commanders and 7000 men defeat their complacent enemies. The warning and
then defeat of the second attack proves that God is not a limited local god,
but the true God of all (20v23, 28). So despite being hugely outnumbered
(20v27), Israel
defeat her enemy, and God follows it up by causing a wall to collapse on the
survivors.
This all meant
Ahab’s subsequent treaty with Ben-Hadad was wrong. He had just been shown that
he didn’t need it as God would act for him. And whereas God’s law urged the
offer of peace to prevent battle with nations beyond Israel’s borders, it
required destruction of those who chose to fight (Deut 20v10-15). The
seriousness of Ahab’s refusal to “strike” was graphically illustrated by the
prophet’s actions (20v35-36) and message (20v42-43).
Praying it home:
Praise God that he continues to be
at work even in the quiet times. Pray for his energy and strength for
Christians and ministers feeling worn out and despondent.
Thinking further: The still
small voice
The translation of the Hebrew in
19v12 as “gentle whisper” or “still small voice” has often be taken as
justification for seeing inner impressions or feelings as potential words from
God. The problem with his interpretation is that God has already been speaking
to Elijah (19v9-11) and with such clarity that he can have a conversation with
him. It is this same voice that we read of in 19v13-18 giving quite specific
instructions as was the usual experience of prophets. What Elijah actually hears
in the cave is a quiet hint at God’s presence in more literally “a barely audible
whisper.” This communicates nothing other than that God is there in the
quietness not the noise, drawing Elijah out to then be addressed by him. A
modern equivalent might be God giving the despairing Christian a quiet reminder
or sense of his presence that moves them to turn to the scriptures where they
are strengthened by his word.
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(131) May 11: 1 Kings 21-22 &
John 3:1-21
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read consider what
distinguishes Ahab from Jehoshaphat.
To ponder:
Ahab’s actions here prove his kind
words and treaty with Ben-Hadad (20v31-34) were driven by politics rather than
a merciful nature. Naboth’s refusal to sell is righteous (Lev 25v8-10, 23).
Ahab’s response shows how desperately wrong his priorities are, grieving out of
greed rather than grieving over sin (21v4, 27). Jezebel sees his sulk as a reflection
of his inadequacy (21v7). In Ahab’s name she therefore arranges Naboth’s death.
The detail displays the audacity of Jezebel in including an act of worship in
the murder, and the corruptibility of the town’s leaders (21v8-11) who should
have been the guardians of justice.
When Jezebel
tells Ahab to take the vineyard because Naboth is dead, he happily does so
rather than ensure it passes to Naboth’s family. God then sends Elijah to
condemn him for “murder” and theft, implying Ahab knew what Jezebel was doing,
and was guilty for not preventing it. This is an echo of Adam standing by
silent as Eve ate the fruit, challenging all husbands to intervene when their
family members sin.
Ahab’s sin is
strikingly similar to David’s in implicating others in murdering Uriah to steal
Bathsheba. But Ahab hadn’t displayed David’s general devotion to the LORD.
Rather, he had “sold” himself to do evil (21v20) just to gain a vineyard – a shocking
price to pay! And so he would be punished for his sin and for causing Israel to
sin too. Dogs will lick up his blood and devour Jezebel, and Ahab’s house will
be destroyed in the manner of Jeroboam and Baasha (21v24, see 14v11, 16v4). There
is warning here about how greed leads to other sin and to leading others
astray. But “what good is it for a man to gain the whole world, yet forfeit his
soul” (Mk 8v36).
Consider,
however, the heights of God’s grace. Having been told there “was never a man”
as evil as Ahab, when he responds by mourning his sin, God chooses to save him
the grief of the disaster, bringing it instead in the days of his son. Ahab
hadn’t turned fully to the LORD (see ch. 22), but this encourages us with God’s
readiness to show mercy.
Three years
later Jehoshaphat, the king of Judah ,
unites with his brother king in the north, but proves more godly by insisting
they seek God’s counsel before doing battle, and rebuking Ahab’s hatred of
God’s prophet (22v8). It’s quite a picture: The two kings, robed and on their
thrones, with 400 false prophets declaring God would give them victory. Acting
like the pagan king Barak (Num 23-24), Israel ’s
king then instructs Micaiah to agree with them and “speak favourably.” Like
Balaam (Num 23-24), and all true prophets (Deut 18v20), he says he will only
say what God gives him. After a sarcastic positive response that highlights
Ahab’s attitude, Micaiah then says he “saw” (in a vision) “Israel
scattered” like “sheep without a shepherd” – implying Ahab's death, and reminding
him that God had intended his kings to be shepherd-like. He also “saw” God
enthroned with his “host” around him. This puts the scene of the two kings
(22v10) in perspective, showing who really reigns. And so we hear the false
prophets were actually serving God’s purpose, speaking by a “lying spirit” he
had “put” in their mouths. Rather than heed God however, Ahab imprisons his
prophet and enters battle, thinking he can outwit God’s judgement by disguising
himself!
The certainty of
God’s word is then seen in the king of Aram instructing his men only to fight
Ahab, Ahab's apparently “random” killing, and Jehoshaphat’s timely escape. Israel
are therefore defeated and God’s word is fulfilled as dogs lick up Ahab’s blood
from his chariot. Despite his foolishness in doing battle after Micaiah’s
prophecy, we learn that Jehoshaphat did “right” like his father, even
continuing his reforms – but for removing the high places. However, he was not
able to return the kingdom to its glory and unity under Solomon (22v48-49). By
contrast, Ahab’s son in the north, “did” evil and worshipped Baal like his
father and Jeroboam.
Praying it home:
Praise God that whatever decisions
human rulers make for good or evil, he reigns over it all. Pray that you would
not endanger your souls by seeking the things of this world, and that you would
intervene where family members may be endangering theirs.
Thinking further:
None today.
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