(132) May 12: 2 Kings 1-3 &
John 3:22-36
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 ways that
Elisha is like Elijah.
To ponder:
Ahazriah sends messengers to
consult the false prophets of Baal about whether he will recover from his
injury. God sends Elijah to meet them. His question stresses that there is “a
God in Israel,” and he says the king will die. Hearing this, three times the
king sends a detachment of fifty men to apprehend Elijah. They command him to
come down from his hill because “the king says.” Elijah’s refusal shows the
king’s commands are subject to God’s will. And his refrain: “If I am a man of
God” shows the point of calling fire from heaven is to prove that he is a true
prophet. So he refrains the third time because the captain clearly accepts and
respects that fact. Moreover, the angel tells Elijah to go and “not be afraid”
of this captain, suggesting the fire had protected Elijah on the other
occasions from those who would harm him. Because Elijah is a true prophet,
after repeating his message directly to the king, the king dies “according” to his
“word.” He has no son, so he is succeeded by his brother Joram (1v17, 2v1). This
event highlights the importance of sticking with the LORD, but also respecting
those who speak his word. Jesus stressed how serious this is (Lk 10v16).
Before
we pick up Joram’s reign, we see the mantel passed to Elisha - the transition
point between the two books. The text is matter of fact about God taking Elijah
in a whirlwind, showing the story must have been very well known (2v1). God may
have sent Elijah to Bethel, Jericho and the Jordan (25 miles in total) specifically
to meet the company of prophets at each location – perhaps for some final words
before Elijah died. It seems these companies gathered around key prophets
rather like disciples. Elijah may have told Elisha to stay behind each time because
he knew he would die with Elisha with him (2v10), and wanted to forestall that.
As each company of prophets raises the fact God was going to take Elijah that
day, the tension mounts.
What
then occurs is witnessed by Elisha and 50 other prophets at the Jordan.
Elijah’s God-given authority is demonstrated as the water parts when he strikes
it with his cloak, like Moses at the Dead Sea, and Israel here at the Jordan
when the ark was taken into it. This shows the possibilities for Elisha when
Elijah asks what he can do for him. Elisha’s zeal is seen in requesting “a
double portion” of Elijah’s spirit – ie. to be twice as able. Elijah’s response
suggests he may have left the answer to the providence of God (2v10). So if God
allows Elisha to be with him when he is taken, then God would grant Elisha’s
request. The fact that Elijah is immediately taken shows this clearly was God’s
will. The chariot and horses of fire could be a bestowal of heavenly honour
taking Elijah to glory just as a commander of armies would ride in a chariot. Indeed,
Elisha’s response hints at the heavenly host who are ready to fight for Israel
(2v12). This fits the context of chapter 1 where Elijah can call fire from
heaven to defeat detachments of soldiers. It therefore shows how Israel’s
security depended on heeding her prophet. The whirlwind is a sign of the Holy
Spirit (see 2v16). With similar theme, the strong wind and fire at Pentecost
mark the time all God’s people will speak his word in the gospel, and the
importance of heeding it.
Elisha’s
question “where now is the God of Israel?” and God’s response of parting the water
for him as for Elijah shows he has granted Elisha’s request, which is confirmed
by the onlookers. And from that point Elisha does twice as many miracles as
Elijah. As the prophets knew Elijah was going to die, their search for him must
have been for his body and confirms for the reader that he really was taken to
heaven without dying, as Elisha realised. This is the sign of one who “walks
with God” in a pre-eminent way (Gen 5v24).
Just
as Elijah was like Moses, so like Moses, Elisha immediately turns bad water
good in Jericho (Ex 15v22-26), and like Elijah calls down God’s judgement with
a curse on those disrespecting him (as 1v9-14).
We
then see Jehoshaphat once more allied with Israel and urging Joram to enquire
of a prophet of the LORD. (2 Kings 1v17 suggests Jehoshaphat’s son reigned Judah
at this time, probably as a co-regent.) Elisha tells Israel’s king to consult
his false prophets, but for Jehoshaphat’s sake gives instruction. By whatever
means, God fills a valley with water. Because it hadn’t rained, the Moabites
couldn’t comprehend water appearing so mistook it for blood in the sun’s
reflection, perhaps acting hastily because the army contained many civilians
(3v21). God’s people then defeated them just as Elisha predicted. The
wickedness of the Moabites that warranted such judgement is seen when their
king sacrifices his own son to his god. And rather than sickening his people,
this emboldens them. So, having gained victory, God’s people withdraw and go
home.
Praying it home:
Praise God for continuing to raise
up those to speak his word to his people. Pray that you would so honour God
that you would respect his ministers and their teaching.
Thinking further: Elijah
Elijah is a key figure in salvation
history. Moses was the first and model prophet through whom Israel came to know
“the LORD is God,” and through whom God gave the law to Israel. Despite Elisha
having double his spirit, Elijah was therefore the one seen as the pre-eminent
prophet in his role of calling Israel back to the law and to knowing that “the
LORD is God” (1 Kgs 18v16-46). As we’ve seen, he is therefore portrayed as like
Moses throughout. His particular role of bringing Israel back to the LORD is
why God promises through Malachi that he will “send” his people “the prophet
Elijah” to call them back to the law of Moses before he himself comes (Mal 3v1,
4v1-6). This is fulfilled in John the Baptist (Lk 1v16-17), who purposefully
dresses like Elijah (2 Kgs 1v8, Mk 1v6), and prepares people for the LORD’s
coming in the person of Christ (Mk 1v1-11). When Moses and Elijah appear on the
Mount of Transfiguration, we are therefore seeing Israel’s two most important
prophets, who testify that “the LORD is God,” now affirming Jesus. In the light
of their presence it is particularly significant that the Father affirms Jesus
is his Son and says “listen to him” (Mk 9v7). The point is not just that he
should be listened to just as Israel should have listened to Moses and Elijah.
It is also that he fulfils the law and prophets as “the prophet” Moses spoke
about (Deut 18v18-19), and the LORD himself that Elijah was to prepare people
for. Listening to Jesus couldn’t therefore be more important. And his first
words after his transfiguration are his prediction of his own death and
resurrection (Mk 9v9-13). This is the heart of what we need to hear from him.
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(133) May 13: 2 Kings 4-5 &
John 4:1-30
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 these
miracles tell us about Elisha.
To ponder:
The seven miracles (4v1-6v7) mark
Elisha out as superior to the other prophets (4v9, 5v8). A number also show the
LORD is ready to bless those who acknowledge or serve him. Although the
prophet’s boys were to be treated as hired hands and released at the Jubilee
(Lev 25v35-41), their enslavement would leave his widow not just lonely, but
without anyone to tend her land. Elisha’s question “how can I help?” (see also
4v13) reflects God’s readiness to help his people in need. The miracle itself portrays
Elisha as like Elijah (1 Kgs 17v13-16), and teaches how abundantly and
precisely God can provide for us - even materially.
Elisha
also patterns Elijah with respect to the Shunammite’s son (1 Kgs 17). Whereas
the previous miracle implicitly commended those who revere God (4v1), this
commends those who use their wealth for hospitality, and especially in
providing for those who speak God’s word (Heb 13v2, Lk 8v3). Thankful, Elisha
seeks to do her good, and his servant Gehazi notes she has no son and an old
husband, meaning no son was likely! And so with allusion to God’s promise to
Abraham and Sarah (Gen 18v9-15), Elisha promises the woman a son, which she
recognises as a significant miracle (4v16). However, the boy dies. The woman
lays him on Elisha’s bed, and hurries to get him. Her husband questions why she
was going immediately, presumably because he expected her just to be wanting to
let Elisha know. But, we see she is acting with astounding faith. Distressed
but not despairing, she twice says everything is “all right,” before grasping
Elisha’s feet in supplication. It may be God kept the situation from Elisha so
that he would send Gehazi first, and that his failure would demonstrate how
Elisha was needed (consider Christ in Mk 9v17-29). Whatever, after some effort in
prayer and action, the boy is restored to life.
In
what follows Elisha is God’s means of providing food by turning a poisoned stew
edible for a group of prophets during a famine, and (prefiguring Christ) feeding
a hundred with surplus from just twenty loaves and some corn – “according to
the word of the LORD.” Whether wealth, life, or food then, God can provide. But
the surprise in what follows, is that he is prepare to act even for those
outside of Israel .
God’s
governance of all that happens is seen by the offhand note that he had used
Naaman in giving Aram victories. One captive was an Israelite, who expresses
faith in telling Naaman’s wife that he should visit Elisha to be cured of his
leprosy. On receiving a letter from Naaman’s king, the king of Israel however
showed himself lacking such faith, looking to himself rather than to God (5v7).
It’s a reminder our first act in a crisis should be prayer.
Naaman
proudly considered Elisha’s instructions and lack of personal attention beneath
him. His servants’ pleading affirms the importance of obeying God’s word (5v13).
And the requirement of washing in the Jordan may be intended to demonstrate
God’s special presence in the land, stressing it is his power at work not
Elisha’s. So Naaman responds that “there is no God in all the world except in Israel ”
and requests earth from the land. He then commits to sacrificing only to the
LORD - although asking forgiveness for when he is required to accompany his
master to his god’s temple. This is an astonishing confession in a day when it
was assumed each nation had its own god. And so the foreigner is washed clean, not
just of his leprosy.
Elisha refuses to profit from this act of God
(5v26). Gehazi, however, degrades it by displaying greed rather than joy, lying
to Naaman and Elisha, and so being punished with Namaan’s leprosy on him and
his descendents. (Elisha’s comment that his “spirit” was with Gehazi when
speaking to Naaman, suggests a vision in which he was in some sense supernaturally
there.)
Praying it home:
Praise God for his readiness to
abundantly provide. Pray that he would make you more prayerful, instinctively
turning to him when in need, rather than to yourself.
Thinking further:
To read the NIV Study Bible
introduction to 2 Kings, click
here.
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(134) May 14: 2 Kings 6-8 &
John 4:31-54
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read consider how God is
using Elisha.
To ponder:
Elisha’s miracle with the axe-head
is rather private, but significant in showing God worked through him in a way
he didn’t through the other prophets.
In
what follows Aram have moved from peace with Israel to war. God protects Israel
by enabling Elisha to tell her king “the very words” the enemy king speaks in
his bedroom! This king therefore sends men to capture Elisha. His faith
contrasts his servant’s fear. In answer to Elisha’s prayer, God opens his
servant’s eyes to see “the horses and chariots of fire” that were “all round,”
and so gaurding Elisha. We should not doubt God’s ability to protect his people.
In
answer to Elisha’s second prayer, God strikes the soldiers with “blindness.”
This seems a figurative lack of clarity as to their surroundings. So they
follow Elisha into the Israelite city of Samaria, where in response to Elisha’s
advice, they are given a feast leading to Aram ceasing its hostilities. There
is wisdom here on how grace rather than retaliation quells conflict (Rom
12v17-21).
Later
hostilities resume (6v24). The famine due to the siege was so severe that there
was barely anything to eat, and what there was cost a fortune (6v25). As
before, when a woman asks Israel’s king for help, he looks to himself rather
than to the LORD (6v26-27, see 5v7). But on hearing the woman’s terrible story
of cannibalism he mourns. Here we should not miss the many parallels to
Deuteronomy 28v51-57. Israel was experiencing God’s covenant curse because of
her sin, just as he had warned. In the light of this Israel’s king should have
remembered Deuteronomy 30 and called the nation back to the LORD, trusting his
promise to have compassion. Instead he promises before God to decapitate his
prophet! But God warns Elisha who bars the door against the king, and then
(perhaps shouting through the door) predicts the restoration of food the next
day at a reasonable price. This was obviously enough for the king not to murder
Elisha. However, his officer was incredulous (6v2).
The
desperation of the situation is highlighted by the conversation between the
four lepers (7v3-4). On reaching the Aramean camp they realise the LORD had
miraculously caused the enemy to flee – it seems by enabling them to hear his
heavenly army (7v6, see 6v17). Their response rebukes any who would keep the
good news of Christ’s deliverance to themselves (7v8-9). However, despite their
report corresponding with Elisha’s prediction, the king continues in his lack
of faith (7v12). But on sending men, the truth is discovered, the Aramean camp
is plundered, and it is repeatedly stressed that God’s word is “exactly”
fulfilled (7v16-20, see 6v2). So God keeps his word about both punishment and
deliverance, highlighting the importance of repentance.
The
re-focus on the Shunammite woman reveals God’s continual care as Elisha warns
her so she can escape the famine, and she returns to beg help from the king
“just as” Gehazi was recounting her story. So God providentially arranged the
events to ensure the king would look favourably on her request (8v6).
Elisha’s
interaction with Hazael reveals how utterly God is behind Israel’s fortunes.
Elisha tells him to appease Ben-Hadad by lying that he will recover from his
illness, but predicts that he will actually die, and that Hazael will become
king and bring great harm to Israel. As the prophecy prompts Hazael to kill and
succeed the king, it seems we are to see his position and subsequent acts
against Israel as God’s means of judgement.
But Judah is at
fault too. Her next two kings do even greater evil than Israel’s current king
(8v18, 26-27, compare 3v2, 1 Kgs 21v25-26) because of marital ties with Ahab’s
house – perhaps also leading to war as God’s judgement (8v20-22, 28-29, see Deut
28v25-26). There’s warning here about the potentially detrimental influence of
family members. However, the key point is that because of his promise to David,
God doesn’t declare an end to these kings’ descendents as he did Ahab (8v19).
Praying it home:
Praise God for that because he
governs all he is able to protect his people. Pray that you would be wise and
discerning, and not be influenced badly by those close to you.
Thinking further:
None today.
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(135) May 15: 2 Kings 9-11 &
John 5:1-24
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read consider how the
prophecy of 1 Kings 21 is being fulfilled.
To ponder:
Elisha’s commission of a prophet to
anoint Jehu (Joram’s commander) does what Elijah should have done himself (see
1 Kgs 19v16). Elisha’s instruction for the prophet to run as soon as finished
suggests it was a dangerous task. The oil symbolised kings being chosen and
set-apart for God’s service (Ex 30v29-30). And so the prophet affirmed Jehu’s
particular role was to destroy Ahab’s house according to God’s word through
Elijah (1 Kgs 21v20-29). It seems Jehu is reticent, but his men eager, perhaps
dissatisfied with king Joram. They therefore give Jehu their allegiance and
proclaim him king. Jehu’s first test of their allegiance is his command that
they don’t tell Joram, who is recovering from war wounds (9v14-15, see 8v11-15,
28-29).
Tension
builds as Joram asks if Jehu comes in peace, and his messengers fall in behind
Jehu. And so on the very plot of ground where Ahab so sinned (1 Kgs 21), Jehu
kills Joram (Ahab’s son), quoting detail from Elijah’s original prophecy not
previously mentioned (9v26, 1 Kgs 21v19). King Ahaziah of Judah is also killed,
being linked to Ahab’s house via marriage (8v27). Jezebel is then killed in
fulfilment of Elijah’s specific words (1 Kgs 21v23), again with added detail
(9v37). Her wickedness is seen in dressing as a prostitute before addressing
Jehu, perhaps to allure him and save herself. Her reference to Zimri refers to
1 Kgs 16v8-20. Once, more the deed is done as people transfer their allegiance
to Jehu.
Jehu’s
offer to the key men in charge of Ahab’s sons to put the best on the throne and
defend themselves is rejected. Rather, terrified, they give their allegiance to
Jehu too, obeying his command to decapitate the seventy princes. Jehu puts them
in piles at the city gate. This is gruesome, but seems intended to show the
people Ahab’s line is no more and that his key men were now serving Jehu
(10v9). Indeed, his affirmation of the people’s innocence was probably to keep
them from feeling they should get involved. He then declares “not a word” of
the prophecy about “the house of Ahab” will fail, before killing his chief men,
friends and priests who would have been considered members of that “house” (10v11,
17) and no doubt shared Ahab’s idolatry. He also killed Ahaziah’s relatives who
were also friends to Ahab (10v12-14). Moreover, after gathering all the
prophets of Baal on the pretence he wanted to benefit them (10v22) and sacrifice
to Baal, he had them killed too, destroying their temple, which was then used
as a loo.
Throughout
we see a foreshadowing of the absolute nature of God’s final judgement that
Christ will execute (Rev 18-20). In the light of that we also see the
importance of transferring our allegiance to Christ’s “side,” as God’s anointed
(1 Thess 1v9-10).
But
Jehu was not “careful to keep God’s law” and didn’t reject the idolatry of the
golden calves. So despite being commended for doing “what is right” for God,
and having descendents reign for four generations, he experienced hostility
from Hazael too (8v12). God looks for consistency in our faithfulness and
service.
With
Ahaziah dead, his mum (Athalia) sought to gain the throne in Judah, destroying
the rest of the royal family. This threatened God’s promise to always have a
descendent of David on the throne. However, Ahaziah’s sister managed to hide
one son, Joash, in the temple for six years. Jehoida the priest, then ensured
his protection (11v4-11) before crowning and anointing him in the temple,
giving him a “copy” of the Mosaic “covenant” (Deut 17v18-20). Athaliah was then
executed outside the temple, and Jehoida oversaw two covenants to bind the king
and people in right relationship to one-another and God. Joash was then
enthroned, aged seven, and everyone rejoiced. Here we see the huge impact a
well placed faithful man like Jehoida can have, and the details raise hope a
new era of godly rule in which Joash might even restore the kingdom.
Praying it home:
Praise God that turning to Christ
saves us from the judgement to come. Pray that your service of Christ would be
consistent, and for the influence of ministers in bringing reform within the
church.
Thinking further:
None today.
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(136) May 16: 2 Kings 12-14 &
John 5:25-47
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read consider how we see
God’s patience expressed.
To ponder:
Joash of Judah “did right,” except
in keeping the high places. Yet we read this was just for “all the years
Jehoida the priest instructed him.” It is faithful teaching that will keep us
faithful disciples.
The
repairing of the temple was needed because it was now over a century old and
may have been damaged by others (2 Chr 24v6). Joash tasked the priests to oversee
this and use the money brought to them at the temple (12v5, 8). But they failed
to complete the work, using the money for themselves (12v7). Joash therefore
ordered them to give the money (except for that accompanying guilt and sin
offerings), and required the job be done by others. Security for the money was ensured,
and with commendation of the supervisors’ honesty (12v9-16). New utensils were
not however made, so the funds could be focused on the repairs. We therefore
see the priesthood largely corrupt, the king taking charge of their affairs,
and the kingdom inferior to that of Solomon’s day, when his vast wealth was
available to construct the temple. There is encouragement here, to give generously
to the building of the church, rather than hoarding for ourselves.
With
another attack from Hazael, God’s agent of judgement throughout these chapters
(see 8v12), Joash even lost what was valuable in the temple, using it to pay
him off. This further impoverished the nation. And with Joash’s reign ending in
assassination, we see the weakness of the kingdom even when reigned by a king
with such a good start. Something more than instruction from childhood is
therefore necessary in any king who will fulfil God’s covenants with Abraham,
Israel and David. Nothing less than perfect righteousness and a perfected people
seems to be required.
Jehoahaz
of Israel “did evil” and so was also oppressed by Hazael because of God’s
“anger.” But the nation are reminded there is always hope, as God “raised up” an
unnamed “deliver” when Jehoahaz sought his favour. In some senses, this was all
the two kingdoms needed to do. However, Israel still continued in the
alternative worship and idolatry of Jeroboam, and in worshipping Asherah (13v6,
1 Kgs 12v26-33). And with it we read the northern kingdom has been brought to a
desperately vulnerable state (13v7). With such ingratitude and fickleness, only
the people could be blamed for their struggles.
Jehoash,
who succeeded Jehoahaz, did the same evil, but still respected Elisha, visiting
him when dying. The king’s declaration about the “chariots and horseman of
Israel” shows he may have heard what Elisha witnessed at Elijah’s death (2v12).
Without his own chariots and horsemen (13v7), it was a cry of concern that after
Elisha Israel might lack the protection of this heavenly army. Elisha’s response
with the bow and arrows is to promise victory over Aram, but not total victory,
because Jehoash displayed a lack of faith or desire in striking the ground only
three times. Although Elisha’s death is ordinary, the raising of the dead man
thrown into his tomb affirmed his uniqueness. And so, after his death, his word
is fulfilled. Although, God graciously kept Hazael (Aram’s king) from
destroying Israel under Jehoahaz, Jehoash is able to defeat his son “three
times” (the times he struck the ground). It is however stressed that Israel’s
continued existence was because of God’s compassion and covenant with the
patriarchs, not because of anything in them.
Amaziah was the
next king of Judah, doing “right” but only as far as his father Joash did. This
is seen by following the law in dealing with Joash’s murderers (14v5-6). He
also defeated the Edomites, reminding us of the full deliverance God promised through
a special king (Num 24v17-19). After arrogantly challenging Israel however, Israel
not only captured Amaziah but broke down part of Jerusalem’s wall, plundered
the temple and took hostages. This is the lowest point for Judah, and at the
hands of her sister nation. Amaziah was later assassinated.
Jeroboam of
Israel did evil, but restored Israel’s boundaries as the prophet Jonah had
predicted. This too was only because God had compassion on Israel ’s
helpless suffering (see Ex 2v23-25), and hadn’t said he would “blot them out.” Throughout
then we see God is reluctant in punishing his people, patiently keeping them
from the destruction they deserve.
Praying it home:
Praise God that he is patient with
humanity, giving people time to turn to him. Pray that your non-Christian
friends would not show contempt for his patience, but take the opportunity and
turn to him whilst they can.
Thinking further:
None today.
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(137) May 17: 2 Kings 15-17 &
John 6:1-21
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read consider the
particular sins Israel
are judged for.
To ponder:
Azariah of Judah (also known as
Uzziah, 15v5 and 32) did “right,” except for the high places, but was afflicted
by God with leprosy (for sin, 2 Chr 26v19-21), causing his son Jotham to act as
co-regent.
From
Zechariah, we read he and each subsequent king of Israel
do “evil” by “not turning away from the sins of Jereboam.” This theme of
continuing or turning from the sins of one’s forefather demonstrates how the
acts of one generation can influence subsequent ones – for good or evil. Most kings
that follow are assassinated. So God’s promise of Jehu’s line continuing for just
four generations is fulfilled, and we see how far the kingdom has fallen from
its original stability under David.
Shallum
follows Zechariah, and then Menahem, who does great evil against an Israelite
city that didn’t seem to accept his rule. At this time we read of the rising
empire of Assyria that Menahem paid off with taxes from Israel ,
and with no sense of turning to the LORD for help. Menahem’s son Pekahiah
succeeded him, and then Pekah. At this time Assyria took much land and deported
some of the people. This loss should have rung alarm bells with respect to
God’s promise that Israel would only remain in the land if faithful.
During
Pekah’s reign, Jotham reigned in Judah, doing “right” but for the high places. Ahaz
succeeded him. He not only followed the evil ways of the kings of Israel, but
the ways of the Canaanite nations, even sacrificing his son. However, although
Aram and the Edomites then gain land, Aram can’t take Jerusalem, no doubt
because of God’s commitment to David (2 Sam 7). Yet rather than look to God for
salvation, Ahaz offered himself as a vassal to the Assyrian king and paid him
off so he would “save” him. He even redesigned the temple “in deference” to the
king, replacing the altar that had been made according to God’s instructions
with one patterned on the altar of Assyria’s gods, and using God’s altar for
“seeking guidance” – probably the occult practice of divination! Ahaz’s
wickedness shows that what was about to happen to the northern kingdom because
of her sins could well happen to the south too. It also teaches how easily
seeking help or salvation from man can lead to sin in order to gain their
favour.
Hoshea
follows Pekah as king of Israel. His reign wasn’t as evil as that of previous
kings, showing that what followed was primarily punishment for what had preceded
it. Hoshea sought to change his allegiance from Assyria to Egypt, so the
Assyrian king Shalmaneser imprisoned him, besieged Samaria for three years,
capturing it and deporting the Israelites. This key event is known as the exile
of the northern kingdom (722BC), and we are left in no doubt why it occurred:
Israel had “not trusted” God, rejecting him and his covenant to follow even the
most wicked practices of the other nations, and not turning from Jereboam’s
sins. They had received many warnings through God’s prophets and seers, but
refused to listen, being “stiff-necked” and so disobeying his commands,
especially with respect to idolatry. So “the LORD was angry” and “thrust them”
from his all important “presence;” and therefore from the blessing he could
give. And this was, of course, all according to his covenant (Deut 28v36-37,
64-68). It’s all a sober reminder we cannot treat God’s warnings lightly.
The
space given to recounting how the foreign peoples who replaced the Israelites
were attacked by lions for not worshipping the LORD, affirms the land remained
the special place of his presence (17v26). Moreover, where Israel
were supposed to attract the nations by their holiness and wisdom to worship
God with them (Deut 4v6-8, 1 Kgs 10v1-9), we actually see the nations replace
them, whilst following them into idolatry. We therefore see Israel’s history
condemns all humanity who would have done no better (Rom 3v20).
Praying it home:
Praise God for his readiness to
help and save. Pray that you would look to him in your time of need, and not
sin against him in order to gain the favour of others.
Thinking further:
None today.
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(138) May 18: 2 Kings 18-19 &
John 6:22-44
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read consider Hezekiah’s
qualities.
To ponder:
A wicked father doesn’t necessarily
mean a wicked son. So Ahaz, Judah’s worst king is followed by Hezekiah, Judah’s
best. He went beyond others, doing as David did and finally removing all objects
of false worship. Indeed, he “trusted” and so obeyed God like no other king.
The LORD was therefore with him so he succeeded in everything.
Nevertheless,
when Assyria captured all Judah’s fortified cities because Hezekiah rebelled
against them, Hezekiah said he’d done wrong and paid the Assyrian king to
withdraw with riches from the temple. In the light of what follows, we are
probably to understand this as a surprising lapse of faith.
Sennacherib,
the Assyrian king sent a large army to Jerusalem. His top men addressed
Hezekiah, his administrator, and his recorder, who presumably recorded the
speech. Its dominant theme is to question Hezekiah’s “dependence” on the LORD,
potentially sowing doubt. The commander assumes Hezekiah is relying on Egypt,
who, he says, will only bring him harm. He also assumes Hezekiah has offended
God by removing “his” high places and requiring everyone to worship in
Jerusalem. He then declares God had sent him against Judah (and the LORD had
used Assyria against Israel). Hezekiah’s men ask the commander to speak in
Aramaic so those on Jerusalem’s wall don’t understand. This prompts him to continue
in Hebrew and address the people directly, telling them Hezekiah can’t deliver
them and that they shouldn’t be persuaded to trust the LORD. In the Assyrian
king’s name he then offers the people a clear alternative to God’s covenant: a
prosperous land if they make peace and “choose life” (see Deut 30v9-20). He repeats
that none of the gods of other countries had been able to save their peoples.
Throughout, the Assyrian king is like Satan who breeds doubt and falsely
promises all sorts of goods that only God can ensure. The speech raises the
question as to who is truly able to save.
Rather
than seek an alliance or try to pay more, Hezekiah responds as every previous
king should have done. He mourns and turns to God by going to the temple and
God’s prophet. He isn’t certain God will act, perhaps because of Judah’s history.
But his concern is that God is being ridiculed, and he asks Isaiah to pray for
the “remnant” – a key term, describing the small group of God’s people still
surviving. God’s response is immediate. He tells Hezekiah not to fear,
acknowledges that he has heard what the Assyrians said, and promises he will
ensure the commander returns to his country where he will be cut down for his
blasphemy. The record of this happening is almost complacent (19v8), stressing how
easy it is for the LORD to deliver his people.
It
seems that the Assyrian army remains. Hearing that Egypt are advancing against
him, Sennacherib, possibly worried about an alliance, sends messengers with a
letter urging Hezekiah not to depend on the LORD, and again pointing to the
defeat of the gods of other nations. Once more Hezekiah goes to the temple,
spreading the letter out before God. And this time he prays, rightly acknowledging
God is “over” all kingdoms and that the gods of other nations are mere idols.
Provoked that God is being insulted, he prays for deliverance, but not
primarily for Judah’s sake, but so “all the kingdoms on earth may know that you
alone, O LORD, are God.” Likewise, our prayers are to reflect the greatest
prayer: “Hallowed be your name.”
Isaiah brings
word God has heard Hezekiah. The people of Jerusalem are a “Virgin daughter”
mocking the Assyrian king because he has so proudly raised his voice against
her holy, and so supremely majestic, God. Indeed, God declares the king has
only achieved what he has because God “ordained” it. The “hook” and “bit” refer
to how Assyria would lead captives away like animals. So God promises that “for
the sake of David” he will drag Assyria back, ensuring they will not besiege
Jerusalem. And although food will initially be scarce, God’s provision from the
land in the next two years will be a sign that a surviving “remnant” will then
enjoy the fruit of the land again. Immediately, “that night,” this happens.
God’s angel miraculously kills 185,000 of the Assyrian army. So Sennacherib withdraws
and is later assassinated. God is well able to deliver those who turn to him.
Praying it home:
Praise God for that he is fully
able to save and that no power can stand against him. Pray that you and others
you know would not be tempted to doubt, looking anywhere but to him for
salvation.
Thinking further:
None today.
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(139) May 19: 2 Kings 20-22 &
John 6:45-71
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 God
promises destruction now on Judah.
To ponder:
Considering how Hezekiah has been
commended and the lack of rebuke in Isaiah’s words, we can assume his illness
was not due to sin. It reminds us that faithfulness doesn’t exempt us from
suffering. Nevertheless, it does mean we can pray as Hezekiah does, looking to
Christ just as he faced the temple. He reminds God of his faithful service and
God immediately sends word that he would be healed. By stating he is the God “of
David,” the LORD affirms he is the God of such faithful kings.
It
seems Hezekiah’s sickness was incapacitating as God promises in three days he
will be able to go to the temple himself and live fifteen years more. He also
promises to defend and deliver the city for David’s sake. The “poultice of
figs” Hezekiah was told to apply to the boil that was the cause of his illness
was probably just a tangible token of God’s healing, as when Jesus put mud on people’s
eyes. The sign the king asked for was something to immediately reassure him
that God would heal him (and no doubt fulfil everything else promised). By
whatever means, God performed the astonishing miracle of having the shadow on a
stairway recede as if time was in reverse. Hezekiah’s choice of this was
because it was difficult. So it proves to us too, that absolutely nothing is
beyond God’s power.
Whether
through foolishness or pride, later Hezekiah showed the envoys of Babylonia,
the upcoming superpower, everything he had. God then revealed that it would all
one day be carried to Babylon, and some of Hezekiah’s descendents would go too,
becoming eunuchs to serve the Babylonian king. Hezekiah’s response that this
was “good” may not be selfish, but display a king’s gratitude that his kingdom
would at least enjoy “peace and security” in his lifetime.
Hezekiah’s
son Manasseh was, however, clearly and supremely “evil,” doing violence against
the innocent (21v16), and following and exceeding the practices of the Canaanites
by restoring idol worship, sacrificing his son, consulting mediums, and raising
idolatrous altars and an Asherah pole in the temple – the place of God’s name
and so of his presence and authority. He also led the people astray, causing them
not to listen to God’s law. God’s response was to declare he would measure
Jerusalem with the same plumb-line with which he measured Samaria, the capital
of the northern kingdom. A plumb-line is a weight on a line that hangs down to
determine whether something is truly vertical. The point is that God was
measuring how far from upright the people were. In anger he therefore promised
“such destruction” as would make people’s ears “tingle.” However, he stressed
this was for the culmination of sin ever since the Exodus (21v15). We can be
sure that the final judgement will also be exact.
Mannesseh’s
son Amon did “evil” as he did, forsaking God, before being assassinated – a
sign of the south following the same trajectory as the north. But his son
Josiah was very different indeed. He did “right” not just like some of his
forefathers, but like David. He repaired the temple in a similar way to Joash
(2 Kgs 12), at which point the book of the law (always referring to Deuteronomy
in the Pentateuch) was found. On hearing it read, Josiah tore his robes in
mourning and immediately enquired of God because of how great his anger must be
at the people’s disobedience to the book. This reflects how central the
Deuteronomic covenant is to Israel's history. Through the prophetess Huldah God
confirmed just this, clarifying that the destruction he was bringing was
according to the book itself (see Deut 28, 31v14-29). Making this point was
surely why God had the book found, and reminds us how critical it is we accept
and hold to the Bible’s teaching as understood through Christ. God also
promised that because Josiah humbled himself, he would be saved by death from
witnessing the destruction, just as we are if we mourn our sin.
Praying it home:
Praise God for his willingness to
hear our prayers through Christ. Pray for a return to the Bible throughout
God’s church and by both ministers and congregations.
Thinking further:
None today.
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(140) May 20: 2 Kings 23-25 &
John 7:1-31
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 lessons
can be learnt from Josiah.
To ponder:
Gathering the elders at the temple,
Josiah himself read them the book and then renewed the covenant, with the people
“pledging” themselves to keep its regulations and decrees. “The pillar” was
where kings were anointed (11v14), affirming Josiah’s acts were at the heart of
his divine commission.
Josiah
then ordered the destruction of all means of idolatry and false worship. The
degree to which Judah had sunk is truly shocking (23v7). The “burning” even of
metals symbolised God’s burning anger, and the desecration of the places of
worship entailed such destruction that they couldn’t be used again. Here, due
to the waning power of Assyria who ruled the northern kingdom, Josiah was even
able to do these things at Bethel and Samaria. The scattering of the Asherah
pole ashes on graves, the covering of places of worship with bones and the
burning of bones on the altar at Bethel, was to defile them so they wouldn't be
re-used (23v16), just as contact with dead bodies made Israelites unclean and
so unfit for worship. The treatment of the Bethel altar fulfilled God’s word
through the unnamed prophet (23v16, 1 Kgs 13v2), whose tomb was respected with
that of the prophet who engaged with him. Josiah’s decision to kill the
northern priests (23v20) but only “do away with” those in the south (23v5),
suggests the former actually taught the worship of other gods (Deut 13v6-11,
18v20).
Although
the Passover had probably been kept each year in many homes, the purging ended
with a Passover festival in Jerusalem, the like of which hadn’t been known
since the Judges. For all this Josiah is commended as superior to all other
kings. 23v25 is simply an expression as Hezekiah was described this way too
(18v5).
Throughout
1 and 2 Kings, idolatry has been the key sin. This section urges the Christian
not just to seek its abolishment from the church but from their own life. We
should consider if we serve and give the allegiance due God to anyone or
anything else.
Despite
Josiah’s acts, in anger at Mannaseh’s sins, God remained committed to removing from
his presence not only Judah, but Jerusalem and the temple of his “name.” As if
to confirm this, in fulfilment of God’s word Josiah is saved from witnessing it
by being killed in battle (see 22v20).
The
people made his son Jehoahaz king. He did “evil,” and was captured by the
Pharoah who crowned Eliakim (Jehoiakim) instead. Jehoiakim also did “evil,” and
taxed the land to pay Pharoah tribute. It is at this point we meet
Nebuchadnezzar (see Daniel), king of Babylon. Jehoiakim rebels after being his
vassal, and in response Babylonian troops unite with others against Judah – but
providentially “sent” by God, according to his word through the prophets
(24v2-4). During the reign of Jehoiachin who succeeded his father and also did
“evil,” Nebuchadnezzar then besieged Jerusalem itself, taking Jehoiachin
prisoner, plundering the temple, and carrying all but the poorest to Babylon in
exile (the year is 597BC). Nebuchadnezzar then made Mattaniah (Zedekiah),
Jehoiakim’s uncle, king in Judah. He did “evil” too.
We’re reminded
all this happened because of God’s “anger.” And he had yet more to do. In
response to a rebellion by Zedekiah, Nebechadnezzar besieged Jerusalem again
with his “whole” army, bringing starvation and so showing Judah are receiving
the same punishment as Israel (ch. 6, see also 23v27). Zedekiah was then blinded
and imprisoned, his sons killed, the temple and every important building in
Jerusalem burned, its walls demolished, all but the poorest exiled, the temple
vandalized and plundered, and key men executed (now 587BC). Judah therefore “went
into captivity away from her land,” with someone not from the line of David appointed
to govern those remaining. He encouraged submission (rightly, Jer 27v12), but
was assassinated with his officials, causing many to flee on fear of reprisals.
All this was
truly shocking when one considers God’s covenants with Abraham, Israel and David.
But the book ends with a glimmer of hope: Jehoiachin, David’s descendent, is
released and favoured above all other kings in Babylon. God never forgets his
promises.
Praying it home:
Praise God that despite his
people’s sin, he will ensure his purposes are fulfilled. Pray for conviction of
the idols in your life and the strength to demolish them.
Thinking further: The exile
The exile is a critical theological idea. It
refers to God’s people being excluded from the place of his blessing and handed
over to the hostility of the world outside. So, because they broke God’s
command, Adam and Eve were excluded from Eden and handed over to a world of
toil, pain and death. Likewise, for breaking God’s commands, Israel and then
Judah were excluded from Canaan and handed over to Assyria and Babylon
respectively. Even after some from Judah returned to the land, there was a
sense in which the exile continued, as the people continued to suffer under the
subsequent empires. We can therefore understand Jesus’ death on the cross as
one in which he bore the punishment of exile at three levels: He experienced
the height of toil, pain and death of those exiled from Eden. He was handed
over to the Romans, so experiencing the type of exile Israel and Judah had
experienced under Assyria and Babylon. And he was also experiencing the
ultimate and final exile these events patterned – that of exclusion from God
and his kingdom, in being handed over to the terrors of hell. In Jesus, then,
all exile is ended for those who believe in him. We will continue to experience
something of it because we live outside of Eden and may be oppressed by others,
but at the resurrection we will finally be rescued from all it entails as we
are brought into our inheritance, the creation to come.
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