Milo – Page 22

The 365-Day Devotional Commentary

2 Kings

INTRODUCTION
Second Kings picks up the history of the Divided Hebrew Kingdom where 1 Kings left off. The progressive decline of the Northern Kingdom was unbroken by any hint of revival, ending with its conquest by Assyria in 722 B.C. The Southern Kingdom, Judah, survived the Assyrian threat, but it too deteriorated spiritually and was finally crushed by the Babylonians in 586 B.C. Second Kings again features stories of God’s prophets and their relationships with the rulers of the two kingdoms. Most prominent among the prophets are Elijah and Elisha, while godly kings responsible for Judah’s preservation include Joash, Hezekiah, and Josiah.

THE MINISTRY OF ELISHA
2 Kings 1–5

“This is what the LORD says: ’I have this water’ ” (2 Kings 2:21).

Where Elijah confronted kings and announced divine judgments, Elisha comforted God’s people with healing. Both ministries are important in every age.

Biography: Elisha
Elisha’s request for a “double portion” of Elijah’s spirit reflects the custom in Israel of the oldest son and principle heir receiving double the amount set aside for other sons. God granted Elisha’s request to become Elijah’s “heir” and God’s principle prophet in the Northern Kingdom. Elisha’s ministry was one of encouragement. Elijah had confronted Ahab and Jezebel and thwarted their attempts to make Baal dominant in Israel. Elisha’s ministries of mercy, and ministries dedicated to the protection of the nation, demonstrated the wisdom of serving God. Where Elijah emphasized God’s holiness and justice, Elisha emphasized God’s love.

Overview
Elijah announced God’s judgment on Ahaziah, Ahab’s son (1:1–18). He was then caught up into heaven, and Elisha took up his prophetic ministry (2:1–18). The tone of Elisha’s ministry was set in the healing of poison waters (vv. 19–22), his prediction of victory over Moab (3:1–27), his provision of oil for a widow (4:1–7), restoration of the Shunammite’s son (vv. 8–37), and two incidents of feeding the hungry (vv. 38–44). Elisha’s international reputation brought a Syrian general, Naaman, to Israel where he was healed of leprosy and converted (5:1–27).

Understanding the Text
“Is it because there is no God in Israel?” 2 Kings 1:1–18 Elijah’s ministry had been one of confrontation, demonstrating in decisive judgments the power and holiness of Israel’s God. This demonstration was vital at a time when Ahab and Jezebel actively promoted Baal worship in Israel (see 1 Kings 17–22). The final miracle of Elijah, calling down fire on soldiers of Ahab’s wicked son Ahaziah (cf. 2 Kings 1:10), was also intended to demonstrate to Israel that they must hold God in awe. Yet the God who is terrible in judgment is also merciful. When the captain of a third “fifty” begged for his life, he and his soldiers were spared.
Judgment is certain when leaders and people lose respect for God.

“When he struck the water, it divided to the right and to the left” 2 Kings 2:1–18. After long and harrowing service, in which Elijah almost single-handedly beat back the challenge mounted by the devotees of Baal, that prophet was taken up into heaven alive. His greatness is seen in Old Testament prophecy, which predicts Elijah’s return before the final coming of the Messiah (cf. Mal. 4:5–6).
After Elijah was taken up, Elisha picked up the fallen cloak of his mentor. Returning to the Jordan he struck the waters as Elijah had. The fact that it parted for him also showed Elisha that his prayer was answered, and he was to take Elijah’s place as Israel’s premier prophet.
It’s difficult when a significant leader dies. Yet God raises up leaders from the next generation to continue His work. The roster of human leaders constantly changes, but God remains the same. He is the One on whom we must always depend.

“In the name of the LORD” 2 Kings 2:19–25. Two miracles symbolize Elisha’s ministry. Its comforting and compassionate nature are shown in the purifying of Jericho’s waters. The act symbolized the blessing that could be Israel’s through relationship with God the Healer.
The death of the youths (not children, as the KJV implies) who jeered Elisha symbolized that prophet’s role as representative of the holy God. God yearns to bless His people. But God must be respected as Lord.

“How can I help you?” 2 Kings 4:1–44 Elisha’s question to a widow whose sons were about to be sold as slaves to pay a debt, sums up the mission of this minister to Israel’s common people. Elijah confronted kings. Elisha moved quietly among the people of the land. His ministry revealed what God would do for Israel if His people returned fully to Him.
Elisha’s multiplication of the widow’s oil showed God’s ability to free His people from servitude (vv. 1–7).
Elisha’s promise of a child to the Shunammite, and his subsequent restoration of the child to life, showed God’s ability to preserve the lives of His people (vv. 8–37).
Elisha’s purification of poisonous stew and his feeding of a hundred men with 20 small barley buns, showed God’s ability to provide all that His people needed, and more (vv. 38–44).
Thus Elisha’s ministry was primarily one of revealing the love of God. The last three foreshadow miracles performed by Jesus with the same intent. God walks among us to heal and sustain, not to harm or condemn. Through Elisha, as through Jesus, men and women discovered the overwhelming love of God.

“Gehazi hurried after Naaman” 2 Kings 5:19–27. Elisha refused any reward for healing the Syrian general, Naaman, of leprosy. His servant Gehazi, however, chased after Naaman, and accepted some 75 pounds of silver and other expensive gifts. In judgment Gehazi was cursed with Naaman’s leprosy, and expelled from Elisha’s presence.
Elisha had refused wealth, for he wanted Naaman to view his healing as a gift from God, not something he had purchased. Ministry freely offered and freely received is the purest, for it reflects the unique quality of grace that marks God’s relationship with humankind.

DEVOTIONAL
General Principles
(2 Kings 5)
Preachers throughout the ages have seen it. The story of Naaman, a general in the Syrian army, mirrors many truths about the Gospel of Jesus Christ. Is it easy to see these truths? Why not see if you can draw some general principles about the Gospel and communicating the Gospel from the experience of General Naaman? Here are several elements found in this Bible story.

Leprosy in Scripture is often a symbol of sin. Naaman was stricken with leprosy, and unable to help or heal himself.
Naaman learned from a young Israelite girl that there was hope.
Naaman was upset by what the prophet told him to do for healing. The prophet’s instructions did not fit his preconceived notions.
Naaman, after being urged by his servants, decided to try Elisha’s prescription anyway.
Naaman was completely cleansed, and realized that “there is no God in all the world” except the Lord.
Naaman promised to worship the Lord only, and committed himself completely to Him.
And, oh, yes. After you translate these elements of the story into general principles, you might enjoy reading the story again to see if you can find even more.

Personal Application
Which of the “general principles” you found in this story are most helpful as you think of sharing Christ with others?

Quotable
“Elisha’s is the type of ministry which may be ours. No one of us may be an Elijah, but everyone of us may be an Elisha. If possessed by God’s Holy Spirit, we may perform deeds of mercy which will seem like miracles in other men’s eyes. The character and career of Elisha are often disparaged in comparison with the more heroic figure of Elijah. Yet his beneficent life, less spectacular and more humane, is the inspired symbol of a ministry which lies within the reach of us all. Small kindnesses, small courtesies, small considerations, habitually practiced, give a greater charm to the character and often do more good in the world than great accomplishments.”—Raymond Calkins

The 365-Day Devotional Commentary

DARK DAYS OF AHAB
1 Kings 20–22

“There was never a man like Ahab, who sold himself to do evil in the eyes of the LORD, urged on by Jezebel his wife”(1 Kings 21:25).

Despite the strength of his wife’s evil influence, God gave Ahab many chances to do right. Each of us is responsible for the choices we make and the opportunities we refuse.

Background
The 800s B.C. saw the rise of Assyria. In Syria-Palestine, Ben-Hadad II of Aram (Syria) led a coalition of kings determined to resist the Assyrians. Ben-Hadad seized the opportunity created by Israel’s weakness after the three-year famine to invade Israel and force Ahab to join his anti-Assyria compact. Despite the defeats inflicted by Israel (1 Kings 20), Israel and Syria later did unite with seven other area states. In 853B.C at Qarqar the allies threw back the forces of Assyria’s Shalmaneser III. This battle, not mentioned in Scripture, took place between the events reported in 1 Kings 20 and 22. First Kings 22 portrays Syria and Israel again at each other’s throats, this time as Ahab set out to occupy Ramoth Gilead, which Ben-Hadad had ceded to him after his earlier defeats (cf. 20:34).
Against this background of international tension and strife, the biblical writer focused on the character of Ahab, king of Israel, and on Israel’s gracious God.

Overview
God intervened to help Ahab repel two Syrian (Aramean) invasions (20:1–34), but Ahab was rebuked for sparing the Aramean ruler (vv. 35–43). When Jezebel arranged the death of Naboth so Ahab could have his vineyard, Elijah confronted the king and announced God’s judgment (21:1–29). Micaiah the prophet accurately predicted Ahab’s death in battle (22:1–40). In Judah, a devout Jehoshaphat succeeded his godly father, Asa (vv. 41–50).

Understanding the Text
“Meanwhile a prophet came to Ahab king of Israel” 1 Kings 20:1–30. Ahab, fully aware of Israel’s desperately weak condition, was willing to surrender to Ben-Hadad of Aram. However, Ben-Hadad’s progressively outrageous demands forced Ahab to resist.
When a prophet of God appeared and predicted victory, a sobered Ahab asked for—and followed!-God’s instructions. Even the wicked may respond to God if desperate enough.
But why should the Lord intervene on behalf of wicked King Ahab? The text and context suggest three significant reasons. (1) At Carmel the people of Israel acknowledged God and killed the prophets of Baal. God kept covenant with them by fighting for His people. (2) In victory Ahab would “know that I am the LORD” (v. 13). There could be no future doubts in Ahab’s mind that the Lord truly is God. (3) The Arameans challenged God’s nature and power. Each victory revealed God more clearly (v. 28).
Ahab’s continuing commitment to evil despite God’s gracious revelation of Himself tells us much about his character. Every expression of God’s grace is intended to draw us to Him. Response to grace is up to us.

“Therefore it is your life for his life” 1 Kings 20:31–42. When desperate, Ahab was eager for God’s help and direction. With the battles won, Ahab quickly reverted to his arrogant ways. The phrase, “You have set free a man I had determined should die,” suggests that Ahab had been commanded to kill Ben-Hadad. When Ahab was rebuked he did not repent but became “sullen and angry.”
“Deathbed conversions” are too often shallow and meaningless. When the danger is past, too many revert to their old attitudes and ways. It is not what we know about God that counts. What counts is how we respond to Him once we know.

“The LORD forbid that I should give you the inheritance of my fathers” 1 Kings 21:1–16. Old Testament Law forbad permanent sale of family land. The godly Israelite saw property allotted to the family in the time of Joshua as God’s gift (cf. Josh. 13–19). Thus Naboth refused the king’s offer to buy or trade his vineyard on religious grounds.
The king went home and sulked (vv. 3–4). Jezebel scornfully told him to “act as king” (v. 7), and promised to get him the vineyard. She then ordered, in Ahab’s name, that Naboth be falsely accused and killed so Ahab could take his land.
Ahab did not order Naboth’s death. But he was only too glad to profit from it. Undoubtedly Ahab would have been quick to adopt Jezebel’s solution if only he had thought of it! “But I didn’t do it” is an empty excuse if we profit from and condone the wrong actions of others.

“So you have found me, my enemy” 1 Kings 21:17–29. Elijah’s response to Ahab’s exclamation puts the king’s remark in perspective. Elijah appeared only because “you have sold yourself to do evil.” The king’s enemy was not Elijah, but Ahab himself!
We really are our own worst enemies. But it is also true that when we choose to do right, we can be our own best friends!
Ahab’s repentance (v. 27) was sincere, but far too late. God could only delay the judgment destined for Ahab’s line.
If even this most wicked of Israel’s kings can find grace through repentance, think how much grace we can find when we repent.

The armor Ahab wore when he was killed was probably made by attaching metal scales to a heavy shirt, as shown above. The person wearing scale armor was vulnerable to arrows which struck “between the sections” (1 Kings 22:34).

“Attack and be victorious” 1 Kings 22:1–28. Ahab recognized the sarcasm in Micaiah’s voice and demanded he tell the truth. That prophet then told the king he would be killed in the battle for Ramoth Gilead.
The lying spirit from the Lord troubles many. Two observations help. God is able to turn the evil done by Satan and his minions to accomplish good. The lying spirit may have had its own purpose in deceiving Ahab.
Perhaps most important, God did not deceive Ahab at all! Through Micaiah the Lord fully revealed what He intended. Ahab then chose to act on the lie told by his own prophets, and so rode to his doom.
God always reveals His truth to human beings. He is not responsible if men reject the truth in favor of lies.

“Jehoshaphat . . . king of Judah” 1 Kings 22:41–50. Despite his association here with Ahab, Jehoshaphat was a godly king. We are told more about him in 2 Chronicles 17–20.

DEVOTIONAL
Jezebel’s Theory of Leadership
(1 Kings 21)
“Do it because I said so!” Mom shouted at Kara. That girl was so exasperating! It seemed to Mom that these days she had to shout just to get Kara’s attention.
“You’ll do the lawn before you go to practice, and that’s that,” Dad said grimly. “I don’t care if you miss every practice and get kicked off the team. I’m your father, and what I say around here goes.”
Oh, I know.
Teenagers can be irritating. Maybe Mom needs to yell at Kara. And maybe Dad is just putting his foot down because his son has put off a weekly chore. But some moms and dads who talk this way to their children have unwittingly adopted Jezebel’s theory of authority.
We can deduce that theory from 1 Kings 21. Ahab wanted a vineyard? Well, Ahab was king, wasn’t he? So King Ahab ought to get what he wanted. And he could use his royal power any way he wished to get it!
Actually Jezebel’s theory is out of line with what the Bible teaches. Kings in biblical Israel were supposed to rule, under God, for the benefit of God’s people. Kingship was never a right to command others for the king’s benefit.
Sometimes Christian parents adopt Jezebel’s theory of authority. They “act like a king” and command their children without taking time to listen and without enough concern for the child’s needs. And they justify their ways just as Jezebel would. “I’m your dad. And I’ve got the right to tell you what to do.”
Oh, yes. Sometimes Christian parents have to put their foot down. Maybe even yell a little. But Christian moms and dads can never forget that parenthood is a commission to servanthood. As Jesus said, “Whoever wants to become great among you must be your servant, and whoever wants to be first must be your slave—just as the Son of man did not come to be served, but to serve” (Matt. 20:26–28).

Personal Application
Servanthood means acting in another’s best interests.

Quotable
“Meekness was the method that Jesus used with the apostles. He put up with their ignorance and roughness and even their infidelity. He treated sinners with a kindness and affection that caused some to be shocked, others to be scandalized, and still others to gain hope in God’s mercy. Thus, He bade us to be gentle and humble of heart.”—John Bosco

The 365-Day Devotional Commentary

ELIJAH THE TISHBITE
1 Kings 17–19

“Then the word of the LORd came to Elijah” (1 Kings 17:2).

The utter humanity of Elijah has appealed to generations of believers. His story contains encouragement for Christians who ever find themselves depressed or discouraged.

Biography: Elijah
Elijah is undoubtedly one of the greatest of the Old Testament prophets. He appeared at a critical moment in Israel’s history, when King Ahab, urged on by his Phoenician wife Jezebel, made a determined attempt to wipe out the worship of Yahweh in Israel. Through Elijah, the Lord entered the conflict and decisively defeated the pagan god, stimulating a popular return to the true faith.
But Elijah’s confrontational role wore on the great prophet. Even in victory he recognized the superficiality of the popular revival, and felt depressed and alone. He was rested and reassured by God, and returned once again to represent the living God to an apostate king and nation.

Overview
Elijah announced a drought to Ahab (17:1). He then hid, first at Kerith (vv. 2–6), and then with a widow in Zarephath (vv. 7–24). After three years Elijah returned to confront the prophets of Baal on Mount Carmel (18:1–46). But after a decisive victory, Elijah inexplicably fled to Horeb (19:1–9). The Lord spoke to the despondent Elijah, gave him a task, and also a companion in Elisha (19:10–21).

Understanding the Text
“Neither dew nor rain in the next few years” 1 Kings 17:1. Baal was originally a god of storms, worshiped for his supposed ability to bring rain and make the land fertile. The drought announced by Elijah struck at the strength of the pagan deity that Ahab and Jezebel attempted to make dominant in Israel.
The drought displayed a major tenet of biblical faith: “The Lord, He is God!”

“First make a small cake of bread for me” 1 Kings 17:7–24. While hiding from Ahab, Elijah left Israel and went to Jezebel’s homeland, Phoenicia! There he stayed with a penniless widow who first fed the prophet, and then herself and her son when Elijah promised that her near-empty jug of oil would not run dry, and her near-empty jar of flour would not run out. The widow’s faith was rewarded. Instead of starving, the woman and her son were fed daily.
When the widow’s son became ill and “stopped breathing,” Elijah was there to ask God to restore him. The return of the boy to life was final, joyous proof to the widow. God truly did live and speak through Elijah.
When you and I are first called to faith in Christ it may seem that we, like the widow, are called on to give up something vital to us. For the widow, the demand was to surrender what little food she had left. But see what happened when she responded to the prophet’s promise. Instead of less, she had more. Instead of giving, she gained. And ultimately that initial choice meant the restoration of her son to life.
Whatever you and I give up when we receive Christ, God gives us far more. And ultimately we have eternal life.

Archeologists can date pottery jars to within 25 years by their shape and decorations. These jars are from the time of Elijah, between 875–850B.C They remind us that Bible stories like that of the widow of Zarephath are not fairy tales, but are drawn from the lives of real people who used utensils like these nearly 3,000 years ago.

“Obadiah was a devout believer in the LORD” 1 Kings 18:1–15. After three years Elijah returned to Israel and met Obadiah, a high official in Ahab’s government who was a secret believer. We assume he was a secret believer, for otherwise he would surely have been purged by Jezebel. Some might criticize Obadiah for compromising his faith. But our passage commends him as “devout.” And we see that he used his position to save the lives of a hundred of God’s prophets.
Obadiah reminds us not to judge others. We might not make the same choices they do, but each person is responsible to the Lord for the course he takes in life. Who is to say that Obadiah was not directed by God to make the choice he did?

“Bring the four hundred and fifty prophets of Baal and the four hundred prophets of Asherah” 1 Kings 18:16–40. The story of this confrontation on Carmel is one of the best-known stories in Scripture. Several things to note are:
*“who eat at Jezebel’s table” (v. 19). The queen supported the pagan “missionaries” she imported from her homeland to convert Israel to her faith. There was a concerted effort during this period to suppress worship of the Lord.
*“Elijah began to taunt them” (v. 27). Pagan gods and goddesses were thought by their worshipers to be engaged in humanlike affairs, such as traveling, sleeping, and even doing business. Elijah’s taunts ridiculed this humanistic view of deity.
*Ancient texts portray the Phoenician Baal as a bloodthirsty as well as lascivious god. His priests slashed themselves with knives in hopes the smell of blood might attract his attention.
*“repaired the altar of the LORD” (v. 30). The “fallen down” condition of an altar dedicated to Yahweh shows how effective Ahab and Jezebel had been up to this time. But the spectacle of fire falling from heaven in answer to Elijah’s prayer moved the people to turn on the pagan prophets and kill them.

“There is the sound of a heavy rain” 1 Kings 18:41–46. With the prophets of Baal executed and the Lord publicly acclaimed as God, Elijah sensed that God was ready to bring rain, and prayed to that end. The incident reminds us that God uses our prayers to accomplish His purposes. And that the believer who is close to the Lord will pray in harmony with His will.

DEVOTIONAL
When Depression Strikes
(1 Kings 19)
A book that I have suggests that “nearly everyone gets depressed. That basic feeling of emptiness, exhaustion, and meaninglessness is universal, crossing all borders of age, sex, and nationality.”
The problem is, we sometimes don’t understand our depression. As in Elijah’s case, depression can strike when everything seems to be going extremely well. Even worse, we don’t know what to do about our depression. Is it the mark of some deep spiritual flaw? Does depression indicate weak faith?
The story of Elijah’s inexplicable bout of depression after the victory on Carmel encourages us. If a spiritual giant like Elijah can suffer from depression, maybe pygmies like you and I shouldn’t expect too much of ourselves.
But even more, Elijah’s experience shows us how God treated His prophet’s depression and gives us clues to how we can help ourselves.
When Elijah became despondent and he ran from his ministry, God was not angry. Instead God actually provided food to sustain Elijah while he ran (vv. 6–9). It’s easy to get down on ourselves when depression strikes. We need to remind ourselves that God is with us, bending to sustain us rather than to condemn.
When Elijah had rested, God gave His prophet a simple task to do (vv. 15–16). Depression often robs us of the will to act. It’s important to get up in the morning, and set out to perform our daily tasks.
When Elijah doubted and complained, God reassured him. He was not alone, for God had reserved “seven thousand in Israel—all whose knees have not bowed down to Baal” (v. 18). Remembering that we’re not alone in our experience can help.
Finally, God gave Elijah a friend and companion to be with him (vv. 19–21). Having someone who cares is important, even if they don’t know what to say or do to lift our mood.
Depression is a problem for many. And there are no easy answers. But we can lift some of the pressure on ourselves by recalling that God still loves us, by going about our work, remembering we’re not alone, and by finding a friend who cares.

Personal Application
Let God’s caring attitude toward Elijah guide you when others are depressed, and sustain you when you suffer depression.

Quotable
“He said not: Thou shalt not be troubled—thou shalt not be tempted—thou shalt not be distressed. But he said: Thou shalt not be overcome.”—Julian of Norwich

The 365-Day Devotional Commentary

WARS AND REVIVAL
1 Kings 15–16

“Asa did what was right in the eyes of the LORD, as his father David had done” (1 Kings 15:11).

Corrupt leadership brings strife and suffering. Relief is found only in a return to the Lord.

Background
The following chart shows the years these chapters cover and the reigns of the kings.

Definition of Key Terms
Father. “Father” in the Old Testament need not mean “male parent.” In these books that deal with the monarchy, one ruler is often called the “father” of another. This may mean ancestor, as in 1 Kings 15:11 where David is called the “father” of his great-grandson, Asa. In some ancient literature “father” may simply mean “predecessor”; one who earlier occupied the same throne, even though there is no ancestral relationship. In addition, “my father” is frequently used as a term of respect for a mentor, as in 2 Kings 2:12.

Overview
The sinful direction set by Abijah of Judah (15:1–8) was reversed by his successor, godly King Asa (vv. 9–24). In Israel, Baasha wiped out the family of Jeroboam (vv. 25–31). His family was wiped out in turn by Zimri (v. 33–16:14), throwing the nation into civil war (vv. 15–20). Stability was reestablished by Omri (vv. 21–28), who was succeeded by his wicked but gifted son, Ahab (vv. 29–34).

Understanding the Text
“For David’s sake” 1 Kings 15:1–8. Abijah, the son of Rehoboam, was one of Judah’s forgettable kings. He ruled only three years, did evil, and died. The text makes it clear that he was tolerated as king only for the sake of David, who “had done what was right in the eyes of the LORD.”
Typically only persons who do great evil or great good are remembered. The text reminds us that the blessings of those who do good overflow to bless future generations as well as their own.

“Asa’s heart was fully committed to the LORD all his life” 1 Kings 15:9–24. The impact of Asa on Judah is seen most clearly by comparing what was happening in neighboring Israel. While Judah enjoyed relative peace and revival under Asa for some 40 years, Israel had a series of wicked rulers. During these years two of Israel’s kings and their entire families were assassinated, and the land experienced a bloody civil war. There truly is great gain in godliness (cf. 1 Tim. 6:6).
Acts of Asa which show his commitment are listed. He expelled cult prostitutes, got rid of idols, and deposed the queen mother, his grandmother, because she worshiped a pagan goddess (1 Kings 15:11–13). Asa had many other achievements. Verse 23 says he constructed new cities in Judah, suggesting that he may have extended her borders. But all these are relegated to “the book of the annals of the kings of Judah.” The truly significant accomplishments of Asa were religious. It was what he did for God that counts.
When the stories of our lives are written, our accomplishments too will pale compared to what we have done in service to our Lord.

“I am about to consume Baasha” 1 Kings 15:25–16:7. One of the best ways to learn is from other people’s mistakes. But this also seems to be the most difficult way for most of us to gain understanding.
God rejected Jeroboam’s line because of their commitment to evil, and announced that every male member of the family would be killed. Baasha was the instrument God used to carry out this judgment. Yet when Baasha had assassinated Nadab, Jeroboam’s son, Baasha himself then “walked in the ways of Jeroboam and in his sin”!
Baasha had learned nothing from the destruction of Jeroboam’s family. So, as the Prophet Jehu announced, Baasha and his house met the same fate.
My wife frequently detects Baasha’s attitude in the teens she teaches in her high school English classes. A mention of a driver who recently killed two young people when driving drunk here in Florida brought only a smirk from most in her class until she challenged them to think what he faces as he goes to prison. And to realize that, once, he too had probably smirked at the idea that he might get into trouble driving drunk. “It can’t happen to me” is the arrogant thought of those who simply will not learn from the mistakes of others.
As Baasha discovered, it can happen to me. He failed to learn from Jeroboam’s and Nadab’s mistakes. And it cost him his life.

“Omri became king” 1 Kings 16:21–28. The Bible says little about Omri other than to note that he established Samaria as the capital of the Northern Kingdom. Secular sources say more. The Moabite stone, a monument found in 1898, tells us that Omri conquered Moab and imposed tribute. He rebuilt Israel’s military strength, and from archeological finds we know he built at Samaria a large, attractive, and skillfully defensed city. A century later Assyrian annals still referred to Israel as the “land of Omri.”
Again, all these accomplishments are dismissed in the biblical text. What is important about this king is that he too did evil. He formed an alliance with Phoenicia which was sealed by the marriage of his son, Ahab, to the Phoenician princess, Jezebel. This marriage led to the active promotion in Israel of a most virulent and wicked form of Baal worship.
Again we’re reminded. Our impact on the material universe will fade away. But our impact on the spiritual universe, for good or evil, remains forever.

DEVOTIONAL
The Stone Curtain
(1 Kings 15)
It’s probably impossible for us not to classify people. “We” live in the suburbs. “They” live in the city. “We” are educated, well-dressed, and work hard. “They” are ignorant, sloppy, and lazy. “We” believe in God. “They” are pagans. “We” live good moral lives. “They” behave shamefully.
While such differences do exist, I suspect that the vast gap implied in “we”/ “they” thinking does not. After all, “we” and “they” are both human beings. God loves “us” and He even loves “them.”
Perhaps that’s one reason why I find Asa such an attractive person. And why something that Baasha, king of Israel, did is so funny.
According to 2 Chronicles 15–16, Asa wasn’t satisfied when revival came to Judah. He reached across the border to “them,” the enemy, and invited all true Israelites to come up to Jerusalem and join in the celebration of the annual religious festivals called for in Moses’ Law. Perhaps surprisingly, “they” came!
In fact, too many came! So many that Baasha, king of Israel, got worried. He quickly sent a force of soldiers up to Ramah, which controlled a mountain pass between the two nations, and began a fortification intended to “prevent anyone from leaving or entering the territory of Asa.” It wasn’t an “iron curtain.” But it surely was a “stone curtain,” constructed with the same intent as the Berlin wall. When Asa’s “we” reached out with an invitation to come to God, too many of Baasha’s “they” did just that!
So Asa bribed the Arameans (Syrians) to attack Israel. And when the Israelite troops withdrew from Ramah, Asa’s people carted away the fortifications stone by stone.
What a lesson for us. The stone curtain people still erect between “us” and “them” doesn’t protect God’s folk. It protects Satan’s territory! If we cart away the stones that wall us off from others, and share the good news of Jesus, we’ll find hundreds of “them” eager to become “us” today.

Personal Application
Don’t let “us”/“them” thinking cut you off from those who need Jesus.

Quotable
Longfellow could take a worthless sheet of paper, write a poem on it, and make it worth $6,000-that’s genius.
Rockefeller could sign his name to a piece of paper and make it worth a million-that is wealth.
A painter can take a 50-cent piece of canvas, paint a picture on it and make it worth $10,000-that’s art.
But . . . God can take a worthless sinful life, wash it in the blood of Christ, put His Spirit in it, and make it a blessing to humanity—that’s salvation.—The Compass

The 365-Day Devotional Commentary

THE KINGDOM DIVIDES
1 Kings 12–14

“Only the tribe of Judah remained loyal to the house of David” (1 Kings 12:20).

The old saying suggests that “well begun is half done.” It is just as true that “poorly begun is undone!”

Background
Israel. The Northern Kingdom of Israel was founded on an apostate religion. Not 1 of its 21 rulers did what was right in the eyes of the Lord. Gradually many true believers in the north drifted across the border to settle in Judah, illustrated by the growth of Judah’s original 180,000 fighting men (12:21) to 400,000 fighting men just 18 years later (2 Chron. 13:3).
Decades later the Northern Kingdom was crushed by Assyria, and its people deported. This has given rise to the fable of “10 lost tribes.” In fact, members of all 12 tribes of Israel were represented in Judah throughout the kingdom era, and no tribe has been “lost.”
Many may turn from the Lord. But God will preserve His own.

Overview
Israel rebelled when Solomon’s son Rehoboam threatened to raise already heavy taxes (12:1–19). The 10 northern tribes made Jeroboam king (vv. 20–24). Jeroboam set up a counterfeit religion (vv. 25–33), which was condemned by a prophet who came from Judah (13:1–34). The Prophet Ahijah announced God’s judgment on the family of Jeroboam (14:1–20). Judah too abandoned God and suffered an Egyptian invasion (vv. 21–31).

Understanding the Text
“Rehoboam rejected the advice the elders gave him” 1 Kings 12:1–9. On Solomon’s death his son Rehoboam took the throne. In Solomon’s later years heavy taxes and an increased corvee on labor caused resentment. The north made tax reduction a condition of recognizing Rehoboam’s royal authority.
Rehoboam’s pride was displayed in rejecting the conciliation advised by the elders, in favor of an arrogant demand for submission.
A leader who responds to the just complaints of others gains their loyalty. The leader who acts arrogantly deserves to lose support.

“Rehoboam . . . mustered the whole house of Judah” 1 Kings 12:20–24. When the north acclaimed Jeroboam as king, Rehoboam prepared for war. Only intervention by a prophet named Shemaiah headed off the conflict.
Shemaiah’s advice is still appropriate for Christians, who too often find occasion to feud with other believers. “Do not go up to fight against your brothers.”

“The king made two golden calves” 1 Kings 12:25–33. Jeroboam feared that if his people went up to Jerusalem to worship the Lord, as the Law required, they might in time seek political reunification. His fears led him to set up a system that counterfeited the Old Testament’s revealed religion. Jeroboam chose two cities long associated with worship, Bethel and Dan, as worship centers. He appointed priests who were not of Aaron’s line, changed the dates of religious festivals, and offered sacrifices on altars set up at Bethel and Dan.
This was a calculated abandonment of revealed religion. Yet it was intended to mimic the true. False religions often have elements in common with biblical faith. For instance, many of the world’s “great” religions call for morality. Yet counterfeit faiths lack one essential ingredient—the presence and power of the one God, who has revealed Himself to us. Only God is able to forgive sinners and transform them so that they may live godly lives. Religion without the Lord is empty, as the religious system Jeroboam established was empty and useless.

“A man of God came from Judah to Bethel” 1 Kings 13:1–10. The day that Jeroboam dedicated the religious center at Bethel, a prophet appeared and announced that a future king of Judah, Josiah by name, would desecrate Jeroboam’s altar by burning human bones on it. As proof, the altar would now split and ashes be poured out.
Jeroboam pointed at the prophet to order his death, but his hand and arm atrophied! Shaken, Jeroboam begged the prophet to pray for him, and his hand was restored.
Jeroboam knew that his acts displeased God. Yet this first king of divided Israel continued in his sinful course. “Even after this,” the text tells us, “Jeroboam did not change his evil ways.”
When God warns us, it is wise to change course!

“Abijah son of Jeroboam became ill” 1 Kings 14:1–19. Jeroboam’s wife came to Ahijah the prophet in disguise. The prophet gave her a message of doom for Jeroboam. His son would die. And every male descendant of Jeroboam’s would die a violent death.
The judgment was merited, for Jeroboam had set Israel on a course of apostasy and idolatry that would lead to national disaster.
Perhaps most significant are the words about Jeroboam’s ill son. His death was intended as a blessing, for “he is the only one in the house of Jeroboam in whom the LORD . . . has found anything good” (v. 13).
Those of us who suffer the loss of a child, or of some other young person who is dear to us, often struggle to understand. Usually there is no explanation, and we are forced to keep on living by faith. Yet this passage reminds us that the death of godly persons is not always a tragedy. Sometimes it is intended as a blessing. The thought is echoed in Isaiah 57:1–2: “The righteous perish, and no one ponders it in his heart; devout men are taken away, and no one understands that the righteous are taken away to be spared from evil. Those who walk uprightly enter into peace; they find rest as they lie in death.”

“Judah did evil in the eyes of the LORD” 1 Kings 14:21–31. Solomon’s son Rehoboam permitted great apostasy in Judah, the Southern Kingdom. As a result, God sent Shishak of Egypt to sack Jerusalem and steal the golden treasures Solomon had assembled (see 1 Kings 10). Life became hard in the divided kingdom, and incipient war flared up again and again between the Divided Hebrew kingdoms.
It’s easy to gain momentum going downhill. It’s much more difficult to stop and begin to go up again.

DEVOTIONAL
Don’t Listen to Old Prophets
(1 Kings 13)
One of my professors in seminary told the story of how, as a young and single pastor, one of the ladies in his congregation announced that God had told her he was to marry the lady’s daughter.
In a way, his experience was like that of the young prophet God sent to Bethel to speak against Jeroboam’s false religion. The passage tells us that after he completed his mission, and was on the way home, an old prophet who lived nearby stopped him. God had told the young man not to eat or drink in Israel. But the old prophet had a ready answer. God had told him, the old prophet, to tell his younger colleague that it was all right to stop over at his house and have a meal.
We don’t know the old prophet’s motive. Maybe he was lonely. Perhaps he was upset that God hadn’t sent him to Jeroboam. Whatever the reason, the old prophet was lying. As the young prophet set out on his way back home, he was attacked and killed by a lion.
The incident carried an important message for Jeroboam. If God’s word was so important that even a slight deviation brought death, how terrible Jeroboam’s sin must be. As far as we know, Jeroboam remained unmoved. He even lived and ruled in Israel for another 22 years, perpetuating his own false cult.
The story has an important lesson for us as well. It’s a lesson my professor had learned, and after being told many times by this lady of God’s desire for him to marry her daughter, my prof taught the lesson to her. “When God tells me to marry your daughter,” he said, “I’ll do it.”
The lesson? Just this. We don’t have to listen to old prophets, who insist on telling us God’s will for our lives. God will tell us that Himself. And only when He does are we to act.

Personal Application
God will show you what His will is. Be sensitive to Him, and beware of those who glibly tell you what you ought to do.

Quotable
“If you observe anything evil within yourself, correct it; if something good, preserve it; if something beautiful, foster it; if something sound, maintain it; if sickly, heal it. Read unwearingly the precepts of the Lord and, sufficiently instructed by them, you will know what to avoid and what to pursue.”—Bernard of Clairvaux