Milo – Page 26

The 365-Day Devotional Commentary

ELISHA AND THE ARAMEANS
2 Kings 6–8

“Time and again Elisha warned the king, so that he was on his guard”(2 Kings 6:10).

In the most troubled of times there are still indications of God’s power and presence. Even when enemies surround, faith remains aware that God is in charge.

Background
Hostilities between Aram and Israel extend into this period. Ben-Hadad II mounted a full-scale invasion and besieged Samaria. During these years there is no evidence of a true revival in Israel, despite the active ministry of Elisha. The enemy invasion, mention of a seven-year famine, and reduction of the people of Samaria to cannibalism, are all divine judgments on an unresponsive king and people (cf. esp. Lev. 26:29; Deut. 28:53–57). Elisha’s ministry, so clear a testimony to the power and love of Israel’s God, should have stimulated a return to the Lord. Yet despite familiarity with Elisha and God’s acts through the prophet, the king and people continued to do evil.

Overview
Elisha continued to aid individuals (6:1–7), but also aided the nation. The prophet revealed the plans of the Arameans (Syrians) (vv. 8–23), and announced that God would lift the siege of starving Samaria (v. 24–7:20). Elisha’s reputation aided the Shunammite woman (8:1–6). As the age of Elisha drew to a close the prophet anointed Hazael to be king of Aram (vv. 7–15), while in Judah Jehoram (vv. 16–24) and then Ahaziah (vv. 25–29) became king.

Understanding the Text
“It was borrowed!” 2 Kings 6:1–7 The loss of a borrowed axhead was a disaster, for under the law the person who borrowed it was to repay the lender. Elisha’s miraculous intervention is an indication that God is concerned with the personal problems of individuals. God is never so busy taking care of the world that He has no time for you or me.

“O LORD, open his eyes” 2 Kings 6:8–17. When Ben-Hadad II realized his raids into Israel failed because the Prophet Elisha knew his plans ahead of time and gave warning, the king sent a force of soldiers to capture him. Here again is one of the Bible’s most familiar stories, perhaps because it is so comforting.
When Elisha’s servant saw the enemy army surrounding the city where they had slept, he was terrified. But when Elisha prayed, God let the servant see what Elisha knew was there: a protective army of flaming angels between them and the enemy.
We may not be able to see the guard God has set around us. But faith assures us it is there. Psalm 34:7 says, “The angel of the LORD encamps around those who fear Him, and He delivers them.”

“Shall I kill them?” 2 Kings 6:18–23 Elisha then led the supernaturally “blinded” Syrians into Samaria itself. When the king excitedly asked if he should kill his enemies, Elisha had him prepare a feast for them, as honored guests. We’re not told why this treatment temporarily stopped the raids on Israel (v. 23). Some suggest the kind treatment shamed Ben-Hadad. It seems more likely the Syrian king stopped in frustration. Why raid an enemy you never seem to harm? At any rate, the incident illustrates the impact of following a course later outlined in Proverbs 25 and commanded by the Apostle Paul: “If your enemy is hungry, feed him; if he is thirsty, give him something to drink.” The Christian is not to “be overcome by evil, but [to] overcome evil with good” (Rom. 12:20–21).
It’s not only right to follow this principle. It works!

“Ben-Hadad . . . laid siege to Samaria” 2 Kings 6:24–7:2. A full-scale invasion of Israel brought Samaria to the brink of starvation. When the desperate king confronted Elisha, the prophet promised that the very next day bushels of grain would be sold at the gate of the city. The immediate reaction of one royal officer was, “Impossible.”
This is an attitude we need to guard against. Nothing is impossible with God, as the rest of the story reminds us.
But we also need to learn from the unbelieving official. Elisha told him he would see what God did-but would not benefit from it. The next day that officer did see stores of food at Samaria’s gate. But he was crushed to death in the rush of the starving mob eager to get to it.
Our unbelief will not keep God from working His miracles. All our unbelief will do is keep us from benefiting from them.

“This is a day of good news and we are keeping it to ourselves” 2 Kings 7:3–20. These words of four lepers who discovered that the Syrians had fled their camp, leaving all their supplies, are often quoted in sermons urging Christians to personal evangelism. Good news, the news that impending death has given way to the prospect of life, is too important to be kept from dying men and women.
But perhaps the role of the four lepers was even greater than appears on the surface. The Hebrew text says that they approached “the edge of the camp,” meaning that they looked for a spot at the furthest edge of the Syrian encampment where they might creep in and possibly find food. One commentator suggests that the stealthy passage of the four lepers outside the enemy lines might have been vital to the miracle. Perhaps God “magnified their stumbling footsteps,” so that they seemed like the approach of a great army, and so terrified the Arameans that “they got up and fled in the dusk” (v. 7).
Whether this theory is true or not, it is surely true that as you and I take our first hesitant steps toward sharing our faith, God will already be at work in the hearts of those we approach. The God who did the impossible and fed a starving city still does the impossible, turning hard hearts to Himself in our day.

“Hazael went to meet Elisha” 2 Kings 8:1–29. As Elisha’s ministry drew to a close, he was told to anoint Hazael to succeed Ben-Hadad II. The prophet obeyed, even though he wept in anguish. Elisha knew Hazael’s plot to kill and replace Ben-Hadad (cf. v. 11), and also knew that as king of Syria, Hazael would bring disaster on Israel.
As the era drew to a close, two kings ruled briefly in Judah, which was soon to be drawn deeply into sin by a ruler dedicated to evil.

DEVOTIONAL
Angry with God?
(2 Kings 6:24–7:20)
Is it ever right to be angry with God? Perhaps. Even Moses was angry with God for burdening him with an intractable mob of Israelites (Ex. 17:4; Num. 11:11–15). But there was something very wrong when Jehoram’s anger flared.
A lengthy siege had brought Samaria to the verge of starvation. Desperate, King Jehoram even put on sackcloth, a rough, abrasive garment signifying both grief and repentance. He did not, however, wear it openly, but under his royal garments. This was a grudging admission by Jehoram that perhaps his sins had contributed to the disaster. But it fell far short of an open and public call to repentance (cf. Jonah 3:6–10).
Then, walking the city walls one day, the king heard the plea of a woman who had resorted to cannibalism. He cried out in horror and rage, and his suppressed anger overflowed. “Bring me the head of Elisha,” Jehoram ordered. If the king could not strike out at God, he would at least strike at God through His prophet!
Before the command could be carried out Jehoram changed his mind, and hurried to overtake the executioner. In the prophet’s house the king revealed his bitterness. “This disaster is from the LORD,” Jehoram said. And, “Why should I wait for the LORD any longer?”
Think for a moment about what the king’s words and behavior reveal. Jehoram knew that God was behind the suffering of his people. Jehoram had donned sackcloth as a sign of personal repentance, and in the knowledge that Israel’s only hope was that God would act.
Yet Jehoram’s “repentance” was not real. His sins had been public, yet he hid the sackcloth that signified sorrow for sin and failed to call on his people to repent. Even the horror of cannibalism did not humble Jehoram, but made him angry! Self-righteously Jehoram blamed God for not accepting his grudging confession. In complaining, “Why should I wait on the LORD any longer?” Jehoram was saying, “I’ve pushed the right buttons, God. Now, blast You, why are You making me wait?”
Yes, godly men and women may be angry with God at times. But Jehoram’s anger was of a different sort. He was angry with God when he himself was to blame, and angry that God would not accept his pouting, grudging, partial, “I’m sorry.” The kind of anger Jehoram felt and finally expressed, grew from his own stubborn refusal to admit his sins and to bow in humility before the Lord.

Personal Application
Feeling angry at God may be a sign we need to check our personal relationship with Him.

Quotable
“God is not a cosmic bellboy for whom we can press a button to get things.”—
Harry Emerson Fosdick

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