Milo – Page 34

The 365-Day Devotional Commentary

THE FALL OF THE NORTH
2 Kings 14–17

“The king of Assyria brought people from Babylon, Cuthah, Avva, Hamath and Sepharvaim and settled them in the towns of Samaria to replace the Israelites” (2 Kings 17:24).

The unbroken succession of wicked kings wore away the religious and moral foundations of Israel, and led inexorably to the fall of that nation to Assyria. One bad choice may not bring ruin. But a series of wicked choices surely will.

Background
Conditions in Israel deteriorated rapidly. Ruling houses were established by assassination or imposed on the people by Assyria. As history marched inexorably toward national disaster no one seemed to sense a need to turn back to God.

Overview
Amaziah of Judah was defeated and humiliated by Israel (14:1–22) before being succeeded by his son Azariah (Uzziah) (15:1–7). In Israel, Jeroboam II ruled 41 years (14:23–29). He was succeeded by a series of kings who ruled briefly (15:8–26), and under pressure from Assyria (vv. 27–31). In Judah the son of Jotham (vv. 32–38), Ahaz, bribed Assyria to invade Syria (16:1–20). The Northern Kingdom was crushed by Shalmaneser of Assyria, and the Israelites exiled from their land because “they forsook all the comands of the LORD their God and made for themselves . . . idols.” Assyria resettled the northern territory with foreigners (17:1–41).

Understanding the Text
“Glory in your victory, but stay at home!” 2 Kings 14:1–22 Amaziah’s victory over Edom fueled his ambition and he declared war on Jehoash of Israel. Second Chronicles 25 reports that he had trusted foreign gods, and the subsequent defeat was to teach Judah not to turn from the Lord.
Apparently Amaziah was captured and taken to Israel, but released after the death of Jehoash and sent back to Judah. Those in power there apparently resisted the king’s return and assassinated him.
How much better for all of us to remain close to the Lord and be satisfied with what He gives us.

“Jeroboam . . . became king in Samaria” 2 Kings 14:23–29. The reign of Jeroboam II is dismissed in our text with a mere seven verses. Yet Jeroboam II was undoubtedly Israel’s most successful and notable ruler. The military power of Syria (Aram) had been destroyed by the Assyrians, and Jeroboam took advantage of this weakness. The territory Jeroboam captured rivaled that held in David and Solomon’s day. He occupied Damascus and gained control of the trade routes which linked the ancient world, winning revenues which made Israel rich. But Israelite society was disrupted, as those with new wealth bought up farmlands and forced the dislocation of the population. Cities became overpopulated and poverty increased. Heavy taxes were laid on all, and the rich corrupted the justice system in their favor. Both Amos and Hosea ministered in Israel during Jeroboam II’s time, and spoke out boldly against the era’s injustice and corrupt religion.
In view of the political and sociological significance of the time of Jeroboam II, it’s striking that the Bible says so little about him. Perhaps the answer is found in perspective. Compared with eternity, worldly accomplishments count for little. God saw fit to give Israel relief from oppression under Jeroboam II. But neither king nor people used this last opportunity to turn to the Lord.

“Azariah. . . . reigned in Jerusalem 52 years” 2 Kings 15:1–7. The revival of Israel’s fortunes under Jeroboam II were matched by prosperity in Judah during Azariah (Uzziah’s) long reign. As was the case with many of Israel’s and Judah’s kings, during this extended period Uzziah was co-regent with his father or his sons. According to 2 Chronicles 26 Uzziah’s leprosy was a punishment for infringing on the rights of the priesthood. He lived in beth ha-hophshith, which may mean a “house of freedom,” and indicate he was relieved of all duties.
It is no blessing to be set aside and unable to contribute. How important to remember that Christians, even if disabled, can labor in prayer for others. Through prayer we can have a significant part in the lives of others and in the work of Christ.

“Menahem gave him a thousand talents of silver” 2 Kings 15:17–16:20. The dominance of Assyria is increasingly shown in the stories of Israel’s and Judah’s kings after 750 B.C Menahem paid Pul of Assyria 75,000 pounds of silver to prop up his claim to the throne. In essence Israel became a vassal state. Pekah lost northern Israel’s lands and many of her people to Tiglath-Pileser. Ahaz of Judah bribed Tiglath-Pileser to invade his enemies, Syria and Israel. The Assyrian was of course delighted to do so.
Ahaz’s association with the Assyrian was spiritually disastrous, for when the king went to Damascus to submit to the Assyrian monarch he was fascinated with a new-style altar, and had it copied for use in Jerusalem. The offerings made on it by Ahaz fall in the category of fellowship offerings (16:15–16; cf. Lev. 1–7).
Fellowship offerings symbolizing close relationship with God, made on a foreign altar in violation of Mosaic Law? It is easy to claim one has fellowship with God. But true fellowship with God is displayed by obedience to His Word.

“Shalmaneser king of Assyria came up to attack Hoshea” 2 Kings 17:1–41. The final destruction of Israel came when Hoshea refused to pay Assyrian tribute and sought help from Egypt. Samaria was captured after a three-year siege, and the Israelites were deported. Then foreigners were brought in by Assyria to resettle the land.
Israel, the Northern Kingdom, was no more. The question remains, would Judah, Israel’s sister to the south, learn from Israel’s destruction?

DEVOTIONAL
Heaven and Hell
(2 Kings 17)
I know that many people are disturbed by the notion of hell. Heaven is one thing. But hell? A place of everlasting punishment?
While the story of Israel’s decline includes no mention of eternal punishment, it does incorporate principles which bear on the question.
In earlier chapters of 2 Kings few editorial comments were made. Except for a formula which told whether a ruler did right or evil in God’s eyes, the stories of Israel’s and Judah’s kings are told in simple, sparse prose, and readers are left to draw their own conclusions. But in this chapter the writer draws conclusions for us. The final disaster which befell Israel happened “because the Israelites had sinned against the LORD their God.” They “worshiped other gods and followed the practices of the nations the LORD had driven out before them.” “They rejected His decrees and the covenant” and “followed worthless idols and themselves became worthless.” “They sacrificed their sons and daughters in the fire,” “practiced divination and sorcery and sold themselves to do evil.”
The principle the writer established echoes throughout Scripture. God holds man responsible for his sins. The nearly 200 years during which God withheld final judgment on Israel speaks of His grace. But the invasion of the Assyrians reminds us that judgment will surely come.
Heaven and hell? Yes. God’s patience today in withholding judgment on our sins still reflects His patience. The Bible’s warnings about hell remind us that despite God’s grace judgment will surely come.

Personal Application
We, like history, need to testify to others of both God’s grace and His commitment to judge sin.

Quotable
“A sentimental and hedonist generation tried to eliminate ’wrath’ from its conception of God. Of course, if ’anger’ and ’wrath’ are taken to mean the emotional reaction of an irritated self-concern, there is no such thing in God. But if God is holy love, and I am in any degree given to uncleanness or selfishness, then there is, in that degree, stark antagonism in God against me.”—William Temple

The 365-Day Devotional Commentary

A NEW NORTHERN DYNASTY
2 Kings 9–13

“They blew the trumpet and shouted, ’Jehu is king!’ ” (2 Kings 9:13)

A new beginning is a God-given opportunity. We can take advantage of it, or miss our chance and slip back into old ways.

Background
During the years spanned in these chapters Judah and Israel were severely weakened. The Black Obelisk of Nimrud shows Israel’s Jehu down on his knees before the Assyrian Shalmaneser, as retainers bring tribute. Soon Assyrian weakness led to resurgence of Aram, and during the rest of this period both nations were decimated in wars with Syria and unable to resist incursions by other peoples.

Overview
Jehu was anointed king of Israel (9:1–13). He killed Joram of Israel, Ahaziah of Judah (vv. 14–29), Queen-mother Jezebel (vv. 30–37), and the rest of Ahab’s family (10:1–17). Jehu destroyed Baal worship in Israel (vv. 18–28) but maintained the state religion instituted by Jeroboam (vv. 29–36). In Judah, Athaliah killed her grandchildren and seized power (11:1). Seven years later a grandchild who escaped, Joash, was made king (vv. 2–21) and reigned 40 years (12:1–21). In Israel, Jehoahaz (13:1–9) and Jehoash (vv. 10–13) succeeded Jehu, and Elisha predicted three victories for Israel over Aram (vv. 14–25).

Understanding the Text
“You are to destroy the house of Ahab” 2 Kings 9:1–13. Jehu was selected by God to fulfill prophecy against the royal line of Ahab. Jehu was only too glad to accept the commission and anointing as Israel’s next king.
Jehu exemplifies those who use religion to gain their own ends, without necessarily having a personal faith. Many are willing to “serve God” as long as God’s will seems to match their own. The true test of commitment is submission to God’s will when obedience seems to be against one’s own self-interest.

Jehu of Israel submits to Shalmaneser

“Throw him on that plot, in accordance with the word of the LORD” 2 Kings 9:14–10:17. Jehu enthusiastically set about the task of killing all members of Ahab’s family and his important officials. He frequently referred to the Lord, and quoted prophecy foretelling the destruction of Ahab’s house (9:25–26; 10:9–11). Yet his references to God were clearly self-serving. Jehu recalled a prophecy of Elijah which he overheard, and tossed the body of Ahab’s son in Naboth’s vineyard. But he ordered the burial of Jezebel, even though he knew dogs were prophesied to eat her flesh. In his public statements Jehu admitted he conspired against his master, but justified his acts against Ahab’s family on religious grounds.
In fact, usurpers in the ancient Middle East commonly murdered all members of the preceding royal house. Even appeal to religion was not unusual, as in the case of the Hittite king Murshili II (mid-14th centuryB.C). The ambitious man is quick to seize on any excuse likely to rouse public support.
Jehu was doing God’s will. But Jehu was doing God’s will for the wrong reason. Politicians today sometimes use God to appeal to certain voting blocks. We need to evaluate political use of religion very carefully, and even skeptically.

“Jehu destroyed Baal worship in Israel” 2 Kings 10:18–35. The worship of Baal had long been promoted by the royal house of Ahab. As Baalism was one of the power bases of the old regime, it was natural for Jehu to seek to stamp it out.
Why then was Jehu’s call of all ministers to a great religious fesitival effective? Why weren’t the devotees of Baal suspicious? It seems likely that as a high-ranking officer in Ahab’s army Jehu had worshiped Baal with the royal house. As a person quick to use religion for his own ends, he may even have seemed especially devout! Only if Jehu had frequently participated in such worship could his announced intention to serving Baal “much” (v. 18) have been believed!
The text shows that even destruction of Baalism was not evidence of Jehu’s personal commitment to the Lord. His ends achieved, Jehu dropped religious reform and continued the counterfeit state religion established by Jeroboam (vv. 28–31). As the text says, he was not “careful to keep the Law of the LORD.”
Jehu had used God to gain the throne; now he had no use for God. Yet in fact he had a desperate need for God, who “began to reduce the size of Israel” and permitted the Arameans to overpower “the Israelites throughout their territory.”
No one ever reaches the point where a relationship with God makes no difference in his or her life.

“Jehosheba . . . took Joash . . . and stole him away” 2 Kings 11:1–2. The story contrasts two women: Athaliah and Jehosheba. Athaliah, a daughter of Ahab and Jezebel, married Judah’s king Jehoram. On hearing of the death of her son Ahaziah she killed her grandchildren to take the throne for herself. In contrast, Jehosheba risked her life to save the king’s infant son.
The wicked take lives in the pursuit of ambition. The godly risk their lives for others in commitment to what is right.

“All the years of Jehoiada the priest” 2 Kings 11:4–12:21. The infant son of Ahaziah was raised in secret until age seven, when he was acclaimed king and Athaliah was killed. Joash served God until the priest who had raised him, Jehoiada, died. Under Jehoiada’s tutelage Joash repaired the temple and reinstituted worship there. But after the death of the priest, the king abandoned God. Second Chronicles 24 tells us that Joash turned to Canaanite practices, and even ordered the death of a son of his old mentor Jehoiada who rebuked him.
We need godly people close to us to help us maintain our commitment to the Lord.

“Elisha’s tomb” 2 Kings 13:12–25. The report of a man brought back to life when tossed into Elisha’s tomb symbolizes the power of God to restore the nation as well as the individual. Nestled as it is in the report of Israel, crushed under Jehoahaz by the Arameans and finally resurgent as God enabled Jehoash to defeat them, the story serves as a parable for God’s people. Even when all hope is lost, God is able to bring life and victory. How vital then that God’s people return to Him.

DEVOTIONAL
One Accord
(2 Kings 9–10)
It didn’t take long for word of Jehu’s attack on Ahab’s family or of his frequent mention of the Lord to spread. The news excited an unusual man, who hurried to meet Jehu.
The man was Jehonadab [Jonadab] son of Recab. We know something about him from Jeremiah, who nearly 150 years later set bowls of wine before his descendants. They refused to touch it, saying their “forefather Jonadab” commanded them not to drink wine, and to live a nomadic rather than settled life. Apparently Jonadab, a rigorous and ascetic man, was repelled by the corruption in Israelite society and determined to lead a separated life. God commended the Recabites, for their faithfulness to Jonadab’s commands shamed a Judah all too willing to disobey the commands of the Lord (cf. Jer. 35).
This Jonadab hurried to meet Jehu, undoubtedly to see if revival truly had come to Israel. When they met Jehu asked, “Are you in accord with me, as I am with you?” Jehu then invited the stern supporter of Yahweh to “come with me and see my zeal for the LORD” (2 Kings 10:l5–16).
How Jonadab’s hopes must have risen as he witnessed extermination of the rest of wicked Ahab’s family, and then went into the temple of Baal with Jehu and saw him massacre every representative of that corrupt Canaanite faith.
But then, with Jehu’s personal goals reached, his “zeal for the LORD” disappeared. He continued the cult of Jeroboam as Israel’s state religion, and turned his attention to his real concern, ruling.
Nothing more is said of Jonadab. He disappeared until his descendants told Jeremiah the heritage left them by their ancestor. “Don’t settle down,” Jonadab told his sons. In other words, “Don’t fix your hopes on the ’zeal’ of politicians who use God for their own ends. Live your lives outside man’s society.”
What does the incident say to us? No, not that we shouldn’t have a part in our nation’s political process. But surely that we must not fix our hopes on reforms to be accomplished here. Like the descendants of Jonadab, we Christians are strangers and pilgrims in a hostile world. We do what we can to influence it for good. But we always remember that God’s purposes are not summed up in who wins the next election, and it is those overarching purposes with which we identify.

Personal Application
Be a good Republican or Democrat. But make being a good Christian your priority.

Quotable
“Let us not esteem worldly prosperity or adversity as things real or of any moment, but let us live elsewhere, and raise all our attention to Heaven; esteeming sin as the only true evil, and nothing truly good but virtue which unites us to God.”—Gregory Nazianzen

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