OT: The Second Book of Kings, Chapter 9

2 Kings 9:1-37

9:1-3 Elisha calls one of the prophets training under him to prepare for a journey. He tells his prophet to bring a flask of oil and go to Ramoth Gilead to look for a man named Jehu. From there, the prophet is instructed to bring Jehu into a private inner room. He is then told to pour the oil over Jehu's head as an anointing from God: Jehu will become king over Israel. After doing so, the prophet is told to swiftly leave.

There is blessed beauty in divine delegation: God calls us to be his fellow workers, 1 Corinthians 3:9. The angels themselves are messengers of God. Jesus broke bread and handed the pieces to the disciples to distribute, Matthew 14:13-21. God chooses to have a relationship with His child, a relationship through which together they do great work.

9:4-5 The young servant of Elisha reaches Ramoth Gilead and approaches the captains of Israel's army. From among the men, Jehu asks the man to whom does he wish to deliver a message. The man identifies Jehu as the recipient. 

9:6-10 Elisha's servant and Jehu go into an inner room and the message is delivered, the oil poured over Jehu's head: “Thus says the Lord God of Israel: ‘I have anointed you king over the people of the Lord, over Israel. You shall strike down the house of Ahab your master, that I may avenge the blood of My servants the prophets, and the blood of all the servants of the Lord, at the hand of Jezebel. For the whole house of Ahab shall perish; and I will cut off from Ahab all the males in Israel, both bond and free. So I will make the house of Ahab like the house of Jeroboam the son of Nebat, and like the house of Baasha the son of Ahijah. The dogs shall eat Jezebel on the plot of ground at Jezreel, and there shall be none to bury her.’”

Through Jehu and with his participation, God has planned to destroy the corrupt house of Ahab. As instructed, Elisha's servant leaves immediately after delivering this message.

9:11 When Jehu returns to the army, they ask about the messenger. Perhaps knowing that his cohorts will not understand, and in an effort not to boast, Jehu pretends the man did indeed babble like a madman.

9:12 But when the men insist on the truth, revealing that they sensed the gravity of the situation, Jehu tells them. The man delivered a message from God that Jehu has been anointed as king over Israel.

9:13 And though the men were inclined to believe that the messenger was a madman, the welcome this news. It may be that the men are tired of following the orders of the corrupt house of Ahab. God chose Jehu, which automatically tells us that he is a respectable man. 

9:14-15 The king of Israel, king Joram is in Jezreel, trying to recover from wounds he acquired in his battle against Syria. Preoccupied in his own conquests, he does not realize God is working to dispose of him as king. 

9:16 Jehu rides a chariot into Jezreel; Ahaziah, king of Judah, is also in Jezreel visiting Joram. 

9:17 Watchmen on Joram's tower notice Jehu's approach. Joram sends a horseman to meet Jehu and ask: Is it peace?

9:18 When the horseman reaches Jehu, he delivers the kings message: Is it peace? Jehu responds: What have you to do with peace? Joram is an evil king. His family's evil and greed has ruined the nation. Jehu finds it ironic that Joram would ask about peace when he has never bestowed peace. Joram's lifestyle has made it perfectly clear that he does not seek peace for the nation. He therefore has no right to seek it for himself.

Instead, Jehu invites the men to join him in his conquest against Joram. The horseman does.

9:19 The watchmen report that the first messenger has not turned around, another is sent toward Jehu. Again, this messanger chooses to join Jehu. Joram is an evil king and has not inspired or earned loyalty; his people are eager to join another side.

9:20 The watchmen explain that the second messenger has not made to return. They also notice that it is Jehu who approaches. Jehu is apparently known for his intensity, for they realize his identity by the way he charges toward them.

9:21 Joram and Ahaziah, king of Israel and Judah respectively, go out to meet Jehu in person on the property of Naboth. In 1 Kings 21, Naboth was murdered by the house of Ahab for this property. The precise location of this meeting shows that God has not forgotten any of details of the crimes committed by this evil kingship.

9:22 Joram sees Jehu and asks: Is it peace, Jehu? Jehu responds that peace does not exist in the nation that his family has built.

9:23 Joram turns and runs! It has become evident to him that God is showing his disfavor. Joram realizes that he is being confronted for his crimes against humanity and shouts "Treachery, Ahaziah." Joram knows that he runs for his life.

9:24 Jehu draws an arrow; the arrow goes through Joram's heart.

9:25-26 Jehu instructs Bidkar, his captain, to pick Joram up and throw him onto Naboth's field. Jehu fulfills his God-given purpose in this command to return the land to Naboth's family. No matter how large scale the kingship or the damage, God is precise in the promises He makes to His children. 

9:27-29 Jehu and his men also kill Ahaziah by arrow, he dies in Megiddo. Ahaziah is carried by his servants and buried in the city of David. 

9:30-31 Jehu is then instructed by God to approach Jezebel, the wicked woman responsible for many evils (including killing many of God's prophets). Jezebel greets Jehu and calls him a traitor. 

9:32-33 But Jehu is not the only person there willing to betray the house of Ahab. When he asks who is on my side, Jehu notices two or three who are willing to help him. They men throw her down and she dies, trampled by horses. 

9:34 Jehu then goes to eat and drink. Likely Jehu feels accomplished, having fulfilled God's instruction in disposing so many evil people. Likely it was a moment of reflection and gratitude to God for carrying him through such risky tumult.  It would have taken Jehu all of the will and strength and faith that he had to get rid of such powerful people.

9:35 Though Jezebel is allowed to be buried, there is not much left of her to bury. 

9:36-37 Jezebel's death fulfills scripture, 1 Kings 21:23. She led a disgraceful life and meets a dishonorable end.

OT: The Second Book of Kings, Chapter 8

2 Kings 8:1-29

8:1 Elisha speaks to the woman who housed him and tells her to travel and stay in another place. Elisha warns the woman that a famine is coming and will remain for seven years. This woman has already proclaimed herself a believer and follower of God. She enthusiastically hosted a His prophet and trusted God to heal her son. It is then unsurprising that she would heed the advice of Elisha to leave, even though it meant uprooting her entire life. Unsurprising, but still remarkable. God sometimes leads us away from a place or person or dream we have been committed to. It's always for our benefit, but the initial separation and the first step on the new path is often a difficult and tentative one. 

8:2 The woman and her little family chose to dwell in the land of the Philistines for seven years. This is another act of faith: while her home is unsafe, she lives in enemy territory but trusts God to continue to protect. She trusts God to thicken and widen those protective barriers. As God's children, we can rest in security knowing that His defense is absolute, even in unexpected places. God protects us not only from any potential or outright enemies around us, He always protects us from ourselves. 

This temporary relocation is somewhat like our situation on earth. Here on earth we live in a vulnerability we never experienced in Spirit with our creator. And within our experience on earth, similar figurative famines take place. When we are outside of the lesson, we do not experience the instruction, the purpose of the famine. Therefore, listen and learn from God. This faithful family did not have to experience the famine because their faith provided them the knowledge to avoid it. 

8:3 After seven years of trusting God to protect her family and eventually restore them to their home, the woman enters back into her homeland. She now ventures to the king in an effort to reclaim her own plot of land.

8:4 As she makes her way, the king is speaking with Elisha's servant Gehazi. The king is asking about Elisha and wonders after the miracles he has performed. Gehazi tells the king about the woman whose son was restored to life.

8:5 Just as Gehazi speaks, the woman reaches the king. Gehazi excitedly introduces her to the king as the very woman in his account. The moment is revelatory of God's precision. The woman has been introduced to the king by a servant of a prophet of the Lord. This introduction causes the king to immediately restore all of her land and possessions to her.

8:7-9 Elisha is in Damascus (not present-day Damascus). The king of Syria, Ben-Hadad has become afflicted by an illness; he sends his servant, Hazael, armed with gifts to Elisha to find out if he will survive his illness.

8:10 Elisha explains that the king will live through his illness but then will die of another cause.

8:11 In this verse we are given a glimpse of the weight a prophet carries. A servant of God takes up the cross, Matthew 6:24-26. Elisha begins to weep: he sees a future that requires more emotional stamina than he has. Elisha is anguished because he cannot change events that others set into place, no matter how brutal they are. Children of God are deeply compassionate, their hearts yearn for restoration and break at the sight of destruction. 

8:12 Hazael asks Elisha why he is weeping. Elisha explains that he knows of the evil that he will do to the children of Israel. Hazael might not even envision yet this future for himself. But God has allowed Elisha to see how it will unfold. We begin to understand God more, too. Elisha sees this one glimpse and it shakes him. God can see it all, generations of repercussions from choices. We begin to understand the true strength He offers us. Our God carries unimaginable burdens, yet invites us to continue to add to His load... because His main priority is lightening ours. 

8:13 Hazael does not yet even see this evil in himself. He cannot even imagine have the power to make such a disastrous impact. Elisha explains that Hazael will become the king of Syria. He will acquire power and use it to do horrible things. God teaches us to value humility and simplicity because power and wealth corrupt us, corrode our values and our ability to retain them.

8:14-15 Hazael returns to tell the king that Elisha said he would recover from his illness; and he would have, but Hazael kills the king and initiates his reign of terror. 

8:16-19 This King Jehoram of Judah should not be confused with the King Jehoram of Israel mentioned in 2 Kings 3. That Jehoram is called Joram in this passage and following. The reign of wicked kings continues, but God does not destroy Judah out of respect for David.

8:20-24 Edom revolts against Judah for its freedom, even electing their own king. Joram attacks Edom causing an unending and violent dispute.

8:25-29 At twenty-two, Ahaziah reigns after Joram. But is another evil king. Ahaziah joins with Israel against Syria and king Hazael.

OT: The Second Book of Kings, Chapter 7

2 Kings 7:1-20

7:1 The famine is severe and Samaria is desperate. Elisha provides a word from God in which God promises to absolve the famine. 

7:2 An officer of the king scoffs at this prophecy; he cannot envision a scenario in which God could make such a drastic change. The officer's disbelief is malicious in nature; he mocks God stating that even if God dropped food out of windows in heaven, He could not reverse the famine. Elisha responds; he tells the officer that he will witness the truth of God's word but will not benefit from it. Surely the faithless live in a barren land, an endless famine because they maliciously refuse the bread of God.

7:3-4 At the gate of Samaria, between Israel and the Syrian army are four leprous men. They are contemplating their situation: if they remain where they are, they will die. If the enter into Samaria, they will die (there is no food) and if they approach the Syrian army, they will die. However, they decide that approaching the army at least provides them one chance a survival, perhaps they will be taken in and fed by the army if they surrender. 

7:5-6 At twilight the men begin walking toward the army only to find that it has disappeared. God caused the entire army to perceive the sounds of a massive approaching army (though there was none) and the Syrians deserted their post. The army thought that Israel hired a foreign nation to defend them. 

7:7-8 So the men enter into the abandoned camp. They eat and drink and take food, gold, silver and clothing. They horde and hide their spoils, hardly believing their luck.

7:9-11 The men begin to feel guilty. They are filling their stomachs while all of Samaria starves. They decide that if they wait any longer, they doom themselves. So they travel back to Samaria to inform the king that the Syrian army has left.

7:12 They find the king's quarters to be a wasteland, almost nobody is around. When they finally are able to tell the king about what they have found, the king thinks it is a trap. He thinks that as soon as they leave their gates to eat, the Syrians will attack them.

7:13-16 One of the king's servants suggests that he send scouts outside of the gate; after all, what more do they have to lose? The entire population is starving and dying. The scouts find the army camp to be abandoned, just as the four men said. Therefore the people of Israel leave the city and walk into abundance, all of it left behind by their enemy. 

7:17-20 The officer who scoffed at God is trampled by the crowd leaving through the gates to get to the food, right after he witnesses the truth of Elisha's prophecy. The message is that we cannot benefit from God's blessings if we refuse to allow Him into our life. Our faith is the tunnel through which blessings come and the landing pad on which they arrive.

Life will trample us if we do not invite God to protect us. Not as a punishment but as a subsequent circumstance of choosing to remain vulnerable. Spiritual famine starves our lives of contentment, joy and the fulfillment of hope. Those who trust God live by a different formula than those who do not. Because faithful children live by a different philosophy of life, an entirely different formula is threaded through their lives. Children of God live by a divine equation, an equation which produces entirely different results than the world's calculations could ever even conceive of.

OT: The Second Book of Kings, Chapter 6

2 Kings 6:1-33

6:1 This group referred to as the sons of the prophets is the body of people who train under Elisha's ministry. Elisha has been so impactful that the group has grown significantly and requires a larger dwelling space. 

6:2 Elisha is approached by them and is asked to consent to the construction of a larger building. They wish to go to the Jordan to retrieve beams with which to build it. Elisha consents, no matter how many, the people seeking to follow God will be accommodated.

6:3 But the people wish only to proceed with Elisha and they ask him to join. Elisha once refused to leave Elijah's side and this behavior is similar in that they wish to remain close to their mentor. 

6:4-5 So Elisha joins them and they begin cutting down trees with an iron ax. But the ax falls into the water and the holder of it cries out in alarm. He is upset because he borrowed the ax and shamed to have lost someone's property. He cries out for Elisha's help.

6:6-7 Elisha asks where the ax feel and is shown the place. The prophet cuts a stick and throws it into the water; the iron begins to float. Elisha instructs the man to retrieve the now visible iron ax. The man reaches out and retrieves it (God has done his part, man has done his). There is beauty in the mutual effort between God and one of his children. When we cannot, figuratively, reach something, He places us on His shoulders to reach it for ourselves. He provides what we need to be strong and independent and able. 

This simple occurrence speaks an important lesson: when we are earnest, respectful and hard-working individuals, God will now allow what is important to us to be out of reach. If need be, God will rewrite the laws of the universe to bless and protect His children. 

The prophets of the Bible bring about spectacular miracles and each of them serve to give us hope and an understanding of God's willingness and ability to provide for us. God earnestly seeks to ensure His children are full of pure and radiant joy. Nothing is too small or insignificant to trust Him with. Whatever you believe you have lost, or want and do not have, if it belongs in your life and contributes to your joy, He will help you find it. If it does not, He will replace it; He will tailor a blessing more suited to you and more extraordinary than you hoped for.

6:8-10 The recent corrupt kings of Israel could not be trust by God to protect His children, the body of people they reigned over. Therefore, God provides prophets to support and protect in the areas the kings did not. The Syrian army begins an effort against Israel and plan a place of attack. Elisha informs the king to stay away from that specific area. The kings sends a scout to keep watchful in that place.

6:11-12 The king of Syria is annoyed that Israel has received intelligence on their would-be surprise attack. He suspects a spy, but none of his men betrayed him. God is the spy. The king's servants tell him that the culprit is Elisha, God's prophet. The servant tells the king that Elisha even knows what the kings speaks in the most private places. 

6:13 The king commands his army to find Elisha and capture him. 

6:14-15 Elisha and his students awake early to find the Syrian army in their midst. (Again we see God's sense of humor. The prophets are entrusted with beautiful, miraculous work but none of it easy and all of it requiring great courage. After all, how would you like to awake to an enemy army outside of your bedroom because God told you something you were not supposed to know?). Elisha's students panic and ask him what to do.

6:16 Elisha's first words are: do not fear. This is advice directly from God; He tells us not to fear many times in scripture because He has the situation, every situation we entrust Him with, under control.

6:17 Elisha then prays to God, asking Him to open the eyes (spiritually) of his fearful servant. The servant is able to see the roaring protection of God encircling Elijah. No enemy could ever pass the barrier. Regardless of the situation outside the building, Elisha and his students were safe. 

We would benefit from praying to God in the same manner: a prayer to see from His perspective in times of fear. A prayer that would bring comfort and reassurance of His impenetrable defense over us. 

6:18 Elisha prays that these enemies be struck with blindness; and God indeed does so. The corrupt men are already spiritually blind, otherwise they would not challenge God, His prophet or His children. The blindness rendered the army vulnerable entirely to Elisha. Certainly our enemies are unable to see the massive, intimidating defense God places around us. But it changes our life to be aware of it, the spiritual army He positions around us. 

6:19-20 Elisha leads the spiritual blind army into Samaria. When they arrive, Elisha asks God to open their eyes (literally) to teach a spiritual message.

6:21-23 The Syrian army is suddenly brought into the presence of the king of Israel. The king asks Elisha if he should kill the men, but Elisha tells him not to kill his captives. They have already learned how easily God can make them submissive. 

Instead, Elisha tells the king to prepare a feast for them. After the feast, Elisha sends them home and no other raiders return to from Syria. Elisha fed them the truth of God's power and it was enough to keep them away. There was no need to kill. From this we learn how much our enemies truly dangle from our own fingers (as long as we give God authority over the works of our hands). 

So although God asks His prophets and frequently even his children to do courageous things, we can trust that He has made our enemies submissive to His will. He has provided protection for our mission, as long as our mission is a righteous one. Elisha did not wish to kill his enemies. He only wished to teach them, and also to teach his ministry students, that God is in control.

Humanity is allowed free will by God. He allows us to play kingdom and battle and war here on earth but all of our actions come to a screeching halt at His command, if He commands it. And He does give the halt command whenever any enemy assembles against one of His righteous children. He has full authority over every atom in this universe.

Indeed God has a sense of humor; He can afford to have one. He can afford to allow enemies to surround His children because He has the power to completely disintegrate them, no matter how close they get. God does not find humor in our fear, His finds enjoyment in our astonishment at how quickly He quells it.

6:24-30 Although some Syrians begin to fear God, the king does not. He surrounds Samaria and effectively causes a famine. Israel is still not an entirely faithful nation; it is led by a corrupt king and though Elisha is working tirelessly to restore the faith, it is not complete. God fully protects those who ask Him to. But if people choose false gods, He respects their decision. Therefore, Israel's main defense depended on inanimate objects. The faithlessness therefore leaves the corrupt king of Israel's city vulnerable to enemies. The famine becomes severe and gruesome. 

6:31 The king of Israel becomes furious and blames Elisha for the famine; he threatens to kill the prophet. 

6:32-33 The king sends men after Elisha but Elisha informed before the messenger even reaches him. Elisha tells the elders sitting with him that the king himself will follow after his messengers. The king comes himself, not even waiting for the messengers to complete their mission first, because he begins to admit his own blame in the situation; he feels that the calamity has been brought by God. He understands that resolution can only come through his acknowledgement of God. The famine captures the attention of the corrupt and forces them to consider their lifestyles.

OT: The Second Book of Kings, Chapter 5

2 Kings 5:1-27

In this chapter, we are given a bird's-eye view of God's master plan working intricately in the lives of those faithful to him on behalf of all of humanity. God's orchestration allows unexpected people to be placed in unexpected places to make extraordinary changes. 

5:1 The commander of the Syrian army is a powerful and renowned man. His power and renown however, has been achieved through his military defeats over Israel and Judah. Frequently, we read about God delivering the enemies of his children into their hand. In this chapter, God chooses a different approach. Rather than defeat Naaman, this powerful commander, God chooses to convert him. For a former enemy, well-respected by his people, brought into the faith would speak loudly to a new audience about the true God.

Naaman's only issue is that he suffers a severe skin disease. His ailment is symbolic of fundamental issue: he is a follower of false gods and therefore a proponent of corruption. But God is able to cure both, and He begins arranging the pieces in order to do so.

5:2 Under Naaman's command, the Syrian army pillaged Israel. While doing so, they took captive some of the Israelites. One of the captives, a young girl, becomes the servant of Naaman's wife. But the young girl is also a servant of God, fulfilling His will perhaps without even realizing it. For the girl mentions to Naaman's wife that if he were to be brought to a prophet in Samaria, he could be healed. The girl reveals her faith because she knows with absolute certainty that God could heal this affliction. 

5:3-4 Naaman learns of this and sends a letter to the king of Israel.

5:5-6 The king of Israel is informed of Naaman's intent to be healed. Naaman even intends to pay for the healing.

5:7 Ironically, the king of Israel is baffled by the letter. The king does not have the same faith as the little girl and therefore does not trust in the prophets' ability to heal. The king is unfaithful but many of God's children remain faithful to Him (largely due to the work of the prophets). And while the prophets are leading people to God, so are the less-celebrated like this little girl. We all have opportunities in life to be vessels through which God's will and word come into the world. The prophets' work is extraordinary, they are returning God's children to Him. But this girl's work is equally spectacular, the strength of her faith is converting enemies and opposition. Something even the prophets are often unable to accomplish. God's strategic positions allows the meek and humble to shake and change the world.

The king of Israel is frustrated. He is annoyed that such a request has been asked of him because indeed, he has no healing powers. He feels that Naaman is antagonizing him.

5:8 Elisha is informed of the king's frustration and Naaman's request. As a faithful child of God, Elisha does not understand the king's anger. For God, it is a simple matter to heal a man. Elisha likely understands that this healing will also provide an opportunity for Naaman to choose to rid his other affliction: faithlessness. Elisha is not keen to do work for the corrupt, 2 Kings 3:14. Therefore, since we find him willing in this verse to work on the commander of Syria, we know that God sanctioned it.

5:9 Naaman is therefore sent to Elisha and he arrives at his door. 

5:10 Elisha delivers the same nature of instruction he gives to the faithful: a task that leads to healing but requires faith. He instructs the commander to wash himself in the Jordan seven times. 

5:11 Naaman finds this instruction ridiculous. He expected the prophet to wave his hands over his body and heal him. But God requires us to use our free will to choose Him, to trust Him. We must take the steps toward our blessings, participate in a mutual effort with God.

5:12 Naaman mocks Elisha: Are not the Abanah and the Pharpar, the rivers of Damascus, better than all the waters of Israel? Could I not wash in them and be clean? He then leaves in a huff, unhealed. God provides healing. But God heals from the inside out. His healing is soul deep and within every cell of the body. We must be willing to walk in faith, to live righteously, to participate in our own healing in order for it to mean anything.

So often people walk away from blessing in a huff because it does not happen when or how they expected. People make the mistake of believing that they know better. Because they are unable to see God's master plan, they become distraught, frustrated or even angry like Naaman. But a mutual effort with God, every step in faith, makes blessing inevitable in perfect time and condition.

When we allowed God's will to heal, restore and bless our lives, we are able to understand the intricacy of the work. Every moment in the journey matters. God's presence and instruction heals from the core outward, flowing out into the world. When we put in an effort, we appreciate every result of the work. God could enable Elisha to heal Naaman with a wave of his hand but instead He wants Naaman to participate in his healing. He wants Naaman to have a personal relationship with God, no middle man required.

5:13 But Naaman is stopped by his servants (who were likely also placed by God). They essentially tell him that he is crazy to walk away from the instruction of a prophet. A miracle of an opportunity has been proffered to him, he must not disregard it.

5:14 And so Naaman takes the steps into the Jordan and dips into the water seven times. The seven dips are representative of persistent faith. Trusting God again and again and again. Throughout the entire journey, regardless of whether we can see the blessing at the end or not. 

Naaman is healed, his skin as healthy as a child's.

5:15 Indeed, now i know that there is no God in all the earth, except in Israel. Naaman has come to the personal, confident conclusion that the true God is the God worshiped in Israel. An enemy converted. Naaman is so grateful that he wishes to present a gift.

5:16 But Elisha declines a gift. To Elisha, doing to work and will of God is the blessing of his life. Elisha refuses to take anything, no matte how much Naaman urges him to. 

5:17-19 Naaman finally relents and requests to take some of the earth (dirt of Israel) back to his home. For him, it is symbolic to bring back some of this holy land with him. He is a new believer, not yet understanding the spiritual presence of God. But fully intents to worship God upon his return home. Though he will worship in the temple of the false gods, he will disregard them and open his heart to God. Elisha sends him off in peace.

5:20-21 But Gehazi is not as content to send Naaman home in peace. Gehazi is not as easily able to be generous with this former enemy. It is often difficult to be magnanimous. God offers his love and healing freely but Gehazi feels that Naaman should pay for the great blessing he received; he pursues the king with the intention of getting something from him.

5:22 Gehazi lies and tells Naaman that he was sent by Elisha. Gehazi invents a story and asks Naaman for silver and garments.

5:23 Naaman is more than happy to give Gehazi more than he asks for. The problem is deeper than Naaman's inability to be generous. By asking Naaman for something, he implies that God's love requires payment. His selfish actions taint the faith of a new believer. As believers, we represent the faith and have the responsibility of honoring God's true nature. 

5:24-25 Gehazi tries to hide his actions (and the silver) from Elisha. Elisha is already informed but gives Gehazi the opportunity to be truthful. But Gehazi lies.

5:26 Elisha reveals to Gehazi that he knew of his selfish actions as he was committing them. Elisha is deeply upset because Elisha considers his life to be a life of serving rather than receiving. Elisha is not interested in material goods; his sole and passionate focus is on delivering God's will and living as a vessel through which His blessings reach others. He is disgusted by the thought of being paid or rewarded for his work. Elisha tries to impart this truth: our time on earth is not supposed to be a time of acquisition. Our time on earth is a time of servitude to God and generosity to His children.

5:27 Gehazi's faithlessness is an affliction and along with it, he receives Naaman's leprosy (and his corrupt descendants as well).

OT: The Second Book of Kings, Chapter 4

2 Kings 4:1-44

4:1 Elisha is approached by the wife of a prophet serving under Elisha's leadership. She explains that her husband has died and that she is also about to lose her sons. In order to pay debts that only her husband could have afforded, creditors are coming to claim her sons as slaves.

4:2 Elisha does not need to ruminate; he knows that God can provide a means for this woman to save her sons and pay her husband's debts. Therefore Elisha sets the woman up to depend on her faith to rescue her from the predicament. When the woman explains that she has nothing of value in her house, only a small jar of oil, Elisha sees an opportunity.

4:3 The prophet instructs the woman to borrow vessels (containers) from all of her neighbors, as many as she can find.

4:4 Upon returning home with the vessels, Elisha instructs the woman and her sons to pour oil into each of the vessels from her tiny jar of oil. This task will require the woman to live by faith rather than sight, 2 Corinthians 5:7. Her small jar of oil can not possibly fill all of the newly procured vessels. But God can.

4:5-6 The two sons find the vessels for their mother and she is then able to fill them. After filling one, she requests another to be handed to her. God provides enough oil to fill each vessel. There is symbol in this: each human is a potential vessel. The word and love of God is the oil of life that fills us. As we live righteously and compassionately, we become vessels of God's oil, filling others with our actions and friendship and presence. God provides enough to fill every vessel (human). If we trust Him to provide, He trusts us to administer.

God's deliberate is revealed in that He provides precisely what she needs.

4:7 The woman reports back to Elisha, telling him that she has completed her task. Elisha instructs the woman to use the oil to pay the debts. With the remainder of the money, she and her sons are provided a funds to live on. Indeed God provides precisely what she needs not only to satisfy her debts, but to live happily after paying them. God's solutions are permanent, thorough. 

4:8-10 Elisha continues to travel and provide God's blessings to His children. While in Shunem, a notable woman noticed Elisha's constant traveling and encourages him to allow her to feed him. What truly makes this woman notable is her eagerness to serve God by being hospitable with His prophet. The woman asks her husband to help her make a room for Elisha, a place to stay between his ministrations.

4:11-13 While staying at the woman's house, Elisha asks his servant to speak to his host and ask her what she would like from the prophet. Everything the woman has done for Elisha has been entirely selfless. When the servant, Gehazi, asks her what can be done for her, she explains that she is content. She turns down Elisha's offer to speak of her to the king and commander of the army. Such powerful men could change her life. But this woman is not after notoriety and she enjoys living with her people as she is.

4:14 But Elisha earnestly wants to show his gratitude for the woman's compassion. He asks Gehazi what he could possibly do for her. Gehazi considers what he has observed about the woman and explains that she is childless and that her husband is old.

4:15-16 Elisha calls for the woman and as she stands in the doorway, he tells her that she will conceive and give birth to a son and will hold him this time next year. She is flabbergasted! Elisha has spoken her heart's desire and she cannot bear the thought that he is not serious.

4:17 Yet the woman does conceive and she gives birth to a son.

4:18-23 The boy grows older and one day comes down with a severe headache. After sitting with his mother half the day, the child dies. Immediately the woman knows what she must do: seek Elisha. She tells her husband to please send her one of their servants and a donkey so that she can find Elisha.

Though not exactly resistant, her husband reminds the woman that it is not a new moon or Sabbath. His reminder reveals the difference in his faith and his wife's. For this woman does not believe there are limits to God's ability. She does not believe that He is restricted by certain occurrences or conditions.

4:24-25 The woman instructs her servant to drive the donkey quickly and not to slow down. She travels to Mount Carmel and finds Elisha.

4:26 She is utterly distraught. Elisha notices her and sends Gehazi to run and meet her and ask her if she and her family are okay. But the woman tells Gehazi hastily that everything is fine; she wants to speak personally to Elisha.

7:27 She throws herself at Elisha's feet. As Gehazi tries to move her away to protect the prophet, Elisha instructs him to let the woman be. For she is in deep distress. Elisha has not been informed of the woman's pain by God and he is frantic to find out what troubles her.

7:28 Did I ask a son of my lord? Did i not say, 'Do not deceive me'? The woman reminds Elisha of her conversation with him. He promised her a son, even though she asked for nothing. She did not ask for anything; she humbly accepted anything God desired to give her. She does not understand now why he has been taken away.

7:29 Immediately, Elisha sends Gehazi to the woman's son with his staff. He instructs Gehazi to go straight and quickly for her home, stopping for no one and nothing.

7:30 But the woman swears that as the Lord lives, as Elisha lives, she will not leave the prophet. She is adamant that Elisha be present because she trusts only that a worker of God can heal her son.

7:31 Gehazi travels ahead of Elisha and the woman and reaches the boy first. But Gehazi is unable to raise the child.

7:32-33 Elisha walks into the house and approaches the child on his bed. While alone with the boy, he prays to God. Elisha gave this woman a gift and he intends her to keep him; he will need the help of God to do so.

7:34-35 Elisha spreads the upper half of his body over the child; willing to share his spirit with him. The child becomes warm with life. Elisha continues to pray and lean over the child and he continues to awaken, sneezing seven times and then opens his eyes.

7:36-37 When Elisha sends Gehazi for the woman, she comes and notices that her son is alive. She bows down at Elisha's feet, picks up her son and walks out with complete joy and measurable relief. God's plan is deliberate and intricate: He has sent miracle workers in the name of Jesus since the beginning for us to learn from (first hand and through scripture). 

4:38-41 Elisha travels to Gilgal where there is a famine. Elisha instructs his servant to start and boil a large pot of stew for the people around him. One of the servants accidentally puts a harmful vine into the stew and while eating, people begin to feel ill. Elijah requests flour, puts it into the pot and heals it of its harmful substance. This occurrence is a small example of God's presence and power in the tiny details of life. He is a healer through and through. We receive His help with every thing we lay at His feet. 

4:42-44 The core of a prophet's purpose on earth is to bring God to humanity. When prophets are sent, the world is in a place of spiritual famine. Therefore, Elisha and Jesus Himself take every opportunity to feed God's children. The mission of their heart is to reach, feed, as many people as possible. To do so, the prophets and Messiah bring others in to join their work of distribution. With faith, God is able to turn little into abundance.

Matthew 14:14-21

And when Jesus went out He saw a great multitude; and He was moved with compassion for them, and healed their sick. When it was evening, His disciples came to Him, saying, “This is a deserted place, and the hour is already late. 

Send the multitudes away, that they may go into the villages and buy themselves food.” But Jesus said to them, “They do not need to go away. You give them something to eat.”And they said to Him, “We have here only five loaves and two fish.”He said, “Bring them here to Me.” Then He commanded the multitudes to sit down on the grass. And He took the five loaves and the two fish, and looking up to heaven, He blessed and broke and gave the loaves to the disciples; and the disciples gave to the multitudes.So they all ate and were filled, and they took up twelve baskets full of the fragments that remained. Now those who had eaten were about five thousand men, besides women and children.

Bread is symbolic of the word of God and therefore we see here (and in the new testament) the distribution of bread over a multitude. Elisha's godly work, like Jesus' own, is able to reach many and is always made capable by God to reach even more. There is bread leftover just in case any other child wishes also to receive.  

OT: The Second Book of Kings, Chapter 3

2 Kings 3:1-27

3:1-3 Jehoram, son of Ahab becomes king over Israel. Jehoshaphat, king of Judah, is in his eighteenth year of kingship. Jehoram reigns for twelve years and though his reign is not as corrupt as his parents', he is still an unrighteous man and leader.

3:4-5 While Moab was a territory of Israel, he routinely paid the king of Israel one hundred thousand lambs and wool of rams. But after Ahab died, Moab declared its independence by rebelling against Israel, 2 Kings 1:1.

3:7-8 King Jehoram leaves Samaria after mustering Israel against Moab. Jehoram asks Jehoshaphat to join Judah with Israel in fighting against Moab. From 2 Chronicles 18:1 we know that Jehoshaphat was allied with Judah through marriage (his son married a woman from the tribes of Israel). This alliance would make it more likely for Jehoshaphat to agree. Jehoshaphat does agree and asks which way their armies should travel.

3:9-10 The armies travel for seven days toward Moab but the journey proves difficult: there is neither food nor water. Jehoram begins to feel as though he and his companions (King of Edom, and King of Israel) are being thwarted by God.

3:11 Facing adversity, Jehoshaphat wonders if there is a prophet of God with them. Jehoshaphat consults God's will through prophets. Jehoram is not a faithful man and neither was his father, but Jehoshaphat also requested a prophet's divinely-given advice when allying with Ahab in 1 Kings 22:7.

Like Jehoshaphat, whose every movement depended on God (2 Chronicles 20:12) we should consult God on the circumstances which occur in our own lives. God is present with us in every moment but we do not necessarily utilize the benefit of the presence as often as we are able. Jehoshaphat frequently requests God's assistance when at a figurative crossroad but we can reach out to Him at each moment of our journey.

One of the servants of Israel responds to Jehoshaphat: there is a prophet presence, Elisha.

3:12 Elisha is known for being the protégé of the well known and respected prophet, Elijah. Jehoshaphat is therefore confident in Elisha's ability to provide God's perspective on their quandary. 

3:13 The three kings approach Elisha: Israel, Judah and Edom. Immediately, Elisha dismisses Jehoram; the prophet tells him to go consult his own false prophets. As Jehoram has been faithful only to false gods, it is hypocritical of him to approach a prophet of God. But Jehoram dismisses the rebuke and remains. 

What have I to do with you? We never want these words spoken by Elisha to Jehoram to be spoken to us by God. Jehoram certainly has nothing to do with Elisha. Corruption does not receive the benefit of God's assistance.

3:14 Elisha makes it clear that the only reason he will deign to speak to Jehoram is because the king of Judah is present. Jehoshaphat's faithfulness affords the three kings the presence of God's prophet and consultation. 

3:15 The prophet requests a musician: and as the musician plays, Elisha receives God's divine word. Interestingly, the music creates an atmosphere for Elisha to perceive spiritually. King David found similar connection with God through musical worship: 2 Samuel 6:14.

3:16-17 Elisha relays God's message: He would provide an ample supply of water without the weather conditions that would normally bring such quantities.

3:18-19 God also offers his victorious assistance in helping to overcome Moab. If God sanctions such a thorough attack against Moab,  and we read here that He does, He find their lifestyle to be one of corruption.

3:20 In the morning after the people have made a grain offering, water fills he land. God instructed the armies to dig ditches, as fellow workers, God and His serving children would provide a way for the army and livestock to drink. 

God offers a partnership. An intimate relationship by which the world can be impacted by righteousness and changed. As His children, we have the blessed opportunity to be and provide vessels through which He blessings may flow.

3:21-23 The Moabites learn of the imminent attack and gather at their borders. When the sun rises and gives an allusion of bood on the landscape (really this was the sun rising on the water provided by God), the Moabites assume that the three kings have betrayed each other and forgotten about Moab. The Moabites decide charge after Israel, Judah and Edom, hoping to pillage from their remains.

3:24 God delivers the victory in that the three king's prey walks right into their den. Moab is defeated before Israel, Judah and Edom even reach their borders.

3:25 The Moabite cities are destroyed. 

3:26-27 The king of Moab desperately offers his eldest son as a sacrifice to his false gods. God never required Abraham to sacrifice his son but this follower of a false god apparently felt that his god did. Israel departed from Moab despite God's instruction to thoroughly defeat Moab.

OT: The Second Book of Kings, Chapter 2

2 Kings 2:1-25

2:1 Elijah has devoted his life to prophetic ministry. As he approaches the end of his ministry on earth, it becomes known to him and those around him that rather than die, he will be taken up into heaven. Elijah is traveling with the prophet Elisha, whom God appointed in 1 Kings 19. Elijah is one of very few in scripture who transfigure directly into the Spirit (Moses is suspected to have done so as well, and Jesus after His resurrection). 

In Matthew 17, the prophets Moses and Elijah appear with Jesus in the spiritual form. The prophetic ministry of each prophet changed humanity and so we can understand the spectacular nature of their departure from earth.

2:2 Elijah tells Elisha to remain where he is while Elijah will travel to Bethel. Elisha's mentor is leaving; this is an opportunity for Elisha to abandon prophetic ministry. Instead, Elisha remains committed. He chooses to remain with Elijah until (and through, really) the transfiguration. 

2:3 When they arrive in Bethel, other prophets asks Elisha if he is aware that God plans to take Elijah. Elisha is deeply emotional about Elijah's departure, confirms that he is indeed aware and asks them not to keep talking about it. 

2:4 Again, Elijah gives Elisha an opportunity to leave. Elisha chooses to travel with Elijah to Jericho. Elisha's insistence on remaining on this spiritual journey is evidence that is is prepared and committed to the live of prophetic ministry. Elisha has witnessed Elijah's strength and God-given ability. It would be easy for Elisha to fear his live without this powerful and godly man. But Elisha understands that God's power and ability will not depart when Elijah does. 

2:5 In Jericho Elisha is again approached about Elijah's imminent leave. Still, Elisha is unwilling to be deterred. It would be easy to be trampled by the gossip and fear of the people around him. Essentially, all of these people are worried about Elisha. But Elijah refuses to perceive Elijah's transfiguration as abandonment. 

2:6 Elijah tells Elisha that he leaves for the Jordan River and to stay. Elisha insists on accompanying Elijah. 

2:7 The sons of the prophets stand at a distance, facing Elijah and Elisha as they stare at the Jordan. 

2:8 In the sight of the men and Elisha, Elijah rolls up his mantle (cloak which identifies him as a prophet) and strikes the river's water with it. The water is divided upon impact and Elisha and Elijah cross over the newly dry ground. Elijah joins Moses and Joshua as persons in the Bible who are made able to divide waters.

2:9 Elisha's refusal to leave Elijah has declared his stalwart faith. Elijah allows Elisha to ask for something before he departs from him. Elisha requests to have the spirit of Elijah upon him. He wishes to have the same spiritual power and direction from God as Elijah, even though he has been the mere student of him. 

2:10 Elisha wants to continue the work of God as Elijah has been so committed to. The request is a bold one and difficult, which Elijah points out. It is not difficult for God to grant such, but it is an immense responsibility to inherit. Elijah himself felt the weight of it and was overwhelmed by it at times. But Elisha does not ask because he suspects it will be easy, he asks because it is his heart's desire to do the work of God.

Elijah explains the Elisha's request will be granted if he remains throughout Elijah's departure. Indeed a worker of God must be committed throughout, because the work is long and arduous.  

2:11 Elijah and Elisha continue to speak their farewell and suddenly a chariot of fire appears and separates them. In a whirlwind of spiritual flame, Elijah goes up into heaven.

2:12-13 Elisha responds emotionally to the appearance of a symbolic chariot, the chariot of Israel and its horsemen. Its appearance further evidence of God's plan to retrieve His children. Elisha deeply loves Elijah, and uses a term of endearment for him: My father, my father. Through example, Elijah was Elisha's parent of prophetic ministry. Elisha is absolutely distraught at his departure because he loves him and wants to continue to be with him. 

Elisha picks up Elijah's mantle, which had fallen from the prophet and stands by the bank of the Jordan. He raises the mantle and strikes the water, calling out to God: Where is the Lord God of Elijah? The answer comes as the water is again divided. The Lord God of Elijah is with Elisha. Elisha crosses over the now split river.

2:15 The sons of the prophets witness the transfer of prophet ministry. They notice that Elisha's request was answered, Elijah's spirit not rests on him. Elisha is a beloved child of God because he has chosen to serve God despite the difficulty of the work. Elijah lived a modest life, frequently fleeing and confronting enemies. Tumultuous though the life of a prophet is, it honored Elisha to continue such work for God. 

2:16 We begin to notice a messianic-parallel: Elijah very much represented the refined and complete prophetic ministry. Now that Elijah is unseen, the people are desperate to find him. But Elisha, who has now chosen to inherit the prophetic ministry knows that Elijah is present. Similarly, Jesus is confidently aware of God's presence but humanity has difficulty believing in the unseen.

2:17 The people around Elisha continue to pester him about looking for Elijah and finally he allows them to fruitlessly search. Had they searched spiritually, they would have found him. 

2:18 When they return without having found the prophet, Elisha explains that the search was unnecessary.

2:19 Elisha is approached by the men of the city, their request is for water. If we are symbolic in our analysis, we can determine that the water represents the Word (will, and philosophy) of God. They approach a prophet to rejuvenate the barren (faithless) land. Their water is bad: riddled with corruption and faithlessness.

2:20 Elisha requests a bowl of salt. Matthew 5:13 states “You are the salt of the earth; but if the salt loses its flavor, how shall it be seasoned? It is then good for nothing but to be thrown out and trampled underfoot by men." Jesus tells us that our righteous actions give the earth life and purpose, significance.

2:21-22 Therefore with salt, God heals the barren land, and the bad water. In the most desperate times on earth, it was only through God's prophets that humanity received salt. Elisha's righteousness and obedience to God provided the necessary materials to heal a broken, corrupted land, a polluted body of water. So will our salt, our righteousness and obedience to God heal our own land.

2:23 Some young men find Elisha and begin to mock him. They mock Elisha on the surface but the undercurrent of their malicious behavior is a challenge and a mocking of God. Though described as youths, the term is used for a wide range of ages in scripture. They taunt Elisha to go up, as Elijah did. God will not perform circus tricks to convince us to believe in him. Our relationship with Him is soul deep and build on trust and our ability to spiritually perceive. Deuteronomy 6:16 and Matthew 4:7 encourage us against testing God. The reason, as we plainly see in this verse, is because tests are the evil's way of acknowledging God. If they ever believe in Him, it is because they have seen, not because they have built a relationship with him. John 20:29, blessed are those who have not seen yet have believed.

2:24 And so these evil men are mauled by two female bears. God and Elisha are building upon Elijah's work. Their efforts are focused on healing and realigning this land with righteousness. Any entity that endeavors to thwart Him is removed.

2:25 Elisha travels to Mount Carmel and then returns to Samaria. He is ready to selflessly dedicate his life to God, to go where He instructs, when He instructs. Elisha decreases (increasing in humility and servitude) and allows God to increase, John 3:30. As God increases, as more hosts and vessels of His righteousness come to be, evil is diminished. 

OT: The Second Book of Kings, Chapter 1

2 Kings 1:1-18

1:1 The nation of Moab decides it an opportune time to separate from Israel upon Ahab's death.

1:2 Ahab's son, Ahaziah falls and is injured. He commands his servants to ask the false god Baal-Zebub if he will recover.

1:3 Meanwhile, God readies and sends Elijah to intercept those servants. Elijah is told to ask the servants if the reason why they seek a false god is because the true God has been removed from them. The rhetorical question is foreboding and accusatory. 

1:4 Elijah prophesies that Ahaziah will not recover and will die. He then departs. Whenever God sends Elijah, the prophet is entrusted with delivering extreme admonishment from God. Imagine the courage of such a man! Elijah walks into his enemies lands and homes and bravely, faithfully, tells them exactly the opposite of what they want to hear. 

1:5-6 The servants return to Ahaziah early and he asks them why they have returned before completing their mission (reaching the false god). The servants explain that they were approached by a man who delivered a grave message concerning Ahaziah's recovery.

1:7-8 Ahaziah asks the men who approached them, what kind of man. They describe a hairy main wearing a leather belt around his wake and Ahaziah identifies this as Elijah. 

1:9 The king is enraged by Elijah's appearance and prophecy. He sends a captain and fifty men after Elijah. They find him on the top of a hill and command him to come down. In 1 Kings 19, Elijah had an emotional breakdown; for Elijah's heart and soul has always wanted to more for God than he felt capable of. He felt that his stalwart faith and fervent bravery were to be consumed by his enemies. In those moments of despair, God restored Elijah and reaffirmed His presence. Elijah is no longer afraid of his enemies. 

1:10 Elijah's response to the command given by the enemy army is this: If I am a man of God, then let fire come down from heaven and consume you and your fifty men. And fire comes down and consumes the captain and the fifty men. The joy and pride of Elijah's heart is to be a man of God. It is therefore easy for him to make this declaration.

Perhaps we cannot expect actual fire to consume our enemies, but through Elijah we learn that our enemies ignite our God's indignation. Flame is symbolic of the thorough nature of His destruction of that which seeks to harm us. This instance of immediate fire speaks of the immediacy with which God responds to that which tries to break our borders of defense. 

1:11-12 True to his nature of disregarding God, Ahaziah sends another captain and fifty men after Elijah. The men are again consumed by fire. God fiercely defends Elijah as a statement: a declaration against evil and a proclamation for righteousness that cannot be ignored.

1:13-14 The statement is made. The declaration and proclamation is heard. Ahaziah sends another captain and fifty men but these men have heard the voice of God through the fire. Though the king refuses to, these men recognize Elijah as a prophet of God. They wish not to destroy the prophet but to retain their lives. Because they have sided with righteousness, they are not consumed by fire.

1:15 An angel of the Lord  tells Elijah that it is finally safe to descend the hill and to go to Ahaziah. God has promised to send a helper, an advocate, to the children who do His work (John 14:16). The angel appears to Elijah as an assurance and comfort from God. Though he is instructed to confront the enemy who wants him dead, the angel delivers the most important part of God's message: do not be afraid of him. Because our enemies are useless against the defense God raises around us. 

1:16 God instructs Elijah to personally deliver the message that Ahaziah will not recover from his injury. The word of God is always to be delivered precisely as He instructs. Elijah does not boast or antagonize, he simply delivers the prophesy.  

1:17-18 And so Ahaziah dies exactly as God said he would. Azahiah has no son, his brother Jehoram becomes king.

OT: The First Book of Kings, Chapter 22

1 Kings 22:1-53

22:1-2 Israel and Judah do not presently have outright animosity for each other. They have been divided for many years but king of Judah, Jehoshaphat, travels to visit the king of Israel, Ahab.

22:3-4 Ahab reminds his servants and Jehoshaphat that neither Israel nor Judah has reclaimed Ramoth Gilead from Syria, who yielded it after a defeat. Ahab asks Jehoshaphat if Judah will support Israel in the fight to reclaim the land.

22:5 Jehoshaphat responds amiably but asks Ahab to first consult God on the matter.

22:6 Ahab gathers four hundred men, supposed prophets, and asks them if he should send the armies into Ramoth Gilead. But these are false prophets and have been trained by the king of Israel to tell him what he wants to hear. For Ahab is not interested in the word or permission of God; his greed ensures that it does not matter to him to live in accordance with God's will.

22:7 Jehoshaphat notices that these false prophets have been conditioned by Ahab to tell him what he wants to hear. Jehoshaphat requests a prophet of the Lord. Jehoshaphat will not make a move without God's counsel. Even though there are hundreds of men currently convincing the two kings to engage in battle, only one opinion matters to Jehoshaphat: God's.

22:8 Resignedly, Ahab admits there is one man, a prophet of the Lord who can provide God's true voice. The prophet's name is Micaiah and he is hated by Ahab. Ahab hates Micaiah because he is one of the few people in his life who speak truth to him. Ahab hates to hear the word "no" and because of Micaiah's refusal to be another yes-man in Ahab's life, he is treated very poorly by the king.

22:9 But Jehoshaphat insists on hearing from a prophet of the Lord and so Micaiah is sent for. 

22:10-12 While Micaiah is being retrieved (from prison, though only for being an honest man) the other, false, prophets continue to encourage the kings to go into Gilead to battle the Syrians. 

22:13 A messenger briefs Micaiah on the situation: all of the prophets have encouraged the kings to fight and it is Ahab's desire to do so. Micaiah is told (warned) that he must be in agreement with the false prophets. Ahab wants to convince Jehoshaphat to engage in the battle but knows that the king of Judah will not do so without the go-ahead from God. 

22:14 Micaiah promises: As the Lord lives, whatever the Lord says to me, that I will speak. Indeed, Micaiah is a prophet known for his obedience to God's will, even though he is hated for it. 

22:15 So when the king asks Micaiah if they should go to war against Ramoth Gilead or refrain, Micaiah says: Go and prosper, for the Lord will deliver it into the hand of the king. The response is delivered sarcastically. Both he and God know that Ahab only wants to hear one answer and so they give it to him.

22:16 Sensing the sarcasm, the king asks Micaiah to speak truthfully.

22:17 So Micaiah does. He tells the king that God has shown him all of Israel scattered throughout the mountains like sheep without a shepherd. The message is that Ahab is a neglectful king; he is so bad that it is as if the body of people have no leader at all.

22:18 Ahab is annoyed and immediately turns to Jehoshaphat to complain about Micaiah. Ahab perceives Micaiah's messages as personal distaste, he refuses to acknowledge that God is trying to speak to him concerning his lifestyle.

22:19-23 Ahab is further antagonized by Micaiah's full explanation of the vision given to him by God: so frustrated by Ahab's adamant refusal to live righteously, God begins to organize Ahab's death. Inadvertently, Ahab chooses his own death. God will allow Ahab to go into the battle to garner the land he so desires but it will cause his death. God allows all of Ahab's false prophets to counsel him unwisely. 

We never want to get to a point in life where God gives us what we want above what He wants for us. Ahab's petulant behavior causes the corruption of his life and the kingdom. He is unable to accept God's "no." As God's children, we should work to understand that God's refusal on certain requests is for our own good. We must not surround ourselves with people who will tell us what we want to hear so loudly and frequently that God's voice is shut out. 

22:24 The men around Micaiah respond to him with violence. 

22:25 But no amount of animosity will persuade the prophet to go against the true word of God. Micaiah prophesies that the truth of his prophesy will be revealed when Ahab goes into a chamber to hide. The specific detail is given so that Ahab will eventually be forced to realize the truth instead of his own delusions. 

22:26-27 Ahab orders Micaiah to be brought to prison and to be mistreated.

22:28 Micaiah is not afraid. He proclaims that Ahab will never return from the battle - not as a punishment, but as a consequence of his own actions in disregarding God.

22:29-30 The king of Israel and Judah go to Ramoth Gilead (after all, God sanctioned it). Ahab continues to deceive: he tells Jehoshaphat to remain in his robes (which identify him as king) but proclaims that he will disguise himself. Jehoshaphat likely agrees to this because he trusts that if he is to remain alive, God will ensure it, regardless of his attire.

22:31 The king of Syria commands his captions to seek out the king of Israel, Ahab, exclusively. 

22:32-33 The Syrian captains mistake Jehoshaphat for Ahab. Before the men can kill or capture him, Jehoshaphat cries out to God. Immediately the kings realize their mistake and turn away from the king of Judah.

22:34 Ahab, however, is shot by an arrow at random. Perhaps this shot was random for the man who drew it, but Ahab put a target on his back the moment he became an enemy of God. The king of Israel commands that his chariot is turned out of the battle.

22:35-36 Ahab dies in his chariot and the battle ends. From the nature of Ahab's death, we can understand the absolute precision of God. He orchestrates the details of His prophesies. 

22:37-38 Ahab's body is brought to Samaria. 

22:39 Ahab's son Ahaziah reigns in his place.

22:41-44 We learn more about Jehoshaphat. He is the son of Asa and becomes king in the fourth year of Ahab's reign. He is thirty-five years old at the time he becomes king of Judah. He reigns for twenty five years in Jerusalem. He is a righteous king and does what is right in the eyes of the Lord. Though idol worship still persists, Jehoshaphat made peace with Israel. 

22:45-47 We learn more of Jehoshaphat in 2 Chronicles.

22:48-49 Jehoshaphat refuses to engage with ungodly nations, despite the seeming prosperity that would come from doing so. Jehoshaphat places God's will and philosophy above acquisition of power and wealth.

22:50 Jehoshaphat dies and is buried in the city of David. His son Jehoram reigns in his place.

22:51-53 In the seventeenth year of Jehoshaphat's reign, Ahab's son Ahaziah becomes king over Israel. Ahaziah is an evil man and takes after his parents rather than God.

OT: The First Book of Kings, Chapter 21

1 Kings 21:1-29

21:1-2 King Ahab of Samaria (his capital city which represents Israel) begins to covet his neighbor's vineyard in Jezreel. Ahab tells his neighbor, Naboth, to give him his vineyard because of its close proximity to Ahab's home. In return, Ahab tells Naboth that he will give him a better vineyard in a different location or he will purchase the vineyard.

21:3 Naboth declines. The land was given to his family by God and he will not, under any circumstances or enticement, trade his inheritance. Symbolically, we have a faithful child juxtaposed and unfaithful one. Nabath treasures his relationship with God and will not compromise it for anything. Conversely, Ahab does not care about God what God has distributed; he sees the monetary value of the land, rather than the spiritual. 

21:4 Not unlike a petulant child, Ahab sulks whenever he is refused something he wants. He returns to his home, declines food and lies in his bed. Ahab's evil wife, Jezebel, notices his displeasure and asks him about it.

21:5-6 Ahab whines about his failed negotiation with Naboth.

21:7 Though Ahab is content to mope about the situation, his wife is not. Jezebel craves power and even more than that, exercising her power. Abab is the king but Jezebel very much pulls the strings. Jezebel promises Ahab that she will give him Naboth's vineyard. Already her manipulative wheels are turning.

21:8 -10 Jezebel writes to the elders of Israel, pretending to be the king. She organizes a fast to which she will invite Naboth as well as two men bribed to speak falsely against Naboth.

21:11-14 And so the gathering is held. During it, the two men accuse Naboth of blaspheming against God and Naboth is executed. The men inform Jezebel that Naboth has been stoned to death.

21:15-16 Jezebel finds Ahab moping and informs him that he now owns the vineyard he wanted so badly. Ahab does not care that his neighbor is head, he is perfectly content to claim the vineyard.

21:17-18 This evil and pitiful behavior is seen by God and He directs Elijah to king Ahab once again. God explains that Elijah will find Ahab in the vineyard of Naboth. Ahab is situated quite directly in his sin.

21:19 Elijah brings Ahab a rhetorical message from God, for though He asks, God is well aware of Ahab and Jezebel's actions action Naboth. Elijah prophesies that Ahab will die exactly where Naboth died because of his cruelty.

21:20 Ahab is annoyed to have been found by Elijah, whom he considers an enemy. God sends prophets to help and lead his children. The fact that Ahab perceives Elijah as an enemy makes it evident that he is very much living contrary to God. Elijah confirms that he has indeed found Ahab because his sins were unmissable.

Elijah uses the phrase "because you have sold yourself to do evil in the sight of the Lord." When humans choose not to live righteously, they sell themselves as slaves to evil. Because evil is submission to greed and lust and injustice.

21:21-22 Elijah continues to prophesy: Ahab and his posterity will be cut off from Israel (as corrupt kings like Jereboam and Baasha before him have been). God's reasoning is that Ahab has made Israel sin. As king over God's people, these leaders have the responsibility of gathering the nation under God. But their evil and selfish actions corrode and neglect, respectively, the body of people they are meant to influence.

21:23-24 God speaks that Jezebel will also die without any honor, will be eaten by scavengers. Perhaps graphic but the meaning is that evil has no honor and is allowed no remnant. Remember that Jezebel is also responsible for killing a multitude of God's prophets. Jezebel is intent to thwart God, but her arrogance disallows her to understand that she cannot.

21:25-26 Ahab is utterly pathetic because he allowed an evil person to spoil him with luxuries at the expense of others' lives. Ahab and Jezebel have built yet another kingship on the foundation of idol worship. Idol worship is both the neglect and defiance of the God who has truly created and provided. God is adamant about humanity not submitting to idols because He knows that those things will never provide for us. He seeks after us not because he wants adoration but because but because He loves us. God knows that in His arms, we are safest and well provided for.

21:27 The prophesy, of course, it not well received by Ahab. He freaks out, desperately tearing his clothes and mourning. He even fasts. Because God has been lenient with Ahab, we can also know that Ahab's regret is genuine. We cannot fool or bribe God for anything.

21:28-29 In some small part of Ahab, he is obedient to God. But always for selfish reason. Nevertheless, God has promised leniency to his children. God still intends to remove Ahab's family from the throne but chooses to wait until Ahab has died. God will never bring calamity on a righteous person. Even if God has postponed his punishment, we can know that it will still land on a deserving person.

Once again we see how magnanimous God is. He understands that we are imperfect but he forgives us for being even less than that. It benefits us to see our behavior from His perspective as an authoritative Father. We are able to understand that He directs, blesses and disciplines us out a place of love and necessity. 

OT: The First Book of Kings, Chapter 20

1 Kings 20:1-43

20:1 With Israel and Judah experiencing internal turmoil caused by corrupt kings, enemies around them grow the courage to once again challenge and penetrate their borders. Ben-Hadad, king of Syria, amasses a group of thirty-two kings and their horses and chariots to go against king Ahab. Ben-Hadad attacks Samaria, a place on the northern edge of Israel's borders.

20:2-3 He then sends his messengers to Ahab stating his claim on the kingdom's silver, gold, women and children.

20:4 Ahab answers by submitting to Ben-Hadad's threat. Ahab is a man without much backbone; his wife, Jezebel is the true (though evil) authority over the kingdom because he allows her to take control. Ahab has just survived a several-year long drought, likely, he does not envision a way in which Israel could truly defend itself against these threats. Surely without God it cannot. 

In the previous chapter, Elijah's display and God's appearance at the altar was an effort to show Ahab that he could call upon God when in need. God, through the drought, has positioned Ahab and Israel once again into an opportunity to abandon weakness and idolatry and claim their inheritance from the true God. 

20:5-6 Ahab's immediate submission emboldens Ben-Hadad. He decides that in addition to his former claims, he will also claim all that belongs to Ahab's servants. Ben-Hadad plans to take anything he wants as it has become apparent that Israel does not intend to defend itself at all. Israel and Judah once had impenetrable defenses. Their corruption has torn so many holes in their wall of defense, the protection their spirituality provided. 

From this we learn that there are vultures in the world who will happily and arrogantly take whatever they want if they have the chance. But no unwelcome person or force is ever allowed into God's house. Had these tribes remained members of His family, they would not be so vulnerable to external forces.

20:7-8 Ahab panics; he realizes that his acquiescence had caused Ben-Hadad to behave outrageously. Ahab decides to consult the elders of Israel, who promptly tell him not to consent to the king of Syria.

20:9 Because he has already agreed to the first command, Ahab sends Ben-Hadad's messengers back with his refusal to bend to the additional request.

20:10 Ben-Hadad is infuriated by Ahab's response. He threatens to crush Samaria into dust. He uses the phrase "The gods do so to me, and more also, if..." in his threat. This is interesting in that Jezebel, Ahab's wife used the phrase in the previous chapter.  Though Israel could once rightly claim righteousness, we see that it now shares the evil and polytheistic characteristics of its enemies.

20:11 Ahab responds rather mightily: "Let not the one who puts on his armor boast like the one who takes it off." Suddenly, Ahab is prepared for a fight instead of rolling over. Ben-Hadad has boasted a crushing victory but Ahab reminds him that he has not actually fought or won yet.

We do not know what happened to build courage without Ahab, who suddenly responds with ferocity to his enemy. But Israel was an honorable nation; it represented strength and stability. Perhaps it began to shame Ahab that he represented the nation so weakly.

20:12 Ben-Hadad receives Ahab's fighting words while he is inebriated and commands his men to attack the city. We see that Ben-Hadad makes major decisions about war while drinking. His movement against Israel is motivated by his desire for material things. The manner in which he executes the order is evidence that he does not take seriously the ending of lives.

20:13 A prophet approaches Ahab and informs him that God will deliver Ben-Hadad's multitude into his hands today. Why? So that he will know that he is the true God. Elijah assumed that God was finished proclaiming His presence at that burning altar, but we see here that that was only the start. God's actions are not party-tricks. God's actions win wars, even unlikely ones.

20:14 Ahab asks by whom God will win this victory. Surely it cannot be him, Ahab, who exhibits such weakness. But indeed God has chosen to win this battle through Ahab. It will be another display of God's power and ability. God plans to use Ahab's men, the leaders of the provinces to win this win. God does not call in a special army, He works with what Ahab has to show that He can do the impossible with the impossible and still procure the victory.

20:15 And so Ahab builds a small army of leaders. A group under three hundred! And an additional seven thousand of the children of Israel.

20:16-18 Ben-Hadad is drinking again when his scouts report that Israel has prepared an army to fight back. Ben-Hadad yells the command that any men taken are to be kept alive. He might have mistakenly ordered every man to be kept alive due to his alcohol consumption (and perhaps this is a detail allowed by God to save the lives of the Israelites). Or perhaps Ben-Hadad meant to take the men alive to keep them as captured slaves. 

20:19-21 Israel defeats the Syrian army and Ben-Hadad flees. The might of God has rendered this boastful man prey.

20:22 The prophet returns to Ahab and tells him to strengthen himself because the king of Syria will return to challenge him. 

20:23-25 The enemies of Israel do not understand Israel's God. They make the mistake of comparing God to their false gods. They believe that their gods rule over certain specific circumstances and weather. Because of that, they think that Israel beat them so effectively because of the landscape on which they fought. The Syrians lost on a hill and therefore assume that they will win if they fight on a plain.

As God's children, we do not have to try to configure or manipulate a win. God delivers us the win, the strength and instrument we need to achieve it.

20:26-27 And so the children of Israel are mustered and given provisions in preparation for their enemy's attack. See how thoroughly God provides for His children. Not only are we amply supplied by Him but we are strengthened, emboldened as well.

20:28-30 God proclaims that He will accomplish this victory to show that He is the God of all things. He is not restricted to hills or by any circumstance. The children of Israel take a sweeping victory over Ben-Hadad and once again he flees.

20:31-34 Ben-Hadad humbles himself to Ahab to preserve his life. Ahab welcomes Ben-Hadad graciously. Ahab also creates a treaty with him, restoring to him the cities of his which were captured. Ahab then sends him away.

20:35-36 A prophet approaches another prophet. God's word instructs that the one hit the other to cause an apparent injury (for a purpose). But the prophet refuses and is killed by a lion. This seems a bit harsh and we can therefore assume we are missing some of the pieces. At minimum, this prophet, by denying the word of God could have been displaying an unfaithful heart (as in, in important matters, he disobeyed God). Matthew 12:31 proclaims the seriousness of disobeying the actual voice of God.

20:37 The prophet finds another to cause the mark on his face he needs to teach Ahab a lesson.

20:38 The prophet then waits by the road for Ahab to pass. The bandage disguises him, and Ahab does not immediately know he is speaking to a prophet (and thus receiving a lesson from God).

20:39-40 The prophet tells Ahab his (supposed) story: He has told to guard a man with his life. If the man was unguarded, he would lose his life. Instead of keeping the responsibility, he became busy here and there and the person disappeared.

The answer to the problem is clear to Ahab when presented this way: The man neglected his responsibility and therefore had to face the consequences.

20:41-42 The bandage is removed and Ahab realizes that he is speaking with a prophet and receiving a personal lesson and reflection of his own responsibility which he failed to guard. As a king over God's people, Ahab could not reasonably rely on the excuse that he accidentally became busy and neglected the people. Ahab let corruption distract him from his duty.

Ahab let Ben-Hadad go. God commands utter destruction of evil and evil persons. Instead, Ahab tried to make a deal with him. A treaty between corrupt men, build on a foundation God laid will not be allowed.

20:43 Ahab returns to his home grumbling because he got caught. He is not shameful or repentant. He is displeased and sullen because his deceptive plans have been figured out by God.