Author: Unknown. Since 1 and 2 Kings continue the account started in 1 and 2 Samuel, it is possible that these books were produced by contemporary prophets.

Period: c 970-586 BC.

Name: In the original Heb text 1Ki and 2Ki are counted as one book called “Kings.” The book was divided into two in the LXX. There, the books of Samuel and Kings are called the First, Second, Third and Fourth Books of Kingdoms. In the Latin Vulgate, these same books are referred to as First, Second, Third and Fourth Kings.

Summary: 1Ki and 2Ki contain the history of the Jewish monarchy from the death of David (around 970 BC) to the Babylonian exile (587/6 BC). They trace the division of the Israelite nation into the Kingdom of Judah in the south and the Kingdom of Israel in the north. 1Ki and 2Ki record Israel’s history from a religious, rather than a civil, viewpoint. As such, it records the religious progress of the nation and sets forth the various steps in the moral growth and decay of the Kingdom. 1Ki opens with Israel in its glory, and 2Ki closes with Israel in ruins. The purpose of the Books of Kings is to record the lives and characters of the nation’s leaders as a warning and exhortation to all subsequent generations of covenant bearers.

Key verses

“Be strong, show yourself a man, and obverse what the Lord your God requires: Walk in his ways, and keep his decrees and commands, his laws and requirements… so that you may prosper in all you do and wherever you go” (1Ki 2:2-3).

“The Lord rejected all the people of Israel; he afflicted them and gave them into the hands of plunderers, until he thrust them from his presence” (2Ki 17:20).

SAMUEL / KINGS / CHRONICLES DIFFERENCE

“Samuel-Kings was written just after the fall of Jerusalem in 586 BC. The author, whether it was Jeremiah or someone else from the ‘school of the prophets,’ had access to the royal records of both the northern Kingdom of Israel and the southern Kingdom of Judah, as well as records that antedated the Divided Kingdom period. It is truly a story about the history of the kings of Israel, beginning with the desire to have a king because of the wickedness of first Eli’s sons and then Samuel’s, down to the wickedness of the last kings of Judah before it became time to ‘overturn, overturn, overturn… until he come whose right it is’ (Eze 21:27). Samuel-Kings then documents much of the reasons for judgment.

“Chronicles, on the other hand, was written more to encourage the returning exiles. From the opening words citing Cyrus’ decree, down through the selection of material showing God’s continuing grace even during times of judgment, the writer of Chronicles (Ezra?) concentrates on God’s plan to return the exiles back to the land, living righteously under God’s rulership. The Chronicles record differs from that of Samuel-Kings with regard to Abijah’s reign and also Manasseh’s… the differing treatments of David’s reign are also instructive. If one only reads Chronicles, one would never know about the seven-and-a-half years of Ishbosheth’s reign, about David’s sin regarding Bathsheba and Uriah, or about any of the fallout from that sin — namely what happened with Amnon and Tamar, and about all that involved Absalom’s rebellion.

“In short, Samuel-Kings serves to document why God was right to judge both Israel and Judah, while Chronicles was focusing more on God’s mercy” (DB).

1 KINGS / 2 KINGS, OUTLINE

1. The united kingdom: From Solomon to Rehoboam: 1Ki 1:1 – 11:43

1. Solomon’s ascension to the throne: 1Ki 1:1 – 2:46
2. The wisdom and wealth of Solomon: 1Ki 3:1 – 4:34
3. Solomon’s building activity: 1Ki 5:1 – 9:28
4. Solomon’s golden age: 1Ki 10:1-29
5. Solomon’s apostasy, decline and death: 1Ki 11:1-43

2. The divided kingdom: From Rehoboam to the fall of the northern kingdom of Israel: 1Ki 12:1 – 2Ki 17:41

* Antagonism between Israel and Judah, Jeroboam to Omri: 1Ki 12:1 – 16:28

a) Jeroboam I of Israel: 1Ki 12:15 – 14:20 b) Rehoboam of Judah: 1Ki 14:21-31 c) Abijah of Judah: 1Ki 15:1-8 d) Asa of Judah: 1Ki 15:9-24 e) Nadab of Israel: 1Ki 15:25-32 f) Baasha of Israel: 1Ki 15:33-16:7 g) Elah of Israel: 1Ki 16:8-14 h) Zimri of Israel: 1Ki 16:15-20 i) Omri of Israel: 1Ki 16:21-28

* From Ahab to the ascension of Jehu: 1Ki 16:29 – 2Ki 8:29

a) Ahab of Israel: 1Ki 16:29-34 b) Elijah in the reign of Ahab: 1Ki 17:1-22:40 c) Jehoshaphat of Judah: 1Ki 22:41-50 d) Ahaziah of Israel; Elijah’s last prophecy: 1Ki 22:51 – 2Ki 1:18 e) Elijah’s translation; Elisha’s inauguration: 2Ki 2:1-18 f) Elisha in the reign of Joram: 2Ki 2:19-8:15 g) Jehoram of Judah: 2Ki 8:16-24 h) Ahaziah of Judah: 2Ki 8:25-29

* From Jehu to the destruction of Israel: 2Ki 9:1 – 17:41

a) Jehu’s revolt and reign: 2Ki 9:1-10:36 b) Athaliah and Joash of Judah; repair of temple: 2Ki 11:1-12:21 c) Jehoahaz of Israel: 2Ki 13:1-9 d) Jehoash of Israel; Elisha’s last prophecy: 2Ki 13:10-25 e) Amaziah of Judah: 2Ki 14:1-22 f) Jeroboam II of Israel: 2Ki 14:23-29 g) Azariah of Judah: 2Ki 15:1-7 h) Zechariah of Israel: 2Ki 15:8-12 i) Shallum of Israel: 2Ki 15:13-16 j) Menahem of Israel: 2Ki 15:17-22 k) Pekahiah of Israel: 2Ki 15:23-26 l) Pekah of Israel: 2Ki 15:27-31 m) Jotham of Judah: 2Ki 15:32-38 n) Ahaz of Judah: 2Ki 16:1-20 o) Hoshea of Israel: 2Ki 17:1-6 p) Exile of Israel; resettlement of land: 2Ki 17:7-41

* Judah from Hezekiah to Babylonian exile: 2Ki 18:1 – 25:30

a) Hezekiah: 2Ki 18:1 – 20:21 b) Manasseh: 2Ki 21:1-18 c) Amon: 2Ki 21:19-26 d) Josiah: 2Ki 22:1-23:30 e) Jehoahaz exiled to Egypt: 2Ki 23:31-35 f) Jehoiakim: first Babylonian invasion: 2Ki 23:36-24:7 g) Jehoiachin: second Babylonian invasion: 2Ki 24:8-17 h) Zedekiah: 2Ki 24:18-20 i) Babylonian exile of Judah: 2Ki 25:1-26 j) Jehoiachin in Babylon: 2Ki 25:27-30

2Ki 1:1

See Lesson, 1Ki / 2Ki, overview.

2Ki: “1Ki and 2Ki were originally one book divided into two by the LXX (BC 294-289). It appears Isaiah and Jeremiah were the authors, using the public records of the kings. It could be that Isaiah wrote to the time of Hezekiah (2Ch 32:32). Jewish tradition says that Jeremiah was the author. The purpose of the book is to show the reason for the Davidic Kingdom being disrupted and to reveal why Yahweh sent Israel into captivity (Eze 21:24-32). It describes the events in the Northern Kingdom of Israel from the ministry of Elisha to the death of Jehu, Israel’s 10th king (2Ki 1-10). It provides alternating annals of both kingdoms to the captivity of Israel. Jonah, Amos and Hosea prophesied at this time in the north (2Ki 11-17). The record continues to the end of the Kingdom. The prophets Obadiah, Joel, Isaiah, Micah, Nahum, Habakkuk, Zephaniah and Jeremiah prophesied at this time (2Ki 18-25). Judah outdistanced Israel for over a century. The Northern Kingdom was compared to the shameful example of Jeroboam. The Southern Kingdom was likened to the glory of David. The one example cast the shadows of death; the other revealed the light of life. Nineteen kings reigned over the north for a period of 250 years, whilst 20 kings reigned in the south from the time of the Disruption for 390 years. The 19 kings of the north came from 7 different dynasties in contrast to the one dynasty in the South. The record of the kings graphically shows the faithfulness of Yahweh to the Davidic Covenant in the preservation of a line (cp 2Ki 8:19)” (GEM).

2Ki 1:2

BAAL-ZEBUB: God of the fly, which the Ekronites worshiped (most likely Jupiter, Greek “Muiodes”, god of the flies). Exemplifies at what an early period the Jews were acquainted with demonology of the surrounding heathen nations.

2Ki 1:10

MAY FIRE COME DOWN FROM HEAVEN: Cp Luk 9:54; Heb 12:29; Deu 4:24. Judgment of the wicked described as a sacrifice: Rev 20:9; Gen 19:24; 2Ki 1:10-14; Psa 37:20; Eze 39:6,17-22.

2Ki 1:13

A THIRD CAPTAIN WITH HIS FIFTY MEN: 3 x (50 + 1) = 153, same as the number of fish in Joh 21:11.

2Ki 1:17

JORAM SUCCEEDED HIM: Or “Jehoram”. Brother of Ahaziah, and son of Ahab (2Ki 3:1).

2Ki 2:3

COMPANY: Lit “sons” (as KJV).

DO NOT SPEAK OF IT: That is, ‘this is too painful to discuss.’

2Ki 2:7

FIFTY MEN… WENT AND STOOD: Elijah with another “51” (cp 2Ki 1:9,11,13)!

2Ki 2:8

Elijah was last seen at the Jordan River. John Baptist was first seen by nation there, at the same place (Mat 3:1,5,6).

2Ki 2:9

Elijah uses the power of God: vv 14,15. “Full of power”: Mic 3:8. The Spirit promised to all flesh: Joel 2:28,29.

LET ME INHERIT A DOUBLE PORTION OF YOUR SPIRIT: If Elijah = John Baptist, then Elisha = Christ! The double portion of the Holy Spirit: Elijah did 8 recorded miracles (1Ki 17:1n); Elisha does 16! (1) dividing Jordan (v 14); (2) healing waters (v 21); (3) cursing young men (v 24); (4) water for 3 kings (2KI 3:16-20); (5) multiplying widow’s oil (2Ki 4:1-20); (6) raising widow’s son (2Ki 4:37); (7) healing deadly pottage (2Ki 4:38-41); (8) feeding 100 (2Ki 4:42-44); (9) healing Naaman (2Ki 5:1-19); (10) smiting Gehazi (2Ki 5:20-27); (11) causing the iron to “swim” (2Ki 6:1-7); (12) opening servant’s eyes (2Ki 6:17); (13) blinding Syrian army (2Ki 6:18); (14) restoring their sight (2Ki 6:20); (15) arresting king’s messengers (2Ki 6:30); and (16) raising dead by contact with his bones (2Ki 13:20,21).

DOUBLE PORTION: The inheritance of the firstborn: cp “my father!” of v 12.

2Ki 2:10

IT WILL BE YOURS — OTHERWISE NOT: Perhaps, ‘If Yahweh thinks you worthy to witness my departure, then you will be worthy to be my successor.’

2Ki 2:11

Elijah was last seen at the river Jordan (2Ki 2:11); John the Baptist first appeared to Israel at the same place (Mat 3:1,5,6). Elijah is not still alive: see Heb 11:39,40 (incl Elijah: Heb 11:35). Years later, Elijah was still alive: 2Ch 21:12 establishes that Elijah was still alive on earth in the days of king Jehoram, whereas Elisha, Elijah’s successor, had succeeded to Elijah’s office in the days of Jehoshaphat, Jehoram’s father (2Ki 3:11,12,14). Evidently, Elijah was carried away through the heavens (cp Act 8:39; 1Th 4:17) to a secluded retirement, broken only briefly by his letter written to Jehoram (2Ch 21:1,9-12).

Probable site: Mt Nebo — just across Jordan (v 8) from Jericho (v 5). Cp Deu 34:1-5, and the Transfiguration (Mat 17:1-13).

CHARIOT OF FIRE: The Cherubim of Yahweh.

WENT UP TO HEAVEN IN A WHIRLWIND: Cp ascension of Christ, taken up in a cloud.

2Ki 2:13

HE PICKED UP THE CLOAK: Being now invested with the authority and power of Elijah.

2Ki 2:15

AND THEY WENT TO MEET HIM: Another “51” (cp 2Ki 1:9,11,13; 2:7): Elisha the “captain” and the 50 disciples with him.

2Ki 2:20

SALT: Sig savor, zeal, purification. Heals water, or word. Cp Num 18:18,19: covenant of salt, the breast and the shoulder.

Instances of signs that accompany healings: 2Ki 2:20-22; 4:41; 20:7.

2Ki 2:22

AND THE WATER HAS REMAINED WHOLESOME TO THIS DAY: This spring still produces fresh water (Tes 52:122).

2Ki 2:23

YOUTHS: Sig young adults; sw used of soldiers: 1Ki 20:14. Poss teenage cult warriors of Ashtaroth, sometimes worshiped as a great female bear. This cult had its Israelite center at Bethel (Tes 54:306,307).

GO ON UP, YOU BALDHEAD: ‘Ascend to heaven, you empty skull, as it is pretended your master did!’

YOU BALDHEAD: Cp Christ: having “no beauty” (Isa 53:2). Ct Absalom’s flowing locks (2Sa 14:26). Poss in ct Elijah, who was a hairy man (2Ki 1:8). Poss, baldness suggested an empty head, or leprosy/uncleanness.

2Ki 2:24

BEARS: “In Aristophanes’s ‘Lysistrata’ bears personify teenage girls. Both were either sacrificed or worshipped at distinct times in various parts of Greece… The bear is exchanged for a black goat in sacrifice at some stage in ritual development. Aphrodite, and more often Artemis, in their roles as Mistress of the Animals, preside over the ritual at Brauron. The Classics (especially the Oresteia by Aeschylus) harness this pagan typology from earlier Minoan times.

“The Greek Minoans had borrowed this typology of the bear from Canaan, probably through the Philistines in Crete. The bear symbol often represents the female power of fertility. This had its counterpart in Bethel. Elisha witnessed the two she-bears which ‘tare’ [mauled: NIV] 42 teenage cult warriors who were from the Ashtaroth cult at Bethel. The Ugaritic tablets on a parallel cultic situation present two goddesses (Ashtaroth and Anat), which match the two Greek ones cited above, together with bear motifs. In 2Ki the word for ‘tare’ [maul] is the same stem as the term rendered ‘cuttings’ [cut] in Lev 19:28. Here Lev is proscribing ritual slitting of the womb of expectant women to deliver them to the Syrian god at whose hand the victims were supposed to believe the land had been invaded. The abortion was a dedication to the invading god. This is referred to in 2Ki 8:12 (and Amos, etc), where the same Heb word is translated ‘rip’. Associated with the Syrian cult was the Israelite center at Bethel for implementing this horrific practice. So it is no surprise that Yahweh penalized the 42 warriors for their obscene suggestion that Elisha should go up, as a burnt offering, with Elijah to heaven (a stress made explicit in the Heb).

“These details have their counterpart in Greece. Artemis, as with the Canaanite bear goddesses, could turn and rend her devotees. (The Hebrew in 2Ki 2:24, ‘forty and two of them’, is non-standard grammar, to make the 42 the offspring of the bears; as, in mythological fact, they were.) Euripides in his ‘Bacchae’ makes the human hunter the hunted: the false mother-goddess tears up her children…

“Accordingly, the symbol of the bear used to depict a Near Eastern political power in the book of Daniel aptly fits the mythology of those who fall under its concept. The goat-like motif is used in Daniel to indicate Greece, and thus mixes with the bear symbol to represent a very common tradition. It is an instance of choosing the right devils for nations mingling imagination” (AG, Tes 54:306,307).

MAULED 42 OF THE YOUTHS: Perhaps the rest escaped with marks and scars, to serve as a warning to others.

Female bears, with young, were noted for their great ferocity: 2Sa 17:8; Pro 17:12; 28:15; Hos 13:8.

“If I could believe that uninspired men chanced to produce the Bible, then I could believe that blind force chanced to produce the world. If I could refuse to believe in the Bible because it represents that God has sometimes used beasts of prey, or no less savage races of men, as the instruments of His vengeance, then I should also feel bound to believe that God could never allow such evils to prevail at all — and thus deny His very existence. There is no logical halting place between the position of the Christadelphian and that of the absolute atheist: no halting place for me between simple faith and utter folly” (ConCon 58,59).

2Ki 3:1

2Ki 3: Judah, Israel, and Edom versus Moab. Cp circumstances, Joel 3:12: the valley of “Jehoshaphat”.

2Ki 3:3

THE SINS OF JEROBOAM SON OF NEBAT: The worship of the golden calves: 1Ki 12:28-33.

2Ki 3:7

I AM AS YOU ARE…: Jehoshaphat had not learned his lesson, even after the disaster with Ahab.

2Ki 3:9

A ROUNDABOUT MARCH: KJV has “fetched a compass”.

2Ki 3:10

HAS THE LORD CALLED US…: He forgets about his idols (vv 3,13). When in trouble, he blames Yahweh!

2Ki 3:11

TO POUR WATER ON THE HANDS OF…: The custom of washing hands after meals; a service performed by a servant (LB 128). Performing this service would be the sign of a constant attendant, one in whom the master might confide.

2Ki 3:15

BUT BRING ME A HARPIST: To play hymns that he might be brought into a proper disposition to hear the Lord’s word. (Just previously — vv 13,14 — Elisha had been very angry.)

2Ki 3:17

“The armies of the three kings were famishing for want of water: God was about to send it, and in these words the prophet announced the coming blessing. Here was a case of human helplessness: not a drop of water could all the valiant men procure from the skies or find in the wells of earth. Thus often the people of the Lord are at their wits’ end; they see the vanity of the creature, and learn experimentally where their help is to be found. Still the people were to make a believing preparation for the divine blessing; they were to dig the trenches in which the precious liquid would be held” (CHS).

2Ki 3:20

AND THE LAND WAS FILLED WITH WATER: Perhaps a sudden, heavy storm filled the wadis, leaving pools of water (Baly 63).

2Ki 3:22

THE WATER LOOKED RED — LIKE BLOOD: (1) The rising sun shining on the water gave it a reddish hue, (2) The land thereabouts could have had a reddish tint (“Edom” sig “red”), and this was reflected in the water, and/or (3) The soil was red, and this was mixed with the water.

2Ki 3:25

KIR HARESETH: A royal, or chief, city of Moab mentioned along with Ar in Isa 15:1. Located at Kerak, 11 miles east of the southern bay of the Dead Sea.

2Ki 3:27

Difficult and uncertain: perhaps the king of Moab slew the prince of Edom, causing Edom (the ally of Israel and Judah) to hate their former friends. Cp Amo 2:1; Mic 6:7.

2Ki 4:1

2Ki 4: “The land was suffering from drought and distress. In the extremity of her misfortune a poor woman was forced to appeal to Yahweh. She was in debt and her creditor demanded satisfaction. She was in a terrible situation, with none to assist. The advent of Elisha brought salvation in the continuing cruse of oil (vv 1-7). A further situation concerned ‘a great woman’ who desired a family life, and was provided with a son (vv 8-17). Then came tragedy. The faith of the woman is tried further in the death of the child, and a further practical lesson taught (vv 18-22). The power of Elisha is sought so that her hope might be realised (vv 23-28). Meanwhile the effort of Gehazi is found to be impotent, as the Law of Moses could not bring life to dying Israel (vv 29-31). The advent of Elisha turned sorrow into joy, and the resurrection is foreshadowed (vv 32-37). The nation was to experience the situation felt in the home of the woman, as famine continued to afflict the land, and ‘death in the pot’ is realised (vv 38-41). Food was multiplied (vv 42-44), an expression of the great harvest of the future, when the problems of the present environment is overcome, and the famine for the word of Yahweh is followed by the great outpouring of the Spirit at the coming of the greater Elisha. It was all ‘according to the word of Yahweh’ ” (GEM).

Vv 1-7: Widowed, childless, and past 80 years of age, Bill Cruxton wanted his $500,000 fortune to make a difference in someone’s life. A 17-year-old waitress who had been kind to him seemed the perfect choice. So when Cruxton died on November 9, 1992 he left the bulk of his estate to Cara Wood, a high school senior who befriended him during the 13 months she worked part-time at a restaurant. Even after she quit her job, Cara kept in touch with Cruxton, running errands for him and helping him around the house. Because of his poor eyesight, she often helped him read his mail and pay his bills.

Like Cara Wood, the widow here became the recipient of another’s wealth. But the riches she received came from the hand of God. The woman had known great heartache. She had lost her husband, who was of the men from the “company of the prophets”. Soon she would lose her sons as well, since they were about to become slaves. The Mosaic Law gave a creditor the right to claim the person and children of a debtor who was unable to pay. They were obliged to serve as the creditor’s hired workers until the year of Jubilee, when they were set free (Lev 25:39-41).

It was not a happy prospect, and the prophet Elisha, who knew her husband’s devotion to the Lord, wanted to help this desperate widow. When he learned that she had nothing in her house but a small flask of oil, he told her to collect from her neighbors as many empty jars as she could — leaving the number of jars, and the size of her faith, up to her. The woman was to shut herself and her sons inside the house and pour from her flask until all of the jars were full. Nobody else was to see or know about the miracle. Nobody needed to know about it, or Elisha would surely have been swamped with “business offers”.

The woman did as Elisha instructed, and had enough oil to pay her debts and live off the rest. God’s prophets were not only messengers of His judgment, but instruments of His miraculous provision for His people.

2Ki 4:3

DON’T ASK FOR JUST A FEW: Ct lukewarm response of Joash (2Ki 13:18,19). Cp Mary at Cana: “Do whatever he tells you” (Joh 2:5).

2Ki 4:4

GO INSIDE AND SHUT THE DOOR BEHIND YOU…: A separate people: cp Jewish homes at first passover.

2Ki 4:5

Vv 5,21,33: Open doors: for restored communion (2Ch 29:3); deliverance from prison (Act 5:19); surrender (Rev 3:20); service (1Co 16:9); and opportunity (Rev 3:8). Shut doors: for safety (Gen 7:16); privacy and communion (Mat 6:6); faith and prayer (2Ki 4:5,21,33); self-sufficiency (Rev 3:20); and separation and rejection (Mat 25:10).

2Ki 4:6

Enough oil for all available vessels, but no more. For symbolism, cp 10 virgins in Mat 25:1-12.

2Ki 4:8

SHUNEM: Heb “resting place”. A town in the territory assigned to the tribe of Issachar (Jos 19:18). Shunem has been identified with the modern Solem that overlooks the valley of Jezreel on the southwest slope of the hill of Moreh; it lies seven miles east of Megiddo.

A WELL-TO-DO WOMAN: The “great woman” (AV) contrasts with Naaman who was a “great man” (2Ki 5:1, sw). Whilst she believed that Elisha was able to help her Naaman took some convincing — by one of his servants.

WHO URGED HIM TO STAY FOR A MEAL: “Stay with us, for it is nearly evening; the day is almost over” (Luk 24:29).

2Ki 4:10

TABLE… LAMP: Suggestive of table for bread of the presence, and the lampstand, in Holy Place.

2Ki 4:13

I HAVE A HOME AMONG MY OWN PEOPLE: A picture of contentment. ‘These people (and circumstances) with which I live are good enough for me.’

2Ki 4:14

… (Then the woman leaves, and Elisha talks with Gehazi…)

2Ki 4:16

DON’T MISLEAD YOUR SERVANT: ‘Do not awaken old hopes, long since put aside.’

2Ki 4:22

She does not tell husband of his son’s death.

2Ki 4:23

IT’S NOT THE NEW MOON OR THE SABBATH: Implying it may have been her habit to make such a trip (40-mile round-trip) on special days.

2Ki 4:25

AND CAME TO THE MAN OF GOD AT MOUNT CARMEL: About 20 miles northwest.

2Ki 4:29

IF YOU MEET ANYONE, DO NOT GREET HIM: Cp Luk 10:4. Do not be detained on your important mission. Oriental greetings were long, tedious, distracting, deceitful, flattering, insincere, and wasteful of time (LB 346).

2Ki 4:30

The very words Elisha had spoken to Elijah (2Ki 2:2,4,6).

2Ki 4:31

BUT THERE WAS NO SOUND OR RESPONSE: Cp the disciples’ inability to heal at times (Mat 17:16; Luk 9:40).

2Ki 4:32

What the disciple could not do must await the coming of his greater Master from a far country.

2Ki 4:34

HE STRETCHED HIMSELF OUT UPON HIM: As though to give the child his own breath and warmth. Like the Holy Spirit which hovered over the waters in the beginning, to bring forth new life (Gen 1:2; cp Deu 32:11).

2Ki 4:35

Seemingly, a considerable time involved and a bit of a trial of Elisha’s faith. We also have the job of bringing life to those around us. Let us not forget that this too needs fervent prayer and faith and patience; like Elisha, we cannot give up, because the result is the salvation of another.

2Ki 4:40

Vv 40-41: This act of ‘salvation from death’ tends to be lost as it is tacked on to the end of a ch with a miraculous resurrection. It seems that Elisha had the power to exercise from God even in small things of life.

2Ki 4:41

Instances of signs that accompany healings: 2Ki 2:20-22; 4:41; 20:7.

2Ki 4:42

GIVE IT TO THE PEOPLE TO EAT: Typ the feeding of the 5,000: Mat 14:16; Mark 6:37; Luke 9:13.

2Ki 5:1

“The curse of leprosy, a physical ailment of the flesh, is cured by baptism. Naaman, the Gentile captain finds a solution to his personal problem at the hand of the Hebrew prophet. The Lord Jesus took Elisha’s healing of Naaman as a prophecy that he himself would be sent to redeem all people (Luk 4:25-27). And yet, in the cleansing of the Gentiles, an Israelite is defiled. The hideous disease of leprosy represents the sin which is in our members, a living death (1Ti 5:6). Yahweh alone could cure leprosy (2Ki 5:15). There is nothing within the entire range of human phenomena which illustrates so impressively the divine power of the Redeemer, and the nature and extent of his work of mercy on man’s behalf, as this leprosy. There are many most striking analogies between it and that more deadly leprosy of sin that has involved our whole race in one common ruin. It is feared as contagious; it is certainly and inevitably hereditary; it is loathsome and polluting; its victim is shunned by all as unclean; it is most deceitful in its actions. New-born babes of leprous parents are often as pretty and as healthy in appearance as any other, but by-and-by its presence and working become visible in some of the signs described in Lev 13. Similarly sin is contagious, hereditary, and becomes worse as time goes by, until its ravages are apparent to all. The innocent child with its engaging prattle and pretty ways hides that which can grow into a Judas Iscariot, a Nero, a criminal. Discipline from the beginning is required. There is but one real cure; one Physician who can cure the leprosy of sin, and He has described the infallible means: Luk 17:14; Rom 6. The atoning work of the Lord Jesus, being the full meaning of baptism, is the only means by which the leper can be made clean” (GEM).

Typical prophecy: The Gentile is cleansed, while the unworthy servant is punished (but later forgiven and cured — 2Ki 8).

NAAMAN: Sig “pleasant”, the masculine equivalent of Naomi.

A GREAT MAN: With a position in the kingdom prob second only to the king.

VICTORY TO ARAM: As the captain of the Aramean host, Naaman would have had a very close relationship with his king, Ben-hadad, as counselor as well as chief military officer. Poss, before he contracted leprosy, Naaman would have been close to the king — as in the battle with Israel in 1Ki 20 — and would have persuaded the king to throw himself on the mercy of the king of Israel, Ahab. If so, Naaman would have known Ahab on sight, and might well have been the Syrian soldier who slew him (1Ki 22:30-37), when Ahab later turned against Ben-hadad. By this means, he might have brought defeat for Israel and victory for Aram/Syria. (This connection is corroborated by Josephus: Jos Ant 8:15:5.)

A VALIANT SOLDIER: Naaman had no doubt killed many Jews, but nevertheless was called by the God of Israel (cp Saul of Tarsus).

BUT HE HAD LEPROSY: All his titles, awards, attainments availed him nothing.

2Ki 5:2

AND HAD TAKEN CAPTIVE A YOUNG GIRL FROM ISRAEL: Perhaps all her family had been slain in the raid in which she was captured (Xd 121:171).

A YOUNG GIRL FROM ISRAEL: This maid, forced to keep other vineyards (Song 1:6), had faith in Elisha and the one whom he typified — and she made use of her opportunities to enlighten others. “As the eyes of a maid look to the hand of her mistress, so our eyes look to the LORD our God, till he shows us his mercy” (Psa 123:2).

2Ki 5:3

Naaman was “easy to be intreated” (Jam 3:17). His servant girl, his wife, and later his servants (v 13) could approach him and reason with him. A great contrast to Nabal (1Sa 25:17) (Tid 44:2:14).

HE WOULD CURE HIM OF HIS LEPROSY: But she had never witnessed Elisha cure a leper! She had never even heard of him doing such a thing! How do we know that? Because of Luk 4:27: “And there were many in Israel with leprosy in the time of Elisha the prophet, yet not one of them was cleansed — only Naaman the Syrian.” The little maid, probably plucked from her family during a raid by the Syrian army, was now forced to live in the household of a man who was the enemy of her people — he may even have slaughtered her family. But, despite her own difficult circumstances, and her lowly state in a strange land, she cared about her captors. And she believed without seeing; she saw types of Yahweh, who could grant cleansing from the “leprosy” of sin (Lev 13:13,14); she saw the coming ingathering of the Gentiles, cured of their “leprosy”. So she knew, without ever having seen it, that Elisha the prophet of God could work such a tremendous miracle. And she wasn’t afraid to speak up and say so. So spare a passing thought for the lowly servant girl with no name, great in faith.

2Ki 5:5

TEN SETS OF CLOTHING: Festal garments — like the goodly Babylonish garment, which inspired the greed of Achan (Jos 7:1,21). Now these garments will inspire the greed of Gehazi (2Ki 5:20).

2Ki 5:6

Cp wise men bringing great wealth to Israel, inquiring of suspicious King Herod as to the whereabouts of the anointed one. Naaman and the king of Syria (like the wise men) naturally assume that a great man will be found in a king’s court. They expected that there would be agreement between the prophet and king in Israel. Doubtless there was in Syria. The priests of those lands had a big influence over the people. But it was not so in Israel. This nation, which should have been an example to the rest of the world (Deu 4:6-8), did not even match the standards of the nations around them in this respect, let alone live up to the high standards of their God.

2Ki 5:7

AM I GOD?: The king is dismissive in the extreme. He is a man of state and important affairs: he has no time for God and His prophet!

2Ki 5:8

Fear of the Syrian “butcher”.

2Ki 5:9

Perhaps Naaman was thinking, ‘Look at the wonderful impression I shall make!’ But, at the root of things, he was… STILL… a “leper”!

2Ki 5:10

ELISHA SENT A MESSENGER: A calculated insult: he will not even come out to meet Naaman.

WASH YOURSELF… IN THE JORDAN: Cp baptism of John: Mat 3.

2Ki 5:12

No ordinary, earthly “rivers” of learning or culture or reformation can wash away sin!

HE TURNED AND WENT OFF IN A RAGE: He was insulted: his intelligence had been questioned.

2Ki 5:13

MY FATHER: That is, “leader” or “master” (2Ki 4:20,21; 45:8; 2Ch 4:16; Isa 22:21).

SOME GREAT THING: But baptism/washing is a very “little” thing! This explains the humiliation which Naaman feels.

WASH AND BE CLEANSED: Naaman’s servants are referring to Lev 13:6,34,58 — where the words are used in the law concerning leprosy. Did they know these passages? or did God putting the words into their mouths, so that Naaman might have the opportunity to make the connection at some later date? Why did God effect this cure on Naaman if it was not that he should become a faithful believer (vv 17,18)?

2Ki 5:14

DIPPED: In LXX, “baptizo”.

THE JORDAN: The river of death becomes a river of life!

FLESH… LIKE… A YOUNG BOY: Naaman was being “born again” (Joh 3)! “Unless you change and become like little children, you will never enter the kingdom of heaven” (Mat 18:3).

“It may seem strange and incredible that God would connect such a momentous change [covenant relationship, and forgiveness of sins] with a trivial and (as some regard it) ridiculous observance [baptism]. An earnest mind, however, will not stop to reason on the matter when once satisfied that it is the will of God, especially when he remembers that it is one of the characteristics of God’s dealings with men that He selects ‘weak things, things despised, yea, and things that are not’ (1Co 1:27,28), by which to accomplish important results — that it may be seen that the power is of God, and not in the means, and that true obedience may be secured in His servants. It was not the eating of the fruit in itself — apart from the divine prohibition — that constituted Adam’s offence. It was not the mere looking at the brazen serpent in the wilderness that cured the serpent bitten Israelites. It was not Naaman’s mere immersion in Jordan in itself that cured him of his leprosy. It was the principle involved in each case that developed the results — the principle of obedience to the divine law, which is one prominent feature in all God’s dealings with man. Obedience is the great thing required at our hands: ‘Hath the Lord as great delight in burnt offerings and sacrifices, as in obeying the voice of the Lord? Behold, to obey is better than sacrifice, and to hearken than the fat of rams’ (1Sa 15:22).

“It matters not what the act may be; the more unlikely the thing required, the more severe the test, and the more conspicuous the obedience, even if it be the offering up of an only son, or the slaughtering of a whole nation. In any case, and at all hazards, obedience must be yielded. God is not less exacting in this respect under the Christian dispensation than He was under the law; but, if possible, more so” (Xdm Ast).

2Ki 5:15

YOUR SERVANT: The mightiest man in Syria has now become a “servant”!

2Ki 5:17

EARTH: From Israel, to build a true altar.

2Ki 5:18

HE IS LEANING ON MY ARM: Naaman’s assistance was needed by the king when he went to worship.

WHEN I BOW DOWN IN THE TEMPLE OF RIMMON, MAY THE LORD FORGIVE YOUR SERVANT FOR THIS: “Whether we can equate Naaman’s idol problem to correspond exactly with anything today in the West or not, it still shows a remarkable degree of latitude from both Elijah and God. The same with Cornelius keeping his job as a colonial occupier (a far worse job for a Christadelphian than a modern police captain). Or Hezekiah holding the Passover in the wrong month. Or David eating the shewbread. Or any of the many fast ones pulled by Jacob. The fact is that God, basically, isn’t always as fussy as we might be… We all live in the Temple of Rimmon daily (certainly Monday through Friday), making compromises and failing to live up to the letter, let alone the Spirit, of the Word of life. Therefore we have to be so, so careful not to be busy putting burdens on the shoulders of others when we will not, or cannot lift a finger to help bear them. And there is such a thing a millstone; it is not the stumbled who wear the millstones, instead it is people like me who take them on ourselves when we decide for others the terms by which that person has to approach Christ. The narrow path to the kingdom is, unfortunately, littered with the bodies of those who have fallen and not been picked up. And the side of the road is dotted with pits for lost sheep to fall into. We can put faces and names to these people — and some of the faces and names we know today are going to be the casualties of the next 10, 20, 30 years if the Lord remains away. Some of the things that cause people to fall by the wayside are indeed gnats not camels (to mix parables), and yes we could say, ‘It’s their own stupid fault — they strained out a gnat (or hat, or skirt, or whatever else) and swallowed a camel (the broad way which leads to destruction).’ What I’m trying to say is this: Woe betide the person who serves up the gnat the breaks the camel’s back” (SCx).

2Ki 5:20

MY MASTER: By stating it this way, Gehazi is failing to recognize the hand of God in the matter.

THIS ARAMEAN: Used in contempt. Ct the maiden, who calls Naaman “adon” or “lord” (v 3).

AS SURELY AS THE LORD LIVES: Ct v 16: Gehazi uses the same oath as his master.

2Ki 5:21

Gehazi causes his master (and by implication, his God) to be dishonored before the world.

2Ki 5:26

TO ACCEPT CLOTHES, OLIVE GROVES…: Gehazi seems to have had great plans for his new-found wealth!

2Ki 5:27

Notice: the leprosy seems to accompany the worldly wealth!

Does Gehazi later repent, and is he then healed (2Ki 8:4)?

2Ki 6:1

Vv 1-7: The floating ax-head is perhaps related to Canaanite mythology: El, father of the gods, yields rulership of the gods to Yamm (the god of the sea) — who is sometimes interchanged with Nahar (the god of the river). Baal is jealous and goes about to kill Yamm/Nahar, after which he succeeds and becomes the ruler. Baal kills Yamm/Nahar by means of two axes — which fly from the hands of Baal.

Because of this the ax became a cultic symbol to Baal worshippers. Idols have been found of Baal brandishing an ax, and Baal worshipers (rulers/priests/soldiers) would often walk into the river (nahar) holding the ax of Baal to illustrate the supremacy of Baal over Nahar. As the Baal versus Yamm myth was supposed to be a cycle, often these people would stand in the river to associate themselves with the regeneration of Yamm/Nahar (ie, his coming back to life to start the cycle all over again: cp Naaman and the Syrian rivers in 2Ki 5:12).

Here, the ax-head flies into the river… just like Yamm/Nahar (Sea/River god) was killed by Baal’s ax. But, even with ‘Baal’s weapon’ in the river god’s body, the servant of Yahweh has power over both of them. That is, Yahweh is greater than Yam/Nahar, and greater than Baal. Elisha exercised power over the river by having a stick thrown in the water, causing the ax to float.

Compare, incidentally, the related features of Exo 15: where the iron of Pharaoh’s chariots could not part the sea, but the wooden rod of Moses does; and where it is the tree — of wood — that makes the bitter waters sweet.

THE COMPANY OF THE PROPHETS: This is the last reference to the “sons of the prophets”. These individuals are the remnant of the good work which Samuel established during his long period as judge and prophet in Israel. He established the schools of the prophets, one of which is mentioned in Naioth (1Sa 19:18). Other schools were in Bethel, Gilgal, Mizpeh, and Ramah. The good work of Samuel carried on well after his death. Whilst the historical record hardly mentions Samuel’s work in the connection, it is clear that he did a great deal of good. In like manner we may do a great work by careful and diligent effort, but it may well not be seen easily and quickly.

2Ki 6:5

IT WAS BORROWED: That is, “we asked for it”. Or poss “we searched for it (and couldn’t find it).”

2Ki 6:6

STICK: The word “stick” here is normally translated “tree”. It is possible that there was quite a lot of effort involved therefore in retrieving this ax. Maybe a tree was put across the river for the man to go out on to retrieve it. It is a different picture altogether from throwing a stick into the water and then the iron floating near the river bank. Just a thought, and of a little significance, as it suggests that effort is needed on our part before God will bring about blessings in our life.

2Ki 6:12

In this incident, cp with Christ and Nathanael: Joh 1:50,51. Elisha sees and hears by Holy Spirit, even as Jesus sees Nathanael a great way off. Cp here esp with v 17.

2Ki 6:13

Vv 13-23: Cp types of Paul’s conversion (Act 9): persecution, vision of glory, blindness, led into city, sight restored, food and drink, enmity ceases. // Rom 8:31; 12:20,21.

DOTHAN: Where Joseph found his brothers (Gen 37:17). Suggestion: did Joseph see God’s chariots there also?

2Ki 6:16

THOSE WHO ARE WITH US ARE MORE THAN THOSE WHO ARE WITH THEM: As true today as it was then. Faith can open our eyes to see what is otherwise unseen (2Co 4:17,18; Psa 34:7; Rom 10:17; Heb 11:16). Let us practice continually that these things might also be in our vision and remain there.

2Ki 6:17

Cp Christ’s promise that Nathanael’s eyes would be opened to see a great host (Joh 1:51).

HORSES AND CHARIOTS: The cherubim of God: Psa 68:17; Dan 6:22; Heb 1:14.

2Ki 6:23

SO THE BANDS FROM ARAM STOPPED RAIDING…: At least for that year (cp v 24).

2Ki 6:25

SEED PODS: Or, lit, “dove’s dung” (NIV mg; KJV): “What have you to say about that extraordinary article of food called ‘dove’s dung’, which was sold at a high price during that terrible siege of Benhadad? I believe that the Hebrew ‘chiriyonim’, or ‘khir yonim’, was a name for a coarse and cheap sort of food, a kind of bean, as some think, to which this whimsical title was given on account of some fancied resemblance between the two. Nor am I at all surprised at it, for the Arabs give the most quaint, obscure, and ridiculous names to their extraordinary edible mixtures” (LB 470). This term cannot be literal, because in such a severe famine all doves would have been long since killed and eaten (WEnj 85).

2Ki 6:28

// Deu 28:53,57.

2Ki 6:31

…As if the prophet were to blame for the sufferings in the city! See Lesson, Covenant-victim, the.

2Ki 6:32

THIS MURDERER: NIV inexplicably leaves out “son of” here. The ref is prob to Joram being the grandson of Ahab, who murdered Naboth.

2Ki 6:33

WHILE HE WAS STILL TALKING TO THEM: The king of Israel’s message to Elisha.

THIS DISASTER IS FROM THE LORD. WHY SHOULD I WAIT FOR THE LORD ANY LONGER?: ‘Seeing God brings such evil upon us, why should I serve Him any longer?’

1Ki 21:3

The Jews could not permanently sell their land, but only lease it until the year of Jubilee (Lev 25:23). To sell land is to presume its ownership, but the true Israelite knew that Yahweh was the only real “owner” of the Land. Naboth only held the property in trust for Him.

Naboth’s rationalizations might be imagined: (1) The Law is often ignored anyway; (2) Selling the land will bring me material gain; and (3) I must protect my family.

Yet against all these arguments Naboth is steadfast to the Law of God.

Likewise, we must learn to look at our SPIRITUAL inheritance from the LORD; we must not “sell” it — no matter the price offered, or any other inducement to part with it, or any threat to us if we don’t give it up! It is absolutely priceless.

1Ki 21:7

IS THIS HOW YOU ACT AS KING OVER ISRAEL?: Or “Dost thou now govern the kingdom of Israel?” Of course, the irony is that Ahab does NOT rule Israel — but rather his wife does!

1Ki 21:13

Cp parable of vineyard: “This is the heir. Come, let’s kill him and take his inheritance” (Mat 21:35-46).

OUTSIDE THE CITY: “Let us, then, go to him outside the camp, bearing the disgrace he bore” (Heb 13:13).

AND STONED HIM TO DEATH: Cp 2Ki 9:26: “Yesterday I saw the blood of Naboth and the blood of his sons, declares the LORD, and I will surely make you pay for it on this plot of ground, declares the LORD.” Evidently, Naboth’s entire family was stoned. (Jezebel would realize that Naboth’s sons and heirs might be no more willing to break the law than their father.)

1Ki 21:19

Cp situation of NT “Elijah” — John the Baptist — who spoke the same way to Herod king of Israel: ‘You have declared your brother Philip to be as good as dead, so that you can take possession of his property: Herodias his wife.’

1Ki 21:20

YOU HAVE SOLD YOURSELF: Ahab had sold himself, a “slave” to lust, ambition, and Jezebel.

1Ki 21:22

The theme of the vineyard parable: “The kingdom of God will be taken away from you and given to a people who will produce its fruit” (Mat 21:43).

1Ki 21:23

DOGS: Sig Gentiles (Mat 15:27).

1Ki 21:27

“Ahab was dismayed when told that his life would be taken — 1Ki 20:42,43 — but he was totally crushed when told his DYNASTY would end. His long-pursued dream and only true ambition was not to be a reality” (DS).

1Ki 21:29

God is merciful: Hos 11:8; Mic 7:18.

1Ki 22:1

1Ki 22: “It was a time of compromise. The nations of the north and south had an interlude of neither peace nor war, when each side developed its military potential (v 1). At the end of three years, the Syrian war was resumed. (1) Jehoshaphat visits Ahab: vv 2-4. (2) He allies himself with Ahab on conditions: v 5. (3) False prophets proclaim smooth things: v 6. (4) Jehoshaphat demands a prophet of Yahweh: v 7. (5) Micaiah’s sarcastic prophecy: vv 8-23. (6) A challenge to Micaiah: vv 24,25. (7) Micaiah is imprisoned: vv 26-28. (8) The kings march to war: vv 29,30. (9) Death of Ahab: vv 31-36. (10) Elijah’s prophecies fulfilled: vv 37,38. (11) Summary of Ahab’s reign: vv 39,40. (12) Summary of Jehoshaphat’s reign: vv 41-50. (13) Summary of Ahaziah’s reign: vv 51-53” (GEM).

1Ki 22:4

I AM AS YOU ARE: Jehoshaphat’s son had married Ahab’s daughter (2Ki 8:18).

1Ki 22:5

FIRST SEEK THE COUNSEL OF THE LORD: Why did not Jehoshaphat inquire for himself?

1Ki 22:8

“An ill-omened alliance had been struck up between Ahab of Israel and Jehoshaphat of Judah. The latter, who would have been much better in Jerusalem, had come down to Samaria to join in an assault on the kingdom of Damascus; but, like a great many other people, Jehoshaphat first made up his mind without asking God, and then thought that it might be well to get some kind of varnish of a religious sanction for his decision. So he proposes to Ahab to inquire of the Lord about this matter. One would have thought that that should have been done before, and not after, the determination was made. Ahab does not at all see the necessity for such a thing, but, to please his scrupulous ally, he sends for his priests. They came, four hundred of them, and of course they all played the tune that Ahab called for. It is not difficult to get prophets to pat a king on the back, and tell him, ‘Do what you like.’

“But Jehoshaphat was not satisfied yet. Perhaps he thought that Ahab’s clergy were not exactly God’s prophets, but at all events he wanted an independent opinion; and so he asks if there is not in all Samaria a man that can be trusted to speak out. He gets for answer the name of this ‘Micaiah the son of Imlah.’ Ahab had had experience of him, and knew his man; and the very name leads him to an explosion of passion, which, like other explosions, lays bare some very ugly depths. ‘I hate him; for he doth not prophesy good concerning me, but evil.’

“That is a curious mood, is it not? that a man should know another to be a messenger of God, and therefore know that his words are true, and that if he asked his counsel he would be forbidden to do the thing that he is dead set on doing, and would be warned that to do it was destruction; and that still he should not ask the counsel, nor ever dream of dropping the purpose, but should burst out in a passion of puerile rage against the counsellor, and will have none of his reproofs. Very curious! But there are a great many of us that have something of the same mood in us, though we do not speak it out as plainly as Ahab did. It lurks more or less in us all, and it largely determines the attitude that some of us take to Christianity and to Christ” (MacL).

1Ki 22:24

ZEDEKIAH… WENT UP AND SLAPPED MICAIAH IN THE FACE: ‘And we will see if MY hand withers… like Jeroboam’s!’ (1Ki 13). But it did not!

1Ki 22:34

AT RANDOM: Heb “tom”, lit complete, perfect. Not as translation here: instead, he (Naaman? see 2Ki 5:1n) took “perfect” aim, and slew Ahab on purpose.

1Ki 22:43

THE HIGH PLACES, HOWEVER, WERE NOT REMOVED: Specific mention is made, several times, of the high places not being taken away: by Asa (1Ki 15:14); Jehoshaphat (1Ki 22:43); Jehoash (2Ki 12:3); Amaziah (2Ki 14:4); Azariah/Uzziah (2Ki 15:4); and Jotham (2Ki 15:35) — demonstrating the importance of this action in God’s sight. These kings did not make a full return to God. The high places (which had been used for idol worship) might have been out of use for the time being, but it seems they were not totally destroyed until the time of Hezekiah (2Ki 18:4; 2Ch 32:12); and even then their prohibition did not last beyond his reign (2Ch 33:3).

Do we have other shrines at which we worship? We must be sure that we remove the “high places” from our lives completely, even if they are currently “out of use”.

1Ki 22:46

MALE SHRINE PROSTITUTES: “Sodomites” (AV). ” ‘Qadhesh’ denotes properly a male temple prostitute, one of the class attached to certain sanctuaries of heathen deities, and ‘consecrated’ [the Heb rt word means lit, and sarcastically, ‘holy’!] to the impure rites of their worship. Such gross and degrading practices in Yahweh’s land could only be construed as a flagrant outrage; and any association of these with His pure worship was abhorrent (Deu 23:17,18): The presence of Sodomites is noted as a mark of degeneracy in Rehoboam’s time (1Ki 14:24). Asa endeavored to get rid of them (1Ki 15:12), and Jehoshaphat routed them out (1Ki 22:46). Subsequent corruptions opened the way for their return, and Josiah had to break down their houses which were actually “in the house of the Lord” (2Ki 23:7). The feminine ‘qedheshah’ is translated ‘prostitute’ in Gen 38:21,22; Hos 4:14; Deu 23:17 (the KJV mg has ‘sodomitess’; the RV mg simply transliterates). The English word is, of course, derived from Sodom, the inhabitants of which were in evil repute for unnatural vice” (ISBE).

1Ki 22:48

TRADING SHIPS: As mg, “ships of Tarshish”: See Lesson, Tarshish.

OPHIR: See Lesson, Ophir.

1Ki 19:1

1Ki 19: “The spirit of Jezebel is promoted against the truth of Yahweh, as she endeavours to guide the nation into the worship of Baal. The priests of Baal had been destroyed, but not those of Astarte. These were under the queen’s special protection. But she saw, in the action of the prophet Elijah, a declaration of war and took the initiative immediately. So [1] Jezebel threatens to destroy Elijah: vv 1,2. [2] Elijah flees to Beersheba: v 3. There must have been considerable reaction after the nervous tension of the contest on Carmel. Elijah possibly expected it to result in a spiritual revival in Israel. Instead it merely aroused Jezebel’s anger, so that she threatened him, with the support of her weak and vacillating husband. [3] Elijah in the wilderness: vv 4-8. A mood of complete and utter depression fell upon him, so that he could not see any prospect of success in his work, and preferred death. [4] Elijah at Horeb: vv 9-18. It was here, at the rock of judgment, that the prophet was shown the true nature of his work. Though he imagined his voice was the only voice expressing the truth, there were another 7,000 supporters. Many times we may feel isolated in our conflict against apathy, indifference and error. Yahweh always preserves a remnant of faith, and provides a measure of assistance to those upholding His wisdom. [5] The call of Elisha: vv 19-21. The prophet found a successor to his work, and perhaps in that, after his outburst of v 10, he found a gentle rebuke in this young man. Both men prefigure the Messiah, who would be both a man of war and a man of peace, completing the attack against the evil spirit of Jezebel” (GEM).

See article, Elijah on Horeb (1Ki 19).

James calls Elijah “a man of like nature with ourselves” (Jam 5:17, RSV), and nowhere is this more evident than in Elijah’s confrontation with God on Mount Horeb (1Ki 19). This austere prophet had just been instrumental in a great victory for the honor of the Lord over Baal, on mount Carmel (1Ki 18). But from the heights of spiritual exaltation Elijah was plunged into the depths of despair when he realized that his great accomplishments had not softened the heart of Ahab, and had served only to intensify Jezebel’s hatred for himself. Fleeing for his life, and yet in his despondency losing all desire to live, he came into the wilderness, to Horeb (1Ki 19:8). In a pathetic prayer Elijah reveals that he has given up on Israel, and that he sees himself as the only true believer remaining (1Ki 19:10). We have all heard such laments as this, generally for much less reason than Elijah’s. In the circumstances we may understand his pessimism, but God saw fit to dispel the mistaken notions that led to his negative state of mind. A contemplation of this incident might also cure the state of mind of any brother who, more or less self-righteously, isolates himself from ‘less worthy’ brethren.

God called Elijah forth from his cave, and paraded before him a tremendous panorama of His power — strong winds, earthquake, and fire. But the Lord was not in these; Elijah saw that something was missing. At last came a still small voice, and Elijah, bracing himself, came out of the cave where he had fled for fear at the previous manifestations. The soft voice had a soothing effect; now at last the frightened prophet felt, when he heard it, the presence of God. Thus was the message driven home to him: God is best known, not in works of judgment, but in the still small voice which calls His people, when properly prepared by adversity, to repentance.

And Elijah was to be that voice! “Go, return on thy way” (v 15). Like Samuel before him, Elijah was carefully taught that wickedness is primarily an affront against God, not against any individual (1Sa 8:7); and consequently no man (no matter how “righteous”) has any prerogative to turn his back on his brethren. Elijah must minister to the remnant that remains in Israel; in the midst of gross apostasy he is not to flee in fear, but rather to stand firm for God and provide a rallying point for the sheep of Israel.

“Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him” (v 18).

1Ki 19:4

// Jer 20:9; Isa 6:5; Jon 4:3.

1Ki 19:8

FORTY DAYS: Ref Moses (Exo 24:18; 34:28; Deu 9:9,18); Jesus (Mat 4:2; Mar 1:13; Luk 4:2).

HOREB: Sinai (Exo 3:1; 19:18; Mal 4:4,5).

1Ki 19:9

A CAVE: The same cave Moses occupied when he was shown the glory of God: Exo 33:21-23?

“When men stand in the mouths of their caves and declare that they alone are fighting the battle of right, and distress the hearts and weaken the hands of their fellow-warriors by their self-centered declarations based upon ignorance of the true state of affairs, not seeing the faithful attitude of the 7,000, then surely is needed the earthquake, the fire, and the still small voice to purge them of their discouraging fantasies” (GbS 204).

A cave is no place for a prophet. In fact, it’s no place for any child of God. Yet many of us have been in the caves of despondency, worry, hopelessness and fretfulness. To all “cave-dwellers”, Elijah’s God is saying, “What are you doing here?” A cave is no place for a child of God. You belong on the mountaintop. You belong in the surging stream of life, not in a cave. You will never see the Lord as long as you remain in the cave. For God is not a God of the caves, but of the mountaintops. Crawl out of your cave. Climb to the top of God’s mountain. There you’ll see what Elijah saw. The glory of God! And you will hear what Elijah heard.

1Ki 19:10

Examples of prophetic reluctance: Exo 4:10; Jer 1:6; Eze 3:14; Jon 1:3; 1Ki 19:10; Luk 5:8,10; 9:59; 18:23; Act 13:13; 18:9. Ct Isa 6:8.

1Ki 19:12

A GENTLE WHISPER: “A still small voice” (AV, RSV); “a gentle breeze” (LXX).

The judgments of God (strong wind, earthquake, fire) are actually manifestations of His mercy. They are the prelude, and preparation, for the still small voice calling the nation to repent.

Elijah is being shown that the LORD God — or Yahweh — is, of course, the God of the strong wind, the earthquake, fire — all these were presumed by the pagans to be manifestations of the great “god” Baal, but this was utterly false!

But not only was Yahweh the true and only God of these great and frightening aspects of nature, in contrast to Baal. He was, ESPECIALLY, the God who revealed Himself through the quiet, still, small, and gentle voice speaking to the individual conscience.

An old preacher spoke something in reply to a question from a young man, something so hushed it could not be discerned. The young man stepped across the room. “What did you say?” he asked. The preacher repeated himself, but again in a tone as soft as a whisper. So the young man moved closer until he was leaning on the preacher’s chair. “Sorry,” he said. “I still didn’t hear you.” With their heads bent together, the old preacher spoke once more. “God sometimes whispers,” he said, “so we will move closer to hear Him.”

We all want God’s voice to thunder through the air with the answer to our own particular problem. But God’s is the still, small voice… the gentle whisper. Perhaps there’s a reason. Nothing draws human focus quite like a whisper.

God’s whisper means I must stop my ranting and move close to Him, until my head is bent together with His. And then, as I listen, I will find my answer.

Better still, I find myself closer to God. And there is no better place to be.

Are you close enough to God that you can hear Him whisper? Or are you so far away that you would barely hear Him if His voice boomed like thunder?

Sometimes we say we are believers, residents in God’s house, but we expect to feel close to Him by yelling down the hall or using an intercom. The only way to have the BEST relationship with God is to live where He lives… not just in the same house, but in the same room; side by side. We need to draw close to Him… “Draw near to God and He will draw near to you” (James 4:8). There is no better way to do this than to read His Word, prayerfully and quietly and in a spirit of contemplation, EVERY DAY.

Let’s be so close to the LORD that we can feel His presence and hear Him whisper His Word to us.

1Ki 19:13

AND STOOD AT THE MOUTH OF THE CAVE: Elijah had come out when God called him (v 11), but he had fled back into the cave when the strong wind and earthquake came.

1Ki 19:14

Elijah’s unrevised answer indicates that, essentially, he does not understand the question!

1Ki 19:16

3 anointings in the OT: Typical of Christ in his 3 capacities: Lev 8:12, as priest; 1Ki 19:16, as prophet; and 1Sa 16:1, as king.

ELISHA: Sig “God’s salvation”, or “the power of salvation”.

SON OF SHAPHAT FROM ABEL MEHOLAH: The mention of Elisha’s father and village indicates that he was hitherto unknown to Elijah.

ABEL MEHOLAH: “A meadow of dancing”, a joyful, righteous place.

1Ki 19:18

‘Forget the fireworks. You must concentrate instead on the scattered remnant, the school of the prophets, etc.’

1Ki 19:19

TWELVE YOKE OF OXEN: A quite wealthy family, who were nevertheless to send away their heir and overseer on a mission for Yahweh.

1Ki 19:20

1Ki 19:20.

GO BACK: ‘Return for the moment’…

WHAT HAVE I DONE TO YOU?: ‘But do not forget the call I have given you!’

1Ki 19:21

Cp Ornan the Jebusite: 2Sa 24:22.

HE TOOK HIS YOKE OF OXEN AND SLAUGHTERED THEM. HE BURNED THE PLOWING EQUIPMENT…: To signify publicly, by sacrifice, his consecration to a new life. Cp Peter and Andrew (Mar 1:29), and Matthew (Mat 9:9-13).

“Still another said, ‘I will follow you, Lord; but first let me go back and say good-by to my family.’ Jesus replied, ‘No one who puts his hand to the plow and looks back is fit for service in the kingdom of God’ ” (Luk 9:61,62).