Daily Bible Reading: 2 Kings 1 and Luke 5

Introduction to 2 Kings: The original scrolls of what we call 1 and 2 Kings did not make any division. Together, they tell the story of the kingdom’s division after Solomon’s death, around 931 BC, and the series of kings who ruled over the northern kingdom (Israel) and the southern kingdom (Judah). 2 Kings picks up the story around 853 BC with the rule of Ahaziah in the north and the continued rule of Jehoshaphat in the south. It will take us to the final conquest of Judah by the Neo-Babylonians (or Chaldeans) in 586 BC.

2 Kings 1 – Moab rebels against the northern kingdom of Israel. Moab was directly east of the Dead Sea in what is now Jordan. The people of Moab were polytheistic, and Chemosh was their main god. Apparently Solomon [builder of the Jerusalem Temple and gifted with great wisdom] had constructed a “high place” near Jerusalem in honor of Chemosh – probably to satisfy one of his many [estimate 700] wives. Associated with Chemosh was the consort goddess Ashtar. Human sacrifice was part of the religion.

 

Ahab’s son Ahaziah is now king of the northern kingdom. He is injured in a fall from the balcony of his palace’s roof, and he wants his men to consult Baal-zebub, the god of Ekron, a Philistine town just west of Jerusalem, if he will recover or not.

 

An angel comes to Elijah and tells him he should go and meet the men and ask them “Is there no God is Israel that you are going to inquire of Baal-zebub. . .?” (1:3) and to tell Ahaziah that he will NOT recover.  They go back and tell him. Ahaziah knows it’s Elijah when they describe him.  He sends men out to talk to him, but the first two contingents end up consumed by fire called down on them.  The third contingent of fifty begs for Elijah’s favor and Elijah finally goes back with them to see the king.  He tells him he will not recover and he dies.  Ahaziah’s brother Joram [also called Jehoram] succeeds as king because Ahaziah has no son.

Luke 5 - Simon, James and John (the sons of Zebedee) are cleaning their nets after having been out fishing most of the night.  It has been a poor outing and they have little to show for their work.  But Jesus tells them to put out again and go to a certain place.  There they find the fish and haul in several loads, almost enough to swamp their boats.  Jesus does this as a way of demonstrating to them that he will make the harvest of men plentiful.  He asks them to follow him and become fishers of men and they go without looking back. 

This account expands somewhat what Mark tells us in 1:16 of his gospel. Jesus demonstrates here with fish what he knows will happen when he sends his disciples out to catch people in the net of faith.  Another difference is that before Peter follows him here, we hear him confess his unworthiness in the manner of Isaiah.

Jesus continues his ministry to the unclean and the sick by his cleansing of the leper. This too is taken from Mark (1:40). In both accounts the healed man is told not to tell, but here it is not recounted that he disobeys.

In Luke’s account of the man brought down through the roof, Luke makes sure to place Pharisees and teachers in the house where Jesus is; they just appear in Mark. They have come from everywhere.  The entire story is repeated here much as it is in Mark. The interesting thing to me is the fact that Jesus seems to equate the healing of disease with the forgiveness of sins.  We are kept in our blindness and our deafness and lameness by our sins.  This is the ultimate disability Jesus came to deal with.

Then comes the call of Levi, the tax collector, and the banquet in Levi’s home where Jesus mixes with the crowd of tax collectors, those in need of the physician God has sent, and the comment on fasting—that the guests will not fast until the bridegroom is taken away from them. Then follows the parable of the new wine in old wineskins, just as in Mark.

What is happening with Jesus’ ministry is a new thing.  It cannot be made to fit the old “pair of pants” or the “old wine.”  The creation of something new requires the introduction of things, which are totally new to contain them.  

Daily Bible Reading: 1 Kings 19 and Luke 2:21-52

1 Kings 19 – When Ahab tells Jezebel what Elijah did to all the prophets of Baal, she sends a threatening note to Elijah, and he becomes afraid.  He flees to Beersheba, goes past there and into the wilderness. He asks God to let him die: “O Lord, take away my life, for I am no better than my ancestors” (19:4). An angel appears and encourages him to eat—leaves him a cake and some water.  A second time the angel comes and tells him to eat again “otherwise the journey will be too much for you” (19:7).

He does and travels to Mt. Horeb [likely another name for Mt. Sinai] to a cave there. He is in the wilderness 40 days and nights. “Then the word of the Lord came to him, saying, ‘What are you doing here, Elijah?’” (19:9) He answers, “I have been very zealous for the Lord, the God of hosts; for the Israelites have forsaken your covenant, thrown down your altars, and killed our prophets with the sword. I alone am left, and they are seeking my life, to take it away” (19:10).

                 

The Lord sends Elijah up to the top of the mountain to “stand before[the Lord]”: “Now there was a great wind, so strong that it was splitting mountains and breaking rocks in pieces before the Lord, but the Lord was not in the wind; and after the wind an earthquake, but the Lord was not in the earthquake; and after the earthquake a fire, but the Lord was not in the fire; and after the fire a sound of sheer silence.  When Elijah heard it, he wrapped his face in his mantle and went out and stood at the entrance of the cave.  Then there came a voice to him that said, ‘What are you doing here, Elijah?’” (19:11-13)

Elijah tells the soundless voice, “Lord God Almighty, I have always served you – you alone. But the people of Israel have broken their covenant with you, torn down your altars, and killed all your prophets. I am the only one left – and they are trying to kill me” (19:14). The Lord tells him to return and anoint Hazael king over Aram; Jehu, king over Israel and Elisha as prophet in his place. “Whoever escapes from the sword of Hazael, Jehu shall kill; and whoever escapes from the sword of Jehu, Elisha shall kill” (19:17). He will leave 7,000 in Israel that have not “bowed to Baal” (19:18). Elijah does what he is supposed to do.  When he meets Elisha and throws his mantel over him, Elisha asks to be able to kiss his father and mother before he follows Elijah.  Elijah says, “’Go back again; for what have I done to you?’” (19:20) He goes back and offers sacrifice, shares it with the people and then leaves to follow Elijah.

Luke 2:21-52 - Jesus is circumcised at eight days old and named Jesus. When the time of purification arrives, they take Jesus up to Jerusalem “to present him to the Lord” as “first fruits” of their marriage and they offer a sacrifice.

Simeon, a “righteous and devout” man, experiences the Holy Spirit as well and recognizes in Jesus the “Lord’s Messiah” (2:26). My “eyes have seen your salvation which you have prepared in the presence of all peoples, a light for revelation to the Gentiles and for glory to your people Israel” (2:30-32).  Mary and Joseph are “amazed” and Mary learns the “child is destined for the falling and the rising of many in Israel, and to be a sign that will be opposed so that the inner thoughts of many will be revealed—and a sword will pierce your own soul too” (2:34-35). In addition to Simeon, the prophetess Anna (of Asher) who stayed at the temple also “began to praise God and to speak about the child to all who were looking for the redemption of Jerusalem” (2:38).

In a sense these people also fulfill the prophecy of Joel—about men and women prophesying at the messiah’s coming. But the thing most noticeably different here from Mark is the public and early revelation of Jesus’ identity and mission.

                 

The child grows and is “filled with wisdom” (2:40).  When he is twelve, he is left accidentally behind when his parents leave for home after coming to Jerusalem to celebrate the Passover.  They seek him for three days and find him “sitting among the teachers, listening to them and asking them questions” (2:46). When his mother expresses anxiety over what he has put them through, he asks “Why were you searching for me? Did you not know that I must be in my Father’s house?” (2:49)

At the end it says of Mary, “His mother treasured all these things in her heart” (2:51). A similar passage follows his birth at 2:19.

Daily Bible Reading: 1 Kings 18 and Luke 2:1-20

1 Kings 18 – Three years after the drought begins, the Lord sends Elijah to Ahab.  Now Ahab’s man in care of the palace is Obadiah, a man who reveres the Lord greatly; he has hidden 100 of the Lord’s prophets in a cave to protect them from Jezebel, who wants to kill them.

Ahab goes off with Obadiah in search of grass to sustain his horses and mules; they go off in different directions to look.  Obadiah meets Elijah and recognizes him. and tells him to go and report to Ahab that Elijah has come to see him. Ahab has been looking for Elijah everywhere and demanding oaths from people where he has looked swearing that Elijah is not in their kingdom. Obadiah is afraid that if he goes and reports that he has found Elijah, Elijah will get himself carried off somewhere by the Lord and Obadiah will be left looking like a liar.  Elijah promises Obadiah that this will not happen. The Jerusalem Bible note indicates these sudden disappearing acts were always part of the story of Elijah.

                 

When Ahab sees Elijah, they dispute over which one of them is the one who has brought the drought on to Israel.  Elijah tells Ahab to assemble all Israel before him at Mt. Carmel and bring with him 450 prophets of Baal and 400 prophets of Asherah.  He does, and Elijah addresses them: “How long will you go limping with two different opinions? If the Lord is God, follow him; but if Baal, then follow him” (18:21). He orders that two bulls be brought, slaughtered and cut into pieces; the 850 prophets will take one and Elijah [the only remaining prophet of the one Lord God] the other.  Each will call on the name of his god and the god who answers with fire will be declared “God” (18:24). They agree.  The prophets of Baal go first; they call on their god all day.  Elijah mocks them when they get no response.  They slash themselves with swords and lances but still “there was no voice, no answer, and no response” (18:29).

Then it is Elijah’s turn.  He takes 12 stones (for the number of tribes) and sets about rebuilding the damaged altar of the Lord (18:30); he digs a trench around it “large enough = to hold about four gallons of water” (18:32) and places wood on the altar and pieces of a bull on top of the wood. He has them pour water on the offering, so much that it runs down around the altar and fills the trench around the altar. Then he addresses the Lord: “Answer me, O Lord, answer me, so that this people may know that you, O Lord, are God, and you have turned their hearts back” (18:37).  Fire comes down and consumes the offering, and the altar beneath it. “When the people saw this, they threw themselves on the ground and exclaimed, ‘The Lord is God, the Lord alone is God!’” (18:39).

To end it, Elijah then orders the prophets seized and brought down to the wadi Kishon where Elijah kills them. Jerusalem Bible says they “suffer the fate of the conquered in the warfare of the times.”

                 

Then Ahab is told to go eat and drink, that he, Elijah, hears the roar of rain approaching.  Elijah goes on top of Mt. Carmel to wait. He sends his servant seven times to go and look out towards the sea.  The seventh time, they see a little cloud rising out of the sea.  Soon there is a heavy rain.  Ahab rides off in his chariot to Jezreel, but Elijah beats him there, running to the gates of the town.

Luke 2:1-20 – The Emperor Augustus orders a census to be taken, during the reign of Quirinius, governor of Syria. Joseph must return from Nazareth in Galilee to Bethlehem, the town where those in the house of David must register.  Brown (Introduction to the New Testament) points out that there are historical problems with the narrative here. “There never was a census of the whole Empire under Augustus (but a number of local censuses), and the census of Judea (not of Galilee) under Quirinius, the governor of Syria, took place in AD 6-7, probably at least ten years too late for the birth of Jesus. The best explanation is that, although Luke likes to set his Christian drama in the context of well-known events from antiquity, sometimes he does so inaccurately” (233). “The events Luke will describe actually took place in a small town in Palestine, but by calling Bethlehem the city of David and setting them in a Roman census Luke symbolizes the importance of those events for the royal heritage of Israel and ultimately for the world Empire” (233).

Mary, Joseph’s “intended” (they are engaged) is pregnant.  While they are there she gives birth in a barn “because there was no place for them in the inn” (2:7).

Shepherds in the area experience the presence of an angel who announces to birth to them—“good news of great joy for all the people” (2:11).  The Messiah is born.  They will find him “wrapped in bands of cloth and lying in a manger” (2:12). When the angels (heavenly host) leave, the shepherds go into Bethlehem to see what the Lord has made known to them. When they saw him, “they made known what had been told them about this child; and all who heard it were amazed. . .” (2:17-18). Far from starting the narrative with admonitions of secrecy, here we have a great and joyous announcement from heaven to all who live on earth. There is no secret here of “who” it is who is born. It is made known to both the lowly (here shepherds) and the great (in Matthew, magi).

I cannot help here but bring up one of my favorite Quaker references to one of the passages here – William Penn’s use of the inn in 2:7. In his great book No Cross, No Crown he says “You, like the inn of old, have been full of guests; your affections have entertained other lovers; there has been no room for your savior in your soul. Therefore, salvation has not yet come into your house, though it has come to your door and you have long claimed it.”

Daily Bible Reading: 1 Kings 16-17 and Luke 1:39-80

1 Kings 16 – For modern readers, the cast of characters in Kings can be very challenging. We have Ahijah the prophet from Shiloh – a good man who prophesies against Jeroboam and his line because of their unfaithfulness to the one God. Then there is the Ahijah from the tribe of Issachar – a different man apparently – whose son Baasha takes over the northern kingdom and has all of Jeroboam’s line killed. It is tempting to think they might have been related Ahijahs but apparently they are not.

Now we have a prophet named Jehu – son of Hanani who speaks God’s word to Baasha, telling him that he too has provoked God’s anger and that he too will be “consume[d]” (16:3). Later there will be another Jehu, a different man, who will become king of Israel for a while. The prophet Jehu sends a message to King Baasha, telling him he has also led God’s people into sin and will also die – with his whole family – just as Jeroboam was eliminated. It is interesting that one of the sins listed against the house of Baasha is his killing of Jeroboam’s “house.” So even though this was prophesied, it was not seen as the will of God.

Baasha manages to live out his life as king. His son Elah succeeds him. Elah only reigns for two years in Israel.  It is through Zimri, the commander of Elah’s forces that the prophesy of Jehu s comes to pass. Zimri kills Elah when he is drunk one day, and then Zimri has all of Baasha’s family killed. “Because of their idolatry and because they led Israel into sin, Baasha and his son Elah had aroused the anger of the Lord” (16:13).

Zimri rules for only seven days in Tirzah. Israelite troops fighting in Philistia, learn of Zimri’s coup and they plot against him. When Zimri learns of their plot, he “went into the palace’s inner fortress, set the palace on fire and died in the flames” (16:18). They set their chief commander, Omri, as king. This revolt ends with the people of Israel are divided—half loyal to one Tibni, and the other half to Omri.  But Tibni dies, so Omri is left in charge. 

Omri reigns for 12 years.  It is Omri who builds the city of Samaria on a hill that he buys. Around 875 BC, Omri’s son Ahab becomes the king of Israel. Ahab “sinned against the Lord more than any of his predecessors” (16:30). He takes as his wife Jezebel, daughter of King Ethbaal of Sidon. “He built a temple to Baal in Samaria, made an altar for him, and put it in the temple. He also put up an image of the goddess Asherah” (16:32-33). A Jerusalem Bible note says Ethbaal was a priest of Asherah (Astarte) who seized power in Tyre at the same time as Omri in Israel.  They allied themselves to each other. The “effects on the religion of Israel of this association with the Philistines were to be increasingly felt throughout the reign of Ahab.

During Ahab’s reign a man named Hiel builds (or rebuilds) the city of Jericho—and sacrifices his eldest son Abiram as part of it.  The gates of the city are consecrated with the sacrifice of his youngest son Segub.

1 Kings 17 – This first appearance of Elijah the Tishbite (of Tishbe in Gilead). He goes to Ahab and prophecies drought.  He himself goes, at God’s command, to live in the Wadi Cerith, east of the Jordan.  There the ravens feed him bread and meat every morning and evening; and he drinks from the wadi. Soon it dries up, so he goes to Zarephath where the Lord tells him a widow will feed him.  He meets the widow at the gate gathering sticks and asks her for bread.  She has nothing—only a handful of meal in a jar and a little oil.  She is gathering sticks to prepare one last meal for her and her son.  Elijah tells her not to fear, to do as she planned, but to give him a little something first—that the meal and oil will not fail until the day the Lord sends rain to the earth again.  It happens.

                 

After, the widow’s son becomes ill.  She yells at Elijah for bringing this problem on them by “bring[ing] [her]sin to remembrance” (17:17). He takes her dying son to his (Elijah’s) room and lays him on his bed; he asks the Lord why he has brought this calamity on them.  He lies on the child three times and begs the Lord to let the child live. The Lord “listened to the voice of Elijah” (17:22). She acknowledges then that he is a man of God.

Luke 1:39-80 - Mary visits Elizabeth and when Elizabeth hears Mary coming in to their home, “the baby [John} moved within her” (1:41). Mary’s “Song of Praise” follows. This “Magnificat” is among a number of hymns that appear in New Testament writing. Brown notes that the “canticles reflect the style of contemporary Jewish hymnology” of the time, that “every line echoes the OT so that the whole is a mosaic of scriptural themes reused for a new expression of praise” (232). This hymn is patterned on the hymn of Hannah, Samuel’s mother in 1 Samuel 2:1-10.

She remains with Elizabeth and Zechariah until the birth of John, then returns to Nazareth. Zechariah, filled with the Holy Spirit to prophecy, speaks of the “mighty savior” God is sending to save his people “from our enemies and from the hand of all who hate us” (1:71). The savior expected is one who will rescue his people “from the hands of [their] enemies” so that they can “serve him without fear” (1:73). The purpose of his own son John will be to “go before the Lord to prepare his ways, to give knowledge of salvation to his people by the forgiveness of their sins” (1:77).

                 

So both John and Jesus are introduced here before they are born as fulfillments of the promises God has given his people over the years.