January 2023 · The Teaching Ministry of Jay Mack

Bt – யூதேயாவில் இயேசுவின் ஏற்றுக்கொள்ளல்

யூதேயாவில் இயேசுவின் ஏற்றுக்கொள்ளல்

இயேசு செய்த அற்புதங்களினால் யூதேயாவில் பரவலான அங்கீகாரத்தைப் பெற்றார். அவருடைய அற்புதங்களின் நோக்கம், இஸ்ரவேலுக்கு ஒரு அடையாளமாகச் செயல்படுவதாகும், அவருடைய மேசியானிய கூற்றுக்கள் குறித்து முடிவெடுக்க அவளைத் தூண்டுவதாகும். அவர் மெசியாவா இல்லையா? பொதுவாக இஸ்ரவேல் தேசத்தையும், குறிப்பாக யூத மதத் தலைவர்களையும் அந்தக் கேள்வியைத் தவிர்க்க அவர் அனுமதிக்க மாட்டார். யேசுவா செய்த அற்புதங்கள் அவருடைய நபர் மற்றும் அவரது செய்தி இரண்டையும் அங்கீகரிக்கும். முதலாவதாக, அவர் உண்மையில் யூத மேஷியாக் (அவரது நபர்) என்பதையும், அவர் மேசியானிய ராஜ்யத்தை (ஏசாயா 11:1-16; வெளிப்படுத்துதல் 20:1-6) அல்லது யூத தீர்க்கதரிசிகளால் பேசப்பட்ட ராஜ்யத்தை வழங்குகிறார் என்பதையும் அது உறுதிப்படுத்தும். அவரது செய்தி). எனவே, அவர்கள் முதலில் அவரை மேசியானிய ராஜாவாக ஏற்றுக்கொள்ள தயாராக இருந்தால், அவர்கள் தங்கள் நாளில் மேசியானிய ராஜ்யம் நிறுவப்படுவதைக் காண்பார்கள்.

John Kumar2024-06-07T14:49:23+00:000 Comments

Bu – இயேசுவின் அற்புதங்களுக்கு ஆரம்பகால பதில் யோவான் 2: 23-25

இயேசுவின் அற்புதங்களுக்கு ஆரம்பகால பதில்
யோவான் 2: 23-25

இயேசுவின் அற்புதங்களுக்கு ஆரம்பகால பதில் டி.ஐ.ஜி.: ஏன் இயேசு தம்மை மக்களிடம் ஒப்படைக்கவில்லை? எல்லோரும் அவருடைய பெயரை நம்பினார்களா? எதுவும் இல்லையா? அவர்கள் என்ன பதிலளித்தார்கள்? அவருடைய செய்தியா அல்லது அவரது அற்புதங்களா? நம்பிக்கைக்கும் இவற்றுக்கும் என்ன சம்பந்தம்?

பிரதிபலிப்பு: நீங்கள் எப்போது யாரையாவது ஏமாற்றிவிட வேண்டும் என்று நம்பினீர்கள்? அந்த அனுபவம் பிற்காலத்தில் உங்களை எவ்வாறு பாதித்தது? சமுதாயத்தில் இருந்து விலகாமல் எப்படி உங்களைப் பாதுகாத்துக் கொள்வது? மற்றவர்களின் அங்கீகாரம் உங்களுக்கு எவ்வளவு தேவை? அப்படியானால், ஏன்? ஒன்றின் பார்வையாளர்களை மகிழ்விக்க விரும்புகிறீர்களா?

இப்போது அவர் எருசலேமில் பஸ்கா பண்டிகையில் இருந்தபோது (யோசனன் 2:23அ). இயேசுவின் ஊழியத்தில் குறிப்பிடப்பட்ட நான்கு பஸ்காக்களில் இதுவே முதலாவது. முதலாவது இங்கே மற்றும் யோவான் 2:13a இல் குறிப்பிடப்பட்டுள்ளது. இரண்டாவது யோவான் 5:1ல் உள்ளது, மூன்றாவது யோவான் 6:4ல் உள்ளது, நான்காவது யோவான் 11:55, 12:1, 13:1, 18:28 மற்றும் 39, மற்றும் 19:14 இல் குறிப்பிடப்பட்டுள்ளது. இவற்றின் மூலம், அவருடைய பொது ஊழியம் மூன்றரை ஆண்டுகள் நீடித்தது என்ற முடிவுக்கு வரலாம். யேசுவாவின் ஊழியம் பாப்டிஸ்டுக்குப் பிறகு விரைவில் தொடங்கியது என்று நற்செய்தி மரபு கூறுகிறது. லூக்கா கூறுகிறார், அவருடைய ஊழியம் தொடங்கியபோது நம்முடைய கர்த்தருக்கு சுமார் முப்பது வயது இருக்கும் (லூக்கா 3:23). கிமு 7 அல்லது 6 குளிர்காலத்தில் இயேசு பிறந்திருந்தால், கி.பி 29 இல் அவருக்கு 33 அல்லது 34 வயது இருந்திருக்கும் (இணைப்பைக் காண Aq – The Birth of Jesus இயேசுவின் பிறப்பு). அவர் அதிசயமான அடையாளங்களைச் செய்தார், சந்தேகம் கொண்டவர்களை நம்பவைப்பதற்காகவோ அல்லது எதிர்ப்பாளர்களைத் தூண்டுவதற்காகவோ அல்ல, மாறாக மேசியாவின் வருகையை அடையாளம் காட்டுவதற்காக. நற்செய்திக்கு பதிலளிக்க விருப்பமுள்ள, தயாராக உள்ள இதயங்களைத் தூண்டுவதற்கு அவர் அறிகுறிகளை வழங்கினார்.

பலர் அவர் செய்யும் அடையாளங்களைக் கண்டு அவருடைய நாமத்தில் விசுவாசம் வைத்தார்கள் (யோவான் 2:23b). அவர்கள் பார்வையால் நடந்தார்கள், விசுவாசத்தினால் அல்ல; அவர்கள் அடையாளங்களை நம்பினார்கள், ஆனால் கர்த்தரை நம்பவில்லை. அவர்கள் அவரை நம்பவில்லை, அவருடைய பெயரில் மட்டுமே. யேசுவா செய்த அற்புதங்கள் அவர்களை உற்சாகப்படுத்தியது, ஆனால் அவர்கள் தங்கள் பாவத்தை ஒப்புக்கொண்டு மனந்திரும்பத் தயாராக இல்லை. நம்பப்படும் வினை aorist காலத்தில் உள்ளதுவேறு வார்த்தைகளில் கூறுவதானால், பலர் மக்கள் முடிவெடுக்கும் நிலைக்கு வந்தனர், ஆனால் யேசுவாவைப் பற்றிய அறிவுசார் அறிவிலிருந்து விசுவாசம் வரையிலான எல்லையை கடக்கவில்லை. ஹீப்ருவின் எழுத்தாளர் இதைப் பற்றி பேசினார் (ஹீப்ருஸ் As – இன்று, நீங்கள் அவருடைய குரலைக் கேட்டால், உங்கள் இதயங்களைக் கடினப்படுத்தாதீர்கள்) பற்றிய விளக்கத்தைப் பார்க்கவும். இங்கே பரிசுத்த ஆவியானவர் முடிவெடுக்கும் விளிம்பில் இருந்த எபிரேயர்களிடம் கூறுகிறார் – ஆனால் ஒருபோதும் உறுதியளிக்கவில்லை, “உங்கள் இதயங்களைக் கடினப்படுத்தாதீர்கள், இன்று கேளுங்கள், இன்று கடவுள் நீங்கள் செய்ய விரும்புவதைச் செய்யுங்கள். இஸ்ரவேல் புத்திரர் நாற்பது வருடங்களாக தேவனுடைய வல்லமைக்கும் அக்கறைக்கும் அத்தாட்சியைக் கண்ட பின்பும் செய்ததைச் செய்யாதீர்கள். அவர்கள் தொடர்ந்து அவரை நம்ப மறுத்தனர். அதைச் செய்யாதே.”.

ஆனால், இயேசு மதத் தலைவர்கள் முதல் மக்கள் வரை யாரிடமும் சாதகமான பதிலைச் சார்ந்து இருக்கவில்லை. அவர் தம்மை அவர்களிடம் ஒப்படைக்கமாட்டார், ஏனென்றால் அவர் எல்லா மக்களையும் அறிந்திருந்தார் (யோவான் 2:24). மனிதகுலத்தின் மொத்த சீரழிவுக்கு என்ன ஒரு குற்றச்சாட்டு. தொலைந்து போனவர்கள் மனசாட்சியின் விஷயங்களில் முற்றிலும் உணர்ச்சியற்றவர்கள் என்றோ அல்லது மனிதகுலம் அவர்கள் எவ்வளவு பாவம் செய்ய முடியுமோ அவ்வளவு பாவமுள்ளவர்கள் என்றோ இது அர்த்தப்படுத்துவதில்லை. பாவி ஒவ்வொரு சாத்தியமான பாவத்திலும் ஈடுபடுகிறார் என்று அர்த்தமல்ல. ஆனால், தொலைந்து போனவர்கள் உண்மையிலேயே பாவத்திற்கு அடிமைகள் (ரோமர் 6:1-23) என்றும், தங்கள் பாவ நிலையில் இருந்து தங்களை முழுமையாக விடுவித்துக் கொள்ள இயலாது என்றும் கடவுள் கண்டதைக் குறிக்கிறது. ஏதேன் தோட்டத்தில், மாம்சத்திற்குப் பிறகு மனிதன் நம்பப்படக்கூடாது என்று ஆதாம் காட்டினான். மற்றொருவர் கூறியது போல், “மனிதனின் பாசங்கள் தூண்டப்படலாம், மனிதனின் புத்திசாலித்தனம் தெரிவிக்கிறது, மனிதனின் மனசாட்சி குற்றவாளி; ஆனால் இன்னும் கடவுள் அவரை நம்ப முடியாது. மாம்சத்தில் உள்ள மனிதகுலம் கண்டிக்கப்படுகிறது மற்றும் மீண்டும் பிறக்க வேண்டும். அதனால்தான் எஜமானர் தம்மை அவர்களிடம் ஒப்படைக்கமாட்டார்.³²⁸

இங்கே கர்த்தருடைய உதாரணம் நம் அனைவருக்கும் ஒரு எச்சரிக்கையாக இருக்க வேண்டும். மின்னுவது எல்லாம் தங்கம் அல்ல என்பதை நினைவில் கொள்வது நல்லது. குறுகிய காலத்திற்கு மட்டுமே தெரிந்த ஒருவரை நம்புவது புத்திசாலித்தனம் அல்ல. நாம் எல்லோரிடமும் அன்பாக இருக்க வேண்டும், ஆனால் சிலரிடம் மட்டும் ரகசியமாக இருக்க வேண்டும். வேறு வார்த்தைகளில் கூறுவதானால், மற்றவர்களின் அதிகாரத்தில் உங்களை மிக விரைவாக ஈடுபடுத்துகிறீர்களா? கலிலியன் ரபி அதே பன்னிரண்டு அவர் அப்போஸ்தலர்களை அனுப்பியபோது, அப்பாவியாக இருக்க வேண்டாம் என்று எச்சரித்தார்: ஓநாய்களுக்கு நடுவில் ஆடுகளை அனுப்புவது போல் நான் உங்களை அனுப்புகிறேன். ஆகையால், பாம்புகளைப் போல புத்திசாலியாகவும், புறாக்களைப் போல குற்றமற்றவர்களாகவும் இருங்கள் (மத்தேயு 10:16). எகிப்திய ஹைரோகிளிஃபிக்ஸ் மற்றும் பல பழங்கால புராணங்களில், பாம்புகள் ஞானத்தை அடையாளப்படுத்துகின்றன. அவர்கள் புத்திசாலிகள், புத்திசாலிகள், தந்திரம் மற்றும் எச்சரிக்கையுடன் கருதப்பட்டனர். அந்த குணாதிசயத்தில், விசுவாசிகள் பாம்புகளைப் பின்பற்ற வேண்டும். நம்மைச் சுற்றியுள்ள நம்பிக்கையற்ற உலகத்தைக் கையாள்வதில் நாம் புத்திசாலித்தனமாகவும் தந்திரமாகவும் இருக்க வேண்டும்.³²⁹

மனிதகுலத்தைப் பற்றிய எந்தச் சாட்சியும் அவருக்குத் தேவையில்லை, ஏனென்றால் ஒவ்வொரு நபரின் இதயத்திலும் என்ன இருக்கிறது என்பதை அவர் அறிந்திருந்தார் (யோசனன் 2:25). மேசியா மனித இயல்புகளை அறிந்திருந்தார். மனித இதயத்தின் அசைவு மற்றும் உறுதியற்ற தன்மையை அவர் அறிந்திருந்தார். அவர் தேர்தலில் போட்டியிடவில்லை, மேலும் அவர் தனது பணியையோ அல்லது எதிர்காலத்தையோ மனிதகுலத்திடம் ஒப்படைக்கவில்லை. அவர் தனது தந்தையை அவர் நம்பினார், ³³⁰பின்னர் அவரை நசரேயன் நம்பும்படி மனிதகுலத்தை அழைத்தார்.

John Kumar2024-06-07T14:51:19+00:000 Comments

Af – கடவுளின் நினைவுச்சின்னம் யோவான் 1: 1-18

கடவுளின் நினைவுச்சின்னம்
யோவான் 1: 1-18

தி மெம்ரா ஆஃப் காட் டிஐஜி: மெம்ரா எப்படி கிறிஸ்துவைப் போன்றவர்? இயேசு எப்படி வாசஸ்தலத்தைப் போன்றவர்? யோசனன் பாப்டிஸ்ட் சாட்சியாக என்ன பங்கு வகிக்கிறார்? யார் அல்லது எது ஒளியைப் புரிந்துகொள்ளத் தவறியது? ஏன்? கருணையும் உண்மையும் நிறைந்த ஒருவர் மற்றவர்களை எப்படி நடத்துவார்? இங்கு ஏன் ஜானும் மோசேயும் எங்கள் முதன்மையான கவனம் செலுத்தவில்லை? இந்த பத்தியிலிருந்து, ஒரு நபர் கடவுளை எப்படி அறிந்து கொள்ள முடியும்? ஏன் பரிசேயர்களும் சதுசேயர்களும் யேசுவா நினைவுச்சின்னம் என்பதை பார்க்க முடியவில்லை?

பிரதிபலிப்பு: நீங்கள் அடோனாயின் குடும்பத்தில் தத்தெடுக்கப்பட்டுள்ளீர்களா? உங்களை கடவுளின் குழந்தையாக பார்க்கிறீர்களா? கர்த்தர் எப்பொழுதாவது தம்முடைய பிள்ளைகளில் யாரையும் நிராகரிப்பாரா? நீங்கள் அவரை வாசலில் வைத்திருக்கிறீர்களா? அல்லது வாழ்க்கை அறையில்? அல்லது சாவியைக் கொடுத்தாரா? ஏன்? இந்தப் பத்தியில் யேசுவாவைப் பற்றி உங்களை மிகவும் கவர்ந்தது எது?

புதிய உடன்படிக்கை கிரேக்க மொழியில் எழுதப்பட்டது, மேலும் வார்த்தைக்கான கிரேக்க வார்த்தை லோகோஸ் ஆகும். பெரும்பாலான மக்கள் லோகோஸின் கிரேக்க தத்துவக் கருத்தில் கவனம் செலுத்துகிறார்கள், இது இரண்டு விஷயங்களைக் குறிக்கிறது: காரணம், கடவுளின் யோசனை மற்றும் பேச்சு, கடவுளின் வெளிப்பாடு. கிரேக்கர்கள் தத்துவத்தில் தொங்கவிடப்பட்டனர். லோகோக்கள் மூலம் மனம், பகுத்தறிவு, சித்தம் மற்றும் உணர்ச்சி ஆகியவை ஆளுமையற்ற முறையில் காட்டப்படும் ஒரு உன்னத சக்தியை அவர்கள் நம்பினர். ஆனால், ஜான் ஒரு கிரேக்க தத்துவஞானி அல்ல, அவர் ஒரு யூத மீனவர். ஜான் கிரேக்கர்களுடன் பேசவில்லை என்று இது அர்த்தப்படுத்துவதில்லை, ஏனென்றால் அவர் ஒன்றுக்கு மேற்பட்ட அர்த்தங்களைக் கொண்ட சொற்றொடர்களை வேண்டுமென்றே பயன்படுத்த விரும்பினார். அவர் எந்தச் சொல்லைப் பயன்படுத்துகிறாரோ அதன் முழுப் பொருளையும் வெளிக்கொணர்வது அவருடைய வழி. ஆனால் இங்கே, யோவான் யூதர்களுக்குக் குறிப்பாகச் சொல்லிக் கொண்டிருந்தார்.

யூத இறையியல் மெம்ராவைக் கையாள்கிறது. இது ஒரு அராமிக் சொல், அதாவது வார்த்தை. எபிரேய மொழியில் தாவர் என்ற சொல். எனவே, லோகோக்கள், மெம்ரா மற்றும் தாவர் அனைத்தும் ஒரே பொருளைக் குறிக்கின்றன. . . அந்த வார்த்தை. கிறிஸ்துவின் காலத்தில், TaNaKh அராமைக் மொழியில் மொழிபெயர்க்கப்பட்டது, இது இயேசுவின் காலத்து யூதர்களின் முக்கிய மொழிகளில் ஒன்றாகும். TaNaKh தாவர் என்ற வார்த்தையைப் பயன்படுத்திய போதெல்லாம், அராமிக் பதிப்பு மெம்ராவைப் பயன்படுத்தியது. இவை டர்குமின் என்று அழைக்கப்பட்டன, அதாவது அராமைக் மொழிபெயர்ப்பு. ஆனால், அவை உண்மையில் மொழிபெயர்ப்புகளைக் காட்டிலும், விளக்கமான மொழிபெயர்ப்புகளாக இருந்தன. உதாரணமாக, எபிரேய உரையில், ஏசாயா 52:13 கூறுகிறது. . . என் வேலைக்காரன் செழிப்பான். எனினும் யூதர்கள் செய்த அராமிக் மொழி பெயர்ப்பு, கூறியது. . . என் வேலைக்காரன் மேசியா செழிப்பான். இதன் விளைவாக, அராமிக் மொழிபெயர்ப்பிலிருந்து யூத இறையியலாளர்கள் மெம்ராவைப் பற்றிய முழு அளவிலான இறையியலை உருவாக்கினர்.¹⁸

மெம்ராவைப் பற்றி ரபிகள் கற்பித்த அனைத்தும் இயேசு கிறிஸ்துவின் உண்மை. மெம்ராவைப் பற்றி ரபீக்கள் ஏழு விஷயங்களைக் கூற வேண்டும். முதலில், மெம்ரா ஒரு நபர் என்று ரபிகள் கற்பித்தார்கள். ஏசாயா 45:23 கூறுகிறது: நானே ஆணையிட்டுக் கொண்டேன், என் வாய் முற்றிலும் உத்தமமாக ஒரு வார்த்தையைச் சொன்னது, அது திரும்பப் பெறப்படாது. மெம்ராவுக்கு புத்திசாலித்தனம், விருப்பம் மற்றும் உணர்ச்சிகள் இருப்பதாக அவர்கள் கற்பித்தனர் (ஏசாயா 9:8, 55:10-11; சங்கீதம் 147:15). எனவே யோவான் எழுதுவார்: வார்த்தை மாம்சமாகி, நம் மத்தியில் வாசம்பண்ணினார். அவருடைய ஷிகினா மகிமையையும், கிருபையினாலும் சத்தியத்தினாலும் நிரம்பிய பிதாவிடமிருந்து வந்த ஒரே ஒரு குமாரனின் ஷிகினா மகிமையைக் கண்டோம் (யோவான் 1:14).

இரண்டாவதாக, தேவன் தம் உடன்படிக்கைகளை ஏற்படுத்திய வழியே மெம்ரா என்று ரபீக்கள் கற்பித்தார்கள் (ஆதியாகமம் 15:4). ஆகையால், பரிசுத்த ஆவியானவர் தம்முடைய அப்போஸ்தலன் மூலம் அறிவிக்கிறார்: தோரா மோசேயின் மூலம் கொடுக்கப்பட்டது; கிருபையும் சத்தியமும் யேசுவா மேசியா மூலம் வந்தது (யோசனன் 1:17).

மூன்றாவதாக, மெம்ரா இரட்சிப்பின் வழிமுறை என்று அவர்கள் கற்பித்தனர் (ஹோசியா 1:7 NKJ). எனவே யோவான் எழுதுவார்: ஆயினும், அவரை ஏற்றுக்கொண்ட அனைவருக்கும், அவருடைய நாமத்தில் நம்பிக்கை கொண்டவர்களுக்கு, கடவுளின் பிள்ளைகளாகும் உரிமையை அவர் அளித்தார் (யோவான் 1:12).¹⁹ உண்மையில், யோவான், “நான் இல்லை. உங்களுக்குத் தெரிவிக்கவே எழுதுகிறேன், உங்களை மகிழ்விக்க எழுதவில்லை. நீங்கள் நம்புவதற்காக நான் உங்களுக்கு எழுதுகிறேன்! விசுவாசத்திற்கான கிரேக்க வார்த்தையானது pisteuo ஆகும், மேலும் நம்புவது, நம்புவது அல்லது நம்பிக்கை வைப்பது என்று பொருள். ஜான் தனது நற்செய்தியில் தொண்ணூற்றெட்டு முறை இந்த வார்த்தையைப் பயன்படுத்தினார். இது ஒருபோதும் ஒரு முன்மொழிவுடன் அறிவுசார் உடன்படிக்கையை மட்டும் குறிப்பிடுவதில்லை. நம்பிக்கை என்பது சார்பு மற்றும் அர்ப்பணிப்பு ஆகியவற்றின் தனிப்பட்ட பதிலை உள்ளடக்கியது. விசுவாசம் என்பது கிறிஸ்துவை ஏற்றுக்கொள்வது (யோசானன் 1:12), கிறிஸ்துவுக்குக் கீழ்ப்படிவது (யோசானன் 3:36), கிறிஸ்துவில் நிலைத்திருப்பது (யோவான் 15:1-10 மற்றும் முதல் யோவான் 4:15). அது எப்படி இருக்கும்? நீங்கள் கேட்டதில் மகிழ்ச்சி!

1900 ஆம் ஆண்டு வாக்கில், ராக் ஸ்டார்கள் மற்றும் விளையாட்டு ஹீரோக்களின் நாட்களுக்கு முன்பு, மிகவும் பிரபலமான சிலர் மலைகளில் ஏறுவது, சங்கிலிகள் மற்றும் பெட்டகங்களிலிருந்து தப்பிப்பது மற்றும் பறக்கும் ட்ரேபீஸில் ஆடுவது போன்ற துணிச்சலான சாதனைகளுக்கு பெயர் பெற்றவர்கள். உலகின் மிகப் பெரிய இறுக்கமான கயிற்றில் நடப்பவர், பிரான்சின் சிறந்த சார்லஸ் ப்ளாண்டினை விட பிரபலமானவர் யாரும் இல்லை. ஒரு முறை கனடாவின் ஒன்டாரியோவில் உள்ள நயாகரா நீர்வீழ்ச்சியின் குறுக்கே அவர் இறுக்கமான கயிற்றில் நடந்தார். அவர் ஒரு இருப்புப் பட்டியுடன் குறுக்கே நடப்பார், அவர் ஒரு யூனிசைக்கிளில் குறுக்கே சவாரி செய்வார், சில சமயங்களில், அவரை நம்பும் ஒருவருடன், அவர் தனது தோள்களில் நம்பிக்கையுள்ள ஆன்மாவை சுமந்து செல்வார். ஒரு நாள் அவர் ஒரு பையனை சக்கர வண்டியில் குறுக்கே ஏற்றிச் சென்றார். அதைக் கண்டு மக்கள் ஆரவாரம் செய்தனர். சிறுவன் தன் உயிரை ப்ளாண்டினின் கைகளில் கொடுத்தான். அதுதான் விசுவாசம், கிறிஸ்துவின் கைகளில் நம் வாழ்க்கையை வைப்பது. ப்ளாண்டின் நயாகரா நீர்வீழ்ச்சியின் மறுபக்கத்திற்கு வந்தபோது, அவர் அதை மீண்டும் செய்ய முடியும் என்று மக்கள் நம்புகிறார்களா என்று கேட்டார். அவர்கள், “ஆம், உங்களால் முடியும் என்று நாங்கள் நம்புகிறோம்” என்று கூச்சலிட்டனர். அதற்கு அவர், “அப்படியானால் சக்கர வண்டியில் ஏறுங்கள்” என்றார். அதுதான் நம்பிக்கை. மேசியாவைப் பொறுத்த வரை, நீங்கள் சக்கர வண்டியில் இருக்கிறீர்களா?

நாம் கிறிஸ்துவை நம்பியவுடன், நம்மைப் பற்றிய மிக முக்கியமான நம்பிக்கை என்னவென்றால், நாம் கடவுளின் குடும்பத்தில் தத்தெடுக்கப்படுகிறோம் (இணைப்பைக் காண Bw – விசுவாசத்தின் தருணத்தில் கடவுள் நமக்காக என்ன செய்கிறார்) மற்றும் அனைவருடனும் கடவுளின் குழந்தையாகிவிட்டோம். ஒரு மகன் அல்லது மகளாக இருப்பதன் மூலம் வரும் சலுகைகள் மற்றும் பொறுப்புகள். அந்த நேரத்தில், நாம் அவரைத் தொங்கவிட முடியுமா என்பது உண்மையில் பிரச்சினை அல்ல, உண்மையில் கேள்வி என்னவென்றால், ADONAI எப்போதாவது நம்மை விட்டுப் பிரிவாரா? எபிரேயர்களுக்கு ஏவப்பட்ட எழுத்தாளர் அந்தக் கேள்விக்கு நமக்கு நினைவூட்டுவதன் மூலம் பதிலளிக்கிறார்: கடவுள் சொன்னார், “நான் உன்னை ஒருபோதும் விட்டுவிட மாட்டேன்; நான் உன்னை ஒருபோதும் கைவிடமாட்டேன்” (எபிரெயர் 13:5b).

எனவே, நாம் எவ்வாறு நடந்துகொள்கிறோம் என்பதன் மூலம் நாம் இரட்சிக்கப்படவில்லை; நாம் எதை நம்புகிறோமோ அதன் மூலம் நாம் இரட்சிக்கப்படுகிறோம். அப்போஸ்தலனாகிய யோவான் எழுதினார்: நாம் தேவனுடைய பிள்ளைகள் என்று அழைக்கப்படுவதற்கு, பிதா நம்மீது செலுத்திய அன்பு எவ்வளவு பெரியது! அதுதான் நாம்! உலகம் நம்மை அறியாததற்குக் காரணம், அது அவரை அறியாததுதான். அன்பான நண்பர்களே, இப்போது நாம் கடவுளின் பிள்ளைகள், நாம் என்னவாக இருப்போம் என்பது இன்னும் அறியப்படவில்லை. ஆனால் அவர் தோன்றும்போது, நாம் அவரைப் போலவே இருப்போம் என்பதை நாம் அறிவோம், ஏனென்றால் நாம் அவரைப் போலவே காண்போம். அவர் மீது இந்த நம்பிக்கை கொண்ட ஒவ்வொருவரும் அவர் தூய்மையானவர் போல் தங்களைத் தூய்மையாக்கிக் கொள்கிறார்கள் (முதல் யோவான் 3:1-3). இந்த முக்கியமான வசனங்கள், கடவுளின் பிள்ளைகளாக நாம் யார் என்பதை அறிந்துகொள்வது எவ்வளவு முக்கியமானதாக இருக்கிறது, ஏனென்றால் அந்த நம்பிக்கைதான் நாம் எப்படி வாழ்கிறோம் என்பதற்கு அடிப்படையாக செயல்படுகிறது. யாரும் தங்களை எப்படிப் பார்க்கிறார்கள் என்பதற்கு முரண்படும் வகையில் வாழ முடியாது.

நான்காவதாக, மெம்ரா என்பது வெளிப்பாட்டின் வழி என்றும், கடவுள் தன்னை மெம்ரா மூலம் வெளிப்படுத்தினார் என்றும் ரபிகள் கற்பித்தனர் (ஆதியாகமம் 15:1; எசேக்கியேல் 1:3). யோவான் எழுதுவார்: ஒருவரும் கடவுளைக் கண்டதில்லை, ஆனால் ஒரே கடவுளாகிய ஒரே மகன், தந்தையுடன் நெருங்கிய உறவில் இருக்கிறார் (யோசனன் 1:18).

ஐந்தாவது, மேம்ரா படைப்பின் முகவர் என்று ரபீக்கள் கற்பித்தார்கள்; அவர் படைத்த அனைத்தையும் அவர் மெம்ரா மூலம் உருவாக்கினார் (சங்கீதம் 33:4-6). இவ்வாறு, பரிசுத்த ஆவியானவர் மனித ஆசிரியரை எழுத தூண்டினார்: அவர் ஆரம்பத்தில் கடவுளுடன் இருந்தார் (யோவான் 1:2).

ஆறாவது, மெம்ரா, சில சமயங்களில், கடவுளைப் போன்றது என்றும், மற்ற நேரங்களில், கடவுளிடமிருந்து வேறுபட்டது என்றும் ரபிகள் கற்பித்தனர். யோசினன் அறிவிப்பான்: ஆதியில் வார்த்தை இருந்தது, அந்த வார்த்தை தேவனோடு இருந்தது, அந்த வார்த்தை தேவனாயிருந்தது (யோசனன் 1:1).

கடைசியாக, ரபிகள் மெம்ரா தான் தநாக்கில் உள்ள தியோபனிகளின் முகவர் என்று கற்பித்தார்கள். இதன் விளைவாக, ஜான் வெளிப்படுத்தினார்: வார்த்தை மாம்சமாகி, நம் மத்தியில் வசிப்பிடமாக்கியது. அவருடைய ஷிகினா மகிமை அல்லது கர்த்தருடைய பிரசன்னத்தின் காணக்கூடிய வெளிப்பாடு, கிருபையும் சத்தியமும் நிறைந்த பிதாவிடமிருந்து வந்த ஒரே ஒரு குமாரனின் ஷிகினா மகிமையைக் கண்டோம் (யோவான் 1:14). யேசுவா அதை எப்படி செய்தார்? அவர் நம்மிடையே வாழ்ந்தார், அல்லது உண்மையில் கூடாரமாக இருந்தார் (எக்ஸோடஸ் Eq – கிறிஸ்து கூடாரத்தில் எனது விளக்கத்தைப் பார்க்கவும்).²⁰

முதல் இரண்டு வசனங்கள் இயேசு கிறிஸ்து நித்தியமானவர் என்பதை வலியுறுத்துகின்றன; அவருக்கு ஆரம்பம் இல்லை, முடிவும் இருக்காது. ஆதியில் வார்த்தை இருந்தது, அந்த வார்த்தை தேவனோடு இருந்தது, அந்த வார்த்தை தேவனாக இருந்தது (யோவான் 1:1). உயர்ந்ததாக எதுவும் சொல்ல முடியாது. நித்திய கடந்த காலத்தில் கற்பனை செய்யக்கூடிய எந்தவொரு புள்ளிக்கும் முன்பு, வார்த்தை ஏற்கனவே இருந்தது. ADONAI தனக்கும் மக்களுக்கும் இடையே ஒரு பாலத்தை கட்டுவதற்கு வெளிப்படுத்துதலின் மூலம் தொடங்கினார். ²¹ எனவே மெம்ராவிற்கு ஆரம்பம் இல்லை. அவர் ஆதியில் தேவனோடு இருந்தார் (யோசனன் 1:2). வித் அல்லது ப்ரோஸ் என்ற கிரேக்க வார்த்தை இந்த வழியில் பயன்படுத்தப்படும் போது, பரிச்சயத்தை குறிக்கிறது. வார்த்தையும் பிதாவாகிய கடவுளும் ஒன்றாக இருந்து, இடத்தையும், நெருக்கத்தையும், நோக்கத்தையும் பகிர்ந்து கொண்டனர் (சங்கீதம் 90:1-2). சொல்லப்போனால், வார்த்தையே கடவுள் என்று அவர்கள் மிக நெருக்கமாக இருந்தார்கள். அவர்கள் அதே சாராம்சத்தைப் பகிர்ந்து கொள்கிறார்கள் மற்றும் ஹாஷெமின் உண்மையான அனைத்தும் வார்த்தையின் உண்மை.²²

யேசுவா மேசியா படைப்பாளர்; அனைத்தும் அவனால் படைக்கப்பட்டன. முந்தைய வசனத்தில், காலத்தின் கண்ணோட்டத்தில் கடவுள் வார்த்தை என்று ஜான் கூறினார். கடவுள் மட்டுமே நித்தியமானவர்; மேலும் வார்த்தை நித்தியமாக இருப்பதால், அவர் கடவுள். இப்போது அவர் தனது தெய்வத்தை மற்றொரு பார்வையில் நிறுவுகிறார்: படைப்பு. யூத மற்றும் புறஜாதிக் கண்ணோட்டத்தில் உருவாக்கப்படாத எதுவும் தெய்வம். இந்த பண்டைய உலகக் கண்ணோட்டத்தை மனதில் கொண்டு, ஜான் எழுதினார்: எல்லாம் அவராலேயே உண்டானது; அவர் இல்லாமல் ஒன்றும் உண்டாக்கப்படவில்லை (1:3). இது ஏன் மிகவும் முக்கியமானது? ஏனென்றால், யோவானின் நாளில் தொடங்கி இன்று வரை, இயேசு கடவுள் இல்லை என்று பொய் போதகர்கள் கூறுகின்றனர். மூன்றாம் நூற்றாண்டின் தவறான போதகரான ஆரியஸ், “அவர் இல்லாத ஒரு காலம் இருந்தது” என்று சொல்ல விரும்பினார். ஆனால், எதுவும் இருப்பதற்கு முன்பே, படைப்பாளராகிய கிறிஸ்து எல்லாவற்றையும் இருப்பதற்குப் பேசினார் என்று யோவான் படைப்பின் தருணத்தைச் சுட்டிக்காட்டுகிறார்.

இயேசு கிறிஸ்து வாழ்வின் ஆதாரம்; அவரைத் தவிர எதுவும் உயிருடன் இல்லை. அவரில் ஜீவன் இருந்தது, அந்த ஜீவன் எல்லா மனித குலத்திற்கும் வெளிச்சமாக இருந்தது. நமது ஆன்மீக மற்றும் உடல் வாழ்க்கை அவரிடமிருந்து வருகிறது. ஒளியின் இயல்பு பிரகாசித்து இருளை விரட்டுவது. இருளில் ஒளி பிரகாசிக்கிறது, இருள் அதை வெல்லவில்லை (யோவான் 1:4-5). இறுதியில், ஒரு கல்லறையில் ஒளியை வைப்பதன் மூலம் கூட இருளால் ஒளியை வெல்ல முடியவில்லை. இது யோவானின் நற்செய்தியை ஒரு வசனத்தில் சுருக்கமாகக் கூறுகிறது. சாத்தானின் எதிர்ப்பையும் இருளின் இராஜ்ஜியத்தையும் மீறி வார்த்தை வெற்றி பெறும். நீங்கள் கடவுளிடம் எவ்வளவு நெருக்கமாக இருக்கிறீர்களோ, அவ்வளவு தூரம் நீங்கள் பிசாசிலிருந்து விலகி இருக்கிறீர்கள்.²³

கடவுளால் அனுப்பப்பட்ட ஒரு மனிதன் இருந்தான், அவன் பெயர் யோவான். கடவுளிடமிருந்து அனுப்பப்பட்ட சொற்றொடர் சரியான பதட்டத்தில் உள்ளது, இது அவரது பணியின் நிரந்தர தன்மையைக் குறிக்கிறது. அவர் மூலமாக அனைவரும் விசுவாசிக்கும்படி, அந்த ஒளியைப் பற்றி சாட்சியமளிக்க சாட்சியாக வந்த முன்னோடி அவர் மட்டுமே. அவரே வெளிச்சம் அல்ல; அவர் ஒளியின் சாட்சியாக மட்டுமே வந்தார் (யோசனன் 1:6-8). ஆனால், எல்லா தீர்க்கதரிசிகளிலும் பெரியவர் என்று இயேசு அழைத்த யோவானும் கூட (மத்தேயு 11:9-13), இருளுக்கு இணையாக இல்லை. மோசே, சாமுவேல், எலியா, ஏசாயா, எரேமியா, டேனியல், ஓசியா, சகரியா மற்றும் அவருக்கு முன் இருந்த மற்ற தீர்க்கதரிசிகளைப் போலவே, அவர் உலகத்தை அறிவூட்டத் தவறிவிட்டார். எல்லாவற்றிற்கும் மேலாக, அவர்கள் மனிதர்கள் மட்டுமே. ஒவ்வொரு இதயத்தையும் மனதையும் ஒளிரச்செய்யக்கூடிய ஒளியின் மூலமாக நமக்கு ஒரே நம்பிக்கை இருக்கிறது, ஏனென்றால் அவர் மனிதனை விட மேலானவர்.

Yeshua Ha’Meshiach யேசுவா ஹமாஷியாச் யேசுவா ஹமாஷியாச் ஒளி; ஆனால் இருள் அவரைப் பெறவில்லை. அனைவருக்கும் ஒளி தரும் உண்மையான ஒளி மறைக்கப்படவில்லை. மாறாக, உண்மையான ஒளி மனித மாம்சத்தில் உலகிற்கு வந்தது (யோவான் 1:9). எனவே, அவர் தனது படைப்பின் மூலம் தன்னை வெளிப்படுத்தியது போல் (ரோமர் 1:18-20), அறியாமை என்று யாரும் கூற முடியாது. அவர் உலகில் இருந்தார், உலகம் அவர் மூலம் உண்டானாலும், உலகம் அவரை அடையாளம் காணவில்லை. அவர் தனக்குச் சொந்தமானவற்றுக்கு வந்தார்,இஸ்ரவேல் தேசம், ஆனால், அவர்கள் அவரைப் பெறவில்லை (யோவான் 1:10-11). அவரை நிராகரிப்பதில், அவர்கள் அவரை பிதா அனுப்பிய வெளிப்பாடாக ஏற்க மறுத்து, அவருடைய கட்டளைகளுக்குக் கீழ்ப்படிய மறுத்தனர்.²⁴ஒளியை எரியும்போது, அந்த உண்மையை அறியாதவர்கள் யார்? ஒளியை எரிகிறது என்று யாரிடம் சொல்ல வேண்டும்? அது சரி, குருடர்!²⁵ இந்த விஷயத்தில் ஆன்மீக குருடர், ஏனென்றால் உலகம் அவரை அடையாளம் அறியவில்லை. இறுதியில், இருண்ட கல்லறையில் ஒளியை வைப்பதன் மூலம் கூட இருளால் ஒளியை அடக்க முடியவில்லை.²⁶

நம்மைப் பற்றிய மிக முக்கியமான நம்பிக்கை என்னவென்றால், நாம் கடவுளின் குழந்தைகள் மற்றும் அவருடைய குழந்தையாக இருப்பது கர்த்தரால் நமக்குக் கொடுக்கப்பட்ட உரிமை. ஆயினும், அவரை ஏற்றுக்கொண்ட அனைவருக்கும், அவருடைய நாமத்தில் நம்பிக்கை கொண்டவர்களுக்கு, கடவுளின் பிள்ளைகளாகும் உரிமையை அவர் வழங்கினார் (யோவான் 1:12). நம்பிக்கை என்று மொழிபெயர்க்கப்பட்ட கிரேக்க வார்த்தையான பிஸ்டுவோ, யோவான் நற்செய்தியில் 98 முறை வருகிறது. இது ஒரு பரந்த சொற்பொருள் வரம்பைக் கொண்டுள்ளது மற்றும் நம்பிக்கை, நம்பிக்கை, நம்பிக்கை என மொழிபெயர்க்கலாம். இயேசு தம் சீடர்களுக்கு ஜெபிக்கக் கற்றுக் கொடுத்தபோது, அவர் எப்படி ஆரம்பித்தார்? அவர் தொடங்கினார்: எங்கள் தந்தை (மத்தித்யாஹு 6:9a). நாம் ADONAI அடோனாய் கடவுள் உடன் பேசும்போது நாம் சொல்லக்கூடிய மிக முக்கியமான, தனிப்பட்ட விஷயம். அவர் நம் தந்தை என்பதால், நாம் அவருடைய குழந்தைகளாக இருக்க வேண்டும். அந்த உறுதி உங்களிடம் உள்ளதா? இல்லை என்றால் இன்றே ஏன் தீர்த்து வைக்கக்கூடாது? இந்த கோப்பின் கீழே உள்ள பிரார்த்தனையை ஜெபியுங்கள். தேவன் தம்முடைய குமாரனிடத்தில் விசுவாசம் வைத்து அவருடைய பிள்ளையாக இருக்கும் உரிமையை உங்களுக்குக் கொடுத்திருக்கிறார். இது நீங்கள் சம்பாதித்த உரிமை அல்ல. இங்கே, அவர் அதை உங்களுக்குக் கொடுத்தார் என்று பைபிள் சொல்கிறது!

நாம் இயற்கையான வம்சாவளியிலோ, மனித முடிவுகளிலோ அல்லது கணவனின் விருப்பத்தினாலோ பிறந்த குழந்தைகள் அல்ல. இந்த வெளிப்பாடுகளின் குவியலை யூத இனத்தின் பெருமையின் வெளிச்சத்தில் புரிந்து கொள்ள வேண்டும். யூதர்கள் தங்கள் யூத “தந்தைகள்” காரணமாக, அவர்களின் பெரிய முன்னோர்கள், ADONAI அடோனாய் கடவுள் தங்களுக்கு ஆதரவாக இருப்பார் என்று நம்பினர். ஆனால் யோவான் அத்தகைய கருத்தை திட்டவட்டமாக மறுக்கிறார். கடவுளின் குழந்தை பிறப்பது இயற்கையான பிறப்பு அல்ல; இது மீளுருவாக்கம் மூலம் இறைவனின் இயற்கைக்கு அப்பாற்பட்ட செயல். விசுவாசிகள் கடவுளால் பிறந்தவர்கள் என்பதால் மனித முயற்சிகள் அனைத்தும் நிராகரிக்கப்படுகின்றன (யோசனன் 1:13).²⁷

இயேசு கிறிஸ்து முற்றிலும் மனிதனாக இருந்தாலும், தந்தையை முழுமையாக வெளிப்படுத்துகிறார். வார்த்தை, ஜீவனுள்ள தோரா, மாம்சமாகி, நம் மத்தியில் அவருடைய வாசஸ்தலத்தை (அல்லது கூடாரமாக) ஆக்கியது. இந்த வசனத்தில் நாம் மெம்ரா மேசியா என்று கண்டுபிடிக்கிறோம். இவர் நாசரேத்தில் வளர்ந்து ஒரு நாள் கடவுள் என்று முடிவு செய்த இயேசு என்ற மனிதர் அல்ல; இதுவே மனிதனாக மாறத் தீர்மானித்த வார்த்தையாகிய தேவன்.²⁸ கிருபையினாலும் சத்தியத்தினாலும் நிரம்பிய பிதாவிடமிருந்து வந்த ஒரேயொரு குமாரனின் ஷிகினா மகிமையை நாம் கண்டோம் (யோவான் 1:14). ) நாம் இல்லாமல் வாழ்வதை அவரால் தாங்கிக் கொள்ள முடியவில்லை, அதனால் அவர் தனது மிகப்பெரிய பரிசை வழங்கினார் – தன்னை.

முதல் மற்றும் பதினான்காவது வசனங்களை ஒருங்கிணைக்கும் போது, யோசனன் மெம்ரா பற்றிய செய்தியின் சாராம்சத்தைக் காணலாம். ஆதியில் வார்த்தை இருந்தது, அந்த வார்த்தை மாம்சமாகி, நம்மிடையே வாசஸ்தலமாயிற்று; மற்றும் வார்த்தை கடவுளிடம் இருந்தது, நாம் அவருடைய மகிமையைக் கண்டோம், தந்தையிடமிருந்து வந்த ஒரே ஒருவரின் மகிமை; மற்றும் வார்த்தை கடவுள், கிருபை மற்றும் உண்மை நிறைந்த (யோசனன் 1:1 மற்றும் 14).

மேசியாவின் தனித்துவத்தை கோடிட்டுக் காட்டும் மூன்று புள்ளிகளுடன் முன்னுரை முடிவடைகிறது. முதலாவதாகயோவான் , ஸ்நாகன் காட்டிலும் அவருடைய மேன்மையை நினைவுபடுத்துகிறோம். யோசினன் அவரைக் குறித்து தொடர்ந்து சாட்சி கொடுத்தான். அவர் கூக்குரலிட்டார்: நான் சொன்னபோது நான் சொன்னது இவரைத்தான்: எனக்குப் பின் வருபவர் எனக்கு முன் இருந்ததால் என்னை மிஞ்சிவிட்டார் (யோசனன் 1:15). யேசுவா யோவானைக் காட்டிலும் இளையவர் மற்றும் யோவானைக் காட்டிலும் தாமதமாக அவருடைய ஊழியத்தைத் தொடங்கினார். ஆனால், கிறிஸ்துவின் முற்பிறவியின் காரணமாக, அவர் என்னை விஞ்சிவிட்டார் என்று யோசனன் கூறினார்.

இரண்டாவதாக, அவர் தம்முடைய அனைவரின் தேவைகளையும் பூர்த்தி செய்கிறார். ஏற்கனவே கொடுக்கப்பட்ட கிருபைக்குப் பதிலாக அவருடைய முழுமையால் நாம் அனைவரும் கிருபையைப் பெற்றோம் (யோவான் 1:16). தொடர்ந்து கரைக்கு வரும் அலைகளைப் போல கடவுளின் கிருபை விசுவாசிகளுக்கு வருகிறது. கடவுள் நமக்கு ஏற்கனவே வழங்கிய கிருபைக்கு பதிலாக விசுவாசி தொடர்ந்து அவருடைய கிருபையின் ஆதாரத்தைப் பெறுகிறார். தோரா மோசே மூலம் கொடுக்கப்பட்டது (இரண்டாம் கொரிந்தியர் 3:6-16); கிருபையும் சத்தியமும் இயேசு கிறிஸ்துவின் மூலமாக வந்தது (யோசனன் 1:17). இந்த வசனம் மோசேயை இழிவுபடுத்துவதாக சில சமயங்களில் கருதப்படுகிறது, ஆனால் உண்மைக்கு அப்பால் எதுவும் இருக்க முடியாது. தெய்வீக உரிமை கோரப்படாத ஒரு மனிதனை கடவுளின் வார்த்தையுடன் ஒப்பிடுவது கூட பரிசுத்த ஆவியானவர் மோசேயை எவ்வளவு உயர்வாக மதிக்கிறார் என்பதைக் காட்டுகிறது. தன்னைப் பற்றிய ADONAI அடோனாய் கடவுள் இன் நித்திய போதனையான தோராவை, கருணை மற்றும் சத்தியத்துடன் ஒப்பிடுவதன் மூலம் அதை இழிவுபடுத்தவில்லை. யேசுவா தான் தோராவையோ அல்லது தீர்க்கதரிசிகளையோ ஒழிக்க வரவில்லை, அவற்றை நிறைவேற்றவே வந்ததாக மத்தேயு கூறுகிறார். உண்மையில், அவர் தோராவை அதன் அர்த்தத்தையும் கட்டளைகளையும் இன்னும் தெளிவுபடுத்தும் வழிகளில் விளக்கினார் (மத்தித்யாஹு 5:17-48). அருளும் உண்மையும் கடவுளின் தனிப்பட்ட பண்புகளாகும், அவை யேசுவா தனது பொது ஊழியத்தின் போது வெளிப்படுத்தியது மட்டுமல்லாமல், படைப்பின் தொடக்கத்திலிருந்து மனிதகுலத்திற்கு தொடர்ந்து அளித்து வருகிறது.

மூன்றாவதாக, முதல் பார்வையில் யோவான் 1:18க்கு முந்தைய வசனங்களுடன் மிகக் குறைவான தொடர்பு இருப்பதாகத் தோன்றலாம். ஆனால், உண்மையில், இது முழு முன்னுரையின் உச்சக்கட்டத்தை உருவாக்குகிறது, மேசியா யாரும் பார்த்திராத பிதாவாகிய கடவுளுடன் மிக நெருக்கமான உறவில் இருக்கிறார் என்பதை வலியுறுத்துகிறது (யோவான் 1:18a). ஆயினும் யேசுவாவைக் கண்ட மக்கள் ஆண்டவரைக் கண்டனர். மேலும், மோசே கடவுளின் முதுகைப் பார்த்தார் (யாத்திராகமம் 33:19-23), ஏசாயா கர்த்தர் ஒரு சிம்மாசனத்தில் அமர்ந்திருப்பதைக் கண்டார், உயர்ந்த மற்றும் உயர்ந்தவர் (ஏசாயா 6:1). இஸ்ரவேலின் எழுபது பெரியவர்களும் இஸ்ரவேலின் தேவனைக் கண்டார்கள். . . அவர்கள் அவருடன் சாப்பிட்டு குடித்தார்கள் (யாத்திராகமம் 24:9-11). எனவே, ஹாஷேமின் இறுதி மகிமையும் இன்றியமையாத தன்மையும் பாவம் நிறைந்த மனித குலத்திலிருந்து மறைக்கப்பட்டுள்ளன என்பதை இந்தப் பகுதி அர்த்தப்படுத்த வேண்டும். ²⁹ பின்னர், வார்த்தையே கடவுள் என்ற முதல் வசனத்தின் உண்மைக்கு நம்மை மீண்டும் கொண்டு வருவதன் மூலம் யோவான் தனது முன்னுரையை முடிக்கிறார். இயேசு தனித்துவமானவர், ஒரே ஒரு குமாரன், அவரே கடவுள் மற்றும் தந்தையுடன் மிக நெருக்கமான உறவில் சாத்தியம் இருக்கிறார், அவரைத் தெரியப்படுத்தினார் (யோவான் 1:18b). வினைச்சொல் அவரைத் தெரியப்படுத்தியது, லூக்கா 24:35 இல் அங்கு எம்மாவுஸுக்குச் செல்லும் வழியில் இருந்த இருவரும் யேசுவா அவர்களுடன் ரொட்டியை உடைத்தபோது அவரை அடையாளம் கண்டுகொண்டனர். பிதாவாகிய கடவுளை அனைவரும் அடையாளம் காணும் வகையில் இயேசு நமக்கு வெளிப்படுத்தியுள்ளார் என்பதே இதன் பொருள். தனது ஊழியத்தின் முடிவில் மேஷியாக் கூறுவது போல்: என்னைக் கண்ட எவரும் தந்தையைக் கண்டார் (யோசனன் 14:9b). எனவே, கடவுள் யார், அவர் எப்படிப்பட்டவர் என்பதை நீங்கள் அறிய விரும்பினால், இயேசுவைப் பாருங்கள், நீங்கள் அவரை அறிவீர்கள்.

ஒரு உண்மையான விசுவாசியாக இருப்பதன் அர்த்தம் என்ன, அவருடைய வாழ்க்கை உண்மையான நம்பிக்கையால் வகைப்படுத்தப்படுகிறது? யோவான் தனது பரிசுத்தவான்களின் வாழ்க்கையில் காணக்கூடிய ஐந்து நடைமுறை குணங்களை விவரிக்கிறார் (உபாகமம் 33:2-3; யோபு 5:1; சங்கீதம் 16:3 மற்றும் 34:9; சகரியா 14:5; யூதா 1).

முதலாவதாக, உண்மையான விசுவாசிகள் தங்கள் சொந்த தேவைகளை ஒப்புக்கொள்ள மிகவும் சுதந்திரமாக இல்லை. நம்முடைய பலவீனங்களையும், நமது போதாமைகளையும் ஒப்புக்கொள்ளும் அளவுக்கு இறைவனை நம்பினால் மட்டுமே, நம் குடும்பத்தினருடனும் நண்பர்களுடனும் நெருக்கத்தை அனுபவிக்க முடியும். பெருமை நம்மை நம் பாவத்தில் சிக்க வைக்கும் அதே வேளையில், பாதிப்பு யேசுவாவுக்கு நமது சொந்த நலனுக்காகவும், மற்றவர்களின் நலனுக்காகவும் நம் வாழ்வில் செயல்பட வாய்ப்பளிக்கிறது.

இரண்டாவதாக, உண்மையான விசுவாசிகள் தங்களைச் சுற்றியிருப்பவர்களை அறிந்துகொள்ள மிகவும் பிஸியாக இல்லை. மேசியாவின் மீதான உண்மையான நம்பிக்கை மற்றவர்களின் மதிப்பை அங்கீகரிக்கிறது, அவர்களின் தோல்விகள் அல்லது அவர்களின் குறைபாடுகள் இருந்தபோதிலும், அவர்களை நன்கு அறிவதற்கு போதுமான நேரத்தை ஒதுக்குகிறது. மக்கள் தங்கள் நம்பிக்கைக்கு ஏற்ப வாழ்வதால், பணிகள் அல்ல, அவர்களின் முதன்மையான முன்னுரிமை.

மூன்றாவதாக, உண்மையான விசுவாசிகள் கடவுளுடைய வார்த்தையை நம்புகிறார்கள். உண்மையான விசுவாசம் கடவுளுடைய வார்த்தையைப் பற்றி முடிந்தவரை அறிந்து கொள்ள ஏங்குகிறது, ஏனென்றால் அது அதன் சொந்த ஞானத்தில் நம்பிக்கை வைக்கவில்லை. உலகம் (முதல் யோவான் 2:15-17) வாழ்க்கையைப் பற்றியும், நாம் எப்படி வாழ வேண்டும் என்றும் நினைக்கிறார் என்பதை விட, வாழ்க்கையைப் பற்றி ADONAI அடோனாய் கடவுள் என்ன நினைக்கிறார், நாம் எப்படி வாழ வேண்டும் என்பதை அறிவதில் உண்மையான விசுவாசிகள் அதிக அர்ப்பணிப்புடன் இருக்கிறார்கள்.

நான்காவதாக, உண்மையான விசுவாசிகள் தங்களுடைய சொந்தக் கண்ணோட்டத்தில் மட்டும் தங்கியிருக்க மாட்டார்கள். விசுவாசமுள்ள விசுவாசிகள் தங்கள் பாவ இயல்புகளின் தொடர்ச்சியான தாக்கத்தை ஒப்புக்கொள்வதில் எந்த பிரச்சனையும் இல்லை (சங்கீதம் 51:1-5; ரோமர் 3:23), மேலும் அவர்கள் முடிவுகளை எடுக்கும்போது அதன் செல்வாக்கை மறுக்க தங்களால் முடிந்த அனைத்தையும் செய்கிறார்கள். அவர்கள் கடவுளின் வார்த்தையில் உண்மையைத் தேடுகிறார்கள், ருவாச் ஹாகோடெஷின் வழிகாட்டுதலுக்காக அவர்கள் ஜெபிக்கிறார்கள், முதிர்ந்த ஆலோசகர்களின் ஞானத்திற்கு அடிபணிகிறார்கள், மற்றவர்களின் ஆக்கபூர்வமான விமர்சனங்களுக்கு அவர்கள் உணர்திறன் உடையவர்களாக இருக்கிறார்கள்.

ஐந்தாவதாக, உண்மையான விசுவாசிகள் தங்களை (அல்லது இந்த விழுந்துபோன உலக வாழ்க்கையை) பெரிதாக எடுத்துக் கொள்வதில்லை. வாழ்க்கை தீவிரமானதாகவோ அல்லது சில சமயங்களில் மோசமானதாகவோ இல்லை என்று இது பரிந்துரைக்கவில்லை. வீழ்ந்த உலகில் வாழ்க்கை கடினமானது! இருந்தபோதிலும், உண்மையான விசுவாசிகள் இந்த உலகத்தின் விஷயங்களில் லேசான தொடர்பை வைத்திருக்கிறார்கள். அநீதிகள், துஷ்பிரயோகங்கள் மற்றும் பின்னடைவுகள் அனைத்தும் இந்த உலகில் வெளிநாட்டினராக இருப்பதன் விளைவாகும் என்பதை அவர்கள் உணர்கிறார்கள், ஏனெனில் அவர்களின் உண்மையான குடியுரிமை பரலோகத்தில் உள்ளது, ஏனெனில் இரட்சகராகிய கர்த்தர் யேசுவா மேசியாவை நாம் ஆவலுடன் எதிர்பார்க்கிறோம் (பிலிப்பியர் 3:20 CJB). அவர்கள் ஒரு தொகுக்கப்பட்ட முன்னோக்கைப் பராமரிக்கிறார்கள், அவர்கள் யாரையும் அல்லது எதையும் தங்கள் மகிழ்ச்சியைத் திருட மறுக்கிறார்கள். நாம் ஜீவனைப் பெறவும், அதை மிகுதியாகப் பெறவும் அவர் வந்ததாக யேசுவா கூறினார் (யோவான் 10:10). எனவே, அவர்கள் ஒவ்வொரு சந்தர்ப்பத்திலும் சிரிக்கிறார்கள்.³⁰

கடவுளுடனான உங்கள் உறவை நீங்கள் ஒருபோதும் உறுதிப்படுத்தவில்லை என்றால், இந்த வழியில் ஜெபிக்கும்படி உங்களை ஊக்குவிக்கிறேன்: அன்பான பரலோகத் தகப்பனே, சிலுவையில் மரித்து, என் இடத்தைப் பிடித்து, என் பாவத்தை உங்கள் மீது சுமந்ததற்கு நன்றி. எனது படைப்புகளின் அடிப்படையில் உங்களோடு எந்த உறவையும் வைத்துக் கொள்ள முடியாது என்பதை நான் உணர்கிறேன். ஆனால், மேசியாவில் நான் மன்னிக்கப்பட்டதற்கு நான் நன்றி கூறுகிறேன், இதற்கு முன்பு நான் அவ்வாறு செய்யவில்லை என்றால், நான் உன்னை என் வாழ்வில் ஏற்றுக்கொள்கிறேன். இந்த ஜெபத்தின் வார்த்தைகள் என்னைக் காப்பாற்றுவதில்லை, ஆனால் உன்னில் என் நம்பிக்கைதான் காப்பாற்றுகிறது என்பதை நான் புரிந்துகொள்கிறேன். யேசுவா என் பாவங்களுக்காக மரித்தார், மூன்றாம் நாளில் உயிர்த்தெழுந்தார் என்று நான் நம்புகிறேன், இயேசு கிறிஸ்து ஆண்டவர் என்பதை இப்போது என் வாயால் ஒப்புக்கொள்கிறேன்.

நான் உங்கள் குழந்தையாக உங்களிடம் வருகிறேன். எனக்கு நித்திய ஜீவனை அளித்ததற்காக உமக்கு நன்றி கூறுகிறேன். உங்கள் குழந்தை என்று அழைக்கப்படுவதற்கு எனக்கு உரிமை இல்லை என்று சாத்தானின் எந்த பொய்யையும் நான் கைவிடுகிறேன், அந்த உரிமையை நீங்கள் எனக்கு வழங்கியதற்காக நான் உங்களுக்கு நன்றி கூறுகிறேன். நான் இனி என் மீது எந்த நம்பிக்கையும் வைக்கவில்லை; என் நம்பிக்கை உம்மில் உள்ளது மற்றும் நான் இரட்சிக்கப்பட்டேன், நான் செய்தவற்றால் அல்ல, மாறாக, சிலுவையில் கிறிஸ்துவின் மூலம் நீங்கள் செய்தவற்றால். நீங்கள் எனக்குக் கொடுத்த இலவச வரத்தின் காரணமாக நான் இப்போது என்னை கடவுளின் குழந்தையாக ஏற்றுக்கொள்கிறேன். நான் அதை மகிழ்ச்சியுடன் ஏற்றுக்கொள்கிறேன் மற்றும் நித்தியமாக ஏற்றுக்கொள்கிறேன். இயேசுவின் நாமத்தில் நான் ஜெபிக்கிறேன். ஆமென்.³¹

இப்போது, கடவுள் ஏன் உங்களை அவருடைய பரலோகத்திற்குள் அனுமதிக்க வேண்டும்?

அது சரி, ஏனென்றால் இயேசு உங்கள் பாவங்களுக்காக இறந்தார்.

John Kumar2024-06-01T18:26:10+00:000 Comments

Du – End Notes

End Notes

Life of Solomon from a Messianic Jewish Perspective
1. 1 and 2 Kings, by Iain Provan, Understanding the Bible Commentary Series, Baker Books, Grand Rapids, Michigan, 1995, page ix.

2. First and Second Kings, by Paul House, The New American Commentary, Volume 8, Broadman and Holman Publishers, Nashville, Tennessee, 1995, author’s preface.

3.The Bible Knowledge Commentary, Roy Zuck OT Editor, Cook Communications Ministries, Colorado Springs, Colorado, 1983, page 483.

4.The Expositor’s Bible Commentary, Volume 3: 1 Samuel – 2 Kings, by Richard Patterson, Zondervan, Grand Rapids, Michigan, 2009, page 621.

5. 1 & 2 Kings: The Soncino Chumash, by Aaron Cohen, The Soncino Press, London, England, 1947, page xi.

6.Why Everything Matters, The Gospel in Ecclesiastes, by Philip G. Ryken, Christian Focus Publications, Geanies House, Fearn, Tain, Ross-shire, Great Britain, 1998, pages 18-19.

7.The Bible Knowledge Commentary, Roy Zuck OT Editor, Cook Communications Ministries, Colorado Springs, Colorado, 1983, page 975.

8. Proverbs, Ecclesiastes and Song of Solomon, by Keil and Dslitzsch, Hendrickson Publishers, Peabody, Massachusetts, 1989, pages 188-189.

9.The Complete Jewish Study Bible, Rabbi Barry Rubin, General Editor, Hendrickson Publishers Marketing, Peabody, MA, 2016, page 1211.

10. Ecclesiastes, by Michael Eaton, TOTC, Volume 18, Inter-Varsity Press, Downers Grove, Illinois, 2009, pages 19-20.

11.Why Everything Matters, The Gospel in Ecclesiastes, by Philip G. Ryken, Christian Focus Publications, Geanies House, Fearn, Tain, Ross-shire, Great Britain, 1998, pages 3-4.

12. I & II Chronicles, by J. G. McConville, The Westminster Press, Philadelphia, Pennsylvania, 1984, page 1.

13.The Message of Chronicles, by Michael Wilcock, The Bible Speaks Today, Inter-Varsity Press, Norton Street, Nottingham, England, 1987, pages 14 and 18.

14. First and Second Kings, by Paul House, The New American Commentary, Volume 8, Broadman and Holman Publishers, Nashville, Tennessee, 1995, pages 39-41.

15. Ibid, page 41.

16. Ibid, pages 44-46.

17. Ibid, pages 44-46.

18. ichthys.

19. First Kings MP3-m, by Arnold Fruchtenbaum, Ariel Ministries, San Antonio, Texas.

20.Why Everything Matters, The Gospel in Ecclesiastes, by Philip G. Ryken, Christian Focus Publications, Geanies House, Fearn, Tain, Ross-shire, Great Britain, 1998, page 12.

21. Ecclesiastes, by Craig Bartholomew, Baker Commentary on the Old Testament Wisdom and Psalms, Grand Rapids, Michigan, 2009, pages 95-96.

22. Why Everything Matters: The Gospel in Ecclesiastes, by Philip G. Ryken, Christian Focus Publications, Fearn Ross-shire, Great Britain, 2015, pages vii-ix.

23.The Message of Ecclesiastes, by Derek Kidner, The Bible Speaks Today, Inter-Varsity Press, Downers Grove, Illinois, 1976, page 20.

24. Be Responsible, 1 Kings, by Warren Wiersbe, Published by David C. Cook, Colorado Springs, Colorado, 2002, pages 31-32.

25. 1 and 2 Kings, by Iain Provan, Understanding the Bible Commentary Series, Baker Books, Grand Rapids, Michigan, 1995, page 23.

26. First Kings, by Philip Graham Ryken, Reformed Expository Commentary, P&R Publishing, Phillipsburg, New Jersey, 2011, pages 5-6.

27. Ibid, page 7.

28. 1 and 2 Kings, by Walter Brueggemann, Smyth & Helwys Bible Commentary, Macon, Georgia, 2000, page 11.

29. First Kings, by Philip Graham Ryken, Reformed Expository Commentary, P&R Publishing, Phillipsburg, New Jersey, 2011, pages 8-10.

30. First and Second Kings, by Paul House, The New American Commentary, Volume 8, Broadman and Holman Publishers, Nashville, Tennessee, 1995, page 88.

31. 1 and 2 Kings, Expositor’s Bible Commentary, by Richard Patterson and Hermann Austel, Zondervan, Grand Rapids, Michigan, 2009, page 643.

32. First Kings, by Philip Graham Ryken, Reformed Expository Commentary, P&R Publishing, Phillipsburg, New Jersey, 2011, pages 16-17.

33. Ibid, pages 18-19.

34. Ibid, pages 19-20.

35. 1 and 2 Kings, Expositor’s Bible Commentary, by Richard Patterson and Hermann Austel, Zondervan, Grand Rapids, Michigan, 2009, pages 645-646.

36. OT Commentary on First Kings: Be Responsible, by Warren Wiersbe, David Cook Publisher, Colorado Springs, CO, 2002, page 19.

37. First Kings, by Philip Graham Ryken, Reformed Expository Commentary, P&R Publishing, Phillipsburg, New Jersey, 2011, page 22.

38. OT Commentary on First Kings: Be Responsible, by Warren Wiersbe, David Cook Publisher, Colorado Springs, CO, 2002, page 20.

39. First Kings, by Philip Ryken, P&R Publishing, Phillipsburg, New Jersey, 2011, pages 28-29.

40. First Kings, by Philip G. Ryken, Reformed Expository Commentary, P&R Publishing, Phillipsburg, New Jersey, 2011, pages 30-31.

41. Ibid, pages 31-32.

42. 1 and 2 Kings, Expositor’s Bible Commentary, by Richard Patterson and Hermann Austel, Zondervan, Grand Rapids, Michigan, 2009, page 646-647.

43. First Kings MP3-1A, by Arnold Fruchtenbaum, Ariel Ministries, San Antonio, Texas.

44. First Kings, by Philip G. Ryken, Reformed Expository Commentary, P&R Publishing, Phillipsburg, New Jersey, 2011, page 32.

45. 1 and 2 Kings, Expositor’s Bible Commentary, by Richard Patterson and Hermann Austel, Zondervan, Grand Rapids, Michigan, 2009, page 649.

46.The Bible Knowledge Commentary, by John Walvoord and Roy Zuck, Victor Books, Wheaton, Illinois, 1986, page 490.

47. First Kings, by Philip G. Ryken, Reformed Expository Commentary, P&R Publishing, Phillipsburg, New Jersey, 2011, page 41.

48. First Kings MP3-1B, by Arnold Fruchtenbaum, Ariel Ministries, San Antonio, Texas.

49. First Kings, by Philip G. Ryken, Reformed Expository Commentary, P&R Publishing, Phillipsburg, New Jersey, 2011, pages 43-44.

50. 1 and 2 Kings, Expositor’s Bible Commentary, by Richard Patterson and Hermann Austel, Zondervan, Grand Rapids, Michigan, 2009, page 649.

51. First Kings, by Philip Ryken, P&R Publishing, Phillipsburg, New Jersey, 2011, pages 51-52.

52. 1 and 2 Kings, Expositor’s Bible Commentary, by Richard Patterson and Hermann Austel, Zondervan, Grand Rapids, Michigan, 2009, page 650.

53. 1 and 2 Kings, by Walter Brueggemann, Smyth & Helwys Bible Commentary, Macon, Georgia, 2000, page 29.

54. The Expositor’s Bible Commentary, Volume 3: 1 Samuel – 2 Kings, by Richard Patterson, Zondervan, Grand Rapids, Michigan, 2009, page 651.

55. 1&2 Chronicles, by Richard Pratt, A Mentor Commentary, Christian Focus Publications, Geanies House, Fearn, Tain, Ross-shire, Great Britain, 1998, page 279.

56. 1 and 2 Samuel, by Joyce Baldwin, TOTC, Inter-Varsity Press, Downers Grove, Illinois, 1988, pages 298-299.

57. First Kings, by Philip Ryken, P&R Publishing, Phillipsburg, New Jersey, 2011, page 54.

58.The Expositor’s Bible Commentary, Volume 3: 1 Samuel – 2 Kings, by Richard Patterson, Zondervan, Grand Rapids, Michigan, 2009, page 651.

59. First Kings, by Philip G. Ryken, Reformed Expository Commentary, P&R Publishing, Phillipsburg, New Jersey, 2011, pages 58-59.

60. Ibid, pages 58-59.

61. 1 and 2 Kings, by Walter Brueggemann, Smyth & Helwys Bible Commentary, Macon, Georgia, 2000, pages 31-33.

62. First and Second Kings, by Paul House, The New American Commentary, Volume 8, Broadman and Holman Publishers, Nashville, Tennessee, 1995, page 100.

63. The Expositor’s Bible Commentary, Volume 3: 1 Samuel – 2 Kings, by Richard Patterson, Zondervan, Grand Rapids, Michigan, 2009, page 654.

64. First Kings, by Philip G. Ryken, Reformed Expository Commentary, P&R Publishing, Phillipsburg, New Jersey, 2011, pages 64-65.

65. 1 and 2 Kings, by Walter Brueggemann, Smyth & Helwys Bible Commentary, Macon, Georgia, 2000, page 36.

66.The Expositor’s Bible Commentary, Volume 3: 1 Samuel – 2 Kings, by Richard Patterson, Zondervan, Grand Rapids, Michigan, 2009, page 655.

67. First Kings, by Philip G. Ryken, Reformed Expository Commentary, P&R Publishing, Phillipsburg, New Jersey, 2011, page 66.

68.The Expositor’s Bible Commentary, Volume 3: 1 Samuel – 2 Kings, by Richard Patterson, Zondervan, Grand Rapids, Michigan, 2009, page 656.

69. First Kings, by Philip G. Ryken, Reformed Expository Commentary, P&R Publishing, Phillipsburg, New Jersey, 2011, pages 66-68.

70. 1 Kings, by Dale Ralph Davis, Focus on the Bible Commentary Series, Christian Focus Publications, Geanies House, Fearn, Ross-shire, Great Britain, 2002, page 43.

71. The Davidic-Solomon Kingdom, in Israelite and Judean History, by J. A. Soggin, Westminster Press, Philadelphia, PA, 1977, page 375.

72. A Political Look at the Kingdom of David and Solomon and Its Relations with Egypt, in Studies in the Period of David and Solomon and Other Essays, by A. Malamat, Eisenbrauns Publishing, T. Ishida Lake, Indiana, 1982, page 200.

73. A History of Isra’el, by John Bright, Westminster Press, Philadelphia, PA, 1981, pages 221-222.

74. First and Second Kings, by Paul House, The New American Commentary, Volume 8, Broadman and Holman Publishers, Nashville, Tennessee, 1995, pages 107-108.

75. First Kings, by Philip G. Ryken, Reformed Expository Commentary, P&R Publishing, Phillipsburg, New Jersey, 2011, pages 70-71.

76. 1 and 2 Kings, by Iain Provan, Understanding the Bible Commentary Series, Baker Books, Grand Rapids, Michigan, 1995, page 43.

77. 1 and 2 Kings, by Walter Brueggemann, Smyth & Helwys Bible Commentary, Macon, Georgia, 2000, page 41.

78. First Kings, by Philip G. Ryken, Reformed Expository Commentary, P&R Publishing, Phillipsburg, New Jersey, 2011, page 74.

79. 1 and 2 Kings, by Iain Provan, Understanding the Bible Commentary Series, Baker Books, Grand Rapids, Michigan, 1995, pages 44-45.

80. The Expositor’s Bible Commentary, Volume 3: 1 Samuel – 2 Kings, by Richard Patterson, Zondervan, Grand Rapids, Michigan, 2009, pages 659-660.

81. The Expositor’s Bible Commentary, Volume 3: 1 Samuel to 2 Kings, Teemper Longman III, General Editor, Zondervan Publishing Company, Grand Rapids Michigan, 2009, pages 43-44.

82. 1 and 2 Kings, by Iain Provan, Understanding the Bible Commentary Series, Baker Books, Grand Rapids, Michigan, 1995, page 46.

83. First Kings, by Philip G. Ryken, Reformed Expository Commentary, P&R Publishing, Phillipsburg, New Jersey, 2011, page 76.

84. The Expositor’s Bible Commentary, Volume 3: 1 Samuel to 2 Kings, Teemper Longman III, General Editor, Zondervan Publishing Company, Grand Rapids Michigan, 2009, page 661.

85. 1 and 2 Kings, by Iain Provan, Understanding the Bible Commentary Series, Baker Books, Grand Rapids, Michigan, 1995, page 48.

86. First Kings, by Philip G. Ryken, Reformed Expository Commentary, P&R Publishing, Phillipsburg, New Jersey, 2011, page 76.

87. Ibid, page 82.

88. First Kings, by Philip G. Ryken, Reformed Expository Commentary, P&R Publishing, Phillipsburg, New Jersey, 2011, page 83.

89. 1 and 2 Kings, by Iain Provan, Understanding the Bible Commentary Series, Baker Books, Grand Rapids, Michigan, 1995, page 50.

90. First Kings, by Philip G. Ryken, Reformed Expository Commentary, P&R Publishing, Phillipsburg, New Jersey, 2011, pages 85-87.

91. Ibid, pages 87-89.

92. Ibid, pages 89-92.

93. The Expositor’s Bible Commentary, Volume 3: 1 Samuel to 2 Kings, Teemper Longman III, General Editor, Zondervan Publishing Company, Grand Rapids Michigan, 2009, pages 666-667.

94. First Kings, by Philip G. Ryken, Reformed Expository Commentary, P&R Publishing, Phillipsburg, New Jersey, 2011, page 97.

95. Be Responsible, 1 Kings, by Warren Wiersbe, Published by David C. Cook, Colorado Springs, Colorado, 2002, pages 41-42.

96. First Kings, by Philip G. Ryken, Reformed Expository Commentary, P&R Publishing, Phillipsburg, New Jersey, 2011, page 98.

97. Be Responsible, 1 Kings, by Warren Wiersbe, Published by David C. Cook, Colorado Springs, Colorado, 2002, pages 42-43.

98. 1 and 2 Kings, by Donald Wiseman, TOTC, Volume 9, Inter-Varsity Press, Downers Grove, Illinois, 2008, pages 99-101.

99. First Kings, by Philip G. Ryken, Reformed Expository Commentary, P&R Publishing, Phillipsburg, New Jersey, 2011, pages 99-100.

100. Ibid, pages 102-103 and 105.

101. First and Second Kings, by Paul House, The New American Commentary, Volume 8, Broadman and Holman Publishers, Nashville, Tennessee, 1995, page 117.

102.The Expositor’s Bible Commentary, Volume 3: 1 Samuel – 2 Kings, by Richard Patterson, Zondervan, Grand Rapids, Michigan, 2009, page 671.

103. First and Second Kings, by Paul House, The New American Commentary, Volume 8, Broadman and Holman Publishers, Nashville, Tennessee, 1995, page 117.

104. First Kings, by Philip G. Ryken, Reformed Expository Commentary, P&R Publishing, Phillipsburg, New Jersey, 2011, pages 106-107.

105. Ibid, pages 117-119.

106. 1 Kings, by Dale Ralph Davis, Focus on the Bible Commentary Series, Christian Focus Publications, Geanies House, Fearn, Ross-shire, Great Britain, 2002, page 50.

107. First Kings, by Philip G. Ryken, Reformed Expository Commentary, P&R Publishing, Phillipsburg, New Jersey, 2011, pages 119-120.

108. First and Second Kings, by Paul House, The New American Commentary, Volume 8, Broadman and Holman Publishers, Nashville, Tennessee, 1995, pages 119-120.

109. Be Responsible, 1 Kings, by Warren Wiersbe, Published by David C. Cook, Colorado Springs, Colorado, 2002, pages 49-50.

110. A History of Isra’el, by John Bright, Westminster John Knox Press, Louisville, KY, 1981, page 212.

111. First and Second Kings, by Paul House, The New American Commentary, Volume 8, Broadman and Holman Publishers, Nashville, Tennessee, 1995, pages 121-122.

112. Ibid, pages 121-122.

113. Arnold Fruchtenbaum.kings.mp3

114. First Kings, by Philip G. Ryken, Reformed Expository Commentary, P&R Publishing, Phillipsburg, New Jersey, 2011, pages 126-127.

115. Ibid, pages 128-129.

116. Ibid, pages 129-131.

117. Ibid, pages 131-133.

118. Ibid, pages 134-137.

119. Arnold Fruchtenbaum.kings.mp3

120. First Kings, by Philip G. Ryken, Reformed Expository Commentary, P&R Publishing, Phillipsburg, New Jersey, 2011, pages 140-141.

121. 2 Chronicles, by Martin Selman, TOTC, Volume 11, Inter-Varsity Press, Downers Grove, Illinois, 1994, page 318.

122. First Kings, by Philip G. Ryken, Reformed Expository Commentary, P&R Publishing, Phillipsburg, New Jersey, 2011, pages 141-145.

123. Ibid, pages 147-148.

124.The Expositor’s Bible Commentary, Volume 3: 1 Samuel – 2 Kings, by Richard Patterson, Zondervan, Grand Rapids, Michigan, 2009, page 685.

125. 1 and 2 Kings, by Donald Wiseman, TOTC, Volume 9, Inter-Varsity Press, Downers Grove, Illinois, 2008, page 118.

126.The Expositor’s Bible Commentary, Volume 3: 1 Samuel – 2 Kings, by Richard Patterson, Zondervan, Grand Rapids, Michigan, 2009, page 685.

127. 2 Chronicles, by Martin Selman, TOTC, Volume 11, Inter-Varsity Press, Downers Grove, Illinois, 1994, page 324.

128.The Expositor’s Bible Commentary, Volume 3: 1 Samuel – 2 Kings, by Richard Patterson, Zondervan, Grand Rapids, Michigan, 2009, page 685.

129.The Bible Knowledge Commentary of the Old Testament, by John Walvoord and Roy Zuck, Victor Books, Wheaton, Illinois, 1985, page 501.

130.The Expositor’s Bible Commentary, Volume 3: 1 Samuel – 2 Kings, by Richard Patterson, Zondervan, Grand Rapids, Michigan, 2009, page 687.

131. First and Second Kings, by Paul House, The New American Commentary, Volume 8, Broadman and Holman Publishers, Nashville, Tennessee, 1995, page 129.

132. 2 Chronicles, by Martin Selman, TOTC, Volume 11, Inter-Varsity Press, Downers Grove, Illinois, 1994, pages 326-327.

133. 1 and 2 Kings, by Iain Provan, Understanding the Bible Commentary Series, Baker Books, Grand Rapids, Michigan, 1995, page 71.

134. The Expositor’s Bible Commentary, Volume 3: 1 Samuel – 2 Kings, by Richard Patterson, Zondervan, Grand Rapids, Michigan, 2009, page 690.

135. Be Responsible, 1 Kings, by Warren Wiersbe, Published by David C. Cook, Colorado Springs, Colorado, 2002, page 57.

136. First Kings, by Philip G. Ryken, Reformed Expository Commentary, P&R Publishing, Phillipsburg, New Jersey, 2011, page 174.

137. Ibid, pages 175-176.

138. 1 Kings, by Dale Ralph Davis, Focus on the Bible Commentary Series, Christian Focus Publications, Geanies House, Fearn, Ross-shire, Great Britain, 2002, page 74.

139. First Kings, by Philip G. Ryken, Reformed Expository Commentary, P&R Publishing, Phillipsburg, New Jersey, 2011, pages 176-177.

140. Ibid, page 177.

141. Matthew Poole’s Commentary, Graceworks Multimedia, London, United Kingdom, 2012.

142. First Kings, by Philip G. Ryken, Reformed Expository Commentary, P&R Publishing, Phillipsburg, New Jersey, 2011, page 178-179.

143. First and Second Kings, by Paul House, The New American Commentary, Volume 8, Broadman and Holman Publishers, Nashville, Tennessee, 1995, page 134.

144. The Expositor’s Bible Commentary, Volume 3: 1 Samuel – 2 Kings, by Richard Patterson, Zondervan, Grand Rapids, Michigan, 2009, page 695.

145. First Kings, by Philip G. Ryken, Reformed Expository Commentary, P&R Publishing, Phillipsburg, New Jersey, 2011, page

146. First and Second Kings, by Paul House, The New American Commentary, Volume 8, Broadman and Holman Publishers, Nashville, Tennessee, 1995, page 134.

147. First Kings, by Philip G. Ryken, Reformed Expository Commentary, P&R Publishing, Phillipsburg, New Jersey, 2011, pages 182-183.

148. 1 and 2 Kings, by Iain Provan, Understanding the Bible Commentary Series, Baker Books, Grand Rapids, Michigan, 1995, page 73.

149. First Kings, by Philip G. Ryken, Reformed Expository Commentary, P&R Publishing, Phillipsburg, New Jersey, 2011, page 183.

150. First and Second Kings, by August Konkel, NIV Application Commentary, Zondervan, Grand Rapids, Michigan, 2006, page 145.

151. First Kings, by Philip G. Ryken, Reformed Expository Commentary, P&R Publishing, Phillipsburg, New Jersey, 2011, page 184.

152. First and Second Kings, by Paul House, The New American Commentary, Volume 8, Broadman and Holman Publishers, Nashville, Tennessee, 1995, page 134.

153. First Kings, by Philip G. Ryken, Reformed Expository Commentary, P&R Publishing, Phillipsburg, New Jersey, 2011, page 184.

154. First Kings, by Philip G. Ryken, Reformed Expository Commentary, P&R Publishing, Phillipsburg, New Jersey, 2011, page 185.

155. Ibid, pages 186-187.

156. First and Second Kings, by Paul House, The New American Commentary, Volume 8, Broadman and Holman Publishers, Nashville, Tennessee, 1995, page 137.

157. Ibid, page 139.

158. Arnold Fruchtenbaum.kings.mp3

159. First Kings, by Philip G. Ryken, Reformed Expository Commentary, P&R Publishing, Phillipsburg, New Jersey, 2011, pages 189 and 195.

160. Ibid, pages 196-197.

161. 2 Chronicles, by Martin Selman, TOTC, Volume 11, Inter-Varsity Press, Downers Grove, Illinois, 1994, page 337.

162. The Expositor’s Bible Commentary, Volume 3: 1 Samuel – 2 Kings, by Richard Patterson, Zondervan, Grand Rapids, Michigan, 2009, pages 703, 710, and 712-713.

163. First Kings, by Philip G. Ryken, Reformed Expository Commentary, P&R Publishing, Phillipsburg, New Jersey, 2011, pages 199-200.

164. Ibid, page 203.

165. Ibid, page 210.

166. Ibid, page 210.

167.The Expositor’s Bible Commentary, Volume 3: 1 Samuel – 2 Kings, by Richard Patterson, Zondervan, Grand Rapids, Michigan, 2009, page 704.

168. First Kings, by Philip G. Ryken, Reformed Expository Commentary, P&R Publishing, Phillipsburg, New Jersey, 2011, page 215.

169. Ibid, pages 216-218.

170. Ibid, pages 218-219.

171. Ibid, pages 219 and 221.

172. Ibid, pages 221-222.

173. Ibid, pages 223-224.

174.The Expositor’s Bible Commentary, Volume 3: 1 Samuel – 2 Kings, by Richard Patterson, Zondervan, Grand Rapids, Michigan, 2009, page 708.

175.The Expositor’s Bible Commentary, Volume 3: 1 Samuel – 2 Kings, by Richard Patterson, Zondervan, Grand Rapids, Michigan, 2009, page 708.

176. First Kings, by Philip G. Ryken, Reformed Expository Commentary, P&R Publishing, Phillipsburg, New Jersey, 2011, page 226.

177. First and Second Kings, by Paul House, The New American Commentary, Volume 8, Broadman and Holman Publishers, Nashville, Tennessee, 1995, page 144.

178. First Kings, by Philip G. Ryken, Reformed Expository Commentary, P&R Publishing, Phillipsburg, New Jersey, 2011, pages 228-229.

179. Ibid, pages 229-230.

180.The Expositor’s Bible Commentary, Volume 3: 1 Samuel – 2 Kings, by Richard Patterson, Zondervan, Grand Rapids, Michigan, 2009, page 709.

181. 1 and 2 Kings, by Iain Provan, Understanding the Bible Commentary Series, Baker Books, Grand Rapids, Michigan, 1995, page 81.

182. First Kings, by Philip G. Ryken, Reformed Expository Commentary, P&R Publishing, Phillipsburg, New Jersey, 2011, pages 234-245.

183. Ibid, pages 241-243.

184. 1&2 Chronicles, by Richard Pratt, A Mentor Commentary, Christian Focus Publications, Geanies House, Fearn, Tain, Ross-shire, Great Britain, 1998, page 336-337.

185. 2 Chronicles, by Martin Selman, TOTC, Volume 11, Inter-Varsity Press, Downers Grove, Illinois, 1994, page 351.

186. 2 Chronicles, by Martin Selman, TOTC, Volume 11, Inter-Varsity Press, Downers Grove, Illinois, 1994, page 351.

187. A Devotional Commentary: Psalms, by Herbert Lockyer, Kregel Publications, Grand Rapids, Michigan, 1993, page 694.

188.The Preacher’s Commentary on the Old Testament, Volume 14: Psalms 73-150, by Donald Williams, Thomas Nelson Publishers, Nashville, Tennessee, 1989, pages 454-455.

189.What the Bible Teaches about Psalms, by J. M. Flanigan, Richie Old Testament Commentaries, John Ritchie LTD, Kilmarnock, Scotland, 2001, pages 584-586.

190. Arnold Fruchtenbaum.kings.mp3

191. 1 and 2 Kings, by Iain Provan, Understanding the Bible Commentary Series, Baker Books, Grand Rapids, Michigan, 1995, page 69.

192.The Bible Knowledge Commentary of the Old Testament, by John Walvoord and Roy Zuck, Victor Books, Wheaton, Illinois, 1985, page 507.

193. First and Second Kings, by Paul House, The New American Commentary, Volume 8, Broadman and Holman Publishers, Nashville, Tennessee, 1995, pages 130-131.

194. 1&2 Chronicles, by Richard Pratt, A Mentor Commentary, Christian Focus Publications, Geanies House, Fearn, Tain, Ross-shire, Great Britain, 1998, pages 340-341.

195. Arnold Fruchtenbaum.kings.mp3

196. First and Second Kings, by Paul House, The New American Commentary, Volume 8, Broadman and Holman Publishers, Nashville, Tennessee, 1995, page 151.

197. 1&2 Chronicles, by Richard Pratt, A Mentor Commentary, Christian Focus Publications, Geanies House, Fearn, Tain, Ross-shire, Great Britain, 1998, pages 344-345.

198. First Kings, by Philip G. Ryken, Reformed Expository Commentary, P&R Publishing, Phillipsburg, New Jersey, 2011, page 251.

199. First and Second Kings, by Paul House, The New American Commentary, Volume 8, Broadman and Holman Publishers, Nashville, Tennessee, 1995, page 151.

200. First Kings, by Philip G. Ryken, Reformed Expository Commentary, P&R Publishing, Phillipsburg, New Jersey, 2011, pages 253-254.

201.The Book of Deuteronomy, by Peter Craigie, The New International Commentary on the Old Testament, Eerdmans, Grand Rapids, Michigan, 1976, page 255.

202. Arnold Fruchtenbaum.kings.mp3

203. First Kings, by Philip G. Ryken, Reformed Expository Commentary, P&R Publishing, Phillipsburg, New Jersey, 2011, pages 253-254.

204. First Kings, by Philip G. Ryken, Reformed Expository Commentary, P&R Publishing, Phillipsburg, New Jersey, 2011, pages 253-254.

205. First and Second Kings, by Paul House, The New American Commentary, Volume 8, Broadman and Holman Publishers, Nashville, Tennessee, 1995, pages 155- 157.

206. Ibid, pages 175-176.

207. First Kings, by Philip G. Ryken, Reformed Expository Commentary, P&R Publishing, Phillipsburg, New Jersey, 2011, page 262.

208. First and Second Kings, by Paul House, The New American Commentary, Volume 8, Broadman and Holman Publishers, Nashville, Tennessee, 1995, page 162.

209. 1&2 Chronicles, by Richard Pratt, A Mentor Commentary, Christian Focus Publications, Geanies House, Fearn, Tain, Ross-shire, Great Britain, 1998, page 357.

210. First Kings, by Philip G. Ryken, Reformed Expository Commentary, P&R Publishing, Phillipsburg, New Jersey, 2011, pages 266-273.

211. Ibid, pages 277-283.

212. Be Responsible, 1 Kings, by Warren Wiersbe, Published by David C. Cook, Colorado Springs, Colorado, 2002, page 93.

213. First Kings, by Philip G. Ryken, Reformed Expository Commentary, P&R Publishing, Phillipsburg, New Jersey, 2011, pages 283- 286.

214. First and Second Kings, by Paul House, The New American Commentary, Volume 8, Broadman and Holman Publishers, Nashville, Tennessee, 1995, page 165.

215. First Kings, by Philip G. Ryken, Reformed Expository Commentary, P&R Publishing, Phillipsburg, New Jersey, 2011, pages 287-288.

216. Ibid, pages 288-293.

217. Ibid, page 293.

218. Ibid, pages 293-294.

219. Ibid, pages 294-297.

220. Ibid, pages 297-301.

221. Ibid, page 305.

222. First and Second Kings, by Paul House, The New American Commentary, Volume 8, Broadman and Holman Publishers, Nashville, Tennessee, 1995, page 168.

223. First Kings, by Philip G. Ryken, Reformed Expository Commentary, P&R Publishing, Phillipsburg, New Jersey, 2011, pages 308-310.

224. Ibid, page 311.

225. Ibid, pages 312-314.

226. Ibid, page 319.

227. First and Second Kings, by Paul House, The New American Commentary, Volume 8, Broadman and Holman Publishers, Nashville, Tennessee, 1995, page 171.

228. First Kings, by Philip G. Ryken, Reformed Expository Commentary, P&R Publishing, Phillipsburg, New Jersey, 2011, pages 320-321.

229. First and Second Kings, by Paul House, The New American Commentary, Volume 8, Broadman and Holman Publishers, Nashville, Tennessee, 1995, page 171.

230. First Kings, by Philip G. Ryken, Reformed Expository Commentary, P&R Publishing, Phillipsburg, New Jersey, 2011, pages 323-325.

231. First and Second Kings, by Paul House, The New American Commentary, Volume 8, Broadman and Holman Publishers, Nashville, Tennessee, 1995, page 171.

232. Ibid, page 172.

233. First Kings, by Philip G. Ryken, Reformed Expository Commentary, P&R Publishing, Phillipsburg, New Jersey, 2011, page 327.

234. 1&2 Chronicles, by Richard Pratt, A Mentor Commentary, Christian Focus Publications, Geanies House, Fearn, Tain, Ross-shire, Great Britain, 1998, page 362.

235. First Kings, by Philip G. Ryken, Reformed Expository Commentary, P&R Publishing, Phillipsburg, New Jersey, 2011, pageS 328-329.

236. Ecclesiastes, by Craig Bartholomew, Baker Commentary on the Old Testament Wisdom and Psalms, Grand Rapids, Michigan, 2009, page 119.

237. First Kings, by Philip G. Ryken, Reformed Expository Commentary, P&R Publishing, Phillipsburg, New Jersey, 2011, page 18.

238.The Message of Ecclesiastes, by Derek Kidner, The Bible Speaks Today, Inter-Varsity Press, Downers Grove, Illinois, 1976, page 22.

239.Why Everything Matters, The Gospel in Ecclesiastes, by Philip G. Ryken, Christian Focus Publications, Geanies House, Fearn, Tain, Ross-shire, Great Britain, 1998, pages viii-ix and 5-7.

240. Ibid, pages 8-11.

241. Ibid, pages 11-16.

242.The Message of Ecclesiastes, by Derek Kidner, The Bible Speaks Today, Inter-Varsity Press, Downers Grove, Illinois, 1976, page 28.

243.The Book of Ecclesiastes, by Tremper Longman III, NICOT, Eerdmans Publishing Company, Grand Rapids, Michigan, 1998, page 77.

244. First Kings, by Philip G. Ryken, Reformed Expository Commentary, P&R Publishing, Phillipsburg, New Jersey, 2011, pages 20-23.

245. Ecclesiastes, by Craig Bartholomew, Baker Commentary on the Old Testament Wisdom and Psalms, Grand Rapids, Michigan, 2009, page 124.

246. Ecclesiastes, by Michael Eaton, TOTC, Volume 18, Inter-Varsity Press, Downers Grove, Illinois, 2009, page 71.

247.The Book of Ecclesiastes, by Tremper Longman III, NICOT, Eerdmans Publishing Company, Grand Rapids, Michigan, 1998, page 82.

248. Ibid, page 84.

249. Ecclesiastes, by Michael Eaton, TOTC, Volume 18, Inter-Varsity Press, Downers Grove, Illinois, 2009, page 76.

250.The Message of Ecclesiastes, by Derek Kidner, The Bible Speaks Today, Inter-Varsity Press, Downers Grove, Illinois, 1976, page 31.

251. Ibid, page 31.

252. First Kings, by Philip G. Ryken, Reformed Expository Commentary, P&R Publishing, Phillipsburg, New Jersey, 2011, pages 32-36.

253. Ibid, pages 36-43.

254.The Book of Ecclesiastes, by Tremper Longman III, NICOT, Eerdmans Publishing Company, Grand Rapids, Michigan, 1998, pages 95-97.

255. Ecclesiastes, by Michael Eaton, TOTC, Volume 18, Inter-Varsity Press, Downers Grove, Illinois, 2009, page 83.

256.The Message of Ecclesiastes, by Derek Kidner, The Bible Speaks Today, Inter-Varsity Press, Downers Grove, Illinois, 1976, page 34.

257.The Book of Ecclesiastes, by Tremper Longman III, NICOT, Eerdmans Publishing Company, Grand Rapids, Michigan, 1998, page 100.

258. 2 Corinthians, by Colin Kruse, Tyndale New Testament Commentaries, Volume 8, Inter-Varsity Press, Downers Grove, IL, 1987, page 186.

259. 2 Corinthians, by David Garland, The New American Commentary, B&H Publishing, Nashville, Tennessee, 1999, page 488.

260. Why Everything Matters, The Gospel in Ecclesiastes, by Philip G. Ryken, Christian Focus Publications, Geanies House, Fearn, Tain, Ross-shire, Great Britain, 1998, pages 46-47.

261.The Message of Ecclesiastes, by Derek Kidner, The Bible Speaks Today, Inter-Varsity Press, Downers Grove, Illinois, 1976, page 35.

262.The Book of Ecclesiastes, by Tremper Longman III, NICOT, Eerdmans Publishing Company, Grand Rapids, Michigan, 1998, pages 102-103.

263.The Message of Ecclesiastes, by Derek Kidner, The Bible Speaks Today, Inter-Varsity Press, Downers Grove, Illinois, 1976, page 35.

264. Ibid, page 35.

265.Why Everything Matters, The Gospel in Ecclesiastes, by Philip G. Ryken, Christian Focus Publications, Geanies House, Fearn, Tain, Ross-shire, Great Britain, 1998, pages 55-58.

266.The Bible Knowledge Commentary of the Old Testament, by John Walvoord and Roy Zuck, Victor Books, Wheaton, Illinois, 1985, page 983.

267.Why Everything Matters, The Gospel in Ecclesiastes, by Philip G. Ryken, Christian Focus Publications, Geanies House, Fearn, Tain, Ross-shire, Great Britain, 1998, pages 60-63.

268.The Book of Ecclesiastes, by Tremper Longman III, NICOT, Eerdmans Publishing Company, Grand Rapids, Michigan, 1998, page 121.

269. Ecclesiastes, by Michael Eaton, TOTC, Volume 18, Inter-Varsity Press, Downers Grove, Illinois, 2009, page 97.

270. Why Everything Matters, The Gospel in Ecclesiastes, by Philip G. Ryken, Christian Focus Publications, Geanies House, Fearn, Tain, Ross-shire, Great Britain, 1998, pages 63-71.

271. Ibid, pages 73-74.

272.The Bible Knowledge Commentary of the Old Testament, by John Walvoord and Roy Zuck, Victor Books, Wheaton, Illinois, 1985, page 985.

273.Why Everything Matters, The Gospel in Ecclesiastes, by Philip G. Ryken, Christian Focus Publications, Geanies House, Fearn, Tain, Ross-shire, Great Britain, 1998, pages 79-85.

274.The Message of Ecclesiastes, by Derek Kidner, The Bible Speaks Today, Inter-Varsity Press, Downers Grove, Illinois, 1976, page 46.

275.The Book of Ecclesiastes, by Tremper Longman III, NICOT, Eerdmans Publishing Company, Grand Rapids, Michigan, 1998, pages 137-138.

276. Ibid, page 140.

277.The Message of Ecclesiastes, by Derek Kidner, The Bible Speaks Today, Inter-Varsity Press, Downers Grove, Illinois, 1976, page 46.

278. Deuteronomy: New International Biblical Commentary, by Christopher J. H. Wright, Hendrickson Publishers, Peabody, MA, 1996, page 85.

279. God’s Blueprint for Living, by David Seamands, Bristol Books, Wilmore, Kentucky, 1988, pages 129-130.

280. Israelology: The Missing Link in Systematic Theology, by Arnold Fruchtenbaum, Ariel Ministries, Tustin, California, 1989, pages 572-587.

281. Exodus, Chapters 19-40, by J. Vernon McGee, Thomas Nelson, Nashville, Tennessee, 1991, page 30.

282.The Message of Ecclesiastes, by Derek Kidner, The Bible Speaks Today, Inter-Varsity Press, Downers Grove, Illinois, 1976, page 47.

283. Ibid, pages 48-49.

284. Ibid, pages 50-56.

285. Ecclesiastes, by Craig Bartholomew, Baker Commentary on the Old Testament Wisdom and Psalms, Grand Rapids, Michigan, 2009, page 219.

286. Why Everything Matters, The Gospel in Ecclesiastes, by Philip G. Ryken, Christian Focus Publications, Geanies House, Fearn, Tain, Ross-shire, Great Britain, 1998, page 98.

287.The Message of Ecclesiastes, by Derek Kidner, The Bible Speaks Today, Inter-Varsity Press, Downers Grove, Illinois, 1976, pages 57-58.

288.The Book of Ecclesiastes, by Tremper Longman III, NICOT, Eerdmans Publishing Company, Grand Rapids, Michigan, 1998, page 168.

289.Ibid, pages 169-171.

290.The Message of Ecclesiastes, by Derek Kidner, The Bible Speaks Today, Inter-Varsity Press, Downers Grove, Illinois, 1976, pages 60-62.

291. Ibid, page 63.

292. Ibid, pages 66-68.

293.Why Everything Matters, The Gospel in Ecclesiastes, by Philip G. Ryken, Christian Focus Publications, Geanies House, Fearn, Tain, Ross-shire, Great Britain, 1998, pages 101-107.

294. Ibid, pages 107-110.

295. Ecclesiastes, by Michael Eaton, TOTC, Volume 18, Inter-Varsity Press, Downers Grove, Illinois, 2009, page 131.

296.Why Everything Matters, The Gospel in Ecclesiastes, by Philip G. Ryken, Christian Focus Publications, Geanies House, Fearn, Tain, Ross-shire, Great Britain, 1998, pages 110-113.

297.The Message of Ecclesiastes, by Derek Kidner, The Bible Speaks Today, Inter-Varsity Press, Downers Grove, Illinois, 1976, page 71.

298. Ibid, page 72.

299.The Bible Knowledge Commentary of the Old Testament, by John Walvoord and Roy Zuck, Victor Books, Wheaton, Illinois, 1985, pages 995-996.

300.The Book of Ecclesiastes, by Tremper Longman III, NICOT, Eerdmans Publishing Company, Grand Rapids, Michigan, 1998, page 207.

301. Ibid, page 209.

302. Ibid, pages 211-215.

303.The Message of Ecclesiastes, by Derek Kidner, The Bible Speaks Today, Inter-Varsity Press, Downers Grove, Illinois, 1976, pages 76-77.

304.The Book of Ecclesiastes, by Tremper Longman III, NICOT, Eerdmans Publishing Company, Grand Rapids, Michigan, 1998, pages 219-220.

305.The Message of Ecclesiastes, by Derek Kidner, The Bible Speaks Today, Inter-Varsity Press, Downers Grove, Illinois, 1976, pages 78-79.

306. Ibid, pages 80-82.

307.The Bible Knowledge Commentary of the Old Testament, by John Walvoord and Roy Zuck, Victor Books, Wheaton, Illinois, 1985, page 999.

308.The Book of Ecclesiastes, by Tremper Longman III, NICOT, Eerdmans Publishing Company, Grand Rapids, Michigan, 1998, pages 229-231.

309.The Message of Ecclesiastes, by Derek Kidner, The Bible Speaks Today, Inter-Varsity Press, Downers Grove, Illinois, 1976, pages 84-85.

310. Ibid, pages 86-87.

311. Ibid, page 88.

312.The Book of Ecclesiastes, by Tremper Longman III, NICOT, Eerdmans Publishing Company, Grand Rapids, Michigan, 1998, page 240-242.

313.The Message of Ecclesiastes, by Derek Kidner, The Bible Speaks Today, Inter-Varsity Press, Downers Grove, Illinois, 1976, page 91.

314.The Book of Ecclesiastes, by Tremper Longman III, NICOT, Eerdmans Publishing Company, Grand Rapids, Michigan, 1998, page 246-248.

315. Ibid, page 249-251.

316.The Message of Ecclesiastes, by Derek Kidner, The Bible Speaks Today, Inter-Varsity Press, Downers Grove, Illinois, 1976, page 95.

317.The Bible Knowledge Commentary of the Old Testament, by John Walvoord and Roy Zuck, Victor Books, Wheaton, Illinois, 1985, pages 1002-1003.

318. Ibid, pages 1003-1004.

319. Ibid, pages 1004-1006.

320. Ibid, pages 1006-1007.

321. First and Second Kings, by Paul House, The New American Commentary, Volume 8, Broadman and Holman Publishers, Nashville, Tennessee, 1995, pages 178-179.

322. 1&2 Chronicles, by Richard Pratt, A Mentor Commentary, Christian Focus Publications, Geanies House, Fearn, Tain, Ross-shire, Great Britain, 1998, page 365.

323. First and Second Kings, by Paul House, The New American Commentary, Volume 8, Broadman and Holman Publishers, Nashville, Tennessee, 1995, pages 178-179.

324. Ibid, pages 207-208.

325. Ibid, page 181.

326. 1 and 2 Kings, by Iain Provan, Understanding the Bible Commentary Series, Baker Books, Grand Rapids, Michigan, 1995, pages 103-104.

327. The Expositor’s Bible Commentary, Volume 4: 1&2 Kings, 1&2 Chronicles, Ezra, Nehemiah, Esther, and Job, Frank Gaebelien, General Editor, Zondervan Publishing Company, Grand Rapids Michigan, 1988, page 739.

328. 1 and 2 Kings, by Iain Provan, Understanding the Bible Commentary Series, Baker Books, Grand Rapids, Michigan, 1995, pages 104.

329. Arnold Fruchtenbaum.kings.mp3

330. Be Responsible, 1 Kings, by Warren Wiersbe, Published by David C. Cook, Colorado Springs, Colorado, 2002, page 113.

331. First and Second Kings, by Paul House, The New American Commentary, Volume 8, Broadman and Holman Publishers, Nashville, Tennessee, 1995, page 182.

332. Be Responsible, 1 Kings, by Warren Wiersbe, Published by David C. Cook, Colorado Springs, Colorado, 2002, page 117-118.

333. Ibid, pages 127-128.

334. Ibid, pages 128-130.

335. First and Second Kings, by Paul House, The New American Commentary, Volume 8, Broadman and Holman Publishers, Nashville, Tennessee, 1995, page 185.

336. Be Responsible, 1 Kings, by Warren Wiersbe, Published by David C. Cook, Colorado Springs, Colorado, 2002, pages 131-132.

337. 1&2 Chronicles, by Richard Pratt, A Mentor Commentary, Christian Focus Publications, Geanies House, Fearn, Tain, Ross-shire, Great Britain, 1998, pages 381-382.

338. Ibid, pages 382-385.

339. Ibid, pages 385-386.

340. Ibid, pages 385-386.

341. Be Responsible, 1 Kings, by Warren Wiersbe, Published by David C. Cook, Colorado Springs, Colorado, 2002, pages 133-134.

342. Ibid, page 134.

343. Ibid, pages 135-137.

344. Ibid, pages 137-140.

345. Ibid, pages 137.

346. First and Second Kings, by Paul House, The New American Commentary, Volume 8, Broadman and Holman Publishers, Nashville, Tennessee, 1995, page 191.

347. Arnold Fruchtenbaum.kings.mp3

348. Be Responsible, 1 Kings, by Warren Wiersbe, Published by David C. Cook, Colorado Springs, Colorado, 2002, pages 138-139.

349. First and Second Kings, by Paul House, The New American Commentary, Volume 8, Broadman and Holman Publishers, Nashville, Tennessee, 1995, page 191.

350. 1 and 2 Kings, by Donald Wiseman, TOTC, Volume 9, Inter-Varsity Press, Downers Grove, Illinois, 2008, pages 161-162.

351. Be Responsible, 1 Kings, by Warren Wiersbe, Published by David C. Cook, Colorado Springs, Colorado, 2002, pages 139-140.

352. First and Second Kings, by Paul House, The New American Commentary, Volume 8, Broadman and Holman Publishers, Nashville, Tennessee, 1995, page 193.

353. Arnold Fruchtenbaum.kings.mp3

354.The Expositor’s Bible Commentary, Volume 4: 1 Chronicles to Job, Tremper Longman III General Editor, Zondervan, Grand Rapids, Michigan, 2010, page 212.

355. 1&2 Chronicles, by Richard Pratt, A Mentor Commentary, Christian Focus Publications, Geanies House, Fearn, Tain, Ross-shire, Great Britain, 1998, page 391-393.

356. 1 and 2 Kings, by Iain Provan, Understanding the Bible Commentary Series, Baker Books, Grand Rapids, Michigan, 1995, page 122.

357. First and Second Kings, by Paul House, The New American Commentary, Volume 8, Broadman and Holman Publishers, Nashville, Tennessee, 1995, page 195.

358. 1&2 Chronicles, by Richard Pratt, A Mentor Commentary, Christian Focus Publications, Geanies House, Fearn, Tain, Ross-shire, Great Britain, 1998, pages 395-396.

359. Ibid, 1998, page 166.

360.The Expositor’s Bible Commentary, Volume 4: 1 Chronicles to Job, Tremper Longman III General Editor, Zondervan, Grand Rapids, Michigan, 2010, page 217.

361. 1&2 Chronicles, by Richard Pratt, A Mentor Commentary, Christian Focus Publications, Geanies House, Fearn, Tain, Ross-shire, Great Britain, 1998, pages 399-403.

362. Ibid, pages 403-405.

363.The Expositor’s Bible Commentary, Volume 4: 1&2 Kings, 1&2 Chronicles, Ezra, Nehemiah, Esther, and Job, Frank Gaebelien, General Editor, Zondervan Publishing Company, Grand Rapids Michigan, 1988, page 757.

364. 1&2 Chronicles, by Richard Pratt, A Mentor Commentary, Christian Focus Publications, Geanies House, Fearn, Tain, Ross-shire, Great Britain, 1998, page 406.

365.The Expositor’s Bible Commentary, Volume 4: 1 Chronicles to Job, Tremper Longman III General Editor, Zondervan, Grand Rapids, Michigan, 2010, page 218.

366. First and Second Kings, by Paul House, The New American Commentary, Volume 8, Broadman and Holman Publishers, Nashville, Tennessee, 1995, page 197.

367. 1 Kings, by Dale Ralph Davis, Focus on the Bible Commentary Series, Christian Focus Publications, Geanies House, Fearn, Ross-shire, Great Britain, 2002, page 175.

368. 1&2 Chronicles, by Richard Pratt, A Mentor Commentary, Christian Focus Publications, Geanies House, Fearn, Tain, Ross-shire, Great Britain, 1998, pages 412-415.

369.The Expositor’s Bible Commentary, Volume 4: 1 Chronicles to Job, Tremper Longman III General Editor, Zondervan, Grand Rapids, Michigan, 2010, page 222.

370. 1&2 Chronicles, by Richard Pratt, A Mentor Commentary, Christian Focus Publications, Geanies House, Fearn, Tain, Ross-shire, Great Britain, 1998, pages 419-423.

371. Ibid, pages 425-428.

372. Ibid, pages 428-430.

373.The Expositor’s Bible Commentary, Volume 3: 1 Samuel to 2 Kings, Teemper Longman III, General Editor, Zondervan Publishing Company, Grand Rapids Michigan, 2009, page 759.

374. Arnold Fruchtenbaum.kings.mp3

375. 1&2 Chronicles, by Richard Pratt, A Mentor Commentary, Christian Focus Publications, Geanies House, Fearn, Tain, Ross-shire, Great Britain, 1998, pages 433-434.

376. Ibid, pages 434-438.

377. First Kings, by Philip Graham Ryken, Reformed Expository Commentary, P&R Publishing, Phillipsburg, New Jersey, 2011, page 405.

378. Hebrews, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1983, pages 9-10.

379. 1&2 Chronicles, by Richard Pratt, A Mentor Commentary, Christian Focus Publications, Geanies House, Fearn, Tain, Ross-shire, Great Britain, 1998, pages 440-445.

380.The Expositor’s Bible Commentary, Volume 4: 1 Chronicles to Job, Tremper Longman III General Editor, Zondervan, Grand Rapids, Michigan, 2010, page 234-235.

381. 1&2 Chronicles, by Richard Pratt, A Mentor Commentary, Christian Focus Publications, Geanies House, Fearn, Tain, Ross-shire, Great Britain, 1998, pages 445-447.

382.The Footsteps of the Messiah, by Arnold Fruchtenbaum, Ariel Ministries, Tustin, California, 2004, pages 309 to 357.

383. First and Second Kings, by Paul House, The New American Commentary, Volume 8, Broadman and Holman Publishers, Nashville, Tennessee, 1995, page 198.

384. 1 Kings, by Dale Ralph Davis, Focus on the Bible Commentary Series, Christian Focus Publications, Geanies House, Fearn, Ross-shire, Great Britain, 2002, page 177.

385. The Expositor’s Bible Commentary, Volume 4: 1 Chronicles to Job, Tremper Longman III General Editor, Zondervan, Grand Rapids, Michigan, 2010, pages 202-203.

386. Be Responsible, 1 Kings, by Warren Wiersbe, Published by David C. Cook, Colorado Springs, Colorado, 2002, page 152.

387.The Expositor’s Bible Commentary, Volume 3: 1 Samuel to 2 Kings, Teemper Longman III, General Editor, Zondervan Publishing Company, Grand Rapids Michigan, 2009, page 762.

388. 1 and 2 Kings, by Donald Wiseman, TOTC, Volume 9, Inter-Varsity Press, Downers Grove, Illinois, 2008, pages 169-170.

389. First and Second Kings, by Paul House, The New American Commentary, Volume 8, Broadman and Holman Publishers, Nashville, Tennessee, 1995, page 198.

390. First and Second Kings, by Paul House, The New American Commentary, Volume 8, Broadman and Holman Publishers, Nashville, Tennessee, 1995, pages 199-200.

391.The Expositor’s Bible Commentary, Volume 3: 1 Samuel to 2 Kings, Teemper Longman III, General Editor, Zondervan Publishing Company, Grand Rapids Michigan, 2009, page 763.

392.The Expositor’s Bible Commentary, Volume 5: Psalms, Teemper Longman III, General Editor, Zondervan Publishing Company, Grand Rapids Michigan, 2008, pages 563-564.

393. First and Second Kings, by Paul House, The New American Commentary, Volume 8, Broadman and Holman Publishers, Nashville, Tennessee, 1995, page 201.

394. Be Responsible, 1 Kings, by Warren Wiersbe, Published by David C. Cook, Colorado Springs, Colorado, 2002, page 153.

395. First and Second Kings, by Paul House, The New American Commentary, Volume 8, Broadman and Holman Publishers, Nashville, Tennessee, 1995, page 201.

396. Ibid, page 201.

397. Ibid, page 202.

398.The Expositor’s Bible Commentary, Volume 3: 1 Samuel – 2 Kings, by Richard Patterson, Zondervan, Grand Rapids, Michigan, 2009, page 766.

399. 1 and 2 Kings, by Iain Provan, Understanding the Bible Commentary Series, Baker Books, Grand Rapids, Michigan, 1995, page 129.

400. 2 Chronicles, by Martin Selman, TOTC, Volume 11, Inter-Varsity Press, Downers Grove, Illinois, 1994, page 426.

401. Arnold Fruchtenbaum.kings.mp3

402. 1&2 Chronicles, by Richard Pratt, A Mentor Commentary, Christian Focus Publications, Geanies House, Fearn, Tain, Ross-shire, Great Britain, 1998, page 449.

403. Ibid, page 453.

404. 2 Chronicles, by Martin Selman, TOTC, Volume 11, Inter-Varsity Press, Downers Grove, Illinois, 1994, page 430.

405. Arnold Fruchtenbaum.kings.mp3

406. 2 Chronicles, by Martin Selman, TOTC, Volume 11, Inter-Varsity Press, Downers Grove, Illinois, 1994, page431-433.

407. First and Second Kings, by Paul House, The New American Commentary, Volume 8, Broadman and Holman Publishers, Nashville, Tennessee, 1995, pagea 239-240.

408. First Kings, by Philip Graham Ryken, Reformed Expository Commentary, P&R Publishing, Phillipsburg, New Jersey, 2011, pages 583-584.

David Mack2024-05-14T18:25:14+00:000 Comments

Dv – Bibliography

Bibliography

Bartholomew, Craig, Ecclesiastes, Baker Commentary on the Old Testament Wisdom and Psalms, Grand Rapids, Michigan, 2009.

Bright, John, A History of Isra’el, Westminster John Knox Press, Louisville, KY, 1981.

Brueggemann, Walter, 1 & 2 Kings, Smyth & Helwys Bible Commentary, Macon, Georgia, 2000.

Cohen, Aaron, 1 & 2 Kings: The Soncino Chumash. London: The Soncino Press, 1947.

Cohen, Aaron, 2 Chronicles: The Soncino Chumash. London: The Soncino Press, 1947.

Cohen, Aaron, Ecclesiastes: The Soncino Chumash. London: The Soncino Press, 1947.

Coleman, Lyman, Serendipity Bible for Groups, New International Version, Serendipity House, Littleton, Colorado, 1988.

Craigie, Peter. The Book of Deuteronomy, NIOTC, Grand Rapids: Eerdmans, 1976.

Davis, Dale Ralph, 1 Kings, The Wisdom and the Folly, Christian Focus Publications, Fearn Ross-shire, Great Britain, 2002.

Eaton, Michael, Ecclesiastes, TOTC, Inter-Varsity Press, Downers Grove, Illinois, 1983.

Fruchtenbaum, Arnold, First Kings MP3, Ariel Ministries, San Antonio, Texas.

Fruchtenbaum, Arnold. The Footsteps of the Messiah. Tustin: Ariel Ministries, 1982.

Fruchtenbaum, Arnold. Israelology: The Missing Link in Systematic Theology, Tustin, Ariel Ministries, 1993.

Garland, David, 2 Corinthians, The New American Commentary, B&H Publishing, Nashville, Tennessee, 1999.

Gaebelein, General Editor,The Expositor’s Bible Commentary, Volume 4: 1&2 Kings, 1&2 Chronicles, Ezra, Nehemiah, Esther, and Job, Zondervan Publishing Company, Grand Rapids Michigan, 1988.

House, Paul, 1 & 2 Kings, The New American Commentary, Volume 8, Broadman and Holman Publishers, Nashville, Tennessee, 1995.

ichthys.com

Japhet, Sara, I & II Chronicles, Westminster John Knox Press, Louisville, KY, 1993.

Keil, C. F., Keil & Delitzsch Commentary on the Old Testament: Proverbs, Ecclesiastes and Song of Solomon, Hendrickson Publishers, Peabody, Massachusetts, 1989.

Kidner, Derek, The Message of Ecclesiastes: A Time to Mourn, and a Time to Dance, The Bible Speaks Today, Inter-Varsity Press, Downers Grove, Illinois, 1976.

Konkel, August, First and Second Kings, NIV Application Commentary, Zondervan, Grand Rapids, Michigan, 2006

Kruse, Colin, 2 Corinthians Tyndale New Testament Commentaries, Volume 8, Inter-Varsity Press, Downers Grove, IL, 1987.

Laney, J. Carl, Answers to Tough Questions, Wipf & Stock, Eugene, Oregon, 1997.

Lockyer, Herbert, A Devotional Commentary: Psalms, Kregel Publications, Grand Rapids, Michigan, 1993.

Longman III, Tremper, The Book of Ecclesiastes, The New International Commentary on the Old Testament, Eerdmans Publishing Company, Grand Rapids, Michigan, 1998.

Longman III, Tremper, 1 Samuel to 2 Kings, Volume 3, The Expositor’s Bible Commentary, Zondervan, Grand Rapids, Michigan, 2009.

Longman III, Tremper, Psalms, Volume 5, The Expositor’s Bible Commentary, Zondervan, Grand Rapids, Michigan, 2008.

Mabie, Frederick, 1 Chronicles to Job, The Expositor’s Bible Commentary, Volume 4, Zondervan, Grand Rapids, Michigan, 2010.

Malamat, A., A Political Look at the Kingdom of David and Solomon and Its Relations with Egypt, in Studies in the Period of David and Solomon and Other Essays, Eisenbrauns Publishing, T. Ishida Lake, Indiana, 1982.

McConville, J. G., I and II Chronicles, The Westminster Press, Philadelphia, Penn, 1984.

McGee, J. Vernon, Exodus, Chapters 19-40, Nashville, Thomas Nelson, 1991.

Newsome, James, Jr, A Synoptic Harmony of Samuel, Kings and Chronicles, Wipf & Stock Publishers, Eugene, Oregon, 1986.

Patterson, Richard,The Expositor’s Bible Commentary, Volume 3: 1 Samuel – 2 Kings, Zondervan, Grand Rapids, Michigan, 2009.

Payne, J. Barton, 1 & 2 Chronicles, The Expositor’s Bible Commentary, Volume 4, Zondervan, Grand Rapids, Michigan, 1988.

Pratt, Richard, 1 & 2 Chronicles: A Mentor Commentary, Christian Focus Publications, Geanies House, Fearn, Tain, Ross-shire, Great Britain, 1998.

Provan, Iain, 1 & 2 Kings, Understanding the Bible Commentary Series, Baker Books, Grand Rapids, Michigan, 1995.

Ryken, Philip Graham, 1 Kings, P & R Publishing, Phillipsburg, New Jersey, 2011.

Ryken, Philip Graham, Why Everything Matters: The Gospel in Ecclesiastes, Christian Focus Publications, Fearn Ross-shire, Great Britain, 2015.

Rubin, Barry, General Editor, The Complete Jewish Study Bible, Hendrickson Publishers Marketing, Peabody, Massachusetts, 2016.

Seamands, David. God’s Blueprint for Living, Wilmore, Bristol Books, Wilmore, 1988.

Shalum, Joseph. This Week’s Torah Portion from Netivyah.

Selman, Martin, Second Chronicles, TOTC, Volume 11, Inter-Varsity Press, Downers Grove, Illinois, 1994.

Soggin, J. A., Israelite and Judean History, Westminster Press, Philadelphia, PA, 1977.

Wilcock, Michael, The Message of Chronicles: One Church, One Faith, One Lord, The Bible Speaks Today, Inter-Varsity Press, Downers Grove, Illinois, 1987.

Wiersbe, Warren, 1 Kings: Be Responsible, David Cook Publishing, Colorado Springs, Colorado, 2002.

Williams, Donald, The Preacher’s Commentary on the Old Testament, Volume 14: Psalms 73-150, Thomas Nelson Publishers, Nashville, Tennessee, 1989.

Wiseman, Donald, 1 and 2 Kings, TOTC, Inter-Varsity Press, Downers Grove, Illinois, 1993.

Wright, Christopher J. H. New International Biblical Commentary: Deuteronomy,
Peabody, Henderson Publishers, 1996.

Zuck, Roy OT Editor,The Bible Knowledge Commentary, Cook Communications Ministries, Colorado Springs, Colorado, 1983.

David Mack2024-04-03T11:33:43+00:000 Comments

Dt – Ahab King of Isra’el 1 Kings 16:29-34, 22:1-40 and 2 Chronicles 18:1-34

Ahab King of Isra’el
First Kings 16:29-34, 22:1-40 and Second Chronicles 18:1-34

Ahab king of Isra’el DIG: Why is this Ahab’s biggest sin (see Deuteronomy 7:1-4)? Why not rebuild Jericho (see Joshua 6:17-19 and 26)? What did Hiel do to his sons? How could a true prophet of ADONAI first predict victory and then disaster?

REFLECT: Is your competitive edge high or low or medium? How do you channel it? Would Yeshua ask us to annihilate unbelievers today (see Matthew 5:44-45)? Why the change? How do you witness to people who say, “My mind is made up, don’t confuse me with the facts!”

The difficulty was not that Ahab couldn’t understand what God wanted,
but that he didn’t want to understand.

The attempt by Jehoshaphat and Ahab to recapture Ramoth Gilead from the Syrians is a very interesting story involving the weaving together of two different accounts. Although overtly about the war, it primarily shows that ADONAI fulfills His prophetic word despite all human effort to the contrary. In this case, that word led to contrasting results, bringing death to Ahab (Second Chronicles 18:33-34), but a miraculous deliverance for Jehoshaphat (Second Chronicles 18:31-32).⁴⁰⁰

The background of the king: It was in the thirty-eighth year of Asa king of Judah that Ahab the son of Omri began his rule over Isra’el; he ruled twenty-two years over Isra’el in Samaria (First Kings 16:29). Ahab was the last king to gain the throne during Asa’s reign.

The significance of his reign: Ahab did what was evil from ADONAI’s perspective, outdoing all his predecessors in wickedness. As bad as his father Omri was, Ahab was far worse. But then, as if it had been a trifling thing for him to commit the sins of Jeroboam (to see link click Dd – Golden Calves at Dan and Bethel), he took as his wife Jezebel the daughter of Etba’al (meaning, with Ba’al) king of the Sidonians and went and served Ba‘al and worshiped him. Ahab moved from the corruption of ADONAI, which was true worship, to the worship of another god altogether. What we have now was not a corruption of the true religion, the worship of the golden calf, to a brand new religion introduced altogether. A brand new religion with a brand new god, introduced here for the first time.⁴⁰¹ He erected an altar for Ba‘al in the house of Ba‘al, which he had built in Samaria. Ahab also set up an Asherah pole (First Kings 16:30-33a).

Micaiah Prophesies Against Ahab: Now Jehoshaphat had great wealth and honor, which had blinded him to the reality that Ahab was a man cold heartedly opposed to the ways of ADONAI. And the king of Judah allied himself with Ahab by marriage. This marriage was between Jehoshaphat’s son Jehoram and Ahab’s daughter Athaliah (Second Chronicles 18:1. In the ancient Near East, marriage was typically viewed as more than the union of two individuals; it was a bond between two families. In the case of royal families, such marriages also formed political alliances between nations. Since, on this occasion, peace had come after fifty years of hostilities, to many it must have been welcome at any price. Though this practice was common, Ha’Shem had prohibited His people from intermarrying with idolaters because it would inevitably lead them into apostasy (see Bx – Solomon’s Wives).⁴⁰²

For three years there was no war between Syria and Isra’el. But in the third year Jehoshaphat, king of Judah, went down from Jerusalem to see Ahab, the king of Isra’el, in Samaria. Ahab slaughtered many sheep and cattle for him and the people with him and urged him to attack Ramoth Gilead. Ahab had said to his officials, “Don’t you know that Ramoth Gilead belongs to us and yet we are doing nothing to retake it from the king of Syria?” So Ahab asked Jehoshaphat, “Will you go with me against Ramoth Gilead.” Ahab may have been motivated by the Syrian king’s failure to observe the terms of his treaty with Isra’el (First Kings 20:34), but whatever the reason, Jehoshaphat fully supported the northern king, saying: I am as you are, my people are as your people, my horses as your horses; we will join you in the war (1 Kgs 22:1-4; 2 Chron 18:2-3)? But despite the king’s well-intentioned motives, he provides yet another example of the unacceptable unity between the Kingdom of Light and the Kingdom of Darkness.

Misleading prophecies: But Jehoshaphat also said to the king of Isra’el, “First seek the counsel of ADONAI.” At first, Ahab seemed quite willing to listen, though not apparently with any intention of complying with what he heard. Therefore, he brought together the prophets, about four hundred men, probably belonging to the group of Ba’al and Asherah prophets that formed a kind of government department in Isra’el. Ahab asked them, “Shall we go to war against Ramoth Gilead, or shall I not?” They all promised victory. “Go,” they answered, “for God will give it into the king’s hand.” But Jehoshaphat didn’t trust the prophets of Ba’al, so he asked, “Is there no longer a prophet of the LORD here whom we can inquire of?” Ahab answered, “There is still one prophet through whom we can inquire of the LORD, but I hate him because he never prophesies anything good about me, but always bad. He is Micaiah son of Imlah.” Micaiah appears nowhere else in Scripture but here. “The king should not say such a thing,” Jehoshaphat replied. Yet, Micaiah was well known to Ahab. So the king of Isra’el called one of his officials and said: Bring Micaiah at once (1 Kings 22:5-9; Second Chronicles 18:4-8).

Dressed in their royal robes, Ahab and Jehoshaphat were sitting on their thrones at the threshing floor by the entrance of the gate of Samaria, with all the prophets prophesying before them. Now Zedekiah, son of Kenaanah, one of the prophets of Ba’al, had made iron horns, and he declared: This is what ADONAI says: With these you will gore the Syrians until they are destroyed. All the other prophets were prophesying the same thing. “Attack Ramoth Gilead and be victorious,” they said, “for the LORD will give it into the king’s hand” (First Kings 22:10-12; Second Chronicles 18:9-11).

Meanwhile, the messenger who had gone to summon Micaiah said to him, “Look, the other prophets without exception are predicting success for the king. Let your word agree with theirs, and speak favorably.” But Micaiah said: As surely as ADONAI lives, I can tell him only what my God says to me (First Kings 18:13-14; Second Chronicles 18:12-13).

Micaiah’s prophecy: When he arrived, the king asked him, “Micaiah, shall we go to war against Ramoth Gilead, or shall I not?” “Attack and be victorious,” he answered, “for they will be given into your hand.” Ahab then became suspicious of that one who had always opposed him, so the king said to him, “How many times must I make you swear to tell me nothing but the truth in the name of ADONAI.” Then Micaiah answered: I saw all Isra’el scattered on the hills like sheep without a shepherd. Then Abab said to Jehoshaphat, “Didn’t I tell you that he never prophesies anything good about me, but only evil (Hebrew: ra’ah)?” Unfortunately for Ahab, Ha’Shem felt the same way about him, and the corresponding disaster (Hebrew: ra’ah) (First Kings 18:15-17a and 18; Second Chronicles 18:14-16a and 17)? How could a true prophet of ADONAI first predict victory and then disaster? Simply put, Micaiah gave his first prophecy of success to Ahab in order to comply with the divine desire to see the king lured to his death; his second message of judgment was actually the expected outcome of the battle.⁴⁰³

Miciah finished his prophecy by declaring: ADONAI said: These people have no master. Let each one go home in peace (1 Kgs 18:17b; 2 Chron 18:16b). Micaiah’s message was seen as a traditional picture of Isra’el as God’s flock being shepherded by her leaders. In this case, however, Isra’el was without her Master. The tragedy of this kind was neither new nor an isolated event (Num 27:16-17; Ezeki’el 34:5), but it was a situation for which YHVH was deeply concerned and ultimately led to the coming of the Good Shepherd. When Yeshua landed and saw a large crowd, He had compassion on them, because they were like sheep without a shepherd. So He began teaching them many things (Mark 6:34).

To reinforce his message, Micaiah went on to describe Isra’el’s true Master in His heavenly court, with the purpose of underlining God’s sovereign control over His people. In this case, there was also an ironic contrast with the two kings sitting on their thrones, dressed in their royal robes. The heavenly court scene provided a setting for explaining God’s purpose for the false prophets of Ba’al. So Micaiah continued: Therefore, hear the word of ADONAI: I saw YHVH sitting on his throne with all the heavenly armies of angels standing on his right and on his left. And ADONAI asked: Who will entice Ahab king of Isra’el into attacking Ramoth Gilead and going to his death there? One suggested this, and another that. Finally, a spirit came forward, stood before ADONAI and said: I will entice him. “By what means?” ADONAI asked. “I will go and be a deceiving spirit in the mouths of all his prophets,” he said. “You will succeed in enticing him,” said ADONAI. “Go and do it.” So now ADONAI has put a deceiving spirit in the mouths of these prophets of yours. ADONAI has decreed disaster (Hebrew: ra’ah) for you (First Kings 18:19-23; Second Chronicles 18:18-22).

Dear Wise and Loving Heavenly Father, Praise You for Your many great qualities. You have steadfast love (Psalms 63:3). Your Almighty power is unbeatable! ADONAI, God of our fathers, are You not God in heaven? You rule over all the kingdoms of the nations. Power and might are in Your hand and no one can stand against You (Second Chronicles 20:6) and From His mouth comes a sharp sword – so that with it He may strike down the nations -and He shall rule them with an iron rod, and He treads the winepress of the furious wrath of Elohei-Tzva’ot (Revelation 19:15). All wisdom is in Your hands (Colossians 2:3) and You know every detail and all that will happen in the future (Dani’el 7 and 2:31-45).

It is important to not just ask God for advice, as Jehoshaphat did, but to act on it. You always give the best and wisest advice. A humble heart is important in following You, no matter what position we hold. You humbled the mighty King Nebuchadnezzar and he lived to praise You for it. May we also learn the lessons You give us and stay humble. Now I, Nebuchadnezzar, praise, exalt and honor the King of heaven, because all His works are right and His ways just. He is able to humble those who walk in pride (Dani’el 4:21). Thank You for Your great love. We will keep our hearts humble and follow you always. For the One who sits at Your right hand. Amen

This strange incident can only be understood against the background of other passages like this in the TaNaKh, especially Deuteronomy 13:11 and Ezeki’el 14:1-11. Both of these passages speak of people being enticed by false prophets while being involved with idolatry. Ezeki’el 14:1-11 is especially appropriate, since it describes Ha’Shem enticing a prophet to prophecy as a judgment against idolatry and in order to purify Isra’el. It seems therefore that the words of the false prophets here are God’s response to Ahab’s trust in false gods and a condemnation of his idolatry. Ahab was known for his idol worship (First Kings 16:30-33, 21:22 and 26) and his commitment to evil. ADONAI had already declared death (Second Chronicles 18:19) and disaster (Second Chronicles 18:22) through Elijah (First Kings 21:21), which the false prophets were unwittingly putting into effect. In the B’rit Chadashah we see similar examples of this same principle in Second Thessalonians 2:9-12 and Revelation 13:13-14.⁴⁰⁴

The rejection of Micaiah’s prophecy: Then Zedekiah, son of Kena’anah, went up and slapped Micaiah in the face. His treatment of Micaiah is strikingly similar to that inflicted on Yeshua in front of the high priest (see the commentary on The Life of Christ Li – Annas Questions Jesus). “Which way did the spirit from ADONAI go when he went from me to speak to you” Ahab asked. Micaiah replied: You will find out on the day you go to hide in an inner room. Ahab had had enough of Micaiah, so he sent him to prison: Take Micaiah and send him back to Amon, the mayor of the city of Samaria, and to Joash a city official, and say, “This is what the king says: Put this fellow in prison and give him nothing but bread and water until I return safely.” The difficulty was not that Ahab couldn’t understand what God wanted, but that he didn’t want to understand. Micaiah once again placed himself under Moshe’s standards for a prophet (see the commentary on Deuteronomy Dk – A Prophet Like Moses): If you ever return safely, ADONAI has not spoken through me. Then Micaiah turned to the crowd at the gate and defiantly shouted: Mark my words, all you people (First Kings 18:24-28; Second Chronicles 18:23-27).

The summary of his reign: Indeed, Ahab did more to anger ADONAI the God of Isra’el, than all the kings of Isra’el preceding him. As an example, it was during his time that Hi’el of Bethel rebuilt Jericho. He laid its foundation at the cost of his firstborn son Aviram and erected its gates at the cost of his youngest son Segub. This was in keeping with the word of ADONAI spoken through Joshua the son of Nun (First Kings 16:33b-34). This was a fulfillment of Joshua 6:26. The reason to insert this little account about the rebuilding of Jericho, between the account of Ahab and the account of Elijah is to show the disposition of the people in that they were willing to actively go against God’s decree. With the loss of his first son he should have known not to go any further. Yet he tested God to the point of losing his second son. This put the reign of Abab under a cloud and sentence of death.⁴⁰⁵

The death of the king: One last time Ahab prepares to engage his old enemy Syria in battle. So the king of Isra’el and Jehoshaphat king of Judah went up to Ramoth Gilead to wage war against the Syrians. By entering into battle, Ahab fulfilled the original prophecy (Second Chronicles 18:20), and brought judgment on himself. Then Ahab said to Jehoshaphat, “I will enter the battle in disguise, but you wear your royal robes.” So the king of Isra’el disguised himself and went into battle (First Kings 22:29-30: Second Chronicles 18:28-29). Many are the plans of a man’s heart. But it is ADONAI’s purpose that prevails (Proverbs 19:21), is a fitting summary of the outcome of the battle as Jehoshaphat’s deliverance and Ahab’s death will attest.

Now the king of Syria had ordered his thirty-two chariot commanders, “Do not fight with anyone, small or great, except the king of Isra’el.” When the chariot commanders saw Jehoshaphat, they mistakenly thought, “Surely this is the king of Isra’el.” So they turned to attack him, but when Jehoshaphat cried out, ADONAI helped him. Jehoshaphat’s cry of desperation is understood to be a prayer (see Bn – Solomon’s Prayer of Intercession): When your people go out to war against their enemies, wherever you send them, and when they pray to You toward this City that You have chosen and the Temple You have built for Your Name, then hear their prayer and their plea from heaven and uphold their case (2 Chron 6:34-35). And God drew them away (Hebrew: suth, meaning to lure or entice) from him. When the chariot commanders realized that Jehoshaphat was not the king of Isra’el, they stopped pursuing him (1 Kgs 22:31-33; 2 Chron 18:30-32).⁴⁰⁶

But there was to be no escape for Ahab. Just when it seemed that he might escape, an archer shot an arrow at random and hit Ahab between the sections of his armor, mortally wounding Isra’el’s king. Ahab slowly bled to death as the battle continued. The implication is plain; the random arrow striking a precise target was an act of God which fulfilled the prophecy of Micaiah. The king told his chariot driver, “Wheel around and get me out of the fighting. I’ve been wounded.” All day long the battle raged, and the king was propped up in his chariot facing the Syrians until evening. The blood from his wound ran onto the floor of the chariot, and then at sunset he died. As the sun was setting, a cry spread through the army: “Every man to his town. Every man to his land” (First Kings 22:34-36; Second Chronicles 18:33-34). So while Ahab was lured into judgment, Jehoshaphat was led out of it through prayer.

So the king was brought to Samaria, and they buried him there. They washed the chariot at a pool in Samaria (where the prostitutes bathed), and the dogs licked up his blood, as the word of ADONAI had declared (First Kings 21:19). Of course, that had not been a random death in the course of battle, but a divine judgment. Elijah had predicted what would happen, but the king had ignored Micaiah’s warning and Ahab paid the price. He could not hide from the consequences of his own decision.⁴⁰⁷ As for the other events of Ahab’s reign, including all he did, the palace he built and adorned with ivory, and the cities he fortified, are they not written in the book of the annals of the kings of Israel? Ahab rested with his ancestors. And Ahaziah his son succeeded him as king (First Kings 22:37-40).

This is what happens to someone who rejects God’s Word and follows his own plans instead, in contradiction to God’s will. Notice the sovereignty (and the irony) of God’s justice! In Syria, they called it a lucky shot, but in Isra’el, the people knew better. Ahab was able to fool the Syrians, but he was not able to fool God. The bow drawn at random was released according to divine providence. Once Ha’Shem had determined that Ahab would die, he might as well have ridden into battle with a huge target pained on his chest. The arrow of divine judgment always finds its mark!

Ahab’s “unlucky” death (as it must have seemed to the king himself) vindicate the Word of God. The LORD had spoken truthfully through his prophet when he promised that it would Ahab’s life for Ben-Hadad’s (First Kings 20:42). ADONAI had spoken truthfully through the prophet Elijah when he promised that the dogs would lick up Ahab’s blood (First Kings 21:19). YHVH had spoken truthfully through the prophet Micaiah when he promised that Ahab would not return home safely from battle (First Kings 22:28). And just as Micaiah had promised, the sheep of Isra’el were left without a shepherd (First Kings 22:17).

The lesson is easily drawn: do not reject the Word of God; do not resist His will. The Scripture says that we need to confess our sins (First John 1:8-9), and believe in Yeshua Messiah as our Lord and Savior (First Corinthians 15:3-8). If we know this, then we should not continue to sin against our better judgment. For example, having a sexual relationship outside of marriage, carrying a grudge, or speaking falsely are sins against the holiness of God. If we know the will of God about such things and then do as we please, we are as foolish as Ahab! And we must not let Ahab’s epitaph become our own! Ultimately, Ahab was a man who heard from God yet did not act on the revelation he received. By the grace of ADONAI, may it not be said of us that we heard from God but did not believe Him or live for Him.⁴⁰⁸

David Mack2023-10-22T15:19:06+00:000 Comments

Ds – Omri King of Isra’el First Kings 16: 21-28

Omri King of Isra’el
First Kings 16: 21-28

Omri king of Isra’el DIG: What opposition did Omri face? How long was the power struggle? What kind of a leader was Omri? What kind of a spiritual leader was he? What were the major accomplishments of Omri’s reign as king? What does his twelve year reign say about him? How was he more evil than Jeroboam?

REFLECT: Are you facing formidable opposition in any area of your life right now? What do you think of the believers who tried to kill Hitler? What is the difference between killing and murder? How should believers handle power struggles? How do you handle power struggles? What is the direction of your heart?

Omri was the epitome of evil.

The background of the king: The death of Zimri did not automatically place the kingdom in Omri’s hand. At this point the people of Isra’el divided into two factions. Half of the people went after Tibni the son of Ginath to make him king, while the other half, which included the army, followed Omri. Tibni’s strength can be seen in that he was able to oppose Omri successfully for six years (885-880 BC). But eventually the faction supporting Omri won out over that of Tibni and he became king (880-874 BC). Omri’s army support apparently proved decisive, and the author gives us a short summary of events . . . so Tibni died. It was in the thirty-first year of Asa king of Judah that Omri began his reign over Isra’el, and he ruled for twelve years, but the first six years of his reign, Omri ruled in the old capital of Tirzah (First Kings 16:21-23).

The significance of the king: There is another king to consider, and he was the worst king of all. If Elah was a drunkard (to see link click Dq – Elah King of Isra’el), and Zimri was a murderer (see Dr – Zimri King of Isra’el), then Omri was the epitome of evil. The fact that he followed Zimri in such rapid succession is an obvious sign that things were falling apart. Down in Judah, everything was peaceful, as wise King Asa continued to reign, decade after decade (see Dk – Asa’s Reforms). But up in Isra’el there was a rapid succession of rulers.

After defeating Tibni and securing the crown, Omri constructed a new capital city, Samaria. This was probably Omri’s most impressive achievement. He bought Mount Samaria from Shemer for 132 pounds of silver. On the mountain he built a city, which he named Samaria after Shemer, who had owned the mountain. This city was placed on a strategic and centrally located site overlooking the major commercial routes of the Esdraelon Plain and proved to be almost impregnable as a stronghold against foreign attacks because of its elevated position of 330 feet (First Kings 20:1-21; Second Kings 6:24-25 and 18:9-10). It was therefore easily defended and quite accessible to merchants and traders. Samaria remained Isra’el’s capital until Assyria plundered the city in 722 BC.³⁹⁷While none of the northern kings are righteous (see Dn – The Kings of Isra’el), Omri was significant. He built a new capitol, made an alliance with Tyre, and placed his son, Ahab, on the throne. He thereby provides a stable dynasty for Isra’el. Ahab will become one of the major characters in the rest of First Kings.

Humanly speaking, Omri was a great man. He was such a strong leader that he was anointed the next king by popular demand. After a time of political and military instability, he was able to unify his kingdom and establish relative peace with the southern kingdom of Judah. As a result, was a political success and a famous man who made his mark on history. This is confirmed by documents from ancient Assyria, which refer to Isra’el as “the land of Omri.” His dynasty lasted for three generations.

Dear Heavenly Father, Praise for Your eternal steadfast love and that You are a God who never changes. The Father of lights, with whom there is no variation or shifting shadow (James 1:17c). You are always loving and seek to reward those who love You for their deeds done out of love (First Corinthians 3:11-15). Thank you that everyone alike is judged and rewarded by heart attitude, and not by earthly wealth.

Yeshua tells the story of a “rich man” who had much earthly money but no one can bring money to heaven, so he died a “poor fool” for he had thought of how long eternity is and how important it is to save in the bank of heaven. And Yeshua told them a parable, saying: The land of a certain rich man produced good crops.And he began thinking to himself, saying, ‘What shall I do? I don’t have a place to store my harvest!’ And he said, ‘Here’s what I’ll do! I’ll tear down my barns and build larger ones, and there I’ll store all my grain and my goods. And I’ll say to myself, ’O my soul, you have plenty of goods saved up for many years! So take it easy! Eat, drink, and be merry.”’ But God said to him, ‘You fool! Tonight, your soul is being demanded back from you! And what you have prepared, whose will that be?’ So it is with the one who stores up treasure for himself and is not rich in God” (Luke 12:16-21 and 16:19-31). You are worthy O great Lord and Savior for us to give You our best time, talents and money. The interest You pay for heavenly deposits is “out of this world”! In Yeshua’s holy Name and power of His resurrection. Amen

The summary of his reign: Although he reigned for twelve years and was a capable administrator, the author’s spiritual evaluation of Omri is even worse than that of his predecessors. Not only did he perpetuate the spiritual sins of Jeroboam (see Dd – Golden Calves at Dan and Bethel), but also his ties with Phoenicia subjected Isra’el to its pagan social and religious practices.³⁹⁸ Omri did what was evil from ADONAI’s perspective, outdoing all his predecessors in wickedness; for he lived entirely in the manner of Jeroboam the son of Nebat, committing the sins with which he made Isra’el sin, thereby angering ADONAI the God of Isra’el with their worthless idols. Other activities of Omri and the power he demonstrated are recorded in the Annals of the Kings of Isra’el (1 Kgs 16:24-27). The summary of his reign could be simply be put under the heading of “idolater.” He took the throne, he sinned, he died. Almost everything else is unimportant.³⁹⁹

The death of the king: Though Omri is passed over quickly in First Kings, he was a powerful and politically effective king. Although spiritually bankrupt, his strong government and administration earned recognition by the Assyrians, who for the next one-and-a-half centuries still referred to Isra’el as “the house of Omri.” Then Omri slept with his ancestors in sh’ol, but he was the first one buried in Samaria, and Ahab his son became king in his place and Isra’el will go from the pan to the fire (First Kings 16:28).

This is the way things often go in a fallen world, both personally and internationally. The kings in the northern kingdom of Isra’el followed Omri’s evil pattern for generations. Choices have consequences, and when it comes to sin and righteousness, things do not always stay as they are. Apart from the grace of God, they generally go from bad to worse. We see this in the moral degeneration of our own times. The human race is incapable of its own moral improvement, as the twentieth century demonstrated so convincingly.

What shoud concern us more than the trends of history, though, is our own spiritual condition. What will our own lives or our families look like a genertation from now if YHVH doesn’t intervene? Whatever else we may accomplish, God will look to see whether we have a heart for Him. Earthly accomplishments have their place in life, and even the Bible acknowledges that Omri was a great builder. But ADONAI is most concerned with character and the direction of a person’s heart. The biblical author isn’t saying he’s unaware of Omri’s achievements; he’s saying they don’t matter. Do the passions that drive you only elicit a yawn from heaven?

David Mack2023-10-22T13:47:25+00:000 Comments

Dr – Zimri King of Isra’el First Kings 16: 15-20

Zimri King of Isra’el
First Kings 16: 15-20

Zimri king of Isra’el DIG: What positions did Zimri and Omri hold in the army? What does Zimri do during his week as king? Did Zimri overestimate his popularity with the military, or did he launch a coup knowing the military wouldn’t back him? Is the writer fair to Zimri?

REFLECT: Is popularity important to you? Why or why not? Were you ever shocked to find you weren’t as well-liked as you thought? Is hope a dangerous thing? Where does your hope lie? Physically? Spiritually? Emotionally? Do you have a lite touch on the things of this world? Is it a sin to commit suicide?

The Lord wants us to know the power of His grace to help us through the troubles of this life.

The background of the king: When we last met Zimri, life seemed to be going rather well for him. His conspiracy having worked to perfection, he was free to sit on Isra’el’s throne. But unfortunately for Zimri, his kingship didn’t last very long. It was in the twenty-seventh year of Asa king of Judah that Zimri ruled for seven days in Tirzah, which means his only claim to fame is that he ruled the shortest period of time in Israelite history (First Kings 16:15a).

The significance of his reign: At that time, the army was besieging Gibbethon, which belonged to the Philistines. The troops in their camp heard it said that Zimri had plotted and killed king Elah (to see link click Dq – Elah King of Isra’el), whereupon that same day, there in the camp, all Isra’el made Omri, the commander of the army, king over Isra’el. Then, Omri and all Isra’el with him withdrew from Gibbethon and besieged Tirzah (First Kings 16:15b-17). This set the stage for a dramatic scene at his palace.

The death of the king: Then Zimri’s fiery ambitions went up in flames. Not numbered among the righteous of the TaNaKh, when he realized that he was surrounded and deposed, he committed suicide by torching the royal place around him. When Zimri saw that the city had been captured, he went into the citadel of the royal palace and burned down the royal palace over him, so that he died (First Kings 16:18). How the mighty had fallen! One day Zimri was on top of the world. Enthroned by his own ambitions, he had taken what he wanted out of life. But just a few days later, he died in absolute despair, going in one short week from murder to suicide. Sadly, his story is not unique. Many people spend their whole lives trying to reach the top, but never truly seeking God. In the end, any success they have will prove to be fleeting. They will have to leave everything behind, as Zimri did, and like him, they may well die in despair.

Are we living for what lasts, or will it all turn to ashes?

Zimri’s fiery death also gives us an opportunity to consider what the Bible teaches about suicide. It is always a cause for great sadness, but what people often wonder is whether it is an unforgivable sin. It is a sin, of course, as every murder is. To commit suicide is to declare lordship over one’s own life. It is to claim the right to number one’s days – a right that belongs only to God. It is to betray the love of family and friends. It is to refuse to serve the Kingdom of God. In short, suicide is a sin of self-murder.

We need to know this so that we recognize what is at stake whenever we, or others, are tempted to commit suicide. It is not a sin to be tempted to commit suicide (or to commit any other sin, for that matter). Sooner or later, nearly everyone entertains at least fleeting thoughts of ending their earthly existence, including some of the people we meet in the Bible. “What would happen if . . .” we wonder. But for some people, suicidal thoughts become a preoccupation. We should recognize these thoughts for what they are; a temptation that comes from hell itself. Speaking of Satan himself, Yeshua tells us that the thief comes only to steal and kill and to destroy (John 10:10a). Messiah does not want us to die, but to live, saying: but I have come that you may have life, and have it more abundantly (John 10:10b). The Lord wants us to know the power of His grace to help us through the troubles of this life. While there is life, there is always hope in Yeshua. So if we are ever tempted to take our own lives, we should fight that temptation with everything we have. We should not fight it alone, however. Instead, we should talk about our struggle with a trusted mature believer – someone who can care for us with the life-preserving love of God. The hope of Yeshua can be found if you look for it.

Granted suicide is a sin, we still need to ask whether or not it is a forgivable sin. First of all, if a person is not saved, they have rejected the wooing of the Ruach Ha’Kodesh and if they commit suicide, they will end up where all the lost go . . . to hell. For example, Judas was not saved and committed suicide by hanging (see the commentary on The Life of Christ Lm – Judas Hangs Himself). So, Judas is in hell, just as Zimri is in hell. But what about the saved person? Do they also go to hell? Heaven forbid! Believers are eternally secure (see The Life of Christ Ms – The Eternal Security of the Believer). There is only one unforgivable sin, the rejection of the Spirit of God. Yeshua Himself said: every sin and blasphemy will be forgiven (for believers), but whoever blasphemes against the Holy Spirit (and therefore not saved) will never be forgiven; they are guilty of an eternal sin (see The Life of Christ Em – Whoever Blasphemes Against the Holy Spirit Will Never Be Forgiven). Praise God that there is forgiveness for all of our sins in Yeshua!

More important than the details about Zimri is the emergence of Omri in the narrative. He was a leader and a fighter. He faced several challenges. First, there was the ongoing conflicts with Judah and Philistia. Second, Tirzah, the capital city, had been besieged from without and within. Third, Isra’el had suffered for some time from political instability due to rapid turnover of leadership. Finally, civil war followed Zimri’s death and Omri had a rival to the throne. How would he solve those social and political problems? Would he have any interest in solving Isra’el’s religious woes (see Ds – Omri King of Isra’el)?³⁹⁶

The summary of his reign: Zimri was the most spectacularly unsuccessful king of all. Not only did he fail to put a son on the throne of Isra’el (however briefly), he himself failed to reign more than one week! This came about because of the sins he committed in doing what was evil from ADONAI’s perspective, in living as Jeroboam had lived, and in sinning by making Isra’el sin (see Dd – Golden Calves at Dan and Bethel). This was an act of God’s judgment. At the human level, Zimri took his own life. But under the mighty will of a sovereign God, his death was also an act of divine judgment. Zimri was on the throne for only a single week, yet seven days were enough for him to follow in the footsteps of Jeroboam and sin against God. So the Word of God ruled against him, and Zimri died in his sins. Other activities of Zimri and his conspiracy are recorded in the Annals of the Kings of Isra’el (First Kings 16:19-20).

Dear Heavenly Father, Praise Your merciful love! How important it is to make wise eternal choices with our time, money and most of all with whom we love the most- ourselves or You. It is not so important how much money we stored up, but where is it stored? The man who stores up much on earth for himself but leaves little for others, is so foolish. But God said to him, “You fool! Tonight, your soul is being demanded back from you! And what you have prepared, whose will that be?”So, it is with the one who stores up treasure for himself and is not rich in God (Luke 12:20-21).

For no one can lay any other foundation than what is already laid – which is Yeshua the Messiah. Now if anyone builds on the foundation with gold, silver, precious stones, wood, hay, straw, each one’s work will become clear. For the Day will show it, because it is to be revealed by fire; and the fire itself will test each one’s work – what sort it is. If anyone’s work built on the foundation survives, he will receive a reward. If anyone’s work is burned up, he will suffer loss – he himself will be saved, but as through fire (First Corinthians 3:11-15). Just as Zimri’s work was burned up by fire when he died, so will any work we do that is not from a pure and loving heart. We want to honor You and serve You will a loving and grateful heart. In Yeshua’s holy name and power of His resurrection. Amen

David Mack2023-10-22T13:54:19+00:000 Comments

Dq – Elah King of Isra’el First Kings 16: 8-14

Elah King of Isra’el
First Kings 16: 8-14

Elah king of Isra’el DIG: What did Zimri have against Elah? Is power hazardous to your health? How was Zimri part of Jehu’s prophecy (First Kings 16:3)? Why doesn’t Elah suspect Zimri? Why did Zimri execute his friends, as well as the family of Ba’sha (see verse 11)?

REFLECT: Ever been betrayed by a friend, or are you a good judge of character? How so? Can you succeed by being nice in a “dog-eat-dog” world? Do you have to be violent to be safe? Explain? If a person’s sin fulfills a prophecy of God’s will, how can they be held accountable?

Obedience, not knowledge, was his problem.

The background of the king: Yet another man ascends to the northern kingdom throne during Asa’s reign. It was in the twenty-sixth year of Asa king of Judah that Elah the son of Ba’asha began his reign over all Isra’el in Tirzah, and he ruled for two very evil years that followed in the footsteps of all the other wicked kings of the North (First Kings 16:8).

The death of the king Elah: Elah died one of the most ignoble deaths in the Bible. Rather than dying on the field of battle, giving his blood to defend his country, his life ended in a drunken stupor. His servant Zimri, commander of half of his chariots, had access to the king and plotted against him. Ba’asha had a natural death, but his son did not. Elah appears to be a self-indulgent man who would rather get drunk with his friends than serve ADONAI and people. One time when Elah was in Tirzah, drinking himself senseless in the house of Arza, administrator of the palace in Tirzah. Zimri entered, struck him down and killed him. What a better time to murder him than when he was drunk! This was in the twenty-seventh year of Asa king of Judah; Zimri then took Elah’s place as king (First Kings 16:9-10). Both Elah and his father Ba’asha forgot the words of Solomon, who knew a thing or two about kingship: Woe to you, land, when your king is immature, and your leaders start their parties in the morning! Such a land is in trouble. It is not only the king who lets the nation down, however, it is also the leaders. In contrast to the gluttonous leaders, happy are you, land, when your king is well-born, and your princes eat at the proper time, in order to stay strong, not to get drunk (Ecclesiastes 10:16-17).³⁹³

What happened next was all too predictable. Just as Baasha destroyed the house of Nadab, so Zimri destroyed the house of Elah. In an act of Mafia-style violence, the commander eliminated any possibility of revenge by killing every member of Elah’s family. When Zimri began to reign, as soon as he had seated himself on his throne, he struck down all the house of Baasha. He did not leave him a single male of his relatives or his friends (First Kings 16:11).

It must be pointed out that a person who fulfills divine prophecy is not innocent of sin. Both Ba’asha and Zimri were murderers and guilty of assassinating their king, and the LORD held them responsible. It’s like Judas . . . he fulfilled a divine prophecy (Zechariah 11:12-13; Psalm 41:9), but was still held responsible and accountable for his betrayal of the Messiah. The dynasty of Jeroboam was no more and the dynasty of Ba’asha was no more. However, in Judah, the dynasty of David continued.³⁹⁴

The significance of his reign: Like Elah’s father Ba’asha, as soon as Zimri seized the throne, he killed off the entire house of Ba’asha. He left not a single male of his relatives. Not content to murder Ba’asha’s entire family, he elevated his sin to a new level and also murdered his friends. Thus, Zimri eliminated all the house of Ba’asha, in keeping with the word of ADONAI spoken against Ba’asha through Jehu the prophet (First Kings 16:1-4). This word had been spoken because of all of Ba’asha’s sins and the sins of Elah his son, which they committed and with which they made Isra’el sin (to see link click Dd – Golden Calves at Dan and Bethel), thereby angering ADONAI the God of Isra’el with their worthless idols (First Kings 16:11-13). Emphasis is placed on the prophecy fulfilled by Zimri, even if he did so unwittingly. Both Ba’asha and Elah could have avoided this disaster by serving ADONAI instead of idols but chose another path. Apparently the northern kings did not believe it was possible to govern the people if they insisted on righteous behavior and proper worship. Obedience, not knowledge, is their problem.³⁹⁵

The summary of his reign: Other activities of Elah and all his accomplishments are recorded in the Annals of the Kings of Isra’el (16:14).

Dear Wise and Loving Heavenly Father, Praise Your steadfast love (Psalms 63:3)! Your forever lovingkindness is wonderful! You hold out an eternity of peace and joy to all who choose to love and follow You. It is so tragic that many choose to follow wordly pleasures that endure for only a short time. Moses is a good example for us of setting our eyes on our eternal reward. By faith Moses, when he had grown up, refused to be called the son of Pharaoh’s daughter. Instead he chose to suffer mistreatment along with the people of God, rather than to enjoy the passing pleasures of sin (Hebrews 11:24-25). Moses knew the value of true and lasting riches. Even ruling a kingdom was not enough to entice him. Wisely, he choose to look ahead to all eternity and follow You as the most important thing in his life. He considered the disgrace of Messiah as greater riches than the treasures of Egypt – because he was looking ahead to the reward (Hebrews 11:26).

Our time on earth will seem like a blink in time to capered to all eternity. It is so wise to make the right choice to love and follow you now, even if it means persecution. For I consider the sufferings of this present time not worthy to be compared with the coming glory to be revealed to us (Romans 8:18). All our trials will soon be over and in their place will be eternity – either an eternal life of peace and joy in heaven with You, or separated from You in eternal hell. No one can fool You (Second Timothy 2:19). You see each heart and you know who loves You most and who loves themselves the most. These shall go off to everlasting punishment, but the righteous into everlasting life (Matthew 25:56). Thank You for making such a wonderful home in heaven for those who love You (John 14:1-3)! To the One who sits at Your right hand. Amen

David Mack2023-10-22T00:53:08+00:000 Comments

Dp – Ba’asha King of Isra’el First Kings 15:33 to 16:7

Ba’asha King of Isra’el
First Kings 15:33 to 16:7

Ba’asha king of Isra’el DIG: Are you surprised Ba’asha lasted twenty-four years in power? Was he an improvement over King Nadab, the guy he replaced? Why or why not? Is it fair to punish Ba’asha, and in like manner, for destroying the house or Jeroboam? Why or why not?

REFLECT: In what ways has God “raised you up out of the dust?” What responsibilities came with your new life? Ever felt like Jehu, the bearer of bad news? How can the Good News shine through bad news? Ever been “damned if you do, and damned if you don’t?” When?

Although evil men may seem like they they are getting away with murder; in reality,
nobody is getting away with anthing. The wicked will be brutally judged.

The background of the king: It was in the third year of Asa king of Judah that Ba’asha the son of Ahijah began his reign over all Isra’el in Tirzah and his rule lasted twenty-four years (First Kings 15:33). He was the first of several individuals in the North who came to power, at least briefly, by murdering a king.

The significance of his reign: He did what was evil from ADONAI’s perspective, following the example of Jeroboam and committing the sin through which he had made Isra’el sin (to see link click Dd – Golden Calves at Dan and Bethel). Once in control, Ba’asha simply followed in Jeroboam’s footsteps. He was able to enjoy his royal powers, yet did little with his opportunity except to continue the sectional rivalry with Judah by fighting Asa, king of Judah, throughout their reigns. It is a testimony to the grace of God that He gave Ba’asha so many years to change his ways. However, because he squandered his chance to remove Jeroboam’s religious legacy as well as his physical lineage, God sent a prophet to condemn him. The word of ADONAI came to Jehu the son of Hanani against Ba’asha, “I raised you up out of the dust and made you prince over My people Isra’el. But you have lived in the same way as Jeroboam and caused my people Isra’el to sin, so that their sinning has made me angry. Essentially, the prophet claimed that ADONAI had given Ba’asha the chance to bring Isra’el back to covenant faith, but instead, he acted like those he replaced. As a result, he was no better than Jeroboam and would share the same fate.³⁹⁰ Therefore I will sweep away Ba’asha and his house completely; I will make his house like the house of Jeroboam the son of Nebat. If someone from the line of Ba‘asha dies in the city, the dogs will eat him; if he dies in the countryside, the vultures will eat him” (First Kings 15:34 to 16:4).

Dear Heavenly Father, Praise You that You are Sovereign over the whole world. No one rises to power on their own, no matter how much they brag about what they have done. You are in control of who rules. It is quite a responsibility to lead, especially an entire nation, but when the ruler reads Your Word and meditates on it, You help and guide him. David was a wonderful example of seeking after God, trusting in God with his heart fixed on ADONAI’s steadfast love, even during painful and hard times. He cried out: O God, You are my God, earnestly I seek You. My soul thirsts for You. My flesh longs for You in a dry and weary land, where there is no water. So, I looked for You in the Sanctuary, to see Your power and Your glory. Since Your lovingkindness is better than life, my lips will praise You (Psalms 63:1-2).

It was important to David to not just be rescued, but to give You the praise and glory for his rescue. What a great example is to look up to Your power and glory at all times and when in the midst of the trials of life and say: Surely God is my helper. My Lord is the supporter of my soul. Let evil return to my foes. Silence them with Your truth! I will sacrifice a freewill offering to You. I will praise Your name, ADONAI, for it is good. (Psalms 54:4-6).

I desire to praise You in good times and in bad times for you are always so worthy! I praise You for You are totally trustworthy! As I walk in Your ways, You always keep me on a straight path (Proverbs 3:5-6). It is such a joy to know that in Your love, You never make a mistake. You are never too busy to listen, nor do You ever get too tired or to busy to listen. You are always right there when I need You (Hebrews 13:5), loving and helping me! I love You with all my heart and so enjoy praising You in every circumstance! In Your holy Son’s name and power of His resurrection. Amen

The summary of his reign: Other activities of Ba‘asha, his accomplishments and his power are recorded in the Annals of the Kings of Isra’el. Through the prophet Jehu the son of Hanani the word of ADONAI was proclaimed against Ba‘asha and his house both because he did so much evil from ADONAI’s perspective, angering Him with the king’s actions and becoming like the house of Jeroboam, and because he destroyed it (First Kings 16:5 and 7). Many people have questioned God’s fairness in raising up Ba’asha to bring an end to Rehoboam’s dynasty. Central to the discussion is the phrase because he destroyed it.

Two problems arise. First, antecedent of “it” and secondly, the precise translation of the Hebrew particle rendered “because.” As for the first problem, most English translations render the Hebrew pronoun “it” and understand the antecedent to be the house of Jeroboam. On the whole this solution is the simplest.

In the second case the particle translated “because” suggests that ADONAI condemned Ba’asha for becoming an imitator of Jeroboam’s sinful house and did so in spite of the fact that he had himself been raised up by God to put an end to Jeroboam and his line. Implicit in the statement is the condemnation of Ba’asha’s murder of Jeroboam’s entire family. It is one thing to displace a rival; it is quite another thing to use God’s commission as an excuse for carrying out selfish ambition. Ba’asha’s perpetuation of Jeroboam’s sins betrayed his evil motivations. Although YHVH had raised up Ba’asha in spite of his murderous intentions, ADONAI in no way condoned Ba’asha’s selfish actions.³⁹¹

The death of the king: Ba‘asha slept with his ancestors, and Elah his son became king in his place (First Kings 16:6). When we look at the succession of murders and assassinations in the northern kingdom, it seems like no one is being held accountable. Wicked kings are allowed to rule for decades. We can look at our own political situation today and see the same thing. Asaph, one of three Levites commissioned by David to be in charge of the worship in the house of ADONAI, also wrote Psalms 73 to 89. In Psalm 73, he looked at evil men like Ba’asha and said: Surely God is good to Isra’el, to the pure in heart. But as for me, my feet almost slipped. My steps nearly slid out from under me. For I envied the arrogant, when I saw the prosperity of the wicked. It seemed like there were no pains at their death, their body is healthy. They have none of humanity’s trouble, nor are they plagued like others. Therefore, they put on pride as a necklace, and violence wraps around them like a garment. Their eyes bulge out from fatness. The imaginations of their hearts run wild. They scoff and wickedly plan evil. From on high they threaten. They set their mouths against heaven. Their tongue struts through the earth. Therefore, His people return here, while they drink their fill. So, they say: “How does God know? And does Elyon have knowledge?” Behold, such are the wicked – always at ease and amassing power and wealth. He thought to himself, “Surely in vain have I kept my heart pure, and washed my hands in innocence. For all day I have been stricken, my chastisement comes every morning.” If I had said: I will speak thus, surely I would have betrayed a generation of Your children. But when I tried to make sense of this, it was troubling in my eyes.

Then something changed; something opened Asaph’s spiritual eyes. He admitted that although he could not understand the ways of ADONAI, he experienced God’s peace once again when he entered entered the Sanctuary of God and perceived their final destiny. Overwhelmed by the greatness, glory, and majesty of YHVH, the psalmist regained a proper perspective on his situation. He rediscovered something he had forgotten: ADONAI is just! In the end, evil is not and never will be victorious (Psalm 73:1-17).³⁹² The wicked will be brutally judged (see the commentary on Revelation Fo – The Great White Throne Judgment).

Nobody is getting away with anything.

Surely You put them in slippery places. You hurled them down to destruction. How suddenly they became a ruin – terminated, consumed by terrors. Like a dream when one awakes, thus when You arise, my Lord, You will despise their form. When my heart was embittered and I was pierced in my heart, I was brutish and ignorant. I was like a beast before You. Yet I am continually with You. You hold my right hand. You guide me with Your counsel, and afterward You will take me into glory. Whom have I in heaven but You? On earth there is none I desire besides You. My flesh and my heart may fail, but God is the strength of my heart and my portion forever. Those who are far from You will perish; You destroy all who are unfaithful to You. But as for me, it is good to be near God. I have made the Sovereign LORD my refuge; I will tell of Your deeds (Psalm 73:18-28). With a proper perspective of eternity, Asaph’s envy had turned to hope, and God’s goodness to Isra’el is also experienced on a personal level.

David Mack2023-10-22T00:37:41+00:000 Comments

Do – Nadab King of Isra’el First Kings 15: 25-32

Nadab King of Isra’el
First Kings 15: 25-32

Nadab king of Isra’el DIG: What was the sin of Nadab’s father? Ba’asha was likely a military leader. How did this military coup fit in with God’s plan? Why should the king’s children die also? What prophecy was fulfilled with the death of Nadab and his entire family?

REFLECT: Why are so many countries ruled by military leaders? What must generals believe for civilian rule to prevail? How does God deal with sinners today? Are fair warnings still given? When have you had to suffer the consequences of your sin? What did you learn?

The dynasty that began with Jeroboam came to an end.

The background of the king: It was in the second year of Asa king of Judah that Nadab the son of Jeroboam began his reign over Isra’el, and he ruled Isra’el two years. Nadab is the only member of the dynasty of Jeroboam to reign, and it was a very short reign, only two years (First Kings 15:25).

The significance of his reign: Nadab inherited his father’s throne as well as his sinful ways, living for sin instead of righteousness. He did what was evil from ADONAI’s perspective, following the example of his father Jeroboam and the sin through which he had made Isra’el sin (to see link click Dd – Golden Calves at Dan and Bethel). Nadab had only reigned two years when a conspiracy developed that led to King Nadab being assassinated by Ba’asha the son of Ahijah, from the descendants of Issachar. Nadab was with the army of Isra’el, directing a siege of Gibbethon, a Philistine city south of Ekron. That border city had been a source of friction between Isra’el and the Philistines. It actually belonged to the tribe of Dan (Joshua 19:43-45) and was a Levitical city (Joshua 21:23), and Nadab wanted to reclaim it for Isra’el (First Kings 15:26-27).³⁸⁶

As soon as Nadab had become king he killed off the entire house of Jeroboam, destroying every living soul and leaving not one survivor. This was in keeping with what ADONAI had said through his servant Ahijah from Shiloh (see Dg – The Prophecy of Ahijah); it was the punishment for the sins Jeroboam had committed through the false religious system he had imposed on Isra’el, thereby angering ADONAI the God of Isra’el (1 Kings 15:29-30). Ba’asha’s father was named Ahijah, as was the prophet who predicted the doom of the house of Jeroboam. Though they were not the same person, the identical names provide a touch of irony.³⁸⁷

The justification for murdering (see the commentary on Deuteronomy Bq – Do Not Murder) every living soul and leaving not one survivor in the regime that had just been terminated seems horrific, but it was a common practice of the time. David was expected to do this at Saul’s house, but refrained. The purpose was initially to avoid any focus for reprisals or a blood feud after a coup; ironically, as would eventually happen to Ba’asha’s family as well (First Kings 16:11). It may here be related to the thoroughness of divine punishment (Deuteronomy 9:14 and 25:19) to prevent the deliberate spread of sin and angering ADONAI the God of Isra’el. The command to the Isrealites entering the Land was for total destruction of those who opposed God (Deuteronomy 7:2). Here that is taken as applying to fellow Israelites who opposed YHVH, and that required special prophetic sanction. The contamination of sin needed to be prevented in their time and in ours.³⁸⁸

People who lead a nation to embrace empty rebellious and unethical systems often create an environment of violence, greed, and oppression. Their children and grandchildren often reap the harvest of their actions. ADONAI didn’t force that murder to occur. Rather, the prophecy simply declared to Jeroboam that there would be consequences for his evil actions.³⁸⁹ Nadab was killed in a military campaign so he was not buried in his family tomb, just as the prophet prophesied.

The summary of his reign: That was the end of the dynasty of Jeroboam. Other activities of Nadab and all his accomplishments are recorded in the Annals of the Kings of Isra’el. There was war between Asa and Ba’asha king of Isra’el as long as they both lived (First Kings 15:31-32).

The death of the king: It was in the third year of Asa king of Judah that Ba’asha killed Nadab and became king in his place (First Kings 15:28).

Dear Heavenly Father, Praise You my perfect Holy Father. Please help me in my parenting to be like You. May I always remember that my actions affect more than just me. They also affect my children and grandchildren. I want to show them how Awesome You are by my making time in my busy schedule to spend time reading Your Word and meditating on it. May You teach me how to wisely love Your children and also how to discipline them in love, as You do. My son, do not take lightly the discipline of ADONAI or lose heart when you are corrected by Him, because ADONAI disciplines the one He loves and punishes every son He accepts (Hebrews 12:6). I love You and want to guide my children and grandchildren to love You also! To the One who sits at Your right hand. Amen

David Mack2023-10-22T00:29:47+00:000 Comments

Dn – The Kings of Isra’el First Kings 15:25 to 16:34

The Kings of Isra’el
First Kings 15:25 to 16:34

Now the story shifts to the northern kingdom of Isra’el, where it will stay until the last verse of First Kings. Two issues dominate the narrative. First, rapid turnover in leadership becomes commonplace in Isra’el. Nothing was more characteristic of the northern kingdom than its extreme internal instability. Few failures could be more damaging to a new nation. Second, the power of the prophetic word emerges again. Predictions old and new come true. Prophets old and new call on kings to account for their actions, which indicates that God had not abdicated His role as LORD of history.³⁸³

The sins of Jeroboam were visited on seventeen of the other kings of Isra’el (to see link click Dd – Golden Calves at Dan and Bethel). Only one, Jehu, did not. Nevertheless, Isra’el got off on the wrong foot and never recovered. What is a holy God doing amidst all this evil? He is not there because He relishes in it – obviously He hates sin (Proverbs 6:16-19). But He is there because He is simply that kind of God. He is sovereign, and no moment in history, however given to evil, will find Him absent from it. Hence, here we meet evil men in the hands of a good God.³⁸⁴All this was a result of Solomon’s sin of spiritual adultery (see Bx – Solomon’s Wives).

While the capital of the Davidic dynasty remained in Jerusalem, the northern kingdom had several capital cities. The first administrative capital established by Jeroboam following the division of the monarchy was located at Shechem, located on the eastern side of the pass between Mount Ebal and Mount Gerizim (First Kings 12:25; Second Chronicles 10:1). The second northern kingdom capital was located at the Transjordan town of Penuel, a move possibly connected with Shishak’s invasion of parts of Jeroboam’s territory a few years into his reign (1 Kings 12:25; 2 Chronicles 12:1). After Penuel, Jeroboam set up a capital at Tirzah, located at the junction of important roads about six miles north of Shechem. Tirzah remained the capital city for the subsequent northern kingdom rulers until the establishment of Samaria during the sixth year of Omri’s reign (879 BC). Not that Omri ruled for six years from Tizrah while battling against Tibni for control of the northern kingdom. Samaria remained the capital of the northern kingdom until its fall in 722 BC.³⁸⁵

Jeroboam I 931-910 BC 22 years

Nadab 910-909 BC 2 years

Ba’asha 909-886 BC 24 years

Elah 866-885 BC 2 years

Zimri 885 BC 7 days

Tibni/Omri 885-880 BC 6 years

Omri 885-874 BC 12 years

Ahab 874-853 BC 22 years

Ahaziah 853-852 BC 2 years

Joram 852-841 BC 12 years

Jehu 841-814 BC 28 years

Jehoahaz 814-798 BC 17 years

Joash 798-782 BC 16 years

Jeroboam II 783-752 BC 41 years

Zechariah 752 BC 6 months

Shallum 752 BC 1 month

Menahem 752-742 BC 10 years

Pekahiah 742-740 BC 2 years

Pekah 752-732 BC 20 years

Hoshea 732-722 BC 9 years

Assyrians conquered Northern Kingdom in 722 BC

Following the general conquest policy, the Assyrians replaced the deported Israelites with refugees from other lands. Then the king of Assyria brought people from Babylon Cuthah, Avva, Hamath and Sepharvaim, and placed them in the cities of Samaria (First Kings 17:24).

David Mack2023-01-18T14:43:24+00:000 Comments

Bs – பஸ்காவில் இயேசுவின் கோவிலை முதல் சுத்திகரிப்பு யோவான் 2: 13-22

பஸ்காவின் போது இயேசு கோவிலை முதன்முதலில் சுத்தப்படுத்தினார்
யோவான் 2:13-22

பஸ்கா இயேசு கோவிலை முதன்முதலில் சுத்தம் செய்தார் தோண்டுதல்: சதுசேயர்கள் யார், அவர்கள் எதை நம்பினார்கள்? அந்த நேரத்தில் இயேசு கோவிலில் என்ன செய்து கொண்டிருந்தார் என்று அவர்கள் ஏன் குறிப்பாக கோபப்படுகிறார்கள்? நீங்கள் சதுசேயர்களில் ஒருவராக இருந்தால், யேசுவாவின் வீட்டை சுத்தம் செய்வதைப் பற்றி நீங்கள் எப்படி உணருவீர்கள்? நீங்கள் டால்மிடிம்களில் ஒருவராக இருந்தால் எப்படி உணருவீர்கள் என்று நினைக்கிறீர்கள்? அவருடைய செயல்கள் அப்போஸ்தலர்கள் மீது என்ன பாதிப்பை ஏற்படுத்தியது? இயேசு எந்த விதத்தில் தன் பிதாவின் வீட்டில் வைராக்கியமாக இருந்தார்?

சிந்தனை செய்:உங்கள் ஆன்மீக வாழ்க்கையை வீட்டின் அறைகளுடன் ஒப்பிட்டுப் பார்த்தால், இயேசு எந்த அறையைச் சுத்தம் செய்ய விரும்புவார் என்று நீங்கள் நினைக்கிறீர்கள்: (அ) நூலகம் – வாசிப்பு அறை? (ஆ) சாப்பாட்டு அறை – பசி மற்றும் ஆசைகள்? (இ) வழிபாடு – உங்கள் பரிசுகள், திறமைகள் மற்றும் திறமைகளை எங்கே வைத்திருக்கிறீர்கள்? (ஈ) பொழுது போக்கு அறை – வேலைக்குப் பிறகு நீங்கள் எங்கே ஓய்வெடுக்கிறீர்கள்? (இ) குடும்ப அறை – உங்களின் பெரும்பாலான உறவுகள் எங்கே வாழ்கின்றன? அல்லது (எஃப்) க்ளோசெட் – உங்கள் ஹேங்-அப்கள் எங்கே? உங்கள் வாழ்க்கையில் கிறிஸ்துவின் “சுத்தம்” செயல்பாட்டை நீங்கள் எதிர்க்கிறீர்களா அல்லது வரவேற்கிறீர்களா? ஏன்?

தம்முடைய பொது ஊழியத்தின் உத்தியோகபூர்வ தொடக்கத்திற்கு முன், இயேசு தம் தந்தையின் வீட்டில் ஒரு வழிபாட்டாளராக பலமுறை ஆலயத்திற்குச் சென்று விருந்துகளைக் கொண்டாடவும், பலிகளைக் கடைப்பிடிக்கவும், கர்த்தரை மகிமைப்படுத்தவும் சென்றார். அந்த ஆண்டு, மற்ற அனைவரையும் போல, கலிலியன் ரபி ஒரு வழிபாட்டு இடத்தைக் கண்டுபிடிக்கவில்லை, ஆனால் வெட்கமற்ற மோசடி, பேராசைக்கு ஒரு ஆலயம் மற்றும் திருடர்களுக்கான சரணாலயம். அந்த ஆண்டு மட்டும் ஏதோ வித்தியாசமாக இருந்தது.

மேசியா பணம் மாற்றுபவர்களை இரண்டு முறை வெளியேற்றினார். முதன்முறையாக அவரது பொது ஊழியத்தின் தொடக்கத்திலும், இரண்டாவது முறையாக அவரது பொது ஊழியத்தின் முடிவில், அவரது மரணதண்டனைக்கு சற்று முன்பும் (இணைப்பைக் காண, Iv – இயேசு ஆலயப் பகுதிக்குள் நுழைந்தார் மற்றும் வாங்கும் அனைவரையும் வெளியேற்றினார். விற்பனை).இந்த சுத்திகரிப்புகள் அவருடைய முதல் வருகைக்கு புத்தகமாக இருந்தன. கோயில் மவுண்டிற்குள், ராயல் ஸ்டோவா, மற்ற பயன்பாடுகளுடன், சந்தை இடமாக செயல்பட்டது. இந்த அறிவைக் கொண்டு, கோயில் மவுண்ட் சுத்திகரிப்பு எங்கு நடந்தது என்பதைக் கண்டுபிடிப்பது எளிது.இது தெற்கு முனையில் இருந்தது, மேலும் அனைத்து போர்டிகோக்களிலும் மிக அற்புதமானது.

கோவிலின் தென்மேற்கு மூலையில் உள்ள கம்பீரமான படிக்கட்டு வழியாக இறைவன் அரச ஸ்தோவாவிற்குள் நுழைவதற்கான நேரடி வழி சென்றது. இன்று இது ராபின்சன் ஆர்ச் என அழைக்கப்படுகிறது, 1938 இல் அதன் எச்சங்களை அடையாளம் கண்ட விவிலிய அறிஞர் எட்வர்ட் ராபின்சன் பெயரால் பெயரிடப்பட்டது. இது பண்டைய ஜெருசலேமின் கீழ்பகுதியில் இருந்து போக்குவரத்தை கொண்டு சென்றது.இது பண்டைய ஜெருசலேமின் லோயர் மார்க்கெட் பகுதியிலிருந்து மற்றும் டைரோபோயன் தெரு வழியாக ராயல் ஸ்டோவா வரை போக்குவரத்தை கொண்டு சென்றது. இது பழங்காலத்தில் மிகப் பெரிய கல் வளைவுகளில் ஒன்றாக இருந்தது.³²⁰

பிற்கால யூத ஆதாரங்களில் இருந்து அங்கு என்ன நடக்கிறது என்பதை நாங்கள் அறிவோம், மேலும் இயேசுவை விட பரிசேயர்கள் அதை விரும்பவில்லை. அந்த நாட்களில் கோவில் மவுண்ட் சதுசேயர்களின் கட்டுப்பாட்டில் இருந்தது மற்றும் பிரதான சதுசேயர் அண்ணாஸ் ஆவார்.ரபிகள் இதை “அன்னாவின் மகன்களின் பஜார்” என்று அழைத்தனர். இது ஒரு குடும்ப வணிக முயற்சியாகும். அன்னாஸ் தலைமைக் குருவாகவும், அன்னாவின் மகன்கள் உதவிக் குருக்களாகவும்,அவருடைய உதவிப் பொருளாளர்களாகவும், அவருடைய மருமகன்கள் உதவிப் பொருளாளர்களாகவும் இருந்தனர். என்ன ஒரு ஒப்பந்தம்.

சதுசேயர்கள் அரசியல் அதிகாரத்தில் கவனம் செலுத்தினர். அவர்கள் இஸ்ரவேலின் மத தாராளவாதிகள் மற்றும் பிரபுக்கள். பரிசேயர்களும் சதுசேயர்களும் ஒருவருக்கொருவர் தொடர்ந்து முரண்பட்டனர். புகழ்பெற்ற பரிசேயர்களைப் போன்ற தோராவின் முடிவெட்டும் விளக்கங்களைக் காட்டிலும் சதுசேயர்கள் கோயிலின் விழாக்களில் அதிக ஆர்வம் கொண்டிருந்தனர். அவர்கள் தோராவின் முதல் ஐந்து புத்தகங்களின் நேரடி விளக்கத்தை மட்டுமே நம்பினர், வாய்வழி சட்டம் அல்ல (பார்க்க Ei – வாய்வழி சட்டம்).அவர்களின் நலன்கள் கோயில் மற்றும் ஆசாரியத்துவத்தின் மீதான இலாபகரமான கட்டுப்பாட்டைத் தொடர அரசியல் மற்றும் மதச்சார்பற்ற மண்டலத்தில் இருந்தன. அவர்களின் செல்வாக்கு தேசத்தின் செல்வந்தர்கள் மத்தியில் இருந்தது. அவர்களின் விதி தங்கள் கைகளில் இருப்பதாக அவர்கள் நம்பினர் மற்றும் இறந்தவர்களின் உயிர்த்தெழுதல் மற்றும் தேவதூதர்களின் இருப்பு இரண்டையும் மறுத்தனர் (மத் 22:23; மாற்கு 12:18; லூக்கா 20:27; அப்போஸ்தலர் 23:8). அவர்கள் எந்த மேசியானிய விடுதலையையும் எதிர்நோக்கவில்லை.

அவர்களின் பெரும் சக்தி மற்றும் செல்வாக்கு இருந்தபோதிலும் (மற்றும் ஓரளவு அதன் காரணமாக), பெரும்பாலான யூதர்கள், குறிப்பாக பரிசேயர்கள், சாதுசேயர்களை மதிக்கவில்லை, அவர்கள் சாதாரண மக்களிடமிருந்து விலகி, அவர்களை விட உயர்ந்தவர்களாக செயல்பட்டனர். ஆனால், அவர்கள் தங்கள் இறையியலுக்காகவும் விரும்பவில்லை, குறிப்பாக உயிர்த்தெழுதல் இல்லை என்ற அவர்களின் மிகவும் தனித்துவமான நம்பிக்கை.

அரசியல் ரீதியாக, சதுசேயர்கள் ரோமானியர்களுக்கு ஆதரவாக இருந்தனர், ஏனென்றால் ரோமானிய அனுமதியால் மட்டுமே அவர்கள் தங்கள் மதத்தை மட்டுமல்ல, மக்கள் மீது தங்கள் கணிசமான அரசியல் கட்டுப்பாட்டையும் கொண்டிருந்தனர். மக்களைக் கட்டுக்குள் வைத்திருக்க உதவுவதில் ரோமர்களுக்கு அவர்கள் மதிப்புமிக்கவர்களாக இருந்ததால், ரோமானியர்கள் அவர்களுக்கு வரையறுக்கப்பட்ட அதிகாரத்தை வழங்கினர், கோயில் காவலர் வடிவத்தில் தங்கள் சொந்த போலீஸ் படையை வைத்திருக்கும் அளவிற்கு. அவர்களின் அதிகாரத்திற்காக ரோமை முழுமையாக சார்ந்திருந்ததால், அவர்கள் தங்கள் பேகன் ஆட்சியாளர்களுக்கு மிகவும் ஆதரவாக இருந்தனர். அதற்காக அவர்களும் மக்களால் வெறுக்கப்பட்டனர்.³²¹

அன்னாவின் மகன்களின் பஜாரில் இரண்டு முக்கியமான நிதி அம்சங்கள் இருந்தன: ஆட்டுக்குட்டிகளை விற்பது மற்றும் பணப் பரிமாற்றம். உங்கள் சொந்த தியாகத்தை கொண்டு வர உங்களுக்கு எல்லா உரிமையும் உள்ளது என்று தோரா கூறுகிறது, ஆனால் அது கறை அல்லது கறை இல்லாமல் இருக்க வேண்டும் (யாத்திராகமம் 12:1-5). ஆனால், பலியிடக் கொண்டுவரப்பட்ட ஆட்டுக்குட்டிகளைப் பரிசோதிக்கும் பொறுப்பில் இருந்தவர்கள் அன்னாவின் மகன்கள். அன்னாரிடம் எப்போதும் செல்லும் ஆய்வுக் கட்டணத்தை வசூலித்தார்கள்.எனவே, உங்கள் சொந்த தியாகம், ஆச்சரியம், ஆச்சரியம் ஆகியவற்றை நீங்கள் கொண்டுவந்தால், அவர்கள் எப்பொழுதும் அதில் ஏதாவது தவறைக் கண்டார்கள். உங்கள் தியாகம் தகுதியற்றதாக இருந்தால், உங்களுக்கு இரண்டு விருப்பங்களில் ஒன்று இருக்கும். இன்னொன்றைப் பெற நீங்கள் வீட்டிற்குச் செல்லலாம் (நீங்கள் நகரத்திற்கு வெளியே வசித்திருந்தால், திரும்பி வருவதற்குள் நீங்கள் பஸ்காவை முழுவதுமாக தவறவிட்டிருப்பீர்கள்), அல்லது கோவில் ஆட்டுக்குட்டிகளில் ஒன்றை (எப்போதும் சரியானது) அதிக விலைக்கு வாங்கலாம். அதுவும் அன்னாஸிடம் சென்றது.அந்த புனித பண்டிகையின் போது, எருசலேமின் மக்கள் தொகை 2,50,000-க்கும் அதிகமான ஆண்களாக பெருகும். புகழ்பெற்ற யூத வரலாற்றாசிரியரான ஜோசபஸ், மொத்த மக்கள் தொகை சுமார் மூன்று மில்லியன் மக்கள் என்று மதிப்பிட்டார். தெளிவாக, ஆட்டுக்குட்டிகளை பரிசோதித்து விற்பனை செய்வதில் கிடைத்த லாபம் வியக்க வைக்கிறது.

கூடுதலாக, யூதர்கள் வருடாந்தர ஆலய வரியாக அரை-சேக்கல் செலுத்த வேண்டியிருந்தது. ரோமானியப் பணத்தை அவர்களால் பயன்படுத்த முடியவில்லை, ஏனெனில் அதில் சீசரின் படம் (அல்லது சிலை) இருந்தது. எனவே, சிறப்பு நாணயங்கள் செய்ய வேண்டியிருந்தது. எனவே யூதர்கள் தங்கள் ரோமானிய பணத்தை பணத்தை மாற்றுபவர்களிடம் கொண்டு வந்தனர், அல்லது அன்னாவின் மகன்கள், அவர்கள் அதை அங்கீகரிக்கப்பட்ட கோவில் நாணயமாக மாற்றுவார்கள். பரிவர்த்தனைக்கு அவர்கள் எப்போதும் ஒரு சேவைக் கட்டணத்தை வசூலித்ததில் ஆச்சரியமில்லை, அண்ணாவிடம் சென்றது. இயேசு ஆலயத்தில் அவர் நுழைந்தபோது கண்ட காட்சி இதுதான்.

யூதர்களின் பஸ்கா பண்டிகைக்கான நேரம் நெருங்கி விட்டது (யோவான் 2:13a). கிறிஸ்துவின் ஊழியத்தில் குறிப்பிடப்பட்ட நான்கு பஸ்காக்களில் இதுவே முதன்மையானது. முதலாவது இங்கே மற்றும் யோவான் 2:23 இல் குறிப்பிடப்பட்டுள்ளது. இரண்டாவது யோவான் 5:1 இல் உள்ளது, மூன்றாவது யோவான் 6:4 இல் குறிப்பிடப்பட்டுள்ளது, மேலும் நான்காவது யோவான் 11:55, 12:1, 13:1, 18:28 மற்றும் 39, மற்றும் 19:14 இல் குறிப்பிடப்பட்டுள்ளது. இவற்றைக் கணக்கிடுவதன் மூலம், அவருடைய பொது ஊழியம் மூன்றரை வருடங்கள் நீடித்தது என்று நம்மால் முடிவு செய்ய முடிகிறது.³²² யோவான் பாப்டிஸ்டுக்குப் பிறகு இயேசுவின் ஊழியம் தொடங்கியது என்று நற்செய்தி மரபு கூறுகிறது. மேசியாவின் அவருடையஊழியம் தொடங்கியபோது அவருக்கு முப்பது வயது என்று லூக்கா கூறுகிறார் (லூக்கா 3:23). ஆகவே, நமது இரட்சகர் கிமு 5 அல்லது 4 குளிர்காலத்தில் பிறந்திருந்தால், அவர் கி.பி 29 இல் 33 அல்லது 34 வயதாக இருந்திருப்பார் (பார்க்க Aq – இயேசுவின் பிறப்பு).

இயேசு எருசலேமுக்குச் சென்றார் (யோசனன் 2:13b). தாவீதின் நகரம் யூதேயாவின் முதுகெலும்பின் மிக உயர்ந்த இடத்திற்கு அருகில் உள்ளது, அதாவது மத்தியதரைக் கடல் மற்றும் ஜோர்டான் நதிக்கு இடையில் வடக்கு மற்றும் தெற்கே செல்லும் மலைகளின் வரிசை. கடல் மட்டத்தில் இருந்து சுமார் 2,610 அடி உயரத்தில் அமைந்துள்ள Tziyon சியோன் ஐ மேலே செல்ல வேண்டும்.

கோவிலில் அன்னாவின் மகன்கள் ஆடு மாடுகளையும் புறாக்களையும் விற்றுக் கொண்டிருப்பதையும் மற்றவர்கள் மேசைகளில் அமர்ந்து பணம் பரிமாறுவதையும் கண்டார் (யோவான் 2:14). இங்கு மொழிபெயர்க்கப்பட்டுள்ள கோவில்என்ற வார்த்தை ஹைரோன், இது முழு கோயில் மவுண்டிற்கும் பயன்படுத்தப்படுகிறது, மேலும் வசனங்கள் 19 மற்றும் 21 வசனங்களில் பயன்படுத்தப்படும் நாவோஸ் என்ற வார்த்தையிலிருந்து வேறுபட்டது, இது கோயிலையே [சரணாலயம்] குறிக்கிறது.³²³ சதுசேயர்கள் தலைமை ஆசாரியத்துவத்தையும், கோவில் மலை. அவர்கள் தங்கள் தீர்க்கதரிசிகளைப் பற்றி உரிமை உணர்வை வளர்த்துக் கொண்டனர். தாங்கள் மிகவும் ஆவிக்குரியவர்களாக இருப்பதால் ஹாஷேம் தங்களை ஆசீர்வதிக்கிறார் என்று அவர்கள் தங்களைத் தாங்களே நம்பிக் கொண்டனர்.

இயேசு வைராக்கியமாக இருந்ததில் ஆச்சரியமில்லை; அவரது எதிர்வினை முற்றிலும் நியாயமானது. கடவுள் சிறந்தவராக இருந்தார், மக்களும் அப்படித்தான். அவர் தனக்குள் சிந்திக்க வேண்டும், ““அதோனைப் போற்றி வழிபட வேண்டிய புனித ஸ்தலத்தை இந்த மதத் தலைவர்கள் எப்படி மீறுகிறார்கள்!” என்று அவர் மனதுக்குள் நினைத்துக் கொள்ள வேண்டும். கோவிலில்கிறிஸ்துவின்செயல்கள் கட்டுப்பாட்டை இழந்ததால் அல்ல.அவர் தனது கோபத்தை இழக்கவில்லை, அல்லது “வெடித்துவிடவில்லை.” அவருடைய வைராக்கியம், அவருடைய ஆலயத்தைத் தீட்டுப்படுத்தும் அவிசுவாசி யூதர்களுக்கு எதிராக கடவுளின் நீதியான தீர்ப்பைப் பிரயோகிக்க அவரைத் தூண்டியது (எரேமியா Eu – ஆலயத்தில் உருவ வழிபாடு பற்றிய எனது விளக்கத்தைப் பார்க்கவும்).

இத்தகைய முறைகேடுகளுக்கு நடவடிக்கை தேவை. எளிமையான வார்த்தைகள் போதாது. தெய்வீக தீர்ப்பை உச்சரிக்க மெசியானிய சக்தி தேவைப்படும். அவர் செய்தது முற்றிலும் சரியான பதில். மேலும் இது நமக்கு நம்பிக்கையைத் தருகிறது, ஏனென்றால் நமக்குள் இருக்கும் பரிசுத்த ஆவியானவர் நமது கோபத்தை தகுந்த வழிகளில் செலுத்தவும் நமக்கு உதவ முடியும். நாம் கர்த்தரிடம் திரும்பும்போது, நாம் கோபப்படலாம் ஆனால் பாவம் செய்ய முடியாது (எபேசியர் 4:26).

அவருடைய பொது ஊழியத்தின் உத்தியோகபூர்வ தொடக்கத்திற்கு முன்பு, இயேசு தம் தந்தையின் வீட்டில் ஒரு வழிபாட்டாளராக ஆலயத்திற்குச் சென்றார். ஆனால், இப்போது அவர் கோவிலின் உரிமையாளரும் ஆட்சியாளருமான மேஷியாக்காக நுழைவதற்கான நேரம் வந்துவிட்டது. தீர்க்கதரிசனத்தின் நிறைவேற்றமாக (மல்கியா 3:1-4), அவரது முதல் உத்தியோகபூர்வ செயல் அவரது ஆலயத்தில் உள்ள தவறான வழிபாட்டு முறையை அகற்றுவதாகும். வைராக்கியமான நீதியால் நிரம்பிய, யேசுவா கயிறுகளால் ஒரு சவுக்கை உருவாக்கி, ஆடு, மாடு என அனைத்தையும் கோயில் பிராகாரங்களிலிருந்து விரட்டினார்; பணமாற்றுவோரின் நாணயங்களைச் சிதறடித்து, அவர்களுடைய மேசைகளைக் கவிழ்த்தார் (யோசனன் 2:15). எஜமானர் மேஜைகளையும் நாணயங்களையும் எல்லா இடங்களிலும் தூக்கி எறிந்தபோது அப்போஸ்தலர்கள் திகைத்து அமைதியாய் நின்றிருக்கலாம்.

ராயல் ஸ்டோவாவில் உள்ள மகத்தான நெடுவரிசைகள் முழுவதும்அவரது குரல் எதிரொலிக்க, மேசியாவின் சவுக்கின் வசைபாடு கால்நடைகளை துரத்தியது. மிகவும் ஏழைகளுக்கு புறாக்களை விற்ற சதுசேயர்களிடம் அவர் கூறினார்: இவற்றை இங்கிருந்து வெளியேற்றுங்கள்! என் தந்தையின் வீட்டை சந்தையாக மாற்றுவதை நிறுத்து! அப்போது திடீரென்று, சங்கீதம் 69:9ல், “உம்முடைய ஆலயத்துக்கான வைராக்கியம் என்னைப் பட்சிக்கும்” என்று எழுதப்பட்டிருப்பதை அவருடைய டால்மிடிம் நினைவு கூர்ந்தார், அதாவது என் அழிவை உண்டாக்கும் (யோவான் 2:16-17). இது உண்மையில் நிறைவேறும், ஏனெனில் சதுசேயர்கள் அந்த நாளில் அவர் கோயில் மலையில் செய்தவற்றிற்காக அவரது மரணத்தைத் தேடுவார்கள் (பார்க்க Ib – இயேசுவைக் கொல்லும் சதி: யோனாவின் முதல் அடையாளத்தை நிராகரித்தல்). சன்ஹெட்ரின் அவரைக் கைது செய்த பிறகு, அன்னாஸ் இயேசுவை முதலில் தனது மருமகனிடம் ,அனுப்புவதற்கு முன்பு அவரைக் கேள்வி கேட்பார், அவர் ரோமானியர்களால் தூக்கிலிடப்படுவதற்கு ஏற்பாடு செய்யும் தலைமைப் பாதிரியார் ஜோசப் கயபாஸ்.

கலவரம் தணிந்தவுடன், தவிர்க்க முடியாத மோதல் வந்தது. அது நடக்கும் என்று யேசுவா அறிந்திருந்தார். . . மற்றும் அது என்ன வழிவகுக்கும். அந்த நேரத்தில், சதுசேயர்கள் அவரிடம் ஒரு அடையாளத்தைக் கோரி, சொன்னார்கள்: இதையெல்லாம் செய்ய உமது அதிகாரத்தை நிரூபிக்க நீங்கள் என்ன அடையாளம் காட்டுவீர்கள் (யோவான் 2:18)? நீ என்ற வார்த்தை கிரேக்க மொழியில் அழுத்தமாக உள்ளது. அவர்கள் இறைவனிடம் ஒரு அடையாளத்தைக் கேட்டாலும், அவர் (எல்லா மக்களிலும்) அத்தகைய காரியத்தைச் செய்ய முடியும் என்ற கருத்தை ஏளனம் செய்தார்கள்!

நெகேமியாவைப் போலவே (Neh 2:19-20, 6:2-3), யேசுவா மூட எண்ணம் கொண்டவர்களுடன் தனது நேரத்தை வீணடிக்கவில்லை, உண்மையில், அவர் யாரையும் நம்பவைக்கும் வகையில் பேசவில்லை. அவரது வார்த்தைகள் உண்மையில் அவரது பார்வையாளர்களை இரண்டு குழுக்களாகப் பிரிக்கும் நோக்கம் கொண்டவை: ஏற்றுக்கொள்ளும் இதயங்கள் அல்லது கடினமான இதயங்கள். அவரைக் கேட்பது ஒரு அறிவுசார் செயல்முறை அல்ல, மாறாக விருப்பத்தின் நெருக்கடி என்பதை அவர் புரிந்துகொண்டார். எனவே, கிறிஸ்து அவர்களுக்குப் பதிலளித்தார்: இந்த நாவோஸ் அல்லது கோவிலை [சரணாலயத்தை] அழித்து விடுங்கள், நான் அதை மூன்று நாட்களில் மீண்டும் எழுப்புவேன் (யோவான் 2:19). முதலில், கோவிலை இடிப்பது ஒருவரால் இயலாது. ஆனால், அதை மீண்டும் கட்டியெழுப்பும் யோசனை மேசியானிக் அர்த்தங்களைக் கொண்டிருந்தது. மேசியா ஆலயத்தை மீண்டும் கட்டுவார் என்று ரபீக்கள் கற்பித்தார்கள். இந்த யோசனை சவக்கடல் சுருள்களில் தோன்றுகிறது. சகரியா 6:12-13 இலிருந்து இதைப் பற்றிய சில குறிப்புகளையும் நாம் பெறுகிறோம்.

யேசுவா எதிர்பார்த்தது போலவே, ஆடம்பரமான சதுசேயர்கள் அவருடைய வார்த்தைகளை உண்மையில் எடுத்துக் கொண்டனர்: இந்த ஆலயத்தை கட்டுவதற்கு நாற்பத்தாறு ஆண்டுகள் ஆனது (யோவான் 2:20a). கிங் ஹெரோட் தி கிரேட் (பார்க்க Bv –The Visit of the Magi சாஸ்த்தியின் வருகை) இரண்டாவது கோயில் வளாகத்தை கிமு 19-20 இல் மறுவடிவமைக்கத் தொடங்கினார். இந்தச் சம்பவம் கி.பி.26க்கும் 30க்கும் இடைப்பட்ட காலக்கட்டத்தில் எப்பொழுது வேண்டுமானாலும் நடந்திருக்கக் கூடும் என்பதற்காக, நாற்பத்தாறு வருடங்களில் சேர்க்கப்படாத தயாரிப்பில் சுமார் இரண்டு வருடங்கள் செலவிடப்பட்டன. 70 கி.பி. ³²⁴ இல் ரோமர்கள் அதை அழித்தபோது ஏரோதின் கோவிலை முழுவதுமாக முடிக்காமல் இருந்திருக்கலாம்.-அவர்கள் நம்பமுடியாமல் கேட்டார்கள்: மேலும் நீங்கள் (எனது முக்கியத்துவம்) அதை மூன்று நாட்களில் (ஜான் 2:20b) உயர்த்தப் போகிறீர்களா?

அன்று இறைவனின் கூற்றை அவர்கள் மறக்க மாட்டார்கள். உண்மையில், இது அவரது விசாரணையில் அவருக்கு எதிராக அவர்கள் சுமத்தப்படும் முக்கிய குற்றச்சாட்டுகளில் அவர்கள் ஒன்றாக இருக்கும் (பார்க்க Lj – யேசு சன்ஹெட்ரின் முன்), மேலும் அவர் சிலுவையில் இறக்கும் போது அதே குற்றச்சாட்டை அவர் மீது சுமத்தினார்கள் (Lu – இயேசுவின் முதல் மூன்று மணி நேரம் பார்க்கவும் சிலுவையில்: நிலை 11: ஐந்தாவது கேலிக்கூத்து).கூடுதலாக, ஸ்டீபனின் கொலைகாரர்கள் கூறினார்கள்: இந்த நாசரேத்தின் இயேசு (எப்போதும் நாசரேத்தை எப்படியாவது தோண்டி எடுக்க வேண்டும்), இந்த இடத்தை அழித்து, மோசே நமக்குக் கொடுத்த பழக்கவழக்கங்களை மாற்றுவார் என்று [ஸ்டீபன்] கூறுவதை நாங்கள் கேள்விப்பட்டிருக்கிறோம் (அப்போஸ்தலர் 6:14). , மற்றும் 7:48 மற்றும் 17:24 இல் குறிப்பிடப்பட்டுள்ளது). குற்றச்சாட்டு தொடர்ந்து இருந்தது மற்றும் மீண்டும் மீண்டும் செய்யப்பட்டது என்பது தெளிவாகிறது.

பின்னர் ஈர்க்கப்பட்ட ஆசிரியரே தன்னை கருத்துரைத்தார்: ஆனால் அவர் சொன்ன ஆலயம் அவருடைய உடல் (யோசனன் 2:21). எரேமியாவின் நாட்களில் ஷ்கினாவின் மகிமை மறைந்துவிட்டது (எசேக்கியேல் 10:18). எனவே, இந்த கோவில் பல நூற்றாண்டுகளாக ADONAI கடவுள் வசிப்பிடமாக இருக்கவில்லை. மதத் தலைவர்களுக்கு இயேசு தனது சவாலை விடுத்தபோது, அவர் தன்னைச் சுட்டிக்காட்டி, “இங்குதான் கடவுள் வசிக்கிறார்!” ³²⁵என்று கூறியது போல் இருக்கிறது.

அவர் மரித்தோரிலிருந்து உயிர்த்தெழுப்பப்பட்ட பிறகு, அவர் சொன்னதை அவருடைய டால்மிடிம் நினைவு கூர்ந்தார். பின்னர் அவர்கள் வேதத்தை நம்பினார்கள் (யோவான் 2:22a CJB). ஒரு வெளிப்பாடாக, தேவனுடைய வசனம், கிட்டத்தட்ட எப்போதும் தேவனுடைய வசனம் ஒரு குறிப்பிட்ட பகுதியைக் குறிக்கிறது. ஆனால், மனதில் உள்ள பத்தியை அடையாளம் காண்பது எளிதல்ல. இது சங்கீதம் 16:10 ஆக இருக்கலாம், இது அப்போஸ்தலர் 2:31 மற்றும் 13:35 இல் உயிர்த்தெழுதலை சுட்டிக்காட்டுவதாக விளக்கப்படுகிறது. அல்லது அது ஏசாயா 53:12 ஆக இருக்கலாம், இது அவருடைய மரணத்திற்குப் பிறகு துன்பப்படும் வேலைக்காரனின் செயல்பாட்டை முன்னறிவிக்கிறது.

அப்போஸ்தலர்கள் வேதத்தை மட்டும் நம்பவில்லை, இயேசு சொன்ன வார்த்தைகளையும் நம்பினார்கள் (யோவான் 2:22b CJB). அவர்கள் வேதம் நிறைவேறுவதைக் காணும் வரை அதை நம்பவில்லை என்பதைக் கவனியுங்கள். யேசுவா அடிக்கடி உவமைகளாகப் பேசினார், இது மற்றொரு உதாரணம் என்று அவர்கள் நினைத்திருக்க வேண்டும். அவர்கள் ஒருவேளை நினைத்திருக்கலாம், “வெளிப்படையாக அவர் மரித்தோரிலிருந்து உயிர்த்தெழுவதை அர்த்தப்படுத்த முடியாது. அப்படியானால், அவர் என்ன அர்த்தம்?” இருப்பினும், உயிர்த்தெழுதல் நடந்தபோது, அவர்கள் வார்த்தைகளின் அர்த்தத்தைப் பார்த்தார்கள், அதன் விளைவாக, அவர்கள் அவற்றை நம்பினார்கள். இயேசு பின்னர் கூறுவார்: ஆனால் என் பெயரில் பிதா அனுப்பும் பரிசுத்த ஆவியானவர் உங்களுக்கு எல்லாவற்றையும் கற்பிப்பார், நான் உங்களிடம் சொன்ன அனைத்தையும் உங்களுக்கு நினைவூட்டுவார் (யோவான் 14:26).³²⁶

இயேசு ஆலயத்தைச் சுத்தப்படுத்தியதைப் பற்றிய பதிவைப் படிக்கும்போது, அவருடைய தந்தையின் வீட்டைத் தங்கள் சொந்த நோக்கங்களுக்காகப் பயன்படுத்துபவர்களுக்கு எதிராக எரியும் கோபமாகத் தோன்றும் விஷயங்களால் நாம் திசைதிருப்பப்படலாம். உண்மையில், மேசியா ஒரு தீர்க்கதரிசன சைகையைச் செய்து கொண்டிருந்தார், அதில் அவர் நம் வாழ்வில் ஆன்மீக இருளின் விளைவுகளின் மீது தனது சக்தியையும் அதிகாரத்தையும் வெளிப்படுத்தினார்.நாம் ருவாச் ஹாகோடெஷுக்கான ஆலயம் (முதல் கொரிந்தியர் 6:19a CJB), மேலும் உடலை அல்லது ஆவியை அசுத்தப்படுத்தக்கூடிய எல்லாவற்றிலிருந்தும் நம்மைத் தூய்மைப்படுத்திக்கொள்ள வேண்டும் (இரண்டாம் கொரிந்தியர் 7:1a CJB) என்று பைபிள் நமக்கு நினைவூட்டுகிறது. அவரது மரணம் மற்றும் உயிர்த்தெழுதலில், கர்த்தர் நம் சுத்திகரிப்புக்கான வழியைத் திறந்தார், மேலும் நம் வாழ்க்கையின் திசைமாற்றியை எடுக்க நாம் அவரை அனுமதிப்பதால், தனிப்பட்ட முறையில் இதை – நொடிக்கு நொடி – நிறைவேற்றுவது ஆவியானவர்.

அடோனாய் கர்த்தர்கூறுகிறார்: நான் ஒரு வைராக்கியமான கடவுள் (யாத்திராகமம் 20: 4-6). சிலைகள் வணங்கப்படக்கூடாது என்பதற்கான காரணம் என்னவென்றால், கர்த்தர் ஒரு பொறாமை அல்லது ஆர்வமுள்ள கடவுள், மற்றும் அவர்களின் விக்கிரகாராதனை ஆன்மீக விபச்சாரம் என்று கருதப்படுகிறது. எபிரேய சொல் கன்னா ’பொறாமை மற்றும் வைராக்கியத்தின் இரண்டு கருத்துக்களை ஒருங்கிணைக்கிறது (பொறாமை அல்லது சந்தேகம் அல்ல). ஆகவே, ஆர்வமுள்ள பக்தி என்று பொருள்படும் வைராக்கியம், அல்லது வைராக்கியம், பொறாமையை விட பயன்படுத்த ஒரு சிறந்த வார்த்தையாக இருக்கும், இது எதிர்மறையான, சிறிய அர்த்தங்களைக் கொண்டுள்ளது.ஆகவே, விக்கிரகாராதனை கடவுளின் வைராக்கியம் ஒரு கணவனின் வைராக்கியத்தைப் போல எரியும் ஒரு துரோக மனைவிக்கு எதிராக எரியும் (ஓசியா 2: 2-5). நாம் கிறிஸ்துவின் உடல் என்பதால் (முதல் கொரிந்தியர் 12:27), அவருடைய சரியாக என்ன இருக்கிறது என்று ஆர்வத்துடன் இருக்க கடவுளுக்கு உரிமை உண்டு. இதன் விளைவாக, அந்த நாளில் ஆலயத்தில் இயேசுவின் செயல்களும், பரிசுத்த ஆவியின் செயல்களும் இப்போது குட்டி பொறாமை என்று புரிந்து கொள்ளப்படக்கூடாது, ^{ஆனால்} நீதியான ஆர்வம்.

அன்புள்ள பரலோகத் தகப்பனே, என் வாழ்வில் உங்களுக்காக நீங்கள் பிரசன்னத்திற்கு நன்றி. நான் பொய் சொன்ன நேரங்களுக்கு என்னை மன்னியுங்கள், அது உண்மையல்ல. என் வாழ்வில் உனது கட்டுமான செயல்முறைக்கு என்னை நான் சமர்ப்பிக்கிறேன். என் உடலில் கடவுளை மகிமைப்படுத்தும் கோவிலாக இருக்க விரும்புகிறேன். நீங்கள் என்னில் வாழவில்லை என்ற சாத்தானின் பொய்யை நான் கைவிடுகிறேன். நான் உனது ஆலயம் என்பதை நான் விசுவாசத்தால் ஏற்றுக்கொள்கிறேன், என் வாழ்வில் உனது இருப்பை வெளிப்படுத்துவதை விட குறிப்பிடத்தக்கது எதுவுமில்லை என்று நான் நம்புகிறேன். என் ஆலயத்தை முறையாகப் பராமரிக்கவும், அதை உமது வாசஸ்தலமாகக் கருதவும் எனக்குக் கற்றுக் கொடுங்கள். யேசுவாவின் அருமையான பெயரில் நான் பிரார்த்தனை செய்கிறேன். ஆமென்.³²⁷

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John Kumar2024-06-07T14:47:22+00:000 Comments

Dm – Jehoshaphat King of Judah 1 Kings 22:41-50 and 2 Chronicles 17:1-19

Jehoshaphat King of Judah
First Kings 22:41-50 and Second Chronicles 17:1-19

Jehoshaphat king of Judah DIG: What made King Jehoshaphat spiritually successful? What unusual social and spiritual enrichment ministry did Jehoshaphat start? What was the curriculum of the traveling school? What impact would it have for the worship of ADONAI?

REFLECT: Jehoshaphat had wealth, respect, peace and prosperity. Is it true that true today that people who are close to God are successful and prosperous, while people who worship false gods are unsuccessful and poor? How does the Chronicler’s lesson apply to your world?

Jehoshaphat was a man who sought God’s counsel.

The background of the king: Jehoshaphat, who had ruled three years as coregent with his father, Asa, began his independent reign over Judah in the fourth year of Ahab, king of Isra’el. Jehoshaphat was thirty-five years old when he began to rule, and he ruled a total of twenty-five years in Jerusalem. His mother’s name was ‘Azubah the daughter of Shilchi (First Kings 22:41-42: Second Chronicles 17:1a).

The significance of his reign: Jehoshaphat strengthened his borders against Isra’el by placing forces in all the fortified cities of Judah, and by garrisoning troops in the territory of Judah and in the cities of Ephraim that Asa his father had captured (Second Chronicles 17:1b-2). In the Chronicler’s vocabulary, for a king to strengthen himself meant that he consolidated power so that his opponents offered no genuine threat. In this case, the Chronicler specified that Jehoshaphat was secure against Isra’el. Conflict between Judah and the northern kingdom of Isra’el originated with Rehoboam (to see link click Di – Rehoboam King of Judah) and extended through the reigns of Abijah (see Dj – Abijah King of Judah) and Asa (see Dl – Asa’s Last Years). Jehoshaphat, however, strengthened his borders against northern aggression. By describing Jehoshaphat’s security with regard to Isra’el, the Chronicler immediately prepared his readers to understand the following narrative of Jehoshaphat’s alliance with Isra’el against Syria (2 Chron 18:1 to 19:3). The Chronicler made it clear that the king had nothing to fear from his northern kinsmen, but he nevertheless entered an alliance in which he helped northern Isra’el against a common foe.

The Chronicler explained the king’s success by reporting his domestic blessings. YHVH was with Jehoshaphat. The concept of ADONAI “being with” a king usually meant that God was acting as his military leader (see the commentary on Deuteronomy Ag – The Problem of Holy War in the TaNaKh). Jehoshaphat’s successful positioning of his troops against the North was evidence that the LORD was on the side of Judah. God was with him because he lived according to the first ways of his ancestor David. The Bible lists a number of specific actions that made Jehoshaphat comparable to David.

First, he sought the counsel of the God of his father rather than the Ba’als and lived by his mitzvot, not by what Isra’el did (Second Chronicles 17:3-4). The Chronicler noted a number of times that David sought God’s counsel (First Chronicles 16:11, 22:19, and 28:8-9). “Seeking God” for direction and help was one of the Chronicler’s highest ideals. The rejection of the Ba’als contrasts Jehoshaphat with syncretism taking place in the North under the influence of Jezebel (First Kings 16:31-33, 18:4).

Second, the king’s heart was devoted to ADONAI (Second Chronicles 17:6a). Wholehearted devotion to the LORD frequently appears in Chronicles as a sincere service that is blessed by God. In this way as well, Jehoshaphat was like David, whose heart is highlighted a number of times (First Chronicles 22:7 and 9, 28:2 and 9, 29:17-19).

Third, at the beginning of his reign Jehoshaphat removed the high places and sacred poles from Judah (Second Chronicles 17:6b). Just as David had been devoted to centralizing worship in Jerusalem, Jehoshaphat destroyed the high places. The destruction of pagan worship sites and objects occurs frequently in Chronicles as a sign of devotion to God (Second Chronicles 14:3-5, 17:6, 29:16, 31:1, 33:15, and 34:3-7).

Therefore, as a result of the king’s zeal, ADONAI consolidated his kingdom. Judah was strengthened because of Jehoshaphat’s faithfulness to God. All Judah brought presents to Jehoshaphat, and he was blessed with great wealth and honor in abundance (Second Chronicles 17:5). Wealth and honor are mentioned in connection with only a few kings. The use of that terminology here points out that Jehoshaphat’s early years reached a level of prosperity enjoyed by few. Moreover, the fact that his wealth and honor came from all Judah is another way the Chronicler praised the king.

After listing a number of ways in which Jehoshaphat had shown himself to be faithful like David, the Chronicler paused to point out the king’s most remarkable act of devotion. In the third year of his reign. The notation of Jehoshaphat’s third year, together with the length of his reign cited in First Kings 22:42, implies that Jehoshaphat had a coregency with Asa (likely connected with Asa’s severe disease in his legs during the final three years of his reign). If so, Jehoshaphat’s strong actions of reform took place following the death of Asa and during the initial year of his sole reign. At that time, Jehoshaphat sent a combination of royal officials, Levites, and priests to teach God’s Torah throughout the region of Judah. He sent his leading men Ben-Hail, Obadiah, Zechariah, Nethanel and Micaiah to teach in the cities of Judah; with them were the Levites-Shemaiah, Nethaniah, Zebadiah, Asahel, Shemiramoth, Jehonathan, Adonijah, Tobijah and Tob-Adonijah, and with them Elishama and Jehoram the priests. They taught in Judah, having a scroll of the Torah of ADONAI with them; they circulated through all the cities of Judah, teaching among the people (Second Chronicles 17:7-9). A similar commissioning of Levites teaching the Torah of YHVH occurred during the post-exilic ministry of Ezra and Nehemiah (see the commentary of Ezra-Nehemiah Bm – Ezra Reads the Scroll of Deuteronomy).

The Chronicler’s keen interest in the mutual support of king and Temple personnel becomes evident here. The ideal kings David and Solomon concentrated on establishing the priests and Levites in their proper roles (First Chronicles 15:11-24, 16:4-6 and 37-42, 23:1-26:32; Second Chronicles 8:14-15). Hezekiah also gave much attention to the Temple personal personnel (Second Chronicles 29:1-36, 30:15-17 and 21-27, 31:2-21) as did Josiah (Second Chronicles 34:8-13 and 35:1-19). Here, Jehoshaphat established the priests and Levites in their rightful place as teachers of the Torah.

The Chronicler used the example of Jehoshaphat to illustrate the means by which security and wealth could come to the people of God. His post-exilic readers desired these blessings, but they needed to be reminded of the kinds of actions that would lead to such positive results. Judah could find divine support against her enemies through devotion to purity in worship and instruction in the Torah.³⁷⁹

In addition to the domestic blessing that secured Judah against Isra’el, Jehoshaphat’s faithfulness was also rewarded on the border’s international front. ADONAI was with Jehoshaphat (meaning, God has judged) to fight on His behalf. As a result, the fear of the LORD seized all the kingdoms in the lands surrounding Judah, so that they did not make war against Jehoshaphat. Instead, some of the Philistines brought Jehoshaphat gifts and silver as tribute; the Arabs too brought him flocks – 7,700 rams and 7,700 male goats (Second Chronicles 17:10-11). The tribute brought from the Philistines and Arabs, together with statements of military fortifications, implies that the southern kingdom had a control over the caravan routes across Arabah and Negev to the Coastal Highway. This control provided a lucrative source of tax and tribute income for Jehoshaphat. This economic and political stability in turn allowed for further military strengthening, building projects, and governmental expansion.³⁸⁰This explains why Jehoshaphat was able to fortify himself so strongly against the northern kingdom. He had no other enemies to worry about. All the nations, especially the Philistines to the west and the Arabs to the east were pacified by their fear of Jehoshaphat’s God. So Jehoshaphat grew increasingly powerful.

After explaining how Jehoshaphat became so powerful, the Chronicler returned to the subject of the king’s military strength. In Judah he built fortresses and storage cities. He had many projects in the cities of Judah; and in Jerusalem he had warriors, strong brave men. Here is a listing of them by clans: from Judah, the captains of thousands: Adnah the leader, and with him 300,000 strong, brave men; next to him Jehohanan the leader, and with him 280,000; next to him Amasiah the son of Zicri, who volunteered to serve ADONAI, and with him 200,000 strong, brave men. From Benjamin: Eliada, a strong, brave man, and with him 200,000 equipped with bows and shields; next to him Jehozabad, and with him 180,000 men prepared for war. These served the king, in addition to those the king assigned to the fortified cities throughout all Judah (Second Chronicles 17:12-19). The number of brave fighting men totaled 1,160,000. This is the largest number recorded for Judah’s army. The Hebrew word translated thousand may be a technical term referring to considerably less than 1,000. Possibly his army numbered 116,000. But however one deals with the number itself, it is evident that Jehoshaphat’s army was very large. The Chronicler stressed the size of the king’s army by noting that this number was in addition to those mentioned in Second Chronicles 17:2 above. These served the king, in addition to those the king assigned to the fortified cities throughout all Judah (Second Chronicles 17:12-19).³⁸¹

The summary of his reign: Jehoshaphat received the same sort of favorable evaluation as Asa his father, and did not turn away from doing what was right from ADONAI’s perspective. His spiritual condition was basically sound and largely commended by God. He rid the land of the male and female cult-prostitutes remaining from the time of his father Asa. Lost by Solomon (First Kings 11:14-25), Jehoshaphat reestablished Judah’s authority over Edom. There had previously been no king in Edom, but now a deputy was made king. This opened up the exploitation of Ezion -Beber, a port on the Sea of Reeds. Altogether, his concern for spiritual things manifested itself in religious and social reforms. Accordingly, YHVH blessed his reign (Second Chronicles 17:1-6 and 12, 18:1).

But by the end of his reign, however, like David, Solomon, and his father Asa, there were problems. First, idolatry had slowly crept back into the southern kingdom. It died hard throughout Judah’s history. This could be seen by the fact that the people still sacrificed and presented offerings on the high places (Second Chronicles 20:33). Second, the marriage of his son Jehoram to Athaliah, Ahab’s daughter, was to bring about a tragic condition in Judah (Second Kings 8:18-19 and 11:1-3; Second Chronicles 21:6-7 and 11). Third, Jehoshaphat made peace with the king of Isra’el. He went with Ahab to the battle of Ramoth Gilead, despite the prophet Micaiah’s warning (Second Chronicles 18:28-19:3). Fourth, he entered into an ill-fated commercial venture with Ahaziah, king of Isra’el. Jehoshaphat built some large “Tarshish” ships to go to Ophir for gold, but they didn’t make the voyage, because they were wrecked at Ezion-Geber. Because Ahaziah was an apostate, Ha’Shem sent a storm to destroy the fleet before it could set sail. Evidently Jehoshaphat was wise enough to refuse a second trading proposal put forward by Ahaziah. At that time Ahaziah the son of Ahab suggested to Jehoshaphat that his men should go to sea with Jehoshaphat’s men, but Jehoshaphat refused (2 Chronicles 20:35-37). Fifth, he later went with the king of the northern kingdom on an expedition into the Transjordan (2 Kings 3:6-27). Other activities of Jehoshaphat, all his power that he demonstrated and how he made war are recorded in the Annals of the Kings of Judah (1 Kings 22:43-49).

Jehoshaphat was not perfect. In fact, as we have seen, the Bible records some of his failures. However, he walked with God and lived in peace with his brothers. He stood against sexual immorality and refused to compromise with other sinful practices. He proved to be a godly king because he sought God’s counsel (First Kings 22:5-7). Every believer should strive to become a son or daughter of Jehoshaphat. When faced with a difficult decision, his first inclination was to seek the counsel of ADONAI. He didn’t rely on his own instincts, but rested on God’s counsel. But, specifically, how do we seek God’s counsel? Today we cannot consult the LORD’s prophet in quite the same way that Jehoshaphat did. God does not need any new prophets because He has already said everything that He needs to say through Yeshua Messiah (Hebrews 1:2). So where do we find God’s will for our lives?

First and foremost, we learn God’s will from God’s Word, which is our blueprint for living. Indeed, the Scriptures in the TaNaKh, and the B’rit Chadashah teach us everything we need to know for life and godliness. Second, we receive guidance from mature friends who are believers. One way God shows us His will is through the counsel of friends tho know us and know the Scriptures. Finally, we discover God’s will through prayer. Wisdom for life is part of the mysterious work of the Ruach Ha’Kodesh in the heart and mind of the believer.

The death of the king: Then Jehoshaphat rested with his fathers and was buried with them in the city of David his ancestor. And Joram, his son (not the king of Isra’el of the same name) succeeded him, thus continusing the Davidic line (First Kings 22:50). But even though he died a physical death, his name points to an important event in the future.

In far eschatological future, when Messiah returns at the end of the Great Tribulation (see the commentary on Isaiah Kg – The Second Coming of Jesus Christ to Bozrah) all Isra’el will be saved (Romans 11:26-27), and Yeshua will battle the armies of the world lead by the antichrist (see the commentary on Revelation Ex – The Eight Stage Campaign of Armageddon). The end of the fighting will be at the Valley of Jehoshaphat, where Ha’Shem declares: I will gather all nations and bring them down to the Valley of Jehoshaphat. There I will enter judgment against them (Joel 3:2), because Jehoshaphat means, God has judged.

Today the world is uncomfortable with Jesus Christ being a righteous warrior. That is why Christmas is more popular than Easter. At Christmas we see a little helpless baby in a manger, but at Easter we are forced to look at the God-man dying for our sins. Before the fall of Jericho, Joshua had an encounter with a theophany, or the preincarnate Yeshua Messiah. Now when Joshua was near Jericho, he looked up and saw a man standing in front of Him with a drawn sword in His hand. Joshua went up to Him and asked, “Are you for us or our enemies?” “Neither,” He replied, “but as Commander of the army of the LORD I have now come.” Then Joshua fell facedown to the ground in reverence, and asked Him, “What message does my lord have for His servant. The Commander of the LORD’s army replied, “Take off your sandals, for the place where you are standing is holy.” And Joshua did so (Joshua 5:13-15). The fact is that Yeshua is the Commander of the army of ADONAI. He had the Israelites walk around Jericho seven times, while ADONAI fought the battle alone. The same will be true when the Arm of the LORD (51:9, 52:10, 53:1, 59:1), Messiah Himself, will defeat the armies of the world.

Revelation 19:17-20 deals with Christ as the righteous warrior, for we see Him defeating Satan’s armies in what is often called “the Battle of Armageddon,” but in reality is the War of the Great Day of the LORD of heaven’s angelic armies (Revelation 16:14 CJB). Armageddon means Mount of Slaughter. This war will take place in a single day, and the battle of Armageddon will be just one of the battles of that war. Actually, this war will encompass more than just the Valley of Megiddo (Jezreel), but as we shall see, it will cover practically all of the land of Palestine. The battle starts at Bozrah and will continue all the way back to the eastern walls of Jerusalem which overlook the Kidron Valley, also known as the Valley of Jehoshaphat.

Among the very first casualties of the battle will be the antichrist himself. Having ruled the world with great power and spoken against the true Son of God, the counterfeit son will be powerless before Messiah (Habakkuk 3:13b). The ease with which Christ will slay the antichrist is described by Paul in Second Thessalonians 2:8, And then the lawless one will be revealed, whom the Lord will consume with the breath of His mouth and destroy with the brightness of His coming. The one who has claimed to be God, the one who has been able to perform all kinds of miracles, signs and wonders, the one who exercised all authority of Satan as he ruled the world, will be quickly dispensed with by the word of the Righteous Warrior. The arrival of the antichrist into hell is described in 14:3-11. And later Isaiah describes the fate of his dead body on the earth in 14:16-21. The antichrist and the false prophet will spend a thousand years in the lake of fire (Revelation 20:14-15) together before the end of the Messianic Kingdom. The unsaved that die prior to this time are cast into sh’ol, a place of torment, but not into the lake of fire, which is reserved for those who have rejected Yeshua Messiah. The rest of the wicked dead will be judged at the Great White Throne Judgment (see the commentary on Revelation Fo – The Great White Throne Judgment) and follow the antichrist, the false prophet, and Satan into this eternal torment. because Jehoshaphat means, God has judged.

After the death of the antichrist, the slaughter of his army will continue. The Commander of ADONAI’s army will continue marching through the Land in indignation, as if treading the winepress of His wrath, causing blood to be sprinkled on His garments. Zechariah 14:12-15 describes the manner in which this massive army will be destroyed. This carnage will continue all the way back to Jerusalem, coming to an end in the Valley of Jehoshaphat. The nations that will gather against the Jews (Joel 3:9-11) will now find themselves being slaughtered by the King of the Jews. The blood from this encounter with the living God will run about one mile wide and one hundred and eighty miles long, from the Valley of Jezreel in the north of Isra’el, to Bozrah in the south and will literally reach to the horses’ bridles (Revelation 14:20). A sea of humanity will become a sea of blood. Because they did not accept the sacrifice of Messiah’s blood on the cross, they became the sacrifice. Their blood will practically cover the length of Isra’el, and when this battle comes to an end in the Valley of Jehoshaphat, so does the seventh stage of the Campaign of Armageddon.³⁸²

David Mack2023-10-21T16:01:18+00:000 Comments

Dl – Asa’s Spiritual Compromise First Kings 15:16-24 and 2 Chronicles 15:16 to 16:14

Asa’s Spiritual Compromise
First Kings 15:16-24 and Second Chronicles 15:16 to 16:14

Asa’s spiritual compromise DIG: What was Asa’s response to Hanani’s bad news? How was Asa’s response here different from his response to Azariah (Second Chronicles 15:8)? How did Asa’s angry response to Hanani keep him from seeking help from God in another difficulty? What was it?

REFLECT: Has your obedience to God ever alienated family or others around you? When was the last time you responded to criticism in anger? Why does God want you to rely on Him? What characterizes those who finish well in their lives? Is Torah your blueprint for living?

Asa forgot to rely on ADONAI.

Asa’s other reforms: The Chronicler concluded his record of Asa’s reforms by returning to familiar material covered in First Kings 15:13-15. Several items come into the picture at this point. First, Asa Asa even deposed Ma’acah his grandmother from her position as queen mother, who had much influence over the affairs of state, because she had made a disgusting image for an Asherah pole. Asa cut down this image of hers, chopped it into tiny pieces and burned it in the Kidron Valley (Second Chronicles 15:16). Apparently, she was not fully committed to Asa’s reforms. He not only destroyed her idol, but deposed her as well. Even the king’s own family wasn’t exempt from his reform movements.

Second, the Chronicler repeated from First Kings 15:14 that although Asa did not remove the high places from the smaller cities and countryside. Despite this failure on Asa’s part, the Chronicler included from First Kings that Asa’s heart was fully committed to ADONAI throughout most of his life (2 Chron 15:17).

Third, the Bible describes how the king led the way for his people in public dedication to God. He brought into the Temple of God the silver and gold and the articles that and his father had dedicated (Second Chronicles 15:18). This exemplary action recalls the similar actions of David (First Chronicles 29:3) and Solomon (2 Chron 5:1). Once again, this part of Asa’s reign was subtly compared to those ideal monarchs.

Fourth, the Chronicler added a final note to this portion of his record. He had already mentioned the nation’s rest on every side (2 Chronicles 15:15), but at this point he emphasized that there was no more war until the thirty-fifth year of Asa’s reign (2 Chron 15:19). The allusion to the ideal reign of Solomon is evident (2 Chron 9:30). With these closing remarks the Chronicler presented the depth of Asa’s reforms and the long lasting blessing of peace he received. For the post-exilic readers these features of the king’s reign were desirable.³⁷²

Asa’s spiritual compromise: Although the Bible commends King Asa for his many reforms, we should not imagine that he was the perfect king. The Bible frankly admits several of his failings, and when we see them, they may remind us of some of our own spiritual struggles. The first thirty-five years of Asa’s reign involved loyalty, victory, prophetic approval and obedience; however, the last six years were characterized by disloyalty, defeat, prophetic rebuke and spiritual compromise.

The high places: But the high places were not removed from the smaller cities and countryside. Nevertheless, Asa was wholehearted with ADONAI throughout most of his life and led the way for his people in public dedication to God. He collected gold and silver for the maintenance of the Temple. He brought into the house of ADONAI all the articles his father had dedicated, also the things he himself had consecrated – silver, gold and utensils that he and his father had dedicated (First Kings 15:14-15).

Asa’s battle with Ba’sha: The king also failed to honor God fully in his political relationships. To contrast Asa’s remarkable victory over Zerah (to see link click Dk – Asa’s Reforms: Asa’s victory over Zerah), the Chronicler recorded one of Asa’s battles with Ba’sha, king of northern Isra’el. This battle was not a total defeat for Asa. In fact, in purely political terms it was only a slight setback. Yet, from the Chronicler’s point of view it represented a serious violation of Asa’s loyalty to ADONAI and it brought judgment against the king.

Asa’s religious fervor did not exempt him from military threats. In the thirty-sixth year of Asa’s reign, Ba‘sha king of Isra’el attacked Judah. After the death’s of Jeroboam and his son Nadab (see Do – Nadab King of Isra’el), a new dynasty began with Ba’sha (see Dp – Ba’sha King of Isra’el). Ba’sha’s accession year was the third year of Asa’s reign. Ba’sha apparently was initially occupied with securing the throne and other internal affairs. But with a victorious and strengthened Judah, whose renewed vitality had succeeded in drawing away many of his citizens, Ba’sha could no longer remain inactive.

Moving swiftly, Ba’sha attacked and seized Ramah, the most northern city of the kingdom of Judah. What divided the two nations was a natural valley, and when Ba’sha crossed the border and began building siege works around Ramah, he violated this natural border between Isra’el and Judah.³⁷³ Furthermore, Ramah set on the crossroads between two main trade routes that had access to the sea and were important for Judah. This cut Judah off from her two main supply routes. And he fortified Ramah to prevent anyone’s leaving or entering the territory of Asa king of Judah (First Kings 15:16-17; Second Chronicles 16:1). Judah simply had to respond to this threat.³⁷⁴

Contrary to his appeal for divine help in his battle with Zerah, Asa turned to human power to remove the threat of Ba’sha’s fortification. The Bible clearly indicates that his actions were offensive to YHVH. Not only did the king send treasures from the royal palace, but he also took all the silver and gold left among the treasures of the house of ADONAI. Earlier, the Chronicler praised Asa because he brought silver and gold into the Temple (Second Chronicles 15:18). But here, Asa did the exact opposite. He took from Ha’Shem in order to establish an alliance with a pagan foreign power. The Chronicler emphasizes this contrast by repeating a reference to silver and gold in Asa’s speech to Ben-Hadad (Second Chronicles 16:3). As we will see, this pursuit of an unequally yoked alliance led to God sending a prophet to announce His judgment against Asa.

And, entrusting them to his servants, King Asa sent them to Ben-Hadad, king of Syria, who lived in Damascus, with this message: “There is a covenant between me and you, which existed already between my father and your father. Ben-Hadad and Asa functioned as equals, but Asa had to buy Ben-Hadad’s loyalty because the pagan king would have to break his treaty with northern Isra’el. Here, I am sending you a present of silver and gold; go, and break your covenant with Ba’sha king of Isra’el, so that he will leave me alone” (First Kings 15:18-19; Second Chronicles 16:2-3). Isra’el’s covenant with Syria was the reason that Ba’sha felt confident that he could attack Judah. He assumed he would not be attacked from the North.

Although the Chronicler said nothing explicit at this point about the religious aspects of Asa’s plan, he later exposed this treaty as rebellion against God. Treaties and cooperation with foreign powers were not entirely forbidden to Isra’el (see the commentary on Deuteronomy Dp – Regulations for a Holy War: Distant cities outside the Land). Yet, when these treaties were established in lieu of dependence on ADONAI for military security, they were strongly condemned. The Chronicler condemned another such alliance in the days of Ahaz (Second Chronicles 28:16-21). Such events were important to him because his post-exilic readers were tempted to find their security in similar ways, rather than relying on Ha’Shem for their protection.

Beyond this, it is important to note that in this situation Asa not only allied himself with a pagan foreign power, but he did so against northern Isra’el. This fact may have also inspired the Chronicler’s condemnation. Although the northern tribes were in apostasy (Second Chronicles 13:4-12) and aggressive toward Judah, conspiring with foreign nations against fellow Jews was outrageous. The northern tribes troubled the early post-exilic community (see the commentary on Ezra-Nehemiah At – Opposition during the Reign of Cyrus), but here the Chronicler instructed his readers not to make war against them through Hanani the seer, especially by means of an alliance with foreign powers.³⁷⁵

Ben-Hadad did as King Asa asked – he sent the commanders of his armies against the cities of northern Isra’el, attacking Iyon, Dan, Abel-Mayim, the Sea of Galilee and all the storage cities of Naftali. As soon as Ba’sha heard of it, he stopped building Ramah and abandoned his work, staying in Tirzah, the Israelite capitol. King Asa then issued a proclamation requiring every man in Judah, with no exception, to come and carry off the stones and timber Ba’sha had used to fortify Ramah, which was only four miles north of Jerusalem on the main route to the coastal plain. With them Asa fortified Geba of Benjamin and Mizpah (First Kings 15:20-22; Second Corinthians 16:4-6). The Chronicler reported these events to convey the apparent success of Asa’s strategy.

To the unsuspecting reader, the whole series of events looked like a great victory for Asa. His plan worked out splendidly. Only subtle hints of religious failure appear up to this point. However, the Chronicler was ready to spring a surprise on his readers. Although the event seemed to honor Asa for his diplomatic and military skills, it will soon be seen for what it really was, an act of rebellion against God.

Prophecy and response: The Chronicler immediately offered an explicit judgment of what the king had done. Instead of congratulating the king for his clever diplomacy, the prophet accused him of sin. It was around then that Hanani the seer came to Asa king of Judah and said to him, “Because you relied on the king of Aram and didn’t rely on ADONAI your God, the king of Aram’s army has escaped from your power. To highlight the folly of Asa’s actions, the prophet continued to contrast this situation with the previous war with Zerah. The army of the Ethiopians and Libyans was huge, wasn’t it? How many chariots and horsemen did they have? Yet you defeated them because you relied on ADONAI. He handed them over to you. To support his claim, the prophet appealed to a doctrinal belief. For the eyes of ADONAI move here and there throughout the whole earth, to show Himself strong on behalf of those who are wholehearted toward Him. You acted foolishly in this regard; for from now on, you will have war” (Second Chronicles 16:7-9). In sharp contrast with the blessing of peace during the first thirty-five years of Asa’s reign, the last six years of his reign would be plagued by war. The message to the Chronicler’s post-exilic audience was perfectly clear. Since they longed to avoid war with their neighbors, only reliance on ADONAI could bring them peace.

But Asa became angry at the seer. Instead of repenting for the disobedience exposed by the prophet, the king was outraged at the accusation. Therefore, because of his rage at him over this matter he threw him in prison, much like King Zedekiah imprisoned Jeremiah at a later time (Jeremiah 32:3). When prophets rebuked someone and predicted negative consequences, they often suffered severe punishment. Once again, the Chronicler’s keen concern with the prophetic office is evident. Asa not only imprisoned the prophet, but he also brutally oppressed some of his own people who apparently sympathized with the prophet Hanani (Second Chronicles 16:10). This subsequent oppression of God’s people underscored how much the king’s heart had turned away from wholeheartedly seeking ADONAI and following His ways.

The summary of his reign: The other activities of Asa from beginning to end, all his power, all his accomplishments and the cities he fortified are recorded in the Annals of the Kings of Judah (First Kings 15:23a; Second Chronicles 16:11). Like his great-grandfather, Solomon, Asa started out well, but ended up being characterized by faithlessness, failure, and spiritual compromise. However, when the Chronicler summarized his entire forty-one year reign, the Ruach Ha’Kodesh inspired the author to write that Asa did what was good and right from the perspective of ADONAI his God, as David his ancestor had done (First Kings 15:11 and Second Chronicles 14:2). David, although guilty of adultery and murder, was viewed in a positive light for the totality of his reign; and thus, Asa, despite the faithlessness of the last six years of his forty-one year reign, is also viewd positively.³⁷⁶

The death of the king: Asa’s death marked the end of Judah’s first great reforming king. He built cities, fought battles, and enjoyed other achievements, but his spiritual achievements mattered most to the author of First and Second Kings. In the thirty-ninth year of his reign, Asa suffered from a disease in his legs. The Bible gives no cluses as to the precise nature of the disease, but it is evident that the Chronicler considered it a curse. It was a very serious disease, yet even with this disease he did not seek out ADONAI but turned to the physicians. His sin here was similar to his sin in the conflict with Ba’sha, he relied on human power rather than divine help. As a result, Asa found no relief from his disease.

The book of Kings ends its account of Asa’s kingship with this: Asa slept with his ancestors, dying in the forty-first year of his reign. The Chronicler recorded his death in a way that brought honor to the king. They buried him in his own burial cave, which he had ordered cut for himself in the City of David. They laid him in a bed filled with sweet spices of various kinds, expertly compounded; and a very great fire was kindled in his honor and then Jehoshaphat his son became king in his place (1 Kings 15:23b-24; 2 Chron 16:12-14). After the king’s death, we are left to evaluate his life. Usually we see things in black and white, but his is hard to do with Asa. The king had a long and prosperous reign during which – against all expectation – he brought reformation to Judah’s worship. He made a costly commitment to ADONAI, sacrificing his own peace and prosperity to advance the kingdom. Yet, Asa was also guilty of tragic spiritual compromise. Was Asa a hero or a villain, a saint of a sinner? It is impossible to put him in only one category. He wanted to follow God, and sometimes he did, but he also made spiritual compromises that went against everything His heavenly Kingdom stood for. In other words, Asa was a lot like us; called to be a saint, but still struggling as a sinner.³⁷⁷

We don’t serve a fallen, dead king; we serve a risen, living King. The writer to the Hebrews tells us that the Son is the radiance of God’s sh’khinah glory and the exact representation of His being, sustaining all things by His powerful Word. After He had provided purification for sins, He sat down at the right hand of the Majesty in heaven (Hebrews 1:3). Someone has said that Yeshua Messiah came from the bosom of the Father to the bosom of a woman. He put on humanity that we might put on divinity. He became the Son of Man that we might become the children of God. He was born contrary to the laws of nature, lived in poverty, was reared in obscurity, and only once crossed the boundary of the land in which He was born – and that in His childhood. He had no wealth or influence and had neither training nor education in the world’s schools. His relatives were inconspicuous and uninfluential. In infancy He startled a king. In boyhood He puzzled the learned rabbis. In manhood He ruled the course of nature. He healed the multitudes without medicine and made no charge for His services. He never wrote a book and yet all the libraries of the world could not hold the books written about Him. He never wrote a song, yet He has furnished the theme for more songs than all the songwriters together. He never founded a college, yet all the schools together cannot boast of as many students as He has. He never practiced medicine and yet He has healed more people than all the hospitals in the world. This Yeshua Messiah is the Star of astronomy, the Rock of geology, the lion and the lamb of zoology, the Harmonizer of all discords, and the Healer of all diseases. Throughout history great men have come and gone, yet He lives on. Herod could not kill Him. The devil could not tempt Him. Death could not destroy Him and the grave could not hold Him.³⁷⁸

David Mack2023-10-21T15:16:13+00:000 Comments

Dk – Asa’s Reforms First Kings 15:9-15 and Second Chronicles 14:2 to 15:19

Asa’s Reforms
First Kings 15:9-15 and Second Chronicles 14:2 to 15:19

Asa’s reforms DIG: The kings of Judah and Isra’el had lots of influence over the people’s ideas about God. How did Asa witness his faith in ADONAI? Azariah delivered a dynamic message and got results. What was the impact on Asa? On the people? What political changes took place in the life of the nation as a result of “finding” the LORD? What was their reward?

REFLECT: Asa relied on ADONAI to fight his battle. What battle are you fighting right now? How can you rely on the LORD to fight it? Has a message ever changed your life and behavior? How so? How was Asa’s response to the message a model for people today? In what ways can you “take courage” after a message? What would it mean for God to “be found” by your nation?

Wholehearted, eager pursuit of God is expressed in terms of seeking Him.

The background of the king: It was in the twentieth year of Jeroboam king of Isra’el that Asa began his reign over Judah. He ruled forty-one years in Jerusalem; his grandmother’s name was Ma’acah the daughter of Abishalom, and the granddaughter of Absalom, who continued as the queen mother during the reign of Asa until she was deposed (First Kings 15:9-10). The account begins with the first thirty-five years of blessing in Asa’s reign. Asa’s positive achievements and the resulting prosperity during that time are emphasized. Asa’s forty-one year reign probably included a three-year coregency with his son Jehoshaphat, perhaps made necessary by Asa’s illness mentioned in First Kings 5:23. The author presents Asa in a positive light, even commenting that Asa did what was good and right in God’s eyes, as his ancestor David had done. This meant that he had no use for idols. Only that he didn’t totally remove the high places mars the author’s assessment of Asa’s reign.³⁶⁶

The significance of his reign: Humanly speaking, there was little reason to expect that Asa would be faithful to God. But the Chronicler began with a general characterization of Asa as one who did what was good and right from the perspective of ADONAI his God, as David his ancestor had done. Only two other kings, Hezekiah and Josiah, receive higher praise than Asa. It was possible to do good and right from the view of ADONAI once again. Purity of worship could be protected. Times of hope and reform can appear within a people plummeting to disaster.³⁶⁷ Besides serving YHVH Himself, Asa attempted to end the pagan practices Rehoboam and Abijah had allowed, even encouraged. For he expelled the male prostitute from the Land, removed the foreign altars and the high places from the major cities, smashing the standing-stones and chopping down the sacred poles that his ancestors had made. The description of Asa’s efforts closely follows the mitzvot of Deut 12:1-3. The Chronicler used the king’s reforms in this traditional language to present him as an example of what the kings of Judah were always expected to do (First Kings 15:11-12).

In other words, Asa was a spiritual success in exactly the areas where his father Abijah and grandfather Rehoboam had failed. Rehoboam had introduced many pagan practices into Judah’s worship: goddess worship, ritual prostitution, and the like. Rehoboam’s son Abijah repeated the sins of his father. But Asa was a reformer. Like his great-grandfather David, he had a heart for the worship of the one true God. Therefore, Asa put an end to the worship of false deities and the depraved practices of Canaanite religion. Asa brought spiritual reformation to the people of God. The only explanation for this surprising turn of events is the grace of God. ADONAI did not abandon this family to their sins, but raised a generation that was faithful to Him.

This gives us hope for the gracious work of God in our own lives and families. Humanly speaking, we may not seem very promising. Sometimes we fear that we are doomed to repeat the sins of our fathers and mothers, or that our children may not have the heart for God that they need to make a difference in the world for Messiah. But the God of Asa is a God of gracious intervention who has the power to bring new spiritual life. He is the God of the empty tomb, who raised Yeshua from the grave. Now the rising power of Messiah is available to everyone who believes: the power to heal, the power to save, and the power to transform.

Reforms and prosperity: He ordered Judah to seek ADONAI, the God of their ancestors, and to obey the Torah and the mitzvah. As a result, the kingdom was peaceful under his reign. Peace is an important goal of the Chronicler set before his readers. As elsewhere in the TaNaKh, it is implied not only the absence of war, but economic prosperity and social well being. This portion of Asa’s reign depicted the benefits of loyalty to the covenant for God’s people – it brought peace. Asa was able to concentrate on building fortified cities since the Land was at peace. “Let’s build these cities,” he said to Judah; “we’ll surround them with walls, towers, gates and bars.” The Chronicler paused to make his theological perspective on these events plain. Why did Asa enjoy this period of peace? The Land is there for us to use, because we have sought ADONAI our God; we have sought him, and He has given us peace on every side.” Many times the Chronicler pointed to divine activity as the ultimate cause of events in Isra’el’s history. This period of prosperity was not the result of human effort; it was the divine response to Asa’s faithfulness. So they built and prospered (2 Chron 14:4-7). As the Chronicler’s readers heard these descriptions of Asa’s time, they yearned to see those same blessings in their own day. Rebuilding and prosperity were their goals as well. The Chronicler left no room for misunderstanding the way that would lead to these results. Seeking God as Asa had done was the key to their desires.³⁶⁸

Asa’s victory over Zerah: Asa had an extraordinarily large army of 300,000 men from Judah, equipped with shields and spears, and another 280,000 from Benjamin, with shields and bows; all were brave, strong men. In many respects this verse bridges the gap between the preceding conquest of Asa’s blessing and this battle. The size and quality of the king’s army was another example of Asa’s prosperity.

But despite the size and quality of Asa’s army, his enemy was even greater. Zerah the Ethiopian came out to attack them with an army of a thousand thousands. The Hebrew word translated thousand may be a technical term referring to considerably less than 1,000. If this were the case, Asa may have had 290,000 soldiers and Zerah 500,000. However one handles this calculation, Asa was greatly outnumbered. As in Abijah’s conflict with Jeroboam (to see link click Dj – Abijah King of Judah), the enemy of Judah was nearly twice their size. Moreover, Zerah had three hundred chariots at his command. The motif of Judah facing an enemy with a larger army appears a number of times in Chronicles. In each case, the apparent inadequacy of Judah’s army demonstrated that divine intervention was the cause of victory (Second Chronicles 14:8-9a).

When Zerah arrived at Mareshah, Asa went out to fight him, and the forces were arranged for battle in the Valley of Zephathah near Mareshah. Even before it had begun, the faith of Asa was the turning point of the battle. Asa cried out to ADONAI his God, “ADONAI, there is no one besides Yourself, strong or weak, who can help. Help us, ADONAI our God, because we are relying on You, and we are coming against this vast throng in Your name. You are ADONAI our God; don’t let human beings stop you” (Second Chronicles 14:9b-11)!” Asa’s prayer of complete reliance of God as the protector of Isra’el aptly reflects his broader demonstration of covenantal faithfulness. As with Abijah’s earlier prayer at the outset of battle against Jeroboam, and Jehoshaphat’s later prayer (Second Chronicles 20:3-12), Asa’s prayer shows Solomon’s intercessory prayer in action (see Bn – Solomon’s Prayer of Intercession). Asa acknowledges in his prayer that he and the people of Judah are facing the army of Zerah in God’s name. The idea of the name (Ha’Shem) of YHVH is interwoven with aspects of God’s character as well as His covenantal relationship with Isra’el. As Proverbs 18:10 notes: The name of ADONAI is a strong tower; a righteous person runs to it and is raised high above danger.³⁶⁹

For the first time God becomes a major character in the story: So ADONAI struck the Ethiopians before Asa and Judah, and the Ethiopians fled. Three times the Chronicler mentioned that it was the LORD’s action that defeated the Ethiopians (14:12, 13 and 14). Asa and the army with him pursued them to Gerar, and the Ethiopians were defeated beyond recovery; they were shattered before ADONAI and His army, who carried off much spoil. The Israelites then attacked all the cities in the vicinity of Gerar, for a terror of ADONAI – not Asa – had overcome them. The Israelites plundered all the cities, for they were full of spoil. They also attacked the tents of those tending the livestock and carried off sheep and camels in abundance. Having shown the miraculous victory brought about through prayer and reliance on YHVH, the Chronicler closed this story with a simple note: Then they returned to Jerusalem (Second Chronicles 14:12-15).

Prophecy and response: The Spirit of God came on Azariah the son of Oded; he went out to meet Asa and said to him, “Listen to me, Asa, and all Judah and Benjamin! ADONAI is with you, as long as you are with him; if you seek him, you will find him; but if you abandon him, he will abandon you! God allied Himself with His people only when they allied themselves with Him. The words of the prophet reflected the words of Scripture (see the commentary on Deuteronomy Be – Discipline and Torah). Asa’s response and obedience had a significant impact on others, including Judah as a whole (Second Chronicles 15:15). For a long time, during the period of the Judges, Isra’el was without the true God, priests and Levites who were supposed to teach the Torah were themselves becoming corrupt. Thus, widespread apostasy characterized that period. Everyone did as they saw fit (Judges 21:25). But when, in their distress, they turned to ADONAI the God of Isra’el and sought Him, they found Him (Judges 3:9 and 15, 4:3, 6:6-7, 10:10 and 12, 15:18, 21:2-3). In order to strengthen his argument, the prophet described the distress of the period of the Judges. In those times people going about their business were insecure, and great disturbances afflicted all the inhabitants of the lands; so that they were shattered to pieces, nation against nation and city against city, as God troubled them with every kind of distress (Second Chronicles 15:1-6).

The Prophet’s immediate concern in this passage becomes clear in his application to Asa. But you, be strong, and don’t give up. Similar exhortations occur elsewhere in Second Chronicles 32:7 and First Chronicles 19:13, 22:13, 28:10 and 20. Azariah didn’t rebuke Asa, but encouraged him to continue with the full assurance that his work would be rewarded (Second Chronicles 15:7). Throughout most of his reign, Asa was a faithful king. Yet, more needed to be done. As the verses that follow explain, idolatry had spread throughout the Land and the Temple had been neglected. Azariah encouraged Asa to go further. If he did, even more blessings would come his way. The prophet’s positive words to Asa easily applied to the Chronicler’s readers. Like Asa, they had received deliverance from their enemies. Yet, much remained to be done. The prophetic word to Asa encouraged post-exilic readers to move forward in their restoration efforts. Initial successes were not sufficient. They had to continue by faith as they hoped for more blessings from YHVH.³⁷⁰

The Chronicler’s record of the majority of Asa’s reign continues with a series of reports on the king’s response to the prophet. When Asa heard these words prophesied by Azariah, he took them to heart and it gave him courage to throw the disgusting things out of the whole land of Judah and Benjamin and out of the cities he had captured in the hills of Ephraim (Second Chronicles 15:8). While the Chronicler presented Rehoboam and Abijah positively, Asa’s actions made it clear that neither of them stopped all idolatry. The first thing he did was to reform Judah’s worship practices. He repaired the bronze altar of ADONAI (see Bq – Solomon Builds His Palace) which was in front of the Sanctuary of ADONAI. Apparently, during the very first years of Asa’s reign, Temple maintenance had been neglected. The presence of idols and the disrepair of the bronze altar explain why Azariah encouraged the king to go further in righteousness. Many changes had to be accomplished and the work began with correcting the worship of Judah. The logical place to begin was the bronze altar where the sins of the people were atoned for. Once again, Asa’s actions were a model for the Chronicler’s post-exilic readers to follow. As the actions of several of the kings of Judah illustrate, worship was the place for them to begin their reforms as well.

Covenant renewal: Then the king gathered all Judah and Benjamin. As in other such assemblies, the actions taken here are a model for the post-exilic community. Asa led Judah in covenant renewal and the Chronicler’s readers should learn to do the same in their day. all Judah and Benjamin came to Jerusalem, but along with them were representatives from Ephraim, Manasseh and Simeon. The Chronicler noted that the northerners were from among those who were staying with him. As in the days of Rehoboam (see De – Rehoboam Received Many Blessings: Rehoboam received many defectors from the north) large numbers had defected to him upon seeing that ADONAI his God was with him (Second Chronicles 15:9). This brings to mind Asa’s victory over Zerah resulting from YHVH fighting on the side of Judah. This, and other migrations from the North, were very important to the Chronicler. They were foretastes of the Chronicler’s ideal reunification of all Isra’el under the reign of David’s family.

The renewal of the covenant forms the climax of Asa’s reforms. They assembled together at Jerusalem in the third month of the fifteenth year of Asa’s reign. The date of the third month indicates that this assembly was probably part of the Festival of Shavu’ot (see the commentary on Leviticus Ec – Hag Shavu’ot). Unity was only possible when ADONAI was worshiped in the way that He had decreed, at His appointed time. The Chronicler specifically tied Asa’s covenant renewal to the preceeding context. That day they sacrificed to ADONAI 700 oxen and 7,000 sheep from the spoils they had brought back from their victory over Zerah. The highlight of the gathering was the people’s reaffirmation of the covenantal relationship with YHVH based on faithfulness and obedience. And they entered into a covenant to seek ADONAI, the God of their ancestors, with all their heart and with all their being. This revealed that the Chronicler viewed Asa’s assembly as the climax of his response to the prophet Azariah.

They also agreed that whoever refused to seek ADONAI the God of Isra’el should be put to death, whether small or great, man or woman (Second Chronicles 15:10-13). The idea of death for unfaithfulness and covenantal sin is not without precedent in the TaNaKh (Exodus 22:20; Leviticus 17:2-14; Deuteronomy 13:60 and 17:27). As with all mitzvot regarding capital punishment, the motivation behind it was to rid Isra’el of evildoers who would lead others away from faithfulness to the covenant. In the Dispensation of Torah (see the commentary on Exodus Da – The Dispensation of Torah), religious and national policies were nearly inseparable. The judgments of the state of Isra’el, in compliance with the Torah, were the judgments of God Himself. As a result, one aspect of national covenantal renewal was the purification of the nation. These executions are comparable to the practice of excommunication in the B’rit Chadashah, which itself is a purification of the believing community (Matthew 18:17, First Chronicles 5:1-13; First Timothy 1:18-20; and Second Thessalonians 3:14).

The people were delighted with the even and swore this to ADONAI in a loud voice, with shouting and blowing of trumpets and shofars. Once again, the Chronicler’s interest in connecting music and joy is apparent. As in similar passages throughout his book, the Chronicler emphasized the joy and splendor of this event to motivate his readers toward imitation. Instead of threats of judgment, this scene of celebreation offered positive incentive for covenant renewal. The wonder of Asa’s joyous celebration would be theirs, if they would follow the example of Asa’s covenantal faithfulness. All Judah was full of joy at this oath. They had gone far beyond external religious requirements and offered their hearts to God. For they had sworn with all their heart and had sought Him with all their will . . . and they found Him. Wholehearted, eager pursuit of covenant renewal is once again expressed in terms of seeking (Second Chronicles 14:4, 15:2 and 12-13, 16:12). Finally, the result of the assembly’s joyous and sincere devotion was that ADONAI gave them rest on every side (Second Chronicles 15:14-15). The encouragement of the Chronicler’s post-exilic readers is evident. The delightful experiences of this assembly should have motivated them to eagerly pursue covenant renewal in their day. They had to go beyond mere external conformity to wholehearted devotion. Only then would the joy exhibited in this passage be theirs. And no less should it be ours today!³⁷¹

David Mack2023-12-07T00:13:23+00:000 Comments

Dj – Abijah King of Judah First Kings 15:1-8 and Second Chronicles 13:1 to 14:1

Abijah King of Judah
First Kings 15:1-8 and Second Chronicles 13:1 to 14:1

Abijah king of Judah DIG: What kind of leader was Abijah? Why are the King’s and Chronicle’s accounts so different? Why was Abijah so confident in that battle? How does Abijah mock Isra’el’s new non-gods? What would the covenant of salt mean to Abijah? Besides the battle, what did Jeroboam lose? What did Abijah gain? How was Abijah’s leadership rewarded?

REFLECT: Many Bible stories tell that ADONAI routed enemies when His people were outnumbered. What do these stories say about God’s strategy, opposed to human strategy? About risk taking? What worldly non-gods compete for people’s adoration today? Why do they have such appeal? What worldly things tend to compete for your attention? What can you do?

Knowing godly ways, and choosing to act godly, are two different things.

The background of the king: It was in the eighteenth year of King Jeroboam the son of Nebat that Abijam began his reign over Judah. He ruled three years in Jerusalem; his mother’s name was Ma’acah the daughter of Abishalom (First Kings 15:1-2; Second Chronicles 13:1-2a). The Hebrew text of Kings spells the name of this king Abijam (My father is Yam, referring to the Western Semitic god of the sea). Apparently, the writer of Kings had no problem with using that name because he viewed Abijah (Abijam) negatively. The Chronicler, however, focused on the positive side of the king’s reign and therefore called him Abijah (My father is YHVH), referring to the LORD of Isra’el. I will be using Abijah.

The significance of his reign: He committed all the sins his father had committed before him; he was not wholehearted with ADONAI his God, as David his forefather had been. Unfortunately, this was a case of “like father, like son.” Nevertheless, for David’s sake, ADONAI his God gave him a lamp burning in Jerusalem by establishing his son after him and making Jerusalem secure. For David had done what was right from ADONAI’s perspective; he had not turned away from anything he had ordered him to do, as long as he lived, except in the matter of Uriah the Hittite (First Kings 15:3-5). Kings dismisses Abijah as evil and explain that he reigned only because of God’s promise to David. And the LORD will continue to David’s dynasty and protect Jerusalem because of David’s faithfulness. Certainly, David sinned against Bathsheba and Uriah, yet he never turned to idols as Solomon, Rehoboam, and now Abijah did. YHVH keeps His promises even when David’s descendants did not. The Chronicler, however, omitted this material in order to portray the positive side of Abijah’s reign. He greatly expanded First King 15:7b, “But there was war between Abijah and Jeroboam,” into a full-scale account of the battle between Abijah and Jeroboam. In this battle, Abijah received a tremendous victory because of his faithfulness to ADONAI.³⁵⁸

The battle between Abijah and Jeroboam: There was war between Abijah and Jeroboam. Abijah joined the battle with an army of valiant soldiers, 400,000 select troops; while Jeroboam took the field against him with 800,000 select troops who were valiant, strong men. The story begins with a description of the number of men facing each other. These numbers are very large. The Hebrew word translated thousand may be a technical term referring to considerably less than 1,000. If this were the case, Abijah may have had 40,000 and Jeroboam 80,000. This does not mitigate against the historical fact that Jeroboam had twice as many soldiers as Abijah.³⁵⁹

Abijah’s speech based on David’s throne: This speech halts the battle narrative for nine verses and provides an indispensable theological analysis of the events about to take place. In the ancient world, it was not uncommon for a king, prophet, or priest to make a proclamation just before battle (Deuteronomy 20:1-4; Second Chronicles 20:5-17). Abijah, standing on Mount Zemaraim, in the hills of Ephraim, cried, “Jeroboam and all Isra’el! Listen to me! The location of Mount Zemariam is not certain, but seems to be in the vicinity of Bethel near the border with Benjamin. First, he reminded the northern tribes that God made a covenant of salt with David. Don’t you know that ADONAI, the God of Isra’el, gave rulership over Isra’el to David forever, to him and his descendants, by a covenant of salt (Leviticus 2:13; Numbers 18:19), which is unbreakable? Salt was connected with the sealing of treaties and covenants in many cultures of the biblical world. Moreover, salt was an important element in the ancient world for preservation, and its use here would underscore God’s commitment to preserve the house of David (Second Chronicles 13:4-5).³⁶⁰

Second, Abijah focused on Isra’el’s initial rebellion against Judah (see Dc – A House Divided). Yet Jeroboam, servant to Solomon the son of David, rose in rebellion against his master. Rehoboam was rightly Jeroboam’s master, one against whom rebellion should not take place lightly. If this statement were all that Abijah said, then we might think his words contradict the Chronicler’s view that the rebellion of the North was, in some measure, justified. Nevertheless, Abijah qualified his reference to Isra’el’s initial rebellion by commenting on Rehoboam’s superior position to Jeroboam at the time of the crisis. In addition, there rallied some worthless brutes around Rehoboam, and Jeroboam rebelled against Rehoboam son of Solomon when Rehoboam was young, inexperienced, and not strong enough to follow the wise advice of his fathers’ elders (First Kings 12:6-7).

Third, Abijah’s appeal turned to the very day on which he spoke. But now, draws a contrast between the initial succession of the North and current events. Although Jeroboam’s initial rebellion was understandable, the northern tribes were violating the will of ADONAI by continuing to resist Judah. But now you expect to withstand the kingdom of ADONAI in the hands of the descendants of David. The kingdom of David and his sons was an earthly expression of the divine heavenly reign. Therefore, to continue resisting David’s house was to resist YHVH Himself (Second Chronicles 13:6-8a).

Abijah’s speech based on Temple service: The second part of Abijah’s speech turned attention toward the Jerusalem Temple and the security it provided for Judah. First, Abijah acknowledged that Jeroboam had a vast army. Yes, there are a great number of you, and you have with you the gold calves that Jeroboam made as gods for you. He let them know that he was well aware that their hope for victory was in their army and idols.

Second, Abijah followed his acknowledgement with another accusation. As Jeroboam formed his counterfeit religion (see Di – Rehoboam King of Judah), he drove out the priests of ADONAI, the descendants of Aaron, and the Levites from their rightful place and he made himself priests as do the peoples in other countries, so that anyone who comes to consecrate himself with a young bull and seven rams can become a priest of those non-gods. In effect, Abijah warned them that they had violated their relationship with God. They had spurned divinely ordained leaders of worship and served dead idols instead of the living God. Therefore, YHVH wouldn’t come to their aid in this battle.

Third, Abijah boldly contrasted Judah with Isra’el, in this regard. But we are different, he said. ADONAI is our God, and we have not abandoned Him. Abijah didn’t claim that Judah had no failures. The reign of his father proved that point well. However, we have priests performing the service for ADONAI, descendants of Aaron. With the Levites doing their work, they burn to ADONAI every morning and evening burnt offerings and sweet incense; they arrange the showbread on the pure table, and they prepare the gold menorah with its lamps to burn every evening. For we observe the order of ADONAI our God. But you have abandoned Him. As a result, Abijah boldly announced: So look here! God is with us, leading us and His priests with the battle trumpets to sound an alarm against you. People of Isra’el! Don’t fight against ADONAI, the God of your ancestors; because you will not succeed (Second Chronicles 13:8b-12)!

The attack: With Abijah’s speech completed, the Chronicler moved back to the main action of his battle narrative. Perhaps, while Abijah was delivering his speech, Jeroboam attacked. Jeroboam prepared to ambush them from behind, so that the main body of his troops were ahead of Judah, while the ambush was behind them. Thus, when Judah looked back, the battle had to be fought in front of them and behind them. Jeroboam seemed to have a great battle plan and the victory well within his reach (Second Chronicles 13:13).³⁶¹

Abijah’s reaction and divine intervention: The turning point of this battle was Abijah’s reaction to God’s intervention. The Chronicler already supplied the framework in terms of how the story is to be interpreted. On the one hand, this divine intervention recalled the prayer of Solomon (see Bn – Solomon’s Prayer of Intercession), and Asa (2 Chron 14:11) and Jehoshaphat (2 Chron 20:6-12) after him. Abijah depended upon the hopes of Solomon and received God’s deliverance from his enemies through prayer. On the other hand, Abijah’s preceding speech explained that YHVH would be faithful to the covenant He had made with David and his descendants. Therefore, Judah cried out to ADONAI.

Then the priests sounded trumpets that were specially constructed for military signaling in battle (Numbers 10:1-9 and 31:1-6). Then the men of Judah gave forth a shout, and as they shouted, God responded to the cry and struck Jeroboam and all Isra’el before Abijah and Judah. The people of Isra’el fled before Judah, and God handed them over to them. Abijah and his army inflicted a great slaughter on them – 500,000 of Isra’el’s select soldiers fell dead (Second Chronicles 13:14-17).It was a decisive victory for Abijah. The king’s victory illustrated a vital principle for the Chronicler’s readers. If they hoped to have victory in the conflicts they faced, they must follow Abijah’s example. If they were loyal to the Davidic monarchy and relied on the LORD through prayers, in and toward the Temple, ADONAI would fight for them as well.

The aftermath of the battle: Thus, the people of Isra’el were subdued that time, and the people of Judah won the victory. And to make the point perfectly clear, the Chronicler added the comment . . . because they relied on ADONAI, the God of their ancestors. But the defeat in battle was only the beginning of Jeroboam’s losses. Abijah pursued Jeroboam, taking from him the towns of Bethel with its villages, Jeshanah with its villages and Ephron with its villages. Jeroboam did not recover his strength during the time of Abijah. The Chronicler emphasized the final severity of God’s judgment against Jeroboam’s aggression by stating that ADONAI struck him, and he died (Second Chronicles 13:18-20). Jeroboam actually outlived Abijah (First Kings 15:6-10), but from the Chronicler’s point of view, nothing else significant ever happened in Jeroboam’s life. Moreover, he made it clear Jeroboam’s death was not from natural causes.³⁶²

The summary of his reign: Abijah had inherited his father’s continued friction with Jeroboam and the northern kingdom, only now it took the form of open warfare between the two Hebrew states. Fortunately for Judah, Abijah’s underlying faith rose to the surface during that time of crisis.³⁶³ But the contrast between Abijah and Jeroboam could hardly have been greater. Jeroboam lost territories and died by God’s hand but Abijah enjoyed God’s blessings. The Chronicler mentioned two great blessings. First, Abijah grew in strength. Instead of losing territories, he expanded and consolidated his kingdom. Second, he married fourteen wives and became the father of twenty-two sons and sixteen daughters. Other activities of Abijah and all his accomplishments and sayings are recorded in the commentary of the prophet ‘Iddo and the Annals of the Kings of Judah (First Kings 15:6-7; Second Chronicles 13:21-22). With these words, the Chronicler encouraged the post-exilic readers. He and his readers wanted to strengthen the nation and to receive more blessings from ADONAI. The Chronicler made their choices very clear. To be like Jeroboam meant loss and death, but to be like Abijah meant tremendous blessing.³⁶⁴

The death of the king: Abijah slept with his ancestors, and they buried him in the City of David. The king was given the honor of being buried in the royal cemetery. Then Asa his son became king in his place, during his time the Land was quiet for ten years (First Kings 15:8; Second Chronicles 14:1). The backdrop of peace at this time frame began with the victory ADONAI gave Abijah over Jeroboam and the subsequent internal turmoil in the northern kingdom. Asa succeeded his father Abijah as ruler in the southern kingdom and enjoyed a season of peace and stability lasting around one decade of his forty-one year reign, while the northern kingdom continued to face internal and external turmoil.³⁶⁵

First Kings 15:3 gives the background of the king and says that Abijah committed all the sins his father Rehoboam had committed before him (see Di – Rehoboam King of Judah) and was not wholehearted with ADONAI his God, as David his forefather had been. Consequently, like his father, Abijah is not considered a godly king (see Dh – The Kings of Judah). But when push-came-to-shove, Abijah had great faith in the battle with Jeroboam. Hopelessly outnumbered and facing certain death, Abijah’s speech was a model of godly faith. That begs the question – who was the real Abijah? Was he the faithless king who committed all the sins his father Rehoboam had committed before him, or the man of faith who stared death in the face and declared: So look here! God is with us, leading us and His priests with the battle trumpets to sound an alarm against you. People of Isra’el! Don’t fight against ADONAI, the God of your ancestors; because you will not succeed (Second Chronicles 13:8b-12)? It seems that for the vast majority of his life, Abijah chose to rebel against YHVH, but had one shining moment of faith during the battle against his nemesis from the north, Jeroboam. But overall, looking at his entire life, Ha’Shem viewed him as unfaithful. What can we learn from this? We are faced with a choice every day of our lives. No matter how faithful we have been in the past, we need to choose to act in godly ways today. Knowing what God desires, and choosing to act on it, are two different things. Do we choose to follow Torah and be blessed, or rebel against God’s Word and suffer the consequences in our lives? Torah is our blueprint for living.

Abijah was up and down with his faithfulness to ADONAI. But we can’t base our salvation on a “sometime” king. We need a King that we can count on. And we have one in Yeshua Messiah who has a three-fold designation that describes Him as prophet, priest and king. First, He is the faithful witness and a prophet (1:5a). Standing before the Roman governor, Pilate said to Him, “You are a king, then!” Yeshua responded by saying: You are right in saying I am a King. In fact, for this reason I was born, and for this I came into the world, to testify, or bear witness, to the truth. Everyone on the side of truth listens to Me (John 18:37). This is how He describes Himself to the church in Laodicea, saying: These are the words of the Amen, the faithful and true witness proclaiming God’s truth (3:14). The English word for witness here comes from the Greek word meaning martyr. He proved that He was a faithful witness in His earthly life, being obedient to ADONAI even to the point of death, and that would have had a particularly great significance to those first century believers who were also facing a martyr’s death. Jesus is the model of how to stand firm and never compromise the truth of God. So first, He is a prophet.

Secondly, He is a priest. He is called the firstborn from the dead (1:5b), literally the dead ones. The Greek word prototokos (Romans 8:29; Colossians 1:15 and 18; Hebrews 1:6), has a two-fold meaning. Here, the Greek word first has to do with first in time or first of its kind. The Bible tells us that Messiah was with God in the beginning (John 1:2), and Rabbi Sha’ul tells us He is the firstfruits of many other believers to come after Him (First Corinthians 15:23). But secondly, prototokos also has to do with eminence or first in importance, or a supreme authority over the dead (Rom 8:29; Col 1:15 and 18; Hebrews 1:6). The concept that Christ is the firstborn from the dead ones, always refers to the priesthood in the order of Melchizedek (Hebrews 7:15-17 and 23-25). The hope of the resurrection is always the background behind His priesthood. To those first century churches that lived under the threat of death, the fact that Jesus was able to save them completely would have been tremendously encouraging. We should be no less encouraged.

And thirdly, He is the ruler of the kings of the earth, His defeated enemies (1:5c). He is the ruler now and He will be the ruler when He returns (19:11-18). Christ is absolutely sovereign over the affairs of this world, to which He holds the title deed (5:5). He is the Prince of princes, He is the King of kings and Lord of lords (19:16), He is Lord, having the name that is above every name (Philippians 2:9b). In fact, Christ’s ultimate authority is a theme that runs through the book of Revelation. It speaks of the sovereignty of ADONAI. When He returns He will be the only one ruling the whole world. Yeshua was even the ruler over Domitian. This reference to Jesus Christ gives way to the first of many doxologies in Revelation.

Therefore, the message of the revelation is about Jesus. He reminds us at the beginning of the book that everything He is going to say in the entire prophecy can be counted on because He is a prophet. Secondly, He is a priest, this is our hope and security. He is alive and risen from the dead. That means that you and I do not have to face the horror of the coming Great Tribulation because we have One who has lived forever and makes intercession for us. Thirdly, He is a King and He promises that we will share in His Kingdom.

To Him who loves us and has freed us, and bought us back from our sins by His blood (1:5d), and has made us to be a kingdom of priests (Exodus 19:5-6; First Peter 2:9, also see 5:10) to serve His God and Father – to Him be glory and power for ever and ever, literally, to the ages of the ages! Amen (1:6). When those first century believers were staring martyrdom in the face, I am sure they didn’t feel like they were a kingdom of priests, but John confronted them with their true spiritual reality. And there are many times that we don’t feel like we are a kingdom of priests. But we need to remember these words and see ourselves through our Father’s eyes. This is God’s love message to you.

David Mack2023-10-21T13:20:06+00:000 Comments

Di – Rehoboam King of Judah 1 Kings 14:21-31 and Second Chronicles 12:1-16

Rehoboam King of Judah
First Kings 14:21-31 and Second Chronicles 12:1-16

Rehoboam king of Judah DIG: Why did Rehoboam abandon following the Torah at this time? Why did the so anger ADONAI? What prompts Shishak to attack and Shemaiah to warn Jerusalem? What do you think of Rehoboam’s punishment and deliverance? If Second Chronicle 12 shows the rewards for obedience to God, what covenant principle does this show?

REFLECT: If this chapter was your point for rediscovering God, what would you learn about His character and purpose? What examples does Rehoboam leave for you to follow? To avoid? When are you tempted to compromise with God’s Torah: When you feel strongest or most vulnerable? Why is that? Do you have a friend like Shemaiah who keeps you in line?

Rehoboam lost his peace as well as his prosperity.

The background of the king: Rehoboam the son of Solomon was reigning in Judah. Rehoboam was forty-one years old when he began his reign; and he ruled seventeen years in Jerusalem, the city ADONAI had chosen from all the tribes of Isra’el to bear His Name, despite all the sins of the kings of Judah. So, the divine status of Jerusalem had not changed. His mother’s name was Na‘amah the Ammorite, again Solomon married many foreign women (First Kings 14:21; Second Chronicles 12:13b). But this did not affect Rehoboam’s Jewishness since the Jewishness is passed down by the means of the father. Na’amah is mentioned twice, here and in First Kings 14:31 and reemphasizes Solomon’s love for foreign women (to see link click Bx – Solomon’s Wives). This sets up the four basic elements of the kings of Judah. The background of the king, the significance of his reign, the summary of his reign, and finally, the death of the king.³⁵³

The significance of his reign: But in time, after Rehoboam’s strength and position were established and he had consolidated his rulership in Jerusalem, he, and with him all Isra’el, abandoned the Torah of ADONAI. Judah did what was evil from ADONAI’s perspective because they had not set their hearts on seeking ADONAI. They made Him zealous (zealous over His exclusive relationship with Isra’el, and His covenantial loyalty to His wife) because of their sins, which were worse than any their ancestors had committed. For they erected high places, standing-stones, representing male gods, and sacred poles, representing the female goddesses, on every high hill and under every green tree. Also there were male and female cult-prostitutes in the land attached to these shrines, doing all the disgusting things which the nations did that ADONAI had expelled ahead of the people of Isra’el (First Kings 14:22-24; Second Chronicles 12:1 and 12-13a and 14).

Therefore, in the fifth year of King Rehoboam, Shishak of Egypt attacked Jerusalem, because they had acted faithlessly toward ADONAI. Since the last pharaoh of the Twenty-First Dynasty did not have a male son, he opted to promote a Libyan military commander named Shishak to a position of virtual heir to the throne. When Pharaoh Psusenne II died, Shishak became pharaoh, founding the Twenty-Second Dynasty. He came out of Egypt with 1,200 chariots, 60,000 horsemen and a numberless army including Libyans, Sukkites and Ethiopians. He captured the fortified cities of Judah, then went to Jerusalem (1 Kgs 14:25; 2 Chron 12:2-4). The multiethnic African coalition raised by Shishak likely reflects a combination of Shishak’s Libyan heritage as well as Egyptian control over Ethiopia to the south of Egypt.³⁵⁴ On a number of occasions, the superiority of Judah’s enemies is noted to stress that divine power was the source of victory. As we will see, Rehoboam’s ability to withstand Shishak to some degree was the result of God’s intervention.

Just as the destruction of Jerusalem seemed imminent, Shemaiah the prophet came to Rehoboam and the leaders of Judah who had gathered in Jerusalem because of Pharaoh Shishak and said to them, “Here is what ADONAI says: Because you have abandoned My Torah, I have abandoned you to the hands of Shishak.” For Ha’Shem to abandon His people was the same as placing them under the covenant curses (see the commentary on Deuteronomy Ff – Curses for Disobedience). Although Shemaiah didn’t explicitly offer any hope or reprieve, the leaders of Judah and the king humbled themselves. The response of Rehoboam and the leaders of Judah reminds us of God’s promise to Solomon where blessings are promised to those who humble themselves (2 Chronicles 7:12-16). Humility is an attitude of submission and utter dependence upon ADONAI. The king and leaders expressed their humility in a simple prayer: ADONAI is just (2 Chron 12:5-6). They didn’t resign themselves to destruction; instead, they humbly sought God’s favor. As the following verses indicate, Rehoboam’s response to the prophetic word was a model for the Chronicler’s readers. As they heard the prophetic word, they should react as Rehoboam and his nobles reacted.

When ADONAI saw that they had humbled themselves, this word of ADONAI came to Shemaiah: “Because they have humbled themselves, I will not utterly destroy them but will grant them a measure of deliverance. For the sake of My son David, My wrath will not be poured out on Jerusalem through Shishak. Nevertheless, Ha’Shem didn’t completely reverse His previous judgment. Rehoboam and his leaders needed a vivid demonstration that their sin was serious. As a result, the prophet declared that the Israelites would become Pharaoh’s “slaves.” Judah would become a vassal of Egypt, subject to taxation and other exploitations. The purpose of this oppression was that they will come to appreciate the difference between serving God and serving earthly kingdoms (Second Chronicles 12:7-8). Here, YHVH spoke as Judah’s great Emperor whose benevolence had been ignored. Now, perhaps, the nation would see how much better it was to have God as their King rather than some foreign human oppressors. However restrictive the Torah may have seemed to Judah, they would soon understand that its burden was light compared to the yoke of foreign domination. The Chronicler’s readers also faced the temptation to turn from God’s Torah. Yet, the experience of the exile (see the commentary on Jeremiah Gu – Seventy Years of Imperial Babylonian Rule) had taught them the lesson Rehoboam was about to learn.

Shishak attacked Jerusalem and won the victory. He took the treasures in the house of ADONAI and the treasures in the royal palace – he took everything, including all the gold shields Solomon had made. To replace them, King Rehoboam made shields of bronze. The mention of Solomon’s gold shields opens the way for a wonderfully symbolic scene. The exchange of bronze for gold nicely symbolized the changes in Rehoboam’s kingdom. He had not lost everything, but had lost the glory inherited from Solomon. Along with his economic losses, Rehoboam no longer felt secure. He entrusted to the commanders of the contingent guarding the gate to the royal palace in charge of the bronze shields. Whenever the king went to the house of ADONAI, the guard would bring the shields. Apparently, Rehoboam wanted to keep what little he had close by. Later, when they returned to his palace, the shields were safely locked away in the guardroom (First Kings 14:26-28; Second Chronicles 12:9-11). This scene of timidity stands in sharp contrast with the opening of this story. The record of Rehoboam began with him being established and strong (Second Chronicles 12:1); at this point, he could barely hold on to his kingdom.

The Chronicler added a comment to the end of this narrative to explain his understanding of the Shishak invasion. After he humbled himself, the anger of ADONAI turned away from him, so that he did not altogether destroy him. The king’s contrition averted a horrible fate. Moreover, some good things were found in Judah (Second Chronicles 12:12). Despite the Egyptian victory, the Chronicler was deeply concerned that his readers take to heart the effect of Rehoboam’s humble response to the prophetic word. Humility before God and His prophet led to forgiveness and blessing.³⁵⁵

The summary of his reign: From a spiritual standpoint, Rehoboam’s kingship was a huge disappointment. Back in Chapter 12 we saw how he disregarded his elders and divided the Kingdom (see Dc – A House Divided). Here in Chapter 14 we see his sin of false worship – a spiritual failure that led to the loss of his peace and prosperity. This was not Rehoboam’s sin alone, but also the sin of his people (First Kings 14:22-24). But as the king went, so went the Southern kingdom. By rejecting the true worship of YHVH, He led Judah into all kinds of ungodliness. They did what was evil in God’s sight. In fact, they were even more sinful than their fathers, which is saying something, given their history of grumbling, complaining, and idolatry.

The activities and accomplishments of Rehoboam from beginning to end are written in the genealogically organized histories of Shemaiah the prophet, ‘Iddo the seer, and the Annals of the Kings of Judah. But there were continual wars between Rehoboam and Jeroboam (First Kings 14:29-30; Second Chronicles 12:15). What is noticeable in this brief account of Rehoboam’s reign is that there is no prophecy about the end of David’s house to match the prophecy about the end of Jeroboam’s (see Dg – The Prophecy of Ahijah). Rehoboam does suffer a setback at the hands of Shishak, king of Egypt, losing the treasure that his father had so carefully stockpiled in both the Temple and his palace (First Kings 14:26 and 7:51, 10:14ff). The golden age of Solomon was replaced by the rather duller bronze age of Rehoboam; and the peace that Solomon had known was replaced by continual warfare (First Kings 14:30). All this, however, was little more than the fatherly discipline of Second Samuel 7:14. It is not insignificant, then, that the authors’ introduction to Rehoboam’s reign is placed alongside the information about his Ammonite mother with a reminder that Jerusalem is the chosen city. For it is, of course, ADONAI’s choice of David and Jerusalem (First Kings 11:31-39) that is the only explanation for the difference in the treatment of Rehoboam and Jeroboam. And what symbolizes this difference more than anything is that Jeroboam’s son Abijah dies, even though there is some good in him, whereas Rehoboam’s son Abijah lives to succeed him, in fact, have a stable dynasty throughout the period when Isra’el was like a reed swaying in the water; and Asa, the descendant of two wicked Judean kings, will be sitting comfortably on the Judean throne at the very time when Nadab, the descendant of one wicked Israelite king, loses his Israelite throne.³⁵⁶

The death of the king: Rehoboam slept with his ancestors and was buried with them in the City of David. His mother’s name was Na’amah; she was an Ammorite. Then Aviyam his son became king in his place (First Kings 14:31; Second Chronicles 12:16). Rehoboam’s death comes after a lifetime of struggle. Unlike David, he could not defeat his enemies; unlike Solomon, he was unable to collect wisdom, wealth or prestige. Unlike both men he was unable to keep the kingdom together. The decline of the monarchy coincides with the decline of the nation as a whole and decline of the nation’s spiritual commitment.³⁵⁷

Rehoboam’s death would not stop the LORD’s promise that He would build an everlasting house for David and establish the throne of His Kingdom forever. However, the Messiah would not descend from Solomon but from Nathan the ancestor of Miriam, the mother of Yeshua (see the commentary on The Life of Christ Ai – The Genealogies of Joseph and Mary). David would always have a descendant of his sitting on the throne (see the commentary on the Life of David Ct – The LORD’s Covenant with David). Today, that descendant, sitting on the throne in heaven, is Yeshua Messiah. He is called the Son of David (Mattityahu 1:1, 12:23, 21:9 and 15, 22:42); Yeshua is called the root of David (Revelation 5:5, 22:16); Messiah is called the offspring of David (Revelation 22:16); He is also called the key of David (Revelation 3:7). In fact, David will have a special role in the Messianic Kingdom in that he will be the co-ruler with Messiah over Isra’el (see the commentary on Revelation Fi – The Government of the Messianic Kingdom).

The great blessing of Rehoboam’s life was to sit on David’s throne, ruling as king in Jerusalem. Many things could be said about his seventeen years of kingship, but the Bible has only one, highly selective interest. the Bible is not very interested in what the kings of Judah and Isra’el built, or the size of their economies, or other details of their political history. the Bible’s main interest is their faithfulness to God. Even when other subjects are discussed – the battles and building projects – the Bible’s primary concern is always personal godliness.

The most important thing to know about anyone is whether or not that person has a heart for ADONAI. We may accomplish many things in life. We may also fail to accomplish many things. But the most important thing about us – the one thing that will make a difference for all eternity – is whether we have a saving relationship with the living God. This is the great question of existence that everyone has to settle: Have I given my life to Yeshua Messiah, the Son of God?

David Mack2023-10-21T13:02:35+00:000 Comments

Dh – The Kings of Judah 1 Kings 14:21 to 15:29 and 2 Chronicles 12:1 to 17:1

The Kings of Judah
First Kings 14:21 to 15:29 and Second Chronicles 12:1 to 17:1

The three original kings of Isra’el were Sha’ul, David and Solomon. After the death of Solomon (to see link click Ca – Solomon’s Death), the ten northern tribes revolted and established the kingdom of Isra’el. The remaining tribes of Judah and Benjamin remained loyal to the son of Solomon and formed the kingdom of Judah in the south. There were twenty rulers of Judah and God put them on the throne. In fact, many of them had names that included God’s name, like Uzziah (God is my strength), and Abijah (God is my father). Despite their religiously symbolic names, not all of them were faithful to ADONAI. Out of twenty rulers, only five of them were righteous.

Rehoboam 930-913 BC 17 years

Abijah 913-911 BC 3 years

Asa 911-870 BC 41 years

Jehoshaphat 870-848 BC 25 years

Jehoram 848-841 BC 8 years

Ahaziah 841 BC 1 year

Queen Mother Athaliah 841-835 BC 6 years

Jehosh 835-796 BC 40 years

Amaziah 796-781 BC 29 years

Uzziah 781-740 BC 52 years

Jotham 740-736 BC 16 years

Ahaz 736-716 BC 16 years

Hezekiah 716-687 BC 29 years

Manasseh 697-642 BC 55 years

Amon 642-640 BC 2 years

Josiah 640-609 BC 31 years

Jehoahaz 609 BC 3 months

Jehoiakim 609-598 BC 11 years

Jehoiachin 598 BC 3 months

Zedekiah 597-586 BC 11 years

David Mack2023-01-17T21:18:55+00:000 Comments

Dg – The Second Prophecy of Ahijah First Kings 14: 1-20

The Second Prophecy of Ahijah
First Kings 14: 1-20

The second prophecy of Ahijah DIG: Why did God choose Jeroboam in the first place? Why was his sin so grievous? Why did Jeroboam send his wife to Ahijah in disguise? What is ironic about that? Would Ahijah’s message have been any different if Jeroboam or his wife came without disguise? What is so disgraceful about not being buried? Why is Abijah the exception? Why does the author record nothing about Jeroboam’s response to the bad news?

REFLECT: What feelings do conflict stories, especially your own, bring out in you? Do you tend to avoid or create conflict? Why? Like Jeroboam, most people sense great potential as they start their lives and careers, but sometimes that glitter fades. Why? How do old feelings of potential and promise stay fresh? And refreshed? Do you want to be buried or cremated? Why? How many times does God have to forgive you before you will repent?

The author wanted the Israelites to know the sin caused their downfall,
that not even Josiah could save Jerusalem, and that the prophets spoke God’s Word.

We don’t read in Scripture that Jeroboam sought the help of ADONAI, prayed for spiritual discernment, or asked the LORD to make him a more godly man. He asked for the healing of his hand, and now he asked the prophet Ahijah to heal his son, the crown prince and their to the throne. It’s obvious that physical blessings were more important to him than spiritual blessings. Like many in the congregations of God today, the only time Jeroboam wanted help from God or God’s prophet was when he was in trouble. Jeroboam made three serious mistakes during his twenty-two-year reign. One, he didn’t believe in God’s promises (to see link click Dd – Golden Calves at Dan and Bethel); two, he didn’t heed God’s warnings, and three, he didn’t receive God’s help.³⁴⁴

Dear Heavenly Father,Thank You for being such a loving and wise ruler of the world. You wisely guide situations to bring people back to the joy you have for those who love and follow You. You are not a hard master who only corrects by discipline, but You are a loving Father who reaches out Your hand of mercy to gently bring people back to Your love. Sometimes You use hardships and trials to get people’s attention, for You are more concerned with a person’s character than with their comfort. Godly character is valuable. Comforts will be over in a moment, but a godly character will reap eternal rewards (First Corinthians 3:11-15).

You graciously may use a trial as Your tool to refine and purify me. These have come so that the proven genuineness of your faith – of greater worth than gold, which perishes even though refined by fire – may result in praise, glory and honor when Jesus Christ is revealed. (First Peter 1:7). Thank You for guiding the events in my life to bring me closer to You, which is the greatest joy I can ever know. You leave the choice up to me to wisely choose eternal joy and peace in heaven by loving You, or to foolishly pick fleeting and temporary pleasures of this world. For our trouble, light and momentary, is producing for us an eternal weight of glory far beyond all comparison (Second Corinthians 4:17). Thank You for warning us to stay away from sin. We love to stay close to You, walking in Your ways. In Yeshua’s holy name and power of His resurrection. Amen

At this time, Abijah the son of Jeroboam became ill. Now, Abijah wasn’t a little child at this time. He was old enough to be approved by the LORD (14:13) and appreciated by the people, for they mourned over him when he died (14:18). No doubt the people of the North had pinned their hopes on the young prince, but Ha’Shem judged the royal family and the apostate citizens by calling the young man away from the cesspool of sin that was called Isra’el. The righteous perish, and no one ponders it in his heart; devout men are taken away, and no one understands that the righteous are taken away to be spared from evil (Isaiah 57:1 NIV). Abijah means ADONAI is my father, so the fact that Jeroboam gave his son this name means that he viewed the worship of the golden calf as his religion. This was not the introduction of a new religion, but a counterfeit of the original worship of the God of Abraham, Isaac, and Jacob. This was what led to the downfall of the nation.³⁴⁵

The pretending wife: The king wanted help from the prophet, but he was too proud to admit it or face Ahijah personally. Jeroboam said to his wife, “Please come, and disguise yourself, so that you won’t be recognized as Jeroboam’s wife, and go to Shiloh. The prophet still lived in Shiloh because he was too old and infirm to relocate to Judah, and he wanted to be faithful to the very end and warn Jeroboam of the consequences of his sins. Jeroboam didn’t want his wife to visit Ahijah openly because it would show a lack of faith in the idols at Dan and Bethel. And Jeroboam knew that the old prophet was opposed to the religious deviations he had made. In the TaNaKh there are five examples of when a king or a queen disguised themselves, or were in a story that contains a disguise. This is the first example, and the word disguise is from the Hebrew root shanh. The other four examples use a different Hebrew root, kaps, and they are found of Sha’ul (see the commentary on the Life of David Bv – Sha’ul and the Medium at Endor), of the prophet Ahab (see the commentary on Elijha and Elisha Ay – The Prophet’s Rebuke), of Ahab again (see Elijah and Elisha Bf – The Death of Ahab), and Josiah in Second Chronicles 35:22.

Ahijah (meaning, ADONAI is my brother) the prophet is there, the one who said that I would be king over these people. The irony is that Jeroboam was seeking help from the very prophet who prophesied about his rise to power and also warned him to keep the mitzvot of ADONAI. It is also ironic that he tried to disguise his wife’s identity from the man whom he expects to divulge whether his son will live or die!³⁴⁶The king said: Take with you ten loaves of bread, some cakes and a jug of honey; and go to him. The gifts were those of a common laborer because he didn’t want to reveal they came from a king. He will tell you what will happen to the boy” (First Kings 14:1-3). A true prophet will tell a true prophecy.³⁴⁷ Did the king think a disguise would fool the godly prophet, blind as he was? Ahijah could see more in blindness than Jeroboam and his wife could see with their gift of sight.

The discerning prophet: Jeroboam’s wife did this; she set out, went to Shiloh and arrived at the house of Ahijah. It was about twenty miles from Tirzah to Shiloh, but the prophet knew she was coming before she even arrived in the city. Now Ahijah could not see, because his eyes were dim with age. This is why Jeroboam thought he could deceive him. But ADONAI had told Ahijah, “Jeroboam’s wife is on her way to you to ask about her son, who is ill. You are to tell her thus and thus; moreover, when she comes, she will be pretending she is another woman” (First Kings 14:4-5).

The revealing message: When Ahijah heard the sound of her feet as she came in the door, he said, “Enter, wife of Jeroboam! Why pretend you are someone else? She was immediately recognized. I’ve been given bad news for you. Jeroboam sent his wife to Ahijah, but Ahijah said that he was sent to her! He gave her a message she was to tell to her husband . . . and it wasn’t a very happy one. First, the prophet reminded Jeroboam of God’s grace in the past. Go, tell Jeroboam that this is what ADONAI says: I raised you up from among the people, made you prince over my people Isra’el, tore the kingdom away from the dynasty of David and gave it to you (First Kings 14:7-8a).

But then, Ahijah revealed Jeroboam’s sins in the present. In spite of this, you have not been like my servant David, who obeyed my mitzvot and followed me with all his heart, so that he could do only what I regarded as right. Rather, you have committed more evil than Sha’ul, David and Solomon put together! You went and made false gods for yourself and images of cast metal to make Me angry, but Me you shoved behind your back (First Kings 14:8b-9)! And you allowed the people of northern tribes to worship them! He had organized a counterfeit religion, provoking Ha’Shem to anger, and refused to listen to the prophets who were sent to warn him. This led to Ahijah’s revelation about Jeroboam’s future.

To begin with, unlike King David, Jeroboam would not establish a dynasty, even though God had promised to bless him with a lasting dynasty if he would observe YHVH’s regulations and mitzvot (11:38). Therefore, I will now bring disaster to your house. All of Jeroboam’s male descendants would be cut off. I will cut off every male of Jeroboam’s line, whether a slave or free in Isra’el. The LORD would make a “clean sweep” of Jeroboam’s family and take away every potential heir, just as completely as when servants sweep away dung until it’s all gone. But even worse, none of them except Abijah, the ailing crown prince, would have a decent, dignified burial. If someone from the line of Jeroboam dies in the city, the dogs will eat him; if he dies in the countryside, the vultures will eat him. Their corpses would be devoured and never be buried, a terrible humiliation for a Jew. For ADONAI has said it (First Kings 14:10-11).³⁴⁸

The divine judgment: Then Abijah got to the matter at hand, the future of the sick heir to the throne. So, get up and go home; when your feet enter the city, the boy will die. All Isra’el will mourn him, and they will bury him; he is the only one of Jeroboam’s line who will lie in a grave, because he alone in the house of Jeroboam has in him an element of good toward ADONAI the God of Isra’el. The one son of the wicked king who could have ruled justly would be taken from them, not because he was wicked . . . but because he was good. God wanted to spare him the suffering that lay ahead of the northern Kingdom. As he looked ahead, Ahijah then saw Nadab, Jeroboam’s second son, reign for two years and then be assassinated by Baasha, a man from the tribe of Issachar (15:25-31). Baasha would not only kill Nadab, but he would also exterminate the family of Jeroboam in fulfillment of Ahijah’s prophecy. Moreover, ADONAI will raise up for himself a king over Isra’el who at that time will cut off the house of Jeroboam. This is the day! What? Yes, even now (First Kings 14:12-14).

Then the blind prophet looked even further ahead and saw the entire kingdom of Isra’el defeated by an enemy and rooted out of the Land. ADONAI will strike Isra’el until it shakes like a reed in the water; He will uproot Isra’el from this good land, which he gave to their ancestors, and scatter them beyond the [Euphrates] River in the future Assyrian captivity. This would not happen for about another 200 years, but just as Ahijah’s near prophecies had been fulfilled, authenticated him as a prophet, so then his distant prophecies could then be trusted. Obviously, the exilic readers already knew about the devastation of Isra’el and about Josiah’s reign. What the author wanted them to know was that sin caused the fall, that not even Josiah could save Jerusalem, and that the prophets spoke God’s Word, which was the truth, from the start of Isra’el’s history.³⁴⁹

The kingdom of Isra’el had a new religious system, but she was still under the Covenant with YHVH (see the commentary on Deuteronomy Fl – Summary of the Covenant Demand). That covenant warned that her disobedience to the Torah would bring military defeat and national dispersion (Deuteronomy 28:25-26 and 49-52; Leviticus 26:17, 25, and 33-39; Deuteronomy 7:5 and 12:3-4). What would be the cause of this terrible judgment? Because they made wooden asherah poles, representing the Canaanite mother-goddess of fertility, consort of Ba’al,³⁵⁰ for themselves, thus making ADONAI angry. He will give up on Isra’el because of the sins of Jeroboam, which he committed himself, and with which he made Isra’el sin as well (First Kings 14:15-16).

The distressing fulfillment: Jeroboam’s wife got up, left and went to Tirzah. Jeroboam had apparently moved his court to Tirzah as well as having a palace in Shechem, and it must have been on the edge of the city. Ahijah had told Jeroboam’s wife that their son would die as soon as she entered the city (First Kings 14:12). The moment she reached the threshold of the house, the boy died. All Isra’el buried him and mourned him, in keeping with the word of ADONAI spoken through his servant Ahijah the prophet (First Kings 14:17-18). The king’s hand had been healed and his altar destroyed (First Kings 13:1-16), and now his son was dead. His army would be defeated by the king of Judah, also known as Abijah (Second Chronicles 13). How many times did God have to warn him before he would repent?³⁵¹

The death of the king: Other activities of Jeroboam, how he fought and how he ruled are recorded in the Annals of the Kings of Isra’el. Jeroboam reign lasted twenty-two years; then he slept with his ancestors, and Nadab his son became king in his place (First Kings 14:19-20). Jeroboam is a tremendously important character in First and Second Kings. Indeed, one could argue that he is more significant for the story than Solomon, Hezekiah or Josiah. After all, it was Jeroboam who was God’s instrument for punishing Solomon’s sins, which also ended the Davidic rule over all Isra’el. Jeroboam’s counterfeit religion had such a negative impact on both Isra’el and Judah that it was a major factor in both country’s demise. Finally, this clever yet unfaithful man’s life helped to demonstrate the significance of the prophets, who now emerge as the only reliable bearers of God’s Word knowing the future, and therefore, should be consulted before any important decisions were to be made.³⁵²

David Mack2024-08-07T21:51:26+00:000 Comments

12 Next

End Notes

Bibliography

Ahab King of Isra’el First Kings 16:29-34, 22:1-40 and Second Chronicles 18:1-34

Omri King of Isra’el First Kings 16: 21-28

Zimri King of Isra’el First Kings 16: 15-20

Elah King of Isra’el First Kings 16: 8-14

Ba’asha King of Isra’el First Kings 15:33 to 16:7

Nadab King of Isra’el First Kings 15: 25-32

The Kings of Isra’el First Kings 15:25 to 16:34

Jehoshaphat King of Judah First Kings 22:41-50 and Second Chronicles 17:1-19

Asa’s Spiritual Compromise First Kings 15:16-24 and Second Chronicles 15:16 to 16:14

Asa’s Reforms First Kings 15:9-15 and Second Chronicles 14:2 to 15:19

Abijah King of Judah First Kings 15:1-8 and Second Chronicles 13:1 to 14:1

Rehoboam King of Judah First Kings 14:21-31 and Second Chronicles 12:1-16

The Kings of Judah First Kings 14:21 to 15:29 and Second Chronicles 12:1 to 17:1

The Second Prophecy of Ahijah First Kings 14: 1-20