power

Power

In ancient times, the hand was a symbol of power. To be given into someone’s hands meant you were dominated by them and under their control (3709). To deliver someone out of another’s hands meant you released him from the other’s dominion or rule over him. One of the ways kings sought to increase their power, or at least their appearance of power, was to take other nations captive and rule over their people so that the size of their kingdom increased, making it seem as though they had become more powerful.

The Neo-Assyrian Empire existed for 300 years from approximately 911 B.C. to 612 B.C., during which time its population peaked and its territory expanded across more than a million square miles. The Neo-Assyrian Empire reached its greatest height politically and militarily under the reign of Sargon II who brought an end to the northern kingdom of Israel. Sargon’s son Sennacherib attacked the southern kingdom of Judah and conquered 46 of its strongest cities (Sennacherib’s campaign against Judah 701 B.C.).

When Sennacherib king of Assyria came and entered the fenced cities of Judah, it says in 2 Chronicles 32:1 that he “thought to win them for himself.” Sennacherib wanted to be the dominating power over Judah and Jerusalem so that he could claim himself to be their king. Sennacherib not only believed he was the most powerful man in the world, but he also believed he was more powerful than any god, including the God of the Israelites.

It says of Sennacherib in 2 Chronicles 32:17, “He wrote also letters to rail on the LORD God of Israel, and to speak against him, saying, As the gods of the nations of other lands have not delivered their people out of mine hand, so shall not the God of Hezekiah deliver his people out of mine hand.” The Hebrew word translated rail, charaph means to pull off or to expose as by stripping (2778). Another way of saying what Sennacherib was trying to do was to bring shame on God, to ruin his reputation.

Sennacherib was a very powerful man, and because of his position as the king of the Assyrian Empire, he was the most powerful man in the world in 701 B.C. His claim that no god of any nation or kingdom was able to deliver his people out of his hand (2 Chronicles 32:15) was partially true, but to compare God’s ability to that of an idol was a huge mistake. God intervened in the situation and killed 185,000 of Sennacherib’s soldiers in one night, while everyone was sleeping (2 Kings 19:35). It says of Sennacherib in 2 Chronicles 32:21, “So he returned with shame of face to his own land. And when he was come into the house of his god, they that come forth of his own bowels slew him there with the sword.”

Psychological warfare

Sennacherib king of Assyria sent his servant Rabshakeh from Lachish to Jerusalem unto king Hezekiah with a great army in order to intimidate the people of Jerusalem into surrendering (Isaiah 36:2,4). A master at psychological warfare, Sennacherib instructed his servant to speak to the Jews in their native language so that they would understand every word he said and would believe he sympathized with their situation.

Rabshakeh intended to instill doubt and fear in the people when he said, “Am I now come up without the LORD against this land to destroy it? the LORD said unto me, Go up against the land, and destroy it” (Isaiah 36:10). Hearing these words spoken in Hebrew made the message much more convincing. Essentially, Rabshakeh implied that the LORD had switched sides. He was no longer protecting the Israelites; God was helping the Assyrians to destroy them.

Rabshakeh’s message was true in the context of the northern kingdom of Israel, but an outright lie in regards to Jerusalem. Whether or not God had spoken to Sennacherib was not what really mattered. The question at hand was did God intend to destroy the kingdom of Judah as he had the northern kingdom of Israel? Apparently, king Hezekiah had already warned his people of an Assyrian invasion. Rabshakeh wanted the people to think Hezekiah was the one who was lying to them.

Then Rabshakeh stood, and cried with a loud voice in the Jews’ language, and said, Hear ye the words of the great king, the king of Assyria. Thus saith the king, Let not Hezekiah deceive you: for he shall not be able to deliver you. Neither let Hezekiah make you trust in the LORD, saying, The LORD will surely deliver us: the city shall not be delivered into the had of the king of Assyria. (Isaiah 36:13-15)

Rabshakeh had a strategic advantage in convincing the people that their king was lying to them. It would make sense for Hezekiah to do so. Rabshakeh argued that Hezekiah was like every other king and was powerless to keep his promise. Rabshakeh declared, “Beware lest Hezekiah persuade you, saying, The LORD will deliver us. Hath any of the gods of the nations delivered his land out of the hand of the king of Assyria?” (Isaiah 36:18).

Three of king Hezekiah’s cabinet members were listening in as Rabshakeh struck fear into the hearts of the people of Jerusalem. Rather than trying to defend their leader, these men walked away without acknowledging Rabshakeh’s threat. It says in Isaiah 36:21-21, “But they held their peace, and answered him not a word: for the king’s commandment was saying, answer him not. Then came Eliakim, the son of Hilkiah, that was over the household, and Shebna the scribe, and Joah, the son of Asaph, the recorder, to Hezekiah with their clothes rent, and told him the words of Rabshakeh.”

The power of the grave

In the book of Hosea, God used the analogy of a marriage to depict his relationship with the nation of Israel so that his people would understand he wanted a personal relationship with them. The prophet Hosea was chosen to model that relationship and was told to marry an adultress because Israel had been unfaithful to God and did not deserve his mercy. The only way Hosea could model God’s love effectively was to forgive his wife and redeem her from a life of prostitution.

The story of Hosea’s wife was meant to portray God’s redemption of his people, but it also showed his people that God’s love was not dependent on their behavior. In spite of their wickedness, God intended to fulfill his promise to king David that he would establish David’s throne for ever (1 Chronicles 17:12). In order to do that, God had to not only forgive his people, but provide a way for them to live eternally. Through Hosea, the LORD declared, “I will ransom them from the power of the grave: I will redeem them from death” (Hosea 13:14).

As when Hosea bought his wife Gomer for fifteen pieces of silver and a homer and a half of barley (Hosea 3:3), God planned to ransom his people. The Hebrew word translated ransom, padah indicates that some intervening or substitutionary action effects a release from an undesirable condition…When God is the subject of padah, the word emphasizes His complete, sovereign freedom to liberate human beings” (6299). Rather than taking away his children’s freedom to choose sin, God intended to take away Satan’s ability to punish them for it.

The power of the grave was the power of Satan to separate someone from the love of God. Sin was the key that enabled Satan to lock a person in the prison called hell, or the grave. Satan was given the key to hell when Adam and Eve ate the fruit of the tree of the knowledge of good and evil (Genesis 3:5-6), but God told them he would one day take that power away (Genesis 3:15). The message God communicated through Hosea was that the day of their redemption was about to arrive.

Although Christ’s birth, death, and resurrection was still hundreds of years away when Hosea spoke to Israel, the events were relatively close compared to the thousands of years that had transpired since Adam and Eve sinned in the garden of Eden. As if Hosea had a clear picture of the process of salvation, he stated, “O Israel, return unto the LORD thy God; for thou hast fallen by thine iniquity. Take with you words, and turn to the LORD: say unto him, take away all iniquity, and receive us graciously” (Hosea 14:1-2).

Self-sufficiency

God’s relationship with the nation of Israel was based on his personal relationship with Abraham and his descendants. The name Israel was given to Jacob, Abraham’s grandson, when Jacob prevailed in a wrestling match with God. Jacob was told, “Thy name shall be called no more Jacob, but Israel: for as a prince hast thou power with God and with man, and hast prevailed” (Genesis 32:28).

Jacob’s power was essentially an ability to overcome or not give up. One interpretation of the name Israel is “he struggles with God” (note on Hosea 12:4). Jacob’s personality could be seen in the nation that bore his name when Israel relied on its own self-sufficiency to deal with the oppressive Assyrian empire. Like Jacob, the nation of Israel thought it could outwit the king of Assyria, but Hosea declared, “the Assyrian shall be his king, because they refused to return” (Hosea 11:5).

Initially, Jacob’s family went to live in Egypt because of a widespread famine that depleted the food supply in Canaan (Genesis 41:57). While they were living in Egypt, the people of the children of Israel increased in numbers and became stronger than the Egyptians, so they were made slaves and were afflicted by Pharaoh. “But the more they afflicted them the more they multiplied and grew” (Exodus 1:12).

Israel’s ability to handle affliction was in a sense what made it both great and stubborn at the same time. Describing Israel’s sin against God, Hosea declared, “Ephraim compasseth me about with lies, and the house of Israel with deceit: but Judah yet ruleth with God, and is faithful with the saints” (Hosea 11:12).

Ephraim, the recipient of Jacob’s blessing, was described as a liar and a cheat in keeping with the character of Jacob, who stole his brother’s birthright (Genesis 25:31) and lied to his father to obtain his blessing (Genesis 27:19). Hosea went on to say, “Ephraim feedeth on the wind, and followeth after the east wind: he daily increaseth lies and desolation; and they do make a covenant with the Assyrians” (Hosea 12:1).

One way to look at Hosea’s condemning remarks was that Israel’s trouble was all Ephraim’s fault. Jacob’s grandson had become just like him and Ephraim was the instigator of his nation’s decline. The cause of the decline was Ephraim’s self-sufficiency and pride. Hosea stated, “And Ephraim said, Yet I am become rich, I have found me out substance: in all my labours they shall find none iniquity in me that were sin” (Hosea 12:8).

A great king

King Uzziah of Judah was probably the most successful king from a standpoint of maintaining his popularity and the productivity of his nation. His reign of 52 years was marked with notable accomplishments and he was consistent in his program of development. Unlike kings David and Solomon, Uzziah did not amass a great fortune or take numerous wives. He was a man of the people and was respected far and wide.

King Uzziah sought direction from the LORD through the prophet Zechariah (2 Chronicles 26:5). Zechariah was what was known as a seer. Zechariah had the ability to see things from God’s perspective. He understood what was going on from a spiritual perspective and could identify problems that needed Uzziah’s attention.

One of king Uzziah’s main areas of focus was Judah’s military. Uzziah engaged in military conflicts in order to solidify and secure Judah’s borders. It says in 2 Chronicles 26:6-7 that “he went forth and warred against the Philistines…and God helped him against the Philistines, and against the Arabians that dwelt in Gur-baal, and the Mehunims.” As a result of these conquests, Uzziah’s reputation spread as far as Egypt “for he strengthened himself exceedingly” (2 Chronicles 26:8).

Uzziah’s military consisted of approximately 300,000 men who were well equipped and experienced in modern warfare. It says that Uzziah “made in Jerusalem engines, invented by cunning men, to be on the towers and up on the bulwarks, to shoot arrows and great stones withal” (2 Chronicles 26;15). In addition to this, king Uzziah received supernatural help from God. Most likely, the LORD’s heavenly host fought alongside Uzziah’s army conquering their spiritual enemies at the same time that physical warfare was going on.

Uzziah’s success eventually got the best of him. It says in 2 Chronicles 26:16, “But when he was strong, his heart was lifted up to his destruction, for he transgressed against the LORD his God, and went into the temple of the LORD to burn incense upon the altar of incense.” The Hebrew word translated lifted up, gabowahh means to be arrogant (1364). Uzziah thought he was above the law, that he could worship the LORD whenever and however he pleased. He did not need to follow the methods dictated by the LORD.

Uzziah became very angry with the priests when they tried to stop him, “and while he was wroth with the priests, the leprosy even rose up in his forehead before the priests in the house of the LORD, from beside the incense altar” (2 Chronicles 26:19). From that time forward, Uzziah was banned from the temple and was forced to live under quarantine for the rest of his life.

Power

It is recorded in 2 Kings 15:1 that Azariah, a.k.a. king Uzziah, son of Amaziah king of Judah began his reign in the 27th year of Jeroboam king of Israel. Technically, this is correct, but, Azariah’s 52 year reign included a 25 year co-regency with his father. Amaziah was most likely in captivity and/or exile during this period, so his son Azariah (Uzziah) had responsibility for running the kingdom. Therefore, at the age of 16, just two years after Jeroboam came into power, Azariah began a 52 year reign over the kingdom of Judah.

The length of Azariah’s reign is the longest of any of the Israelite kings and its timing was significant because it ended within two decades of Israel being taken into captivity by Syria (a.k.a. Assyria). During the time when Jeroboam reigned over Israel and Azariah ruled the kingdom of Judah, 792 B.C. to 753 B.C., the two kingdoms prospered and restored their lost territory to an extent not seen since the time of David and Solomon (2 Kings 14:28). The nation of Israel may have actually been the strongest it had ever been during Jeroboam and Azariah’s reigns.

Although there is no documentation to prove it, it is believed that the kingdom of Israel had become completely secularized and worship in Jerusalem was merely ritual during this time period. A sign that Azariah’s leadership was self-serving, rather than based on devotion to God, was “the LORD smote the king, so that he was a leper” (2 Kings 15:5). Leprosy was considered to be a spiritual disease as well as a physical disease. Many who contracted it were thought to be cursed by God.

Toward the end of Azariah’s reign, Menahem, a ruthless tyrant, became king in Israel. It says of him in 2 Kings 15:16, “Then Menahem smote Tiphsah, and all that were therein, and the coasts thereof from Tirzah: because they opened not to him, therefore he smote it; and all the women therein that were with child he ript up.” Menahem’s behavior was comparable to Hazael, king of Syria, who terrorized the people of Israel during the reign of Jehoahaz (2 Kings 13:3).

Menahem entered into a contract with Pul the king of Assyria (a.k.a. Tiglath-Pileser III) in which he agreed to pay Pul 1,000 talents of silver in order to be left alone (2 Kings 15:19-20). Today, the contract would be worth approximately $22 million. In order to fulfill his obligation, Menahem taxed “the mighty men of wealth” 50 shekels each (2 Kings 15:20). This indicates there were 60,000 wealthy men in Israel at the time, a significant percentage of the population.

Balance of power

The divided kingdom of Israel made it possible for God to control his peoples’ destiny through a balance of power. Bassha’s evil influences on the people of Israel was counteracted by Asa’s reforms and dependence on God. King Ahab’s wicked deeds were offset by Jehoshaphat’s devotion to God and obedience to his word.

Jehu was made king of Israel at a time when the kingdom of Judah was extremely vulnerable. All the male descendants to the throne had been killed except one (2 Chronicles 22:10-11). Athaliah, the daughter of king Ahab, was reigning over the land of Judah while her grandson, Jehoash was hidden away in the temple of God (2 Chronicles 22:12).

Jehu’s cleansing of Israel began with the death of king Joram (2 Kings 9:24) and Jezebel (2 Kings 9:33), then he had all of Ahab’s seventy sons put to death (2 Kings 10:7). After that, Jehu dealt with the idolatry that had taken over the people’s hearts. Jehu’s first action was to befriend the leader of a conservative movement in Israel named Jehonadab (2 Kings 10:15). Jehu invited Jehonadab to participate in his effort to rid Israel of Baal worship. “And he said, Come with me, and see my zeal for the LORD. So they made him ride in his chariot” (2 Kings 10:16).

Jehu’s zeal for the LORD could have been described as righteous indignation over the Baal worship that Ahab had instigated. Ahab had gone so far as to build a temple for Baal in his capital city of Samaria (1 Kings 16:32). When Jehu called all the Baal worshippers to a solemn assembly, it says in 2 Kings 10:21, “And they came into the house of Baal; and the house of Baal was full from one end to the other.”

Jehu put and end to Baal worship in Israel (2 Kings 10:28), “but Jehu took no heed to walk in the law of the LORD God of Israel with all his heart: for he departed not from the sins of Jeroboam, which he made Israel to sin” (2 Kings 10:31). Jehu was not devoted to God. More than anything, Jehu wanted to punish Ahab for what he thought he had done wrong, compromise Israel’s position of power.

Jehu knew God, but he didn’t have a personal relationship with him. Jehu didn’t pray or ask the LORD for guidance. He merely carried out the assignment he was given to cut off the house of Ahab (2 Chronicles 22:7). Jehu’s zeal for the LORD served the purpose of restoring Israel to a position of power, but it didn’t last. The shift was only temporary until Jehoash was able to take the throne and reform the kingdom of Judah.

Intercession

The ability Elisha had to perform miracles was not dependent on prayer, nor was he limited in the kinds of miracles he could do. On two separate occasions, Elisha asked the person he intended to bless what she wanted him to do for her, as if he could do anything (2 Kings 4:2,13). Elisha gave one the resources to pay off all her debts (2 Kings 4:7), and the other who was childless, a son (2 Kings 4:17).

Unlike most prophets that proceeded him, Elisha was not a spokesperson for the LORD, but an intercessor on behalf of the people. Like Elijah, I believe Elisha had the ability to see what was going on in the spiritual realm, as well as, the ability to discern motives and intensions. When the woman to whom Elisha had given a son came to him with an urgent request, her problem was hidden from him, indicating Elisha’s ability was blocked (2 Kings 4:27).

The source of Elisha’s power was attributed to the spirit he received after Elijah was taken up to heaven (2 Kings 1:11). The spirit was “the mighty penetrating power of the invisible God” which enabled Elisha “to feel, think, speak, and act in accordance with the Divine will” (7307). In essence, Elisha experienced a life similar to that of Jesus Christ. Although Elisha was not God, he had the ability to act like he was.

When Elisha went into the woman’s house and saw that her child was dead, “He went in therefore, and shut the door upon them twain, and prayed unto the LORD” (2 Kings 4:33). The Hebrew word translated prayed in this verse is palal, which means to judge (6419). Elisha was acting as a mediator between the woman who had lost her son and God. In this sense, it was not really Elisha who was praying, but the spirit that was upon him that was praying on the woman’s behalf.

The mother of the child that died is described as a “great woman” (2 Kings 4:8).The meaning of the word translated great is twofold. First, the woman was older. She may have been past the age of having children, but most likely she was capable of having a child. Second, the woman was probably wealthy. She and her husband provided a room in their home for Elisha and his servant Gahazi. Elisha’s intention in giving the woman a child and then bringing him back to life after he died was not to reward the woman for her generosity, but to show the woman that God was concerned about her well being and would go to great lengths to make her happy.

Elisha’s behavior demonstrated God’s love for his people. The miracles he performed were not so much to make people aware of God’s power, but to let people know that God’s power was available to everyone. It was God’s desire to bless his people and Elisha made it possible for everyone to see that God could and would take care of them if they gave him the chance to.

The coup

Athaliah’s six year reign over the kingdom of Judah symbolized the failure of achieving a united kingdom. Jehoshaphat and Ahab’s marriage alliance did more to ruin the kingdoms of Judah and Israel than it did to strengthen them. The primary problem with the alliance was that the secular kingdom of Israel had the dominant role. The fact that Jehoram’s wife Athaliah ended up ruling the kingdom of Judah shows that she was like her mother Jezebel, determined to turn the people away from God.

While Athaliah was reigning, the temple was shut down, indicating there was no formal worship of God. Jehoiada probably remained in his position of priest to ensure that Joash, the son of Ahaziah, was not discovered and killed by Athaliah. Joash was the only descendent of king David. His death would mean the messianic line was cut off and God’s Savior unable to come forth.

Joash was kept in hinding until he was seven years old, presumably because he wasn’t able to be king until he was old enough to understand his responsibility. At the age of seven, Joash couldn’t think logically or reason as an adult, so his capacity to rule over the people was limited. No doubt, Johoiada the priest played a prominent role in running the kingdom until Joash reached adulthood.

When it was time for Joash to become king, Johoiada brought in bodyguards to protect him and armed the priests to make sure no one got near him in the temple. “Then they brought out the king’s son, and put upon him the crown, and gave him the Testimony, and made him king. And Jehoiada and his sons anointed him, and said, God save the king” (2 Chronicles 23:11).

Athaliah’s reaction showed that she viewed herself as the legitimate ruler of the kingdom of Judah. “When Athaliah heard the noise of the people running and praising the king, she came to the people into the house of the LORD…Then Athaliah rent her clothes, and said, Treason, Treason” (2 Chronicles 23:12-13).

Athaliah attained a position of power over the people of Judah, but she never gained their affection or loyalty. Her position as queen was obtained unlawfully and therefore, she had no authority to stop what was happening. “So they laid hands on her; and when she was come to the entering of the horse gate by the king’s house, they slew her there” (2 Chronicles 23:15).

The good wife

Very little of the Bible focuses on the lives of women. There are only two short books, Esther and Ruth, completely dedicated to the lives of women. Therefore, Proverbs 31:10-31 is an important portion of scripture because it clearly portrays the characteristics of a godly woman. What surprises me the most about the description is that it is so contrary to what I have seen and been taught in the churches I have attended. Perhaps that is why this section of Proverbs 31 begins with the question, Who can find a virtuous woman?

The Hebrew word translated virtuous in Proverbs 31:10 is chayil (khah´ – yil). It is the same word translated strength in Proverbs 31:3 where it says, “Give not thy strength unto women.” “Chayil means strength; power; wealth; property; capable; valiant; army; troops; influential; upper-class people. This word signifies a faculty or ‘power,’ the ability to effect or produce something. This word is used of physical ‘strength’ in the sense of power that can be exerted (2428). Most people think of power in the context of a position that one holds, such as President of the United States, but the context of power in the virtuous woman is work, physical labor. The only woman in the Bible associated with chayil is Ruth, who worked in the field of Boaz to support herself and her mother-in-law Naomi, a widowed Israelite.

It says of the virtuous woman in Proverbs 31:17, “She girdeth her loins with strength, and strengtheneth her arms” and in verse 25, “strength and honour are her clothing.” Some of the activities of the virtuous woman are “working willingly with her hands (vs 13); she considereth a field, and buyeth it (vs 16); she maketh fine linen, and selleth it (vs 24); she openeth her mouth with wisdom; and in her tongue is the law of kindness” (vs 26). I think an appropriate one-word description of the virtuous woman is industrious or prosperous. It is important to note that the virtuous woman is a wife and mother. It says in Proverbs 31 that “the heart of her husband doth safely trust in her” (vs 11) and “her children arise up, and call her blessed” (vs 28).

One of the misconceptions I had when I was married was that a good wife’s primary responsibility was to take care of her husband’s sexual needs. My ex-husband once told me the reason that he married me was so he wouldn’t have to pay for sex. Today, it seems like most women are concerned with the way they look; attracting a man sexually is very important to them. It says in Proverbs 31:30 that “favour is deceitful and beauty is vain: but a woman that feareth the LORD, she shall be praised.” If I ever get married again, I want to be a good wife, but instead of focusing on my sexy 60 year old body, I expect the man I marry to be impressed with the balance in my bank account.