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 intersection of heaven and earth

Elijah is one of only two people in the Bible that didn’t die and the only person in the Old Testament of which it is said, he went to heaven (2 Kings 2:1). On the day that Elijah was to be taken up into heaven, he traveled more than 20 miles to deliver final messages to sons of the prophets in Bethel and Jericho. At his side was his faithful servant Elisha. The only person to witness his departure.

Elisha knew that Elijah’s ministry was coming to an end and he didn’t want to assume that he would be Elijah’s successor. So, when Elijah was called to go to Bethel, even though Elijah told him to remain in Gilgal, “Elisha said unto him, As the LORD liveth and as thy soul liveth, I will not leave thee” (2 Kings 2:2). What Elisha meant by not leaving Elijah was that he wouldn’t abandon the ministry Elijah had started.

The sons of the prophets were actually students of the word of God. This group consisted of followers of Elijah that were committed to God and were most likely expecting the judgment of Israel foretold by Moses because of their idolatry. When it became known that Elijah was going to be taken away, the sons of prophets and Elisha may have feared the end was near.

Elijah’s ascension into heaven is similar to what will happen to believers when the great tribulation takes place. God’s wrath will be poured out on the world and Jesus will come back to rule and reign on earth. Elisha may have been unsure if Elijah’s departure signaled the end of God’s mercy toward his people. When Elijah and Elisha came to the end of their day’s journey, and it was time for Elijah to leave, Elisha asked for a double portion of Elijah’s spirit to be upon him (2 Kings 2:9).

The double portion represented an inheritance of Elijah’s ministry. Elijah’s response indicates he was uncertain of his ministry’s continuance. “And he said, Thou hast asked a hard thing: nevertheless, if thou see me when I am taken from thee it shall be so unto thee: but if not, it shall not be so” (2 Kings 2:10).

At this point, Elijah and Elisha had reached their final destination. Since they were both still together, the only way Elisha wouldn’t have seen Elijah taken up was if he was blinded or killed in the process. “And it came to pass as they still went on and talked, that behold, there appeared a chariot of fire, and horses of fire, and parted them both asunder; and Elijah went up by whirlwind into heaven. And Elisha saw it” (2 Kings 2 :11-12).

Divine Intervention

King Ahab’s son Ahaziah did not pretend to be a follower of God. In fact, he was blatant in his pagan worship. When he became seriously ill, he sent messengers to “inquire of Baal-zebub the god of Ekron” (2 Kings 1:2). The word translated inquire, darash suggests that Ahaziah worshipped Baal-zebub (1875) and may have offered sacrifices to the god of the Ekronites.

Ahaziah’s role as king of Israel required him to submit to the LORD and to execute God’s will for his people. Ahaziah had usurped God’s authority and was guilty of violating God’s commandments. Whereas king Ahab’s heart was divided between God and Baal, Ahaziah had no allegiance to God whatsoever.

While Ahaziah’s messengers were traveling to Ekron, God sent Elijah to intercept them. As instructed, Elijah told them, “Now therefore thus saith the LORD, Thou shalt not come down from that bed on which thou art gone up, but shall surely die” (2 Kings 1:4). When the messengers returned and gave Ahaziah the bad news, he sent 50 soldiers to capture Elijah and kill him (2 Kings 1:9).

King Ahaziah thought he could annul God’s word by killing his prophet. Ahaziah was so steeped in the ways of pagan worship, that he was oblivious to God’s control over his life. Not only did God have the power to remove Ahaziah from his office, but God had the right to punish Ahaziah for his idolatry. The problem with Ahaziah’s way of thinking was he placed himself above God. Ahaziah actually thought he could subject God to his will and could overcome his illness with the help of Baal-zebub.

After three attempts to capture and kill Elijah, king Ahaziah was confronted with the truth:

And he said unto him, Thus saith the LORD, Forasmuch as thou hast sent messengers to inquire of Baal-zebub the god of Ekron, is it not because there is no God in Israel to inquire of his word? therefore thou shalt not come down off that bed on which thou art gone up, but shalt surely die. (2 Kings 1:16)

“So he died according to the word of the LORD which Elijah had spoken” (2 Kings 1:17).

Mercy

Psalm 83 may have been written at the time when Jehoshaphat was king of Judah. If so, it is likely an extension of the prayer recorded in 2 Chronicles 6 – 12 in which Jehoshaphat asks for the LORD’s help when a great multitude came against Jeshoshaphat to battle (2 Chronicles 20:1). The author of Psalm 83 states that God’s enemies “have taken crafty counsel against thy people, and consulted against thy hidden ones” (Psalms 83:3).

The psalmist speaks as if God is unaware of what is going on, but really  his prayer is an acknowledgement  of the situation rather than a declaration of the facts. Jehoshaphat had received a visit from Jehu the son of Hanani the seer after he returned from fighting in Ramoth-gilead with king Ahab. Jehu said to king Jehoshaphat, “Shouldest thou help the ungodly, and love them that hate the LORD? therefore is wrath upon thee from before the LORD” (2 Chronicles 19:2).

Jehoshaphat may have assumed the attack against Judah was his punishment for helping Ahab and that he would be defeated because God’s wrath was upon him. Instead of accepting defeat, “Jehoshaphat feared, and set himself to seek the LORD, and proclaimed a fast throughout all Judah” (2 Chronicles 20:3). Jehoshaphat showed reverence to the LORD and put himself in a position of receiving God’s mercy rather than judgment.

Jehoshaphat’s justification for receiving God’s mercy was “that men may know that thou, whose name alone is JEHOVAH, Art the most High over all the earth” (Psalm 83:18). If God’s people were destroyed, God’s reputation would be damaged. Even though Jehoshaphat deserved to be punished for fighting in Ramoth-gilead with Ahab, he wasn’t because his enemies were God’s enemies also.

God’s message of deliverance was delivered by a Levite of the sons of Asaph. He told Jehoshaphat, “Be not afraid nor dismayed by reason of the great multitude; for the battle is not yours, but God’s (2 Chronicles 20:15). Jehoshaphat was miraculously delivered. After all of his enemies were dead, “when Jehoshaphat and his people came to take away the spoil of them, they found among them in abundance both riches with the dead bodies, and precious jewels, which they stript off for themselves, more than they could carry away: and they were three days in gathering of the spoil, it was so much” (2 Chronicles 20:25).

God’s authority

God’s kingdom is ordered in such a way that all spiritual activity is governed by him (Romans 13:1). Even though Satan and the angels that follow him work contrary to God’s purposes, they do not work independent of his purposes. They are accountable to God for the results of their efforts (John 19:11).

It says in Psalm 82:1, “God standeth in the congregation of the mighty; He judgeth among the gods.” God’s position of standing indicates he is exercising his authority. The gods he is judging are the principalities, and powers, the rulers of the darkness of this world, that promote evil on the earth. He asks them, “How long will ye judge unjustly, and accept the persons of the wicked?” (Psalm 82:2).

The Hebrew word translated accept in Psalm 82:2, nacah refers to the “undertaking of the responsibilities for sins of others by substitution or representation” (5375). Before Jesus died for the sins of the world, sacrifices had to be made to atone for sin. God’s accusation against these unjust judges is that they are accepting the sacrifices of the ungodly. In other words, they are answering or responding to the prayers of those that are hostile to God and his people (7563).

When God laid the foundations of the earth, everything conformed to his divinely appointed creation order. According to the LORD, “the morning stars sang together, and all the sons of God shouted for joy” (Job 38:7). But, after sin entered the world, man was corrupted and God’s order was ignored, so much so that God declared, “all the foundations of the earth are out of course” (Psalm 82:5).

God’s authority as Creator of the Universe gives him the right to alter the course of his creation and the responsibility to correct any problems that affect its operation. Originally, angels were given eternal life and were expected to dwell in heaven forever, but the rebellion of Satan caused things to change. Eventually, the work that Jesus did on the cross will eradicate sin completely and the earth will return to its divinely appointed order.

Even though Satan and his followers are still alive and active on the earth, they have been judged and condemned to death. God’s decision is recorded in Psalm 82:6-7. “I have said, Ye are gods: and all of you are children of the most High. But ye shall die like men, and fall like one of the princes.” It’s only a matter of time until Jesus comes to claim his inheritance.

 

Not chosen

The prophecy about Edom recorded in the book of Obadiah was a result of the nation’s rebellion against Judah (2 Kings 8:20). Edom, also known as Esau, was the older twin brother of Jacob who sold his birthright for a bowl of soup (Genesis 25:32-33). Esau was predestined to serve his younger brother, and yet, he refused to accept his position. The struggle between the two brothers was manifested in hostility between their two nations, and after Israel went into captivity, Edom sought to take advantage of Judah’s misfortune.

Edom made the mistake of aligning itself with the world powers hostile to God and his kingdom. Therefore, the nation was doomed to destruction. Instead of defending their brother nation, Edom joined a confederacy that stood against Israel and made a pact to support their enemies. It says in Obadiah verse 10, “For thy violence against thy brother Jacob shame shall cover thee, and thou shalt be cut off forever.”

Like a gambler that makes a wager against his own team, Edom showed no loyalty to God’s chosen people, but rather reveled in the thought that they would be beaten by their enemies. Since a time had already been set for his people to be justified, God made it clear to the nation of Edom that they had chosen the wrong side. “For the day of the LORD is near upon all the heathen: as thou hast done, it shall be done unto thee; thy reward shall return upon thine own head” (Obadiah 15).

While the foreign nations may have been able to claim ignorance about God’s plan for the nation of Israel, Edom could not. As descendants of Abraham, the people of Edom were aware of the promise God made to bless his chosen people. Jealousy and envy caused Edom to resent the choice God made. The nation, like their forefather Esau, could not get over the fact that God was in control and he would decide their fate. “And there shall not be any remaining of the house of Esau; for the LORD hath spoken it” (Obadiah 18).

Edom could have been saved if they would have continued to serve Judah. It was because they broke away and became hostile to Israel that they were condemned. The problem was that Edom wasn’t interested in God’s mercy. God’s plan for Israel included salvation for the gentiles. The only requirement was that they had to submit to God and do things his way, but Edom would not. “And saviours shall come up on mount Zion to judge the mount of Esau; and the kingdom shall be the LORD’s” (Obadiah 21).

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).

Moral decline

The marriage alliance between Jehoshaphat, king of Judah and Ahab, king of Israel was formed primarily to ensure that neither kingdom would be wiped out by Syria. Although the kingdom of Israel was considered to be the dominant partner in the agreement, Jehoshaphat’s devotion to God was a great asset because Ahab knew the LORD’s judgment upon him would eventually come to pass.

After Ahab made a covenant with Ben-hadad, king of Syria, he was told by a prophet of God, “Because thou hast let go out of thy hand a man whom I appointed to utter destruction, therefore thy life shall go for his life, and thy people for his people” (1 Kings 20:42). Then, Ahab stole Naboth’s vineyard and received a visit from Elijah, the prophet with a reputation for pronouncing judgment and executing those who defied God.

Elijah’s message to Ahab was clear, his entire household would be wiped out. Because Ahab humbled himself before the LORD, his punishment was postponed, but not retracted. According to the word of the LORD, “because he humbleth himself before me, I will not bring the evil in his days, but in his son’s days will I bring the evil upon his house” (1 Kings 21:29).

Not knowing what would happen after his death, Ahab may have planned for his son-in-law, Jehoram to take over as king of Israel when all Ahab’s sons were killed. Since Jehoram was from the tribe of Judah and his father, Jehoshaphat was right with God, it was likely his marriage to Ahab’s daughter, Athaliah would secure the kingdom’s future. Unfortunately, Ahab’s wicked influence on his son-in-law caused Jehoram to turn away from the LORD. It says in 2 Chronicles 21:10 that Jehoram “had forsaken the LORD God of his fathers.”

The word translated forsaken in 2 Chronicles 21:10 is azab. “This word carries a technical sense of ‘completely and permanently abandoned’ or ‘divorced'” (5800). Jehoram’s abandonment of his relationship with the LORD after marrying Ahab’s daughter, Athaliah, brought judgment on the kingdom of Judah. As a result, both dynasties were wiped out.

The only survivor of the royal family in Judah was a baby by the name of Joash, the grandson of Jehoram. “But Jehoshabeath, the daughter of the king, took Joash the son of Ahaziah, and stole him from among the king’s sons that were slain, and put him and his nurse in a bedchamber…And he was with them hid in the house of God six years: and Athaliah reigned over the land” (2 Chronicles 22:12).

Victory

Jehoshaphat, king of Judah was wrong about Ahab. He thought Ahab’s repentance was genuine, but Ahab never believed in the LORD. According to 2 Chronicles 19:2, Ahab actually hated the LORD. Jehoshaphat’s marriage alliance with Ahab opened him up to spiritual attack and he was vulnerable because the wrath of God was upon him (2 Chronicles 19:2)

Jehoshaphat was a strong spiritual leader, so when he realized he had made a mistake, he set judges in the land to encourage godly behavior (2 Chronicles 19:6), and charged the priests to serve God faithfully (2 Chronicles 19:9). When the children of Moab, and the children of Ammon came against Jehoshaphat to battle, Jehoshaphat “set himself to seek the LORD, and proclaimed a fast throughout all Judah” (2 Chronicles 20:3).

When Jehoshaphat sought the LORD in prayer, he reminded God of a promise that was made to king Solomon:

If, when evil cometh upon us, as the sword, judgment, or pestilence, or famine, we stand before this house, and in thy presence, (for thy name is in this house,) and cry unto thee in our affliction, then thou wilt hear and help.

God’s response to Jehoshaphat’s prayer assured him that victory was possible, but a condition had to be met in order for their enemies to be conquered. The people had to put their trust in God.

And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah and ye inhabitants of Jerusalem; Believe in the LORD your God, so shall you be established; believe his prophets, so shall ye prosper.

The Hebrew word translated believe in this verse, ’aman is the same word used in Genesis 15:6 where it says of Abraham “and he believed in the LORD; and he counted it to him for righteousness.” This verse refers to Abraham’s relationship with the LORD. It was the point in time when he “came to experience a personal relationship to God rather than an impersonal relationship with His promises” (539).

God delivered Jehoshaphat and his people from the children of Ammon and Moab when they began to sing and to praise him (2 Chronicles 20:22). Their heartfelt worship was a genuine sign that they were devoted to God. Jehoshaphat’s success as a spiritual leader resulted in a major military victory for Judah.

Tell me the truth

The story of Ahab’s death provides a rare glimpse into the inner workings of God’s heavenly kingdom. The prophet Micaiah in explaining why he didn’t tell Ahab the truth about what was going to happen to him, describes a scene in heaven in which a spirit is charged with enticing Ahab to go to battle against Syria.

Again he said, Therefore hear the word of the LORD; I saw the LORD sitting upon his throne, and all the host of heaven standing on his right hand and on his left. And the LORD said, who shall entice Ahab king of Israel, that he may go up and fall at Ramoth-gilead? And one spake saying after this manner, and another saying after that manner. Then there came out a spirit and stood before the LORD, and said, I will entice him. And the LORD said unto him wherewith? And he said, I will go out, and be a lying spirit in the mouth of all his prophets. And the LORD said, Thou shalt entice him, and thou shalt prevail: go out, and do even so.

Micaiah’s description of heaven indicates that all the host of heaven was standing before the LORD as he sat upon his throne. This picture of divine judgment shows that God, as ruler of the universe, is in charge of all spiritual activity. All spirits report to him, including Satan (Job 1:6). Therefore, the lying spirit was accomplishing God’s will when he told Ahab’s prophets to say “Go up; for God will deliver it into the king’s hand” (2 Chronicles 18:5).

Ahab was upset when Micaiah told him the truth. It says in 2 Chronicles 18:17 that “the king of Isreal said to Jehoshaphat, Did I not tell thee that he would not prophecy good to me, but evil?” Ahab thought the message was good from his prophets because they said he would win the battle and the message from Micaiah was evil because he said Ahab would lose. What was actually important was that Ahab knew the truth, so he could make a good decision.

I don’t think Ahab understood the purpose of the message Micaiah gave him. It was meant to be a warning, a glimpse into the future so that Ahab could avoid disaster. Instead, Ahab chose to ignore Micaiah’s prophecy and attacked Syria anyway. Ahab thought he could achieve a different outcome, that he could make the false prophecy come true (2 Chronicles 18:26), but he was killed just as Micaiah prophesied.