DOCSLIB.ORG

Highlights from the Book of 1 Kings Source Material

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Highlights from the Book of 1 Kings Source Material Highlights from the Book of 1 Kings Source Material................................................................................2 1 Kings - Outline of Contents.........................................................3 Chapters 1-2.....................................................................................6 Chapters 3-6...................................................................................14 Chapters 7-8...................................................................................27 Chapters 9-11.................................................................................40 Chapters 12-14...............................................................................63 Chapters 15-17...............................................................................75 Chapters 18-20...............................................................................89 Chapters 21–22............................................................................134 Source Material This material has been sourced from the 2014 Watchtower Library compact disk. Scriptures Included. Only verses that are explained in some way are included in the Scripture Index. Hence, if the material explains the meaning of the text, gives its background, tells why the text was written, or clarifies an original-language word and its implications, the text would be indexed, since the verse or part of it is explained. Scriptures that are used as proof texts but that are not explained are omitted. For example, Ezekiel 18:4 may be used merely to show that the soul dies. In this instance the scripture would not be indexed, since no explanation of the text is given. Additional personal research is encouraged. Page 2 1 Kings 1 Kings - Outline of Contents 1 David and Abishag (1-4) Adonijah seeks the throne (5-10) Nathan and Bath-sheba take action (11-27) David orders that Solomon be anointed (28-40) Adonijah flees to the altar (41-53) 2 David instructs Solomon (1-9) David dies; Solomon on the throne (10-12) Adonijah’s plot leads to his death (13-25) Abiathar banished; Joab killed (26-35) Shimei killed (36-46) 3 Solomon marries Pharaoh’s daughter (1-3) Jehovah appears to Solomon in a dream (4-15) Solomon asks for wisdom (7-9) Solomon judges between two mothers (16-28) 4 Solomon’s administration (1-19) Prosperity under Solomon’s rule (20-28) Security under vine and fig tree (25) Solomon’s wisdom and proverbs (29-34) 5 King Hiram provides building materials (1-12) Solomon’s conscripted workforce (13-18) 6 Solomon builds the temple (1-38) Innermost room (19-22) Cherubs (23-28) Engravings, doors, inner courtyard (29-36) Temple completed in about seven years (37, 38) 7 Solomon’s palace complex (1-12) Skilled Hiram to assist Solomon (13-47) The two copper pillars (15-22) The Sea of cast metal (23-26) Ten carriages and basins of copper (27-39) Furnishings of gold completed (48-51) 8 The Ark brought into the temple (1-13) Solomon addresses the people (14-21) Solomon’s prayer of temple dedication (22-53) Solomon blesses the people (54-61) Page 3 1 Kings Sacrifices and dedication festival (62-66) 9 Jehovah appears to Solomon again (1-9) Solomon’s gift to King Hiram (10-14) Diverse projects of Solomon (15-28) 10 Queen of Sheba visits Solomon (1-13) Solomon’s great wealth (14-29) 11 Solomon’s wives incline his heart (1-13) Resisters against Solomon (14-25) Jeroboam promised ten tribes (26-40) Solomon dies; Rehoboam made king (41-43) 12 Rehoboam’s harsh reply (1-15) Ten tribes revolt (16-19) Jeroboam made king of Israel (20) Rehoboam not to fight against Israel (21-24) Jeroboam’s calf worship (25-33) 13 Prophecy against the altar at Bethel (1-10) Altar ripped apart (5) The man of God is disobedient (11-34) 14 Ahijah’s prophecy against Jeroboam (1-20) Rehoboam reigns over Judah (21-31) Shishak’s invasion (25, 26) 15 Abijam, king of Judah (1-8) Asa, king of Judah (9-24) Nadab, king of Israel (25-32) Baasha, king of Israel (33, 34) 16 Jehovah’s judgment against Baasha (1-7) Elah, king of Israel (8-14) Zimri, king of Israel (15-20) Omri, king of Israel (21-28) Ahab, king of Israel (29-33) Hiel rebuilds Jericho (34) 17 The prophet Elijah foretells a drought (1) Elijah fed by ravens (2-7) Elijah visits a widow in Zarephath (8-16) Widow’s son dies and is raised (17-24) 18 Elijah meets Obadiah and Ahab (1-18) Elijah versus the Baal prophets at Carmel (19-40) Page 4 1 Kings ‘Limping between two opinions’ (21) The three-and-a-half-year drought ends (41-46) 19 Elijah flees Jezebel’s wrath (1-8) Jehovah appears to Elijah at Horeb (9-14) Elijah to anoint Hazael, Jehu, Elisha (15-18) Elisha appointed to succeed Elijah (19-21) 20 Syrians wage war against Ahab (1-12) Ahab defeats the Syrians (13-34) A prophecy against Ahab (35-43) 21 Ahab covets Naboth’s vineyard (1-4) Jezebel maneuvers Naboth’s death (5-16) Elijah’s message against Ahab (17-26) Ahab humbles himself (27-29) 22 Jehoshaphat’s alliance with Ahab (1-12) Micaiah’s prophecy of defeat (13-28) A deceptive spirit to fool Ahab (21, 22) Ahab killed at Ramoth-gilead (29-40) Jehoshaphat’s reign over Judah (41-50) Ahaziah king of Israel (51-53) Page 5 1 Kings Chapters 1-2 (1 KINGS 1:1) Now King David was old, advanced in years, and although they would cover him with garments, he could not get warm. *** it-1 p. 26 Abishag *** ABISHAG (Abʹi·shag). A young virgin from the town of Shunem, N of Jezreel and Mount Gilboa, in the territory of Issachar. (Jos 19:17-23) She was “beautiful in the extreme” and was chosen by David’s servants to become the nurse and companion of the king during his final days.—1Ki 1:1-4. David was now about 70 years of age (2Sa 5:4, 5), and as a result of debilitation he had little body heat. Abishag waited on him during the day, doubtless brightening the surroundings with her youthful freshness and beauty, and at night she ‘lay in the king’s bosom’ to give him warmth, but “the king himself had no intercourse with her.” Nevertheless, the attitude later manifested by Solomon regarding her indicates that Abishag was viewed as being in the position of wife or concubine of David. As such, by a rule in the ancient East, she would become the property of David’s heir at the time of his death. (1 KINGS 1:2) So his servants said to him: “Let a girl, a virgin, be found for my lord the king, and she will wait on the king as his nurse. She will lie in your arms so that my lord the king may feel warm.” *** it-1 p. 26 Abishag *** ABISHAG (Abʹi·shag). A young virgin from the town of Shunem, N of Jezreel and Mount Gilboa, in the territory of Issachar. (Jos 19:17-23) She was “beautiful in the extreme” and was chosen by David’s servants to become the nurse and companion of the king during his final days.—1Ki 1:1-4. David was now about 70 years of age (2Sa 5:4, 5), and as a result of debilitation he had little body heat. Abishag waited on him during the day, doubtless brightening the surroundings with her youthful freshness and beauty, and at night she ‘lay in the king’s bosom’ to give him warmth, but “the king himself had no intercourse with her.” Nevertheless, the attitude later manifested by Solomon regarding her indicates that Abishag was viewed as being in the position of wife or concubine of David. As such, by a rule in the ancient East, she would become the property of David’s heir at the time of his death. (1 KINGS 1:3) They searched throughout all the territory of Israel for a beautiful girl, and they found Abʹi·shag the Shuʹnam·mite and brought her in to the king. Page 6 1 Kings *** it-1 p. 26 Abishag *** ABISHAG (Abʹi·shag). A young virgin from the town of Shunem, N of Jezreel and Mount Gilboa, in the territory of Issachar. (Jos 19:17-23) She was “beautiful in the extreme” and was chosen by David’s servants to become the nurse and companion of the king during his final days.—1Ki 1:1-4. David was now about 70 years of age (2Sa 5:4, 5), and as a result of debilitation he had little body heat. Abishag waited on him during the day, doubtless brightening the surroundings with her youthful freshness and beauty, and at night she ‘lay in the king’s bosom’ to give him warmth, but “the king himself had no intercourse with her.” Nevertheless, the attitude later manifested by Solomon regarding her indicates that Abishag was viewed as being in the position of wife or concubine of David. As such, by a rule in the ancient East, she would become the property of David’s heir at the time of his death. (1 KINGS 1:4) The girl was extremely beautiful, and she became the king’s nurse and waited on him, but the king did not have sexual relations with her. *** it-1 p. 26 Abishag *** ABISHAG (Abʹi·shag). A young virgin from the town of Shunem, N of Jezreel and Mount Gilboa, in the territory of Issachar. (Jos 19:17-23) She was “beautiful in the extreme” and was chosen by David’s servants to become the nurse and companion of the king during his final days.—1Ki 1:1-4. David was now about 70 years of age (2Sa 5:4, 5), and as a result of debilitation he had little body heat. Abishag waited on him during the day, doubtless brightening the surroundings with her youthful freshness and beauty, and at night she ‘lay in the king’s bosom’ to give him warmth, but “the king himself had no intercourse with her.” Nevertheless, the attitude later manifested by Solomon regarding her indicates that Abishag was viewed as being in the position of wife or concubine of David.
Load more

Recommended publications
  • Solomon's Legacy
    Solomon’s Legacy Divided Kingdom Image from: www.lightstock.com Solomon’s Last Days -1 Kings 11 Image from: www.lightstock.com from: Image ➢ God raises up adversaries to Solomon. 1 Kings 11:14 14 Then the LORD raised up an adversary to Solomon, Hadad the Edomite; he was of the royal line in Edom. 1 Kings 11:23-25 23 God also raised up another adversary to him, Rezon the son of Eliada, who had fled from his lord Hadadezer king of Zobah. 1 Kings 11:23-25 24 He gathered men to himself and became leader of a marauding band, after David slew them of Zobah; and they went to Damascus and stayed there, and reigned in Damascus. 1 Kings 11:23-25 25 So he was an adversary to Israel all the days of Solomon, along with the evil that Hadad did; and he abhorred Israel and reigned over Aram. Solomon’s Last Days -1 Kings 11 Image from: www.lightstock.com from: Image ➢ God tells Jeroboam that he will be over 10 tribes. 1 Kings 11:26-28 26 Then Jeroboam the son of Nebat, an Ephraimite of Zeredah, Solomon’s servant, whose mother’s name was Zeruah, a widow, also rebelled against the king. 1 Kings 11:26-28 27 Now this was the reason why he rebelled against the king: Solomon built the Millo, and closed up the breach of the city of his father David. 1 Kings 11:26-28 28 Now the man Jeroboam was a valiant warrior, and when Solomon saw that the young man was industrious, he appointed him over all the forced labor of the house of Joseph.
    [Show full text]
  • HEPTADIC VERBAL PATTERNS in the SOLOMON NARRATIVE of 1 KINGS 1–11 John A
    HEPTADIC VERBAL PATTERNS IN THE SOLOMON NARRATIVE OF 1 KINGS 1–11 John A. Davies Summary The narrative in 1 Kings 1–11 makes use of the literary device of sevenfold lists of items and sevenfold recurrences of Hebrew words and phrases. These heptadic patterns may contribute to the cohesion and sense of completeness of both the constituent pericopes and the narrative as a whole, enhancing the readerly experience. They may also serve to reinforce the creational symbolism of the Solomon narrative and in particular that of the description of the temple and its dedication. 1. Introduction One of the features of Hebrew narrative that deserves closer attention is the use (consciously or subconsciously) of numeric patterning at various levels. In narratives, there is, for example, frequently a threefold sequence, the so-called ‘Rule of Three’1 (Samuel’s three divine calls: 1 Samuel 3:8; three pourings of water into Elijah’s altar trench: 1 Kings 18:34; three successive companies of troops sent to Elijah: 2 Kings 1:13), or tens (ten divine speech acts in Genesis 1; ten generations from Adam to Noah, and from Noah to Abram; ten toledot [‘family accounts’] in Genesis). One of the numbers long recognised as holding a particular fascination for the biblical writers (and in this they were not alone in the ancient world) is the number seven. Seven 1 Vladimir Propp, Morphology of the Folktale (rev. edn; Austin: University of Texas Press, 1968; tr. from Russian, 1928): 74; Christopher Booker, The Seven Basic Plots of Literature: Why We Tell Stories (London: Continuum, 2004): 229-35; Richard D.
    [Show full text]
  • Torah Texts Describing the Revelation at Mt. Sinai-Horeb Emphasize The
    Paradox on the Holy Mountain By Steven Dunn, Ph.D. © 2018 Torah texts describing the revelation at Mt. Sinai-Horeb emphasize the presence of God in sounds (lwq) of thunder, accompanied by blasts of the Shofar, with fire and dark clouds (Exod 19:16-25; 20:18-21; Deut 4:11-12; 5:22-24). These dramatic, awe-inspiring theophanies re- veal divine power and holy danger associated with proximity to divine presence. In contrast, Elijah’s encounter with God on Mt. Horeb in 1 Kings 19:11-12, begins with a similar audible, vis- ual drama of strong, violent winds, an earthquake and fire—none of which manifest divine presence. Rather, it is hqd hmmd lwq, “a voice of thin silence” (v. 12) which manifests God, causing Elijah to hide his face in his cloak, lest he “see” divine presence (and presumably die).1 Revelation in external phenomena present a type of kataphatic experience, while revelation in silence presents a more apophatic, mystical experience.2 Traditional Jewish and Christian mystical traditions point to divine silence and darkness as the highest form of revelatory experience. This paper explores the contrasting theophanies experienced by Moses and the Israelites at Sinai and Elijah’s encounter in silence on Horeb, how they use symbolic imagery to convey transcendent spiritual realities, and speculate whether 1 Kings 19:11-12 represents a “higher” form of revela- tory encounter. Moses and Israel on Sinai: Three months after their escape from Egypt, Moses leads the Israelites into the wilderness of Sinai where they pitch camp at the base of Mt.
    [Show full text]
  • Guilt Offering Will Be the Only Class of Offering That Is Brought to the Temple
    Temple Shalom Shabbat Morning Torah Study ?Parashat Tzav: What’s So Special About Sacrifices ְיַד ֵ֥בְּר יָ֖הוֶה אֹל־מ ֵֶ֥שׁ ה April 4, 2020 לּ ֹֹֽאמר: ַ֤צו ֶֹֽאַת־אֲהֹר֙ן ְוֶא ת־בָּ֣ניו ל ֹֹ֔אמרֵ֥זֹא ת ַָ֖תֹּורת הֹע ָ֑לה ... Adonai spoke to Moses, saying: Command Aaron and his sons thus: This is the ritual of the burnt offering … The entire Pentateuch (the five Mosaic books) forms a chiasmus. From the perspective of the Israelites in the wilderness, Bereshit (Genesis) looks back to the pre-history of Israel, while Devarim (Deuteronomy) turns to the future, as Moses’ prophetic vision scans the far horizons of hope and expectation. Shemot (Exodus) and Bamidbar (Numbers) are a matched pair, telling the story of the present – Israel’s journey from Egypt into the desert and to the brink of the promised land. This leaves Vayikra (Leviticus) as the central and therefore the most important book (not by accident was it the Jewish custom for many centuries to begin teaching Torah to children by starting with Vayikra). At the centre of Vayikra itself is the so-called “holiness code”, chapter 19, with its great injunction, “Be holy, for I, the Eternal your God, am holy.” Vayikra is largely about sacrifices and the service of the priests. Hence its ancient name, Torat Kohanim, “the law of the priests,” from which we get the Latin- English word Leviticus (“of priestly matters”). - Jonathan Sacks • The book of Leviticus reflects the perception that God’s created world is fundamentally harmonious, good and orderly. • Leviticus understands that boundaries may be wrongfully crossed.
    [Show full text]
  • Septuagint Vs. Masoretic Text and Translations of the Old Testament
    #2 The Bible: Origin & Transmission November 30, 2014 Septuagint vs. Masoretic Text and Translations of the Old Testament The Septuagint (Greek translation of the Old Testament) captured the Original Hebrew Text before Mistakes crept in. Psalm 119:89 Forever, O LORD, Your word is settled in heaven. 2 Timothy 3:16 All Scripture is inspired breathed by God 2 Peter 1:20-21 No prophecy of Scripture is a matter of one's own interpretation, for no prophecy was ever made by an act of human will, but men moved by the but men carried along by Holy Spirit spoke from God. Daniel 8:5 While I was observing, behold, a male goat was coming from the west over the surface of the whole earth without touching the ground 1 Kings 4:26 Solomon had 40,000 stalls of horses for his chariots, and 12,000 horsemen. 2 Chronicles 9:25 Now Solomon had 4,000 stalls for horses and chariots and 12,000 horsemen, 1 Kings 5:15-16 Now Solomon had 70,000 transporters, and 80,000 hewers of stone in the mountains, besides Solomon's 3,300 chief deputies who were over the project and who ruled over the people who were doing the work. 2 Chronicles 2:18 He appointed 70,000 of them to carry loads and 80,000 to quarry stones in the mountains and 3,600 supervisors . Psalm 22:14 (Masoretic) I am poured out like water, and all my bones are out of joint; My heart is like wax; it is melted within me.
    [Show full text]
  • Priestly Commandments for Offerings
    Priestly Commandments for Offerings Four Offerings Considered: Burnt, Grain, Sin, Guilt Leviticus 6:8 The LORD spoke to Moses, saying, 9 "Command Aaron and his sons, saying, This is the law of the burnt offering. The burnt offering shall be on the hearth on the altar all night until the morning, and the fire of the altar shall be kept burning on it. 10 And the priest shall put on his linen garment and put his linen under- garment on his body, and he shall take up the ashes to which the fire has reduced the burnt offering on the altar and put them beside the al- tar. 11 Then he shall take off his garments and put on other garments and carry the ashes outside the camp to a clean place. 12 The fire on the altar shall be kept burning on it; it shall not go out. The priest shall burn wood on it every morning, and he shall arrange the burnt offering on it and shall burn on it the fat of the peace offer- ings. 13 Fire shall be kept burning on the altar continually; it shall not go out. 14 "And this is the law of the grain offering. The sons of Aaron shall of- fer it before the LORD in front of the altar. 15 And one shall take from it a handful of the fine flour of the grain of- fering and its oil and all the frankincense that is on the grain offering and burn this as its memorial portion on the altar, a pleasing aroma to the LORD.
    [Show full text]
  • Elijah in the Bible Selections
    Elijah the Prophet: The Man Who Never Died 1. Ahab son of Omri did evil in eyes of YHVH, more than all who preceded him. As though it were a light thing for him to follow in the sins of Jeroboam son of Nebat [who had set up golden calves], he took as his wife Jezebel, daughter of Ethbaal king of the Sidonians, and he went and served Baal and bowed down to him. And he set up an altar to Baal in the house of Baal that he built in Samaria. ha-asherah), an asherah [a cultic pole or stylized tree) האשרה And Ahab made symbolizing the goddess Asherah, a consort of Baal]. Ahab did more to vex YHVH, God of Israel, than all the kings of Israel who preceded him. (1 Kings 16:31–33) 2. Elijah the Tishbite, of the inhabitants of Gilead, said to Ahab, “By the life of YHVH God of Israel, whom I have served, there shall be no rain or dew these years except by my word.” (1 Kings 17:1) 3. Eliyyahu, “My God is Yahu.” 4. Go from here and turn eastward and hide in the wadi of Cherith, which is by the Jordan. And it shall be, that from the wadi you shall drink, and the ravens I have commanded to sustain you there” (1 Kings 17:3–4) The wadi dried up, for there was no rain in the land (17:7). 5. The widow says to Elijah: By the life of YHVH your God, I have no loaf but only a handful of flour in the jar and a bit of oil in the jug, and here I am gathering a couple of sticks, so I can go in and make it for me and my son, and we will eat it and die (17:12).
    [Show full text]
  • Othb6313 Hebrew Exegesis: 1 & 2 Kings
    OTHB6313 HEBREW EXEGESIS: 1 & 2 KINGS Dr. R. Dennis Cole Fall 2015 Campus Box 62 3 Hours (504)282-4455 x 3248 Email: [email protected] Seminary Mission Statement: The mission of New Orleans Baptist Theological Seminary is to equip leaders to fulfill The Great Commission and The Great Commandments through the local church and its ministries. Course Description: This course combines an overview of 1 & 2 Kings and its place in the Former Prophets with an in-depth analysis of selected portions of the Hebrew text. Primary attention will be given to the grammatical, literary, historical, and theological features of the text. The study will include a discussion of the process leading to hermeneutical goals of teaching and preaching. Student Learning Outcomes: Upon the successful completion of this course the student will have demonstrated a proper knowledge of and an ability to use effectively in study, teaching and preaching: 1. The overall literary structure and content of 1 & 2 Kings. 2. The major theological themes and critical issues in the books. 3. The Hebrew text of 1 & 2 Kings. 4. Hebrew syntax and literary stylistics. NOBTS Core Values Addressed: Doctrinal Integrity: Knowledge and Practice of the Word of God Characteristic Excellence: Pursuit of God’s Revelation with Diligence Spiritual Vitality: Transforming Power of God’s Word Mission Focus: We are here to change the world by fulfilling the Great Commission and the Great Commandments through the local church and its ministries. This is the 2015-16 core value focus. Textbooks: Biblia Hebraica Stuttgartensia. 1 Kings, Simon DeVries (Word Biblical Commentary) 2 Kings, T.R.
    [Show full text]
  • Of Malachi Studies of the Old Testament's Ethical Dimensions
    ABSTRACT The Moral World(s) of Malachi Studies of the Old Testament’s ethical dimensions have taken one of three approaches: descriptive, systematic, or formative. Descriptive approaches are concerned with the historical world, social context, and streams of tradition out of which OT texts developed and their diverse moral perspectives. Systematic approaches investigate principles and paradigms that encapsulate the unity of the OT and facilitate contemporary appropriation. Formative approaches embrace the diversity of the OT ethical witnesses and view texts as a means of shaping the moral imagination, fostering virtues, and forming character The major phase of this investigation pursues a descriptive analysis of the moral world of Malachi—an interesting case study because of its location near the end of the biblical history of Israel. A moral world analysis examines the moral materials within texts, symbols used to represent moral ideals, traditions that helped shape them, and the social world (political, economic, and physical) in which they are applied. This study contributes a development to this reading methodology through a categorical analysis of moral foundations, expectations, motives, and consequences. This moral world reading provides insight into questions such as what norms and traditions shaped the morals of Malachi’s community? What specific priorities, imperatives, and injunctions were deemed important? How did particular material, economic, and political interests shape moral decision-making? How did religious symbols bring together their view of the world and their social values? The moral world reading is facilitated by an exploration of Malachi’s social and symbolic worlds. Social science data and perspectives are brought together from an array of sources to present six important features of Malachi’s social world.
    [Show full text]
  • Prophecy and Enervation in the American Political Tradition
    City University of New York (CUNY) CUNY Academic Works All Dissertations, Theses, and Capstone Projects Dissertations, Theses, and Capstone Projects 10-2014 Right Without Might: Prophecy and Enervation in the American Political Tradition Jonathan Keller Graduate Center, City University of New York How does access to this work benefit ou?y Let us know! More information about this work at: https://academicworks.cuny.edu/gc_etds/358 Discover additional works at: https://academicworks.cuny.edu This work is made publicly available by the City University of New York (CUNY). Contact: [email protected] RIGHT WITHOUT MIGHT: PROPHECY AND ENERVATION IN THE AMERICAN POLITICAL TRADITION by JONATHAN J. KELLER A dissertation submitted to the Graduate Faculty in Political Science in partial fulfillment of the requirements for the degree of Doctor of Philosophy, The City University of New York 2014 © 2014 JONATHAN J. KELLER All Rights Reserved ii This manuscript has been read and accepted for the Graduate Faculty in Political Science in satisfaction of the dissertation requirement for the degree of Doctor of Philosophy. PROFESSOR COREY ROBIN _______________ __________________________________________ Date Chair of Examining Committee PROFESSOR ALYSON COLE _______________ __________________________________________ Date Executive Officer PROFESSOR ANDREW J. POLSKY PROFESSOR THOMAS HALPER PROFESSOR BRYAN TURNER PROFESSOR NICHOLAS XENOS __________________________________________ Supervisory Committee THE CITY UNIVERSITY OF NEW YORK iii Abstract RIGHT WITHOUT MIGHT: PROPHECY AND ENERVATION IN THE AMERICAN POLITICAL TRADITION by JONATHAN J. KELLER Adviser: Professor Corey Robin This dissertation examines the ways Old Testament prophecy has influenced American political thought and rhetoric. Although political scientists have long recognized the impact of the Scriptures on the ways Americans express and think about themselves, they have misunderstood this important part of America’s political tradition.
    [Show full text]
  • 1 Secret #6: Learn How to Handle Bad Days 1 Kings 19:1-4 Dr
    SECRET #6: LEARN HOW TO HANDLE BAD DAYS 1 KINGS 19:1-4 DR. ROBERT JEFFRESS | December 10, 2017 Introduction: Bad days…we all have them! While bad days -- or bad seasons of life -- are inevitable, they don’t have to paralyze us. People who want to experience successful and significant lives learn how to manage times of disappointment and discouragement, just as Elijah did. Two Portraits of Elijah 1 Kings 18 1 Kings 19 “The hand of the Lord was on Elijah” (18:46). “He was afraid and ran for his life” (19:3). Elijah was full of faith. Elijah was full of fear. Elijah bravely confronts 850 false prophets. Elijah cowardly flees from one woman. Elijah prayed for God to glorify Himself. Elijah prayed for God to take his life. Elijah became the leader of the people. Elijah abandoned the people. I. What Bad Days Look Like A. Discouragement (1 Kings 19:4) 1 Kings 19:4 “But he himself went a day’s journey into the wilderness, and came and sat down under a juniper tree; and he requested for himself that he might die, and said, ‘It is enough; now, O LORD, take my life, for I am not better than my fathers.’” B. Restlessness (1 Kings 19:3) 1 Kings 19:3 “And he was afraid and arose and ran for his life and came to Beersheba, which belongs to Judah, and left his servant there.” 1 SECRET #6: LEARN HOW TO HANDLE BAD DAYS 1 KINGS 19:1-4 DR. ROBERT JEFFRESS | December 10, 2017 C.
    [Show full text]
  • What Did King Josiah Reform?
    Chapter 17 What Did King Josiah Reform? Margaret Barker King Josiah changed the religion of Israel in 623 BC. According to the Old Testament account in 2 Kings 23, he removed all manner of idolatrous items from the temple and purified his kingdom of Canaanite practices. Temple vessels made for Baal, Asherah, and the host of heaven were removed, idolatrous priests were deposed, the Asherah itself was taken from the temple and burned, and much more besides. An old law book had been discovered in the temple, and this had prompted the king to bring the religion of his kingdom into line with the requirements of that book (2 Kings 22:8–13; 2 Chronicles 34:14–20).1 There could be only one temple, it stated, and so all other places of sacrificial worship had to be destroyed (Deuteronomy 12:1–5). The law book is easily recognizable as Deuteronomy, and so King Josiah’s purge is usually known as the Deuteronomic reform of the temple. In 598 BC, twenty-five years after the work of Josiah, Jerusalem was attacked by the Babylonians under King Nebuchadnezzar (2 Kings 24:10– 16; 25:1–9); eleven years after the first attack, they returned to destroy the city and the temple (586 BC). Refugees fled south to Egypt, and we read in the book of Jeremiah how they would not accept the prophet’s interpretation of the disaster (Jeremiah 44:16–19). Jeremiah insisted that Jerusalem had fallen because of the sins of her people, but the refugees said it had fallen because of Josiah.
    [Show full text]