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12. BIBLICAL EPIC: 2 Kings Notes

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12. BIBLICAL EPIC: 2 Kings Notes 12. BIBLICAL EPIC: 2 Kings Notes rown 2 Kings 1: Ahaziah consulted Baal-zebub. Elijah said that he would die. Ahaziah sent men to Elijah but they were consumed by fire. Ahaziah died. • 1:1-18. Elijah Denounces Ahaziah. Like his father Ahab, Ahaziah is destined to meet Elijah. The occasion for their confrontation is an injury sustained by the king when falling out of a window of his upper chamber in Samaria. Ahaziah seeks not the God of Israel but a deity of one of the Philistine cities 40 miles southwest of Samaria. The author probably changes Baal-Zebul (“Baal the prince”) to Baal-Zebub (“lord of the flies”) to express scorn for this false deity. By NT times, the name of this god is associated with Satan (Mark 3:22). As is common throughout 1-2 Kings, the LORD sends His prophet to confront the king for idolatry and Elijah announces that Ahaziah will die. Ahaziah showed the same unbelieving pragmatism his father Ahab had when Ahab looked for a prophet who would give him the answer he wanted. The prophetic word, however, cannot be brought under human control, and the God of Mount Carmel sends fire from heaven to underline this fact. Two “lords” vie for worship throughout the Elijah story (Baal and Yahweh), both of them identified with fire—and Ahaziah has chosen the wrong one. Here 100 soldiers die as a result of Ahaziah’s choice to turn from God, again showing that the sins of leaders often lead to tragic consequences for those whom they lead. The third captain, however, shows Elijah the respect he is due as a prophet of the LORD and escapes with his life. On the other hand, Ahaziah has his desired meeting with Elijah, and it changes nothing; the king dies. His brother Jehoram succeeds him (v. 17; cf. 3:1). 2 Kings 2: Elisha followed Elijah. A chariot of fire appeared and Elijah went up to heaven. Elisha took Elijah's mantle and divided the waters. • 2:1-14. Elijah Taken to Heaven. The chapter begins with the surprising revelation that Elijah will be taken up to heaven. The idea of going “up to heaven” at the end of an earthly life was not common in ancient Israel. The OT more characteristically speaks of the deceased’s “going down” to Sheol, the world of the dead. Elijah represents a remarkable exception to this way of speaking. Three times in this passage (vv. 2, 4, 6) Elijah urges Elisha to remain behind, but each time Elisha refuses. Elijah may have wished to spare Elisha the pain of witnessing his departure, or it may be that he was testing his mettle as a professed disciple and designated successor to Elijah. Either way, Elisha seems to have anticipated some blessing if he persevered in following his master. Ultimately, God rewards Elisha’s persistence with a double portion of his predecessor’s spirit when he sees Elijah carried into heaven. According to inheritance laws, the eldest son inherited a double portion of his father’s estate (Deut 21:17). Elisha’s request was not to acquire twice Elijah’s miracle-working power but to be Elijah’s prophetic successor. Just as Elijah had called fire down from heaven in chapter 1, so he now is lifted in fire up to heaven. The scene of Elijah crossing of the Jordan is reminiscent of Moses at the Red Sea, where the people also go over on dry land. When Elisha later does the same, it demonstrates that he is Joshua to Elijah’s Moses by recrossing the river. Further, when Elisha picks up Elijah’s cloak, a symbol of his prophetic call, we see the prophetic mantle passing from Elijah to Elisha. • 2:15-25. Elisha Succeeds Elijah. The unsuccessful search for Elijah’s body confirmed that a miraculous work of God had occurred. Elisha further confirmed his role as a channel for God’s works by performing a miracle. Like Moses, Elisha gives life by healing polluted water (Exod 15:25). The disrespect and rejection of the young boys are symptomatic of the nation’s despising the LORD’s covenant and his prophets. But Elisha is the LORD’s agent not only of healing but also of judgment. Like Elijah, he could call down judgment upon the wicked (1:10-12). The authors of Kings regularly show that contempt toward divinely called prophets is disastrous for God’s people. 2 Kings 3: Israel, Judah and Edom went to fight Moab. Elisha said, "The LORD will send water and give you Moab." The Moabites were defeated. • 3:1-27. Moab Rebels Against Israel. Joram comes to the throne of Israel when Jehoshaphat and Jehoram are coregents in Judah. Though a bad king, he is not as evil as his father Ahab. Joram seeks an alliance with Judah in order to travel through its territory to attack Moab. Moab’s king, Mesha, is known for setting up the famed Moabite Stone (currently in the Louvre Museum in Paris) to commemorate his achievements. Joram expects Judah to cooperate because his sister Athaliah had married Jehoshaphat’s son. Jehoshaphat’s positive response mirrors his reply to Ahab (1 Kings 22:4) and bodes ill for the southern kingdom. The LORD’s prophet is only consulted after the fact. Like his predecessor, Elisha represents the LORD as the real military power of the nation of Israel. In this case, the prophet saves the coalition forces from death in the wilderness by announcing the LORD’s provision, which not only saves the coalition from dying of thirst, but also deceives the Moabites into thinking that victory is theirs. Elisha predicts a great victory without revealing that the allied forces will ultimately withdraw (v. 27). When Mesha desperately offers his son as a sacrifice, it seems his troops respond with an anger that causes Israel to withdraw. 2 Kings 4: Elisha told a Shunammite woman that she would have a son. The child died but Elisha revived him. Elisha cleansed the food at Gilgal. • 4:1-7. Elisha and the Widow’s Oil. The author records certain miracles to show the similarities between Elijah and Elisha, thus further confirming the succession. In this case, Elisha saves a widow’s family by multiplying oil in a way that recalls how Elijah provided for the widow in Zarephath (1 Kings 17:7-16). The “sons of the prophets” were likely a group of prophets that served under Elisha’s leadership. In the ancient world, financial indebtedness often led to slavery. While the Mosaic covenant allowed for service to pay a debt, a time limit was set when the servant would be set free (Exod 21:2). A kinsman-redeemer could pay the debt in order to free the relative, but this widow had no hope of such deliverance. By providing for the woman, Elisha showed compassion to the dependents of the deceased prophet. His care for the widow and fatherless was a model for the Israelites to follow (Deut 10:18; 24:19). • 4:8-17. Elisha and the Shunammite Woman. Elisha made such an impression that one prominent family wished to show special hospitality to him, in a society that had become largely pagan. Elisha’s miracles for faithful individuals prove that the wicked leaders of the nation did not restrain the LORD’s gracious hand. The woman was barren in a society in which barrenness was seen as a curse. The way Elisha foretells that the LORD will provide a son for the barren woman (“about this time next year”) is reminiscent of Gen 18:10 when God promised Abraham a son. • 4:18-37. Elisha Raises the Shanammite’s Son. The woman apparently did not inform her husband that their son had died, perhaps desiring to spare him grief or fearing that he might deter her from going. Perhaps she reasoned that if Elisha’s God could bring life from a barren womb, He could bring her son back from the dead. In this, she demonstrates a faith like that of Abraham (cf. Heb 11:19). Unlike Baal, God alone is the One with power over life and death. The woman is willing to entrust the cause of her distress only to the prophet himself. When she informs Elisha, he admits that he had not foreseen it. Prophets are not omniscient, but depend always on God’s revelation. In answer to the prophet’s earnest prayers, the LORD gives life to the boy through Elisha’s body. Elisha’s actions vividly picture God restoring breath to the child (“putting his mouth on his mouth”), as well as sight (“his eyes”) and strength (“his hands”). As Elisha stretched himself upon him, it portrayed the Spirit of God who, through Elisha, was being imparted to the child to give him life. Elisha’s ministry again parallels Elijah’s (1 Kings 17:17-24). Years later when Elisha dies, his corpse gives life to a dead man hastily thrown into Elisha’s tomb (2 Kings 13:21). • 4:38-44. Elisha Purifies the Deadly Stew. In Elijah’s day, the LORD demonstrated His superiority over Baal by withholding rain from the nation but providing for His own people. Elisha continues this ministry of provision during a time of famine by healing a poisoned pot of stew (vv. 38-41) and multiplying loaves of bread (vv. 42-44). Elisha’s third miracle is reminiscent of the healing of the water of Jericho (2:19-22). As with the salt thrown into the water at Jericho (2:21), the flour used by Elisha is a visible sign of the LORD’s power working through Elisha.
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