Summary #31

Weekly Summary
Jeremiah 23-40, Various 2 Chron/2 Kings & Psalm

So Aha

Day #232

Sermon - Audio
2 Kings 24-25 & 2 Chronicles 36 - Audio
2 Kings 24-25 & 2 Chronicles 36 - Reading

Daily Insights - Please Comment

2 Kings 24-25; 2 Chronicles 36

2 Kings 24-25: While 2 Chronicles 36 gives us a staccato narrative with quick, small picture that lead to the downfall of Judah, 2 Kings gives more information that reflects deeply both the fallenness of Judah and the pain of the beginning of the exile.

• 2 Kings 24.17: The book of Kings does not record the repentance of Manasseh so his sins continue to be the reason for the fast disintegration of Judah.
• 2 Kings 25 ends with a note of hope. The restoration of the king of Judah which points to the hope of the restoration of the nation (Kings is written during the exile). 2 Chronicles, which is written after the exile, ends with the announcement of return.

2 Chronicles 36 This last chapter of 2 Chronicles describes the rapid decline of Judah. The time period is from 609 BC to 586 BC or 23 years.

• 36.1: Josiah’s son Jehoahaz (his name means “Possession of the LORD) takes over the throne. It will be a short and, as Jeremiah revealed, godless reign.
• 36.2: Pharaoh Neco makes Judah into a puppet state after his defeat of Josiah. He makes the nation pay tribute.
• 36.4: To show his power he replaces Jehoahaz with his brother Eliakim (which means “Resurrection of God) and renames him, Jehoiakim. Such renaming shows power over another.
• 36.5-7: Nebuchadnezzar defeats Neco at Carchemish in 605 BC. This defeat means that Judah is no longer under Egyptian control. It also means that another nation (Babylon) will now demand that Judah be its vassal.
• 36.8: This is the first of three attacks on Judah/Jerusalem. It is in this first attack that Daniel and his friends are taken captive.
• 36.9: Jehoiachin succeeds his father after Jehoiakim’s death (notice that neither his death nor his burial is mentioned in Chronicles). Jehoiachin’s name means “strength of the LORD”.
• 36.10: Jehoiachin is taken into captivity in 598. He will die in Babylon, but he will spend his last years at the king’s table.
• 36.11-13: Zedekiah (the justice of the LORD) breaks an oath made in the name of God. It is a denial of the importance and glory of God.
• 36.15: God’s grace flows, but the people will not accept it. Instead they abuse the prophets who are sent to bring them back to God and so back to life.
• 36.16: The Chronicler wants the people to understand that it is God who brought about the exile. It was not a powerful king or the geo-political happening, but God who punished them as covenant breakers. Such a word from the Chronicler was actually a word of hope. If God were the one who punished, then it would also be God who saves and restores.
• 36.19: The destruction of the temple was a punishment that fit the crime. Over and over the people abuse God’s house, close it down, bring in idols. God basically gives them what they want, the complete destruction of his house.
• 36.21: For the land to enjoy its Sabbaths means at least three things: that it will enjoy regain all the weekly Sabbaths that had been missed because of the people breaking the Sabbath, that it will enjoy the Sabbath Year that was supposed to come once every 7 years where the land lay fallow, and that it would have rest from the idolatry and injustice of the people.

Summary #29

Weekly Summary
Isaiah 54-66, Nahum, Various 2 Chron/2 Kings

So Aha

Day #218

Sermon - Audio
2 Kings 22-23 2 Chronicles 34-35 - Audio
2 Kings 22-23 2 Chronicles 34-35 - Reading

Daily Insights - Please Comment

• 2 Chronicles 34: The reign of Josiah took place during a time of shifting power (see box). This could cause a sense of disease and fear. The question of Josiah’s reign is where he will turn in this time of uncertainty.
• 34.3: In the eighth year of his reign would make him 16 years old. It is possible that he begins to seek God (meaning he began to turn the nation toward God) at this time because he finally has the power in his hands as an “adult” to make the religious changes. The word “seek” means to seek with care. The idea would be that Josiah wants to know how to rightly follow God and goes down that path. He isn’t seeking God how he wants to, but how God calls him to follow Him.
• 34.4: To scatter the dust defiled the graves.
• 34.4: Evidence of the return to Yahweh and the purging of foreign gods have been found by archeologists in stamp seals from the time. Stamps from earlier days that contain images of idols are replaces with those that reflect an honoring of Yahweh.
• 34.5-8: The influence of Josiah is seen as reaching into the former Northern Kingdom. The reach of Josiah goes all the way to Naphtali. The Chronicler wants us to see that the Davidic line not only is faithful, but also has the right to rule over both the Northern and Southern kingdoms.
• 34.8 The temple and its repair is always a central action of renewal. As the Chronicler writes to a people who have reestablished the temple, the importance of this part of being faithful to God is highlighted.
• 34.9: The temple represented the religious, cultural and economic center of the nation. As such its restoration is the responsibility of all people of the nation.
• 2 Chronicles 34.14: The Book of the Law is most likely the book of Deuteronomy or a part of it. This book speaks of a people and a leader who are called to faithful covenant living.
• 34.21: Josiah knows that things are bad because of their failure to keep God’s ways. He wants to know how bad things are and if there is any way to make things right. His command to inquire of the LORD also shows that he desires to follow after God. The word for inquire is the same word in Hebrew as “seek” in 34.3.
• 34.29-30: The words of Huldah about the certain fall of Judah do not stop Josiah from recommitting the nation to Yahweh. This shows Josiah’s true commitment to Yahweh. There is nothing to be gained by faithfulness, yet he not only remains faithful but also seeks to bring the people back to God.
• 34.31-32: These verses are very telling. While Josiah is committed, the people are not. He makes them follow God’s ways, but their heart is not in it.
• 2 Chronicles 35.1: Josiah’s Passover celebration is different than that great celebration of Hezekiah because he does everything when it is supposed to be done, exactly as it is supposed to be done. Hezekiah had to make adjustments because of the situation he was in.
• 35.3: Here we find one of the central parts of being a Levite, namely, teaching the people. The word for “teach” means one who gives discernment to his students. As such it is more that knowledge that is being given, it is the ability to discern right paths in life. The Chronicler gives us a bit of other information here as well. The Levites are teaching “all Israel”. There is a sense in which Israel is once again seen as one people and one nation.
• 35.16: The power of a godly leader is emphasized. When a leader leverages his power for God’s ends great things can happen.
• 35.19: Josiah is 26 years old when this celebration happens. The Chronicler uses this celebration as a model to follow for those who have returned from exile. In other words, if you want to know how to celebrate the Passover, look at how Josiah did it.
• 35.24: The mourning for Josiah reflects that he was a king well loved, respected and a good king.
• 35.26: The final words on Josiah connect to his faithfulness in listening to God’s voice and Law. The only time he fails to do this is in the case of King Neco and it leads to his death.

2 Kings 23.31-38: We see the fast slide of Judah with kings who are unfaithful and who make bad political choices.

Day #216

Sermon - Audio
2 Chronicles 32-33 - Audio
2 Chronicles 32-33 - Reading
Daily Insights - Please Comment

32

2 Chronicles 32.1: This verse is a shock in the book of Chronicles. Over and over again we have been told that faithful living leads to a prosperous and hopeful nation. Hezekiah has done all things well and now he is attacked. The writer does not give us any reason for this unexpected attack. It does help keep us grounded in reality, however. Even when we do everything right, everything does not always go our way. We certainly see this in the New Testament in the life of Jesus.

32.2-4: Hezekiah trusts God, but he also knows he has responsibilities as the king to do his part in protecting the people. Stopping up the wells would make it difficult for an army to survive in the hot climate of Israel.

32.3: Reading through these chapters in Chronicles we see over and over again that Hezekiah relies not only on his own ideas, thoughts, and opinions, but also on those who are his advisors. As such, Hezekiah reflects another part of a godly person—they have wise people around them.

32.5-6: The military preparations are extensive. Rebuilding, repair, and putting systems in place to grow the army are all part of what he does.

32.7: The more that are with the people of Israel refers
not to Hezekiah and his armies, but to the fact
that God is with his people. We get a good
sense of what Hezekiah is talking about by
looking back to Elisha and his servant in 2 Kings 6.
In that passage God opens the eyes of Elisha’s
servant so he can see that there are more with
them than with their enemies (see box).

32.8: The people have been so committed to God are
convinced that God is committed to them. We
see this greatest commitment from God when he
sends his Son into the world to die for us.

32.9: Lachish was south and west of Jerusalem. It was
the last major city that blocked the way to
Jerusalem. We know some important
things about Lachish and this battle from letters
that were found in the ruins of Lachish by
archeologists. We also know that this was a city
that had not fully joined in the reforms of
Hezekiah. Many idols were found from
this time period by archeologists. Sennacherib defeats Lachish.

32.10-11: Given the impending fall of Lachish and the fall of many other cities in Judah, Sennacherib’s words make great sense. Why would the people assume that Yahweh would rescue
Jerusalem when he had not rescued vast parts of Judah?

32.12: Hezekiah’s reforms followed closely the book of
Deuteronomy that called for one central place of
worship. Even altars and places of worship to Yahweh
were destroyed in Hezekiah’s reforms. One of those
places of worship was uncovered at Arad. It is a replica
of the temple in Jerusalem, but on a much smaller
scale. The incense was still in the incense holders (see
diagram and archeological dig). Sennacherib implies
that the fewer places of worship means that Yahweh is
not as pleased with his people. His claim shows his lack
of understanding of the faith of Israel.

32.13: One of the consistent testimonies of the people of
Israel/Judah is that the gods of other nations are not
gods at all. So one would not expect them to rescue
from the hand of Sennacherib. It is Yahweh who
controls the nations, not idols.

32.14: At this point Sennacherib begins to truly dishonor
Yahweh. He compares the King of all the earth, to idols
that do not exist. This affront to Yahweh is the central
appeal that Hezekiah will use in calling on God to
rescue Jerusalem.

32.15: “How much less will your God deliver you out of my
hand?” ESV Not only does Sennacherib compare God
with idols, in these words he says Yahweh is less than the
idols of the other nations. It is a huge error to make such
a claim. God will not allow his honor and glory to be challenged in such a way.

32.16-19: A summary of Sennacherib’s offense against Yahweh. It is an offense carried out not only by him, but also by all who are connected with him. No one is left guiltless.

2 Chronicles 32.20: The immediate response of the faithful king is to turn to God. The prayer of Hezekiah and the subsequent words of Isaiah’s prophecy are not recorded here. Instead, we simply hear of their prayers. God’s response reflects the prayer of Solomon at the dedication of the temple asking God to listen to his people when they are in distress. The word of Hezekiah’s prayer is recorded in 2 Kings 19.

32.21: The confrontation is shown to be between Yahweh
and Sennacherib. It is God who takes the one so
arrogantly spoke and brings him down. When
Sennacherib returns to Assyria he puts his own spin
on the situation by celebrating what he did to
Lachish and declaring that he had “shut up
Hezekiah like a bird in a cage” (words from Assyrian
documents).

32.21: Sennacherib’s assassination occurs some 20 years
after his return.

32.22: God is shown to be at the center of peace and
prosperity for the people of Judah. He is faithful to
his covenant promises.

32.23: Hezekiah’s fame increases. The “bringing of many gifts” speaks of other nations, not just the people of Israel, bringing gifts to God and to the king.

32.24-26: The struggles of remaining humble in the midst of wealth and power are again seen. Unlike some other kings before him, however, Hezekiah repents of his attitude.

32.27-28: As Hezekiah had the priests do with their overflowing wealth so he does with the riches that come his way. He wisely builds storehouses for them.

32:27-29: “Hezekiah’s prosperity. Hezekiah’s prosperity is described in terms of the increase in royal assets. The gold, gems and spices suggest success in trade and perhaps in collection of tribute. The crops and herds suggest bountiful harvests and the administrative savvy to collect and stockpile effectively. Such success is surprising in light of his vassal status and would serve as evidence of God’s blessing.” From IVP Old Testament Background Commentary

32.33: A good burial (we have seen many that were not) for a king who God and the people honored.

2 Chronicles 33: Manasseh becomes king in the place of his godly father. His name means “forgetfulness; he that is forgotten”. It seems that Manasseh is quickly forgetful of all that God has done and the importance of following the covenant to bring peace to himself and the nation. Manasseh has the longest reign of any king (696-641 BC). Ten years of his reign (age 12 -22) were most likely a co-regency with his father. But he did not learn much or at least did not accept much of what he was taught. During his reign Assyria continues to be the powerhouse in the region.

2 Chronicles 33: As Manasseh begins his reign two of the greatest prophets, Isaiah and Micah, end their prophetic careers. Tradition tells us that it is Manasseh who ends the career of Isaiah by putting him to death.

33.2: Manasseh turns back the clock. He revives the idolatry of the nations that had been driven out hundreds of years later, but still snared the people of Israel.

33.3: It is the grand reversal of all his father had done. One of the deep struggles that Judah/Israel had was that new kings could undo the faithfulness of a former king in short order. The people of Judah seemed all too willing to make the change (although we know there were always people who remained faithful).

33.4-5: Manasseh takes over the temple for the worship of other gods. He puts god out of his own house.

33.6: Manasseh’s use of fortune-telling and all the rest shows how far he has removed himself from God. It also shows that he does not care about the Law (Torah), which expressly forbids such things. Manasseh’s reign sinks Judah to unimagined lows.

33.7: We hear a second time, “put my name forever”. The place that was to be God’s place forever and become the place of other gods. It is possible that Manasseh, like some of his predecessors thought that if he took the gods of other nations (especially Assyria) that he could keep himself out of trouble with those nations. He would just be a good vassal, not bothering anyone.

33.9: The idea in the first part of this verse is the Manasseh misleads the people of Judah. As his father led them with truth that brought life, so he misled the people and taught them things that brought death.

33.9: One of the most condemning statements in the book of Chronicles. The people had become worse than the people who God had driven out of the land because of their sin.

2 Chronicles 33.10: “The Lord spoke to Manasseh and his people…” In 2 Kings we are given the words that God spoke. In that passage we are told that God spoke through prophets. (See “Manasseh in the book of Kings” on the next page). However, we have no Biblical record of who the prophets were during the reign of Manasseh. There is a more than 50-year gap where there are no prophets who speak out and whose words and names are recorded.

33.11: Behind these few words stands a political drama that was unfolding about 652 BC in Assyria. Two brothers were ruling Assyria. The one who was subordinate to the other began a war to take power. In that war he recruited vassal states such as Judah. It seems that Manasseh joined in the younger brother’s quest for power. The war ended in disaster for the younger brother when he dies in a fire during the siege of Babylon. With the loss of the war, Manasseh is captured and sent into captivity.

33.12: The distress if real. A captured king was treated with great cruelty. A hook was put through the jaw and the king led away. That we the beginning of a horrible life.

33.12: This part of the life of Manasseh is not recorded in
the book of Kings. We hear nothing about his
imprisonment or his repentance. The purpose of the
author of Chronicles causes him to include this part
of the Manasseh’s life, while it was not important to
the writer of Kings.

33.13: We find again a picture that flows from Solomon’s
prayer at the dedication of the temple. 36 “If they
sin against you—for there is no one who does not
sin—and you are angry with them and give them to
an enemy, so that they are carried away captive to
a land far or near, 37 yet if they turn their heart in
the land to which they have been carried captive,
and repent and plead with you in the land of their
captivity, saying, ‘We have sinned and have acted
perversely and wickedly,’ 38 if they repent with all
their mind and with all their heart in the land of their
captivity to which they were carried captive, and pray toward their land, which you gave to their
fathers, the city that you have chosen and the house that I have built for your name, 39 then hear from heaven your dwelling place their prayer and their pleas, and maintain their cause and forgive your people who have sinned against you.” 2 Chronicles 6

33.14: The repentance of Manasseh leads to limited pictures of a great prosperity and peace. One of those pictures is of rebuilding.

33.15-16: Manasseh begins a reversal of the early days of his reign. He now begins to lead the people in he right direction.

33.17: Worship at the high places continues. The worship of God was supposed to have one central location: Jerusalem. The leaving of the high places opens the door for the future to turn those high places into places of pagan worship.

33.18-19: The sources used as background material for the book of Kings and the book of Chronicles are different. That reality also explains some of the differences between the two accounts.

33.20: Manasseh is not buried with the kings of Judah. His burial is proper, but his reign is not upright enough to gain him entry into the most hallowed ground of the kings.

33.21: Amon’s name means “faithful, true”. In the context of living up to God’s covenant he does not live up to his name.

33.24: We see another king whose life is ended by assassination. We find no description of his burial.

Summary #27

Weekly Summary
Isaiah 13-30, Hosea, Various 2 Chron/2 Kings

Raging unfaithfulness vs. everlasting faithfulness -- these are the themes of this week's reading. First, Ahaz, wicked king of Judah, builds idols of bronze, and codifies the idolatry of a nation. He falls to Israel and to Assyria - Israel takes the people of Judah as prisoners and slaves, but a prophet of the Lord warned the Israelites that this was NOT pleasing to God. Ahaz finally dies, and his son, Hezekiah takes the throne at 25.

After such a wicked king, we are surprised when the son turns wholeheartedly to the Lord - cleanses the temple, calls not only Judah but also Israel to return to God's ways, including observing Passover, which has not been observed in a long time. God smiles on Hezekiah, and blesses his faithfulness with wealth and security. Hezekiah is a great example of the faithfulness that God has called Israel to.

In stark contrast, the prophet Hosea lives out a parable of the unfaithfulness of Israel when he, at God's command, takes a prostitute as his wife. He redeems her as God redeemed Israel, and gives her everything she needs, including status. Her response? A return to prostitution, faithlessness, and scorn for the sacrifice of her husband. Through it all, though, Hosea remains faithful, and his heart breaks with love for his unfaithful wife. A beautiful picture of Israel's situation, and a powerful call to the people to return to their first love.

Noting Israel's faithlessness, Isaiah also cries out against the injustice that the people of God are showing - their indifference to the despair of the poor, their self-satisfaction in a tepid, shallow life. Israel tells the people that destruction is sure to come to them as a result of of their unfaithfulness, but also reminds them that in the midst of this unfaithfulness, destruction, despair, and defeat, God is always faithful. The promise of a redeemer again falls on the people.

Things are getting politically shakier in Israel and Judah -- read on this week to see the fulfillment of the predictions of doom.

Day #201

Sermon - Audio
2 Kings 18:1-8 Chronicles 29-31 - Audio
2 Kings 18:1-8 Chronicles 29-31 - Reading

Daily Insights - Please Comment

2 Kings 18:1-8


1-2 - Hezekiah saw what happened to the northern kingdom in light of turning their backs on God. This would be a valuable lesson.

3-6 - Hezekiah is a righteous man. See that this is proven by the way in which he lives his life in complete surrender to the will of God. He breaks down the idols including the serpent of Moses (Numbers 21) that had now become an idol for the people to worship.

*Look at what is said about him: "He trusted in the LORD God of Israel, so that after him was none like him among all the kings of Judah, nor were before him. For he held fast to the LORD, he did not depart from following Him, but kept His commandments, which the LORD had commanded Moses." A godly king...finally.

7-8 - God blessed Hezekiah's hands. The land was prosperous under him, wars were won, the people were returned.

2 Chronicles 29

1-11 - Much of the same as in 2 Kings, but it is important to point out the extent that Hezekiah went to in order to cleanse the temple as well. It wasn't just the building that needed cleansing, but also the Levites/the workers. Hezekiah would make sure that things were cleaned up so they could operate in it again...thus, pleasing the LORD.

*Now it is in my heart to make a covenant with the LORD God of Israel, that His fierce wrath may turn away from us. My sons, do not be negligent now, for the LORD has chosen you to stand before Him, to serve Him, and that you should minister to him and burn incense.

*Hezekiah destroyed the bronze serpent: Hezekiah was willing to destroy even a sacred artifact from the Exodus in order to cleanse the people/the land/the temple from their adulterous ways.

Q. Has there been times in your life where you've been forced to hit the "reset" button. How'd that feel and why'd you do it? How did it get to that point, and what made you realize the need to do it?

12-19 - The Levites did as they were told by the king. The temple was cleaned out.

20-27 - Sacrifice and Worship is restored. Everything is put in place as God had required.

28-30 - Celebration is restored.

Q. Worship and celebration is restored to the temple once it is cleaned out and dedicated to God. What does this tell us about our lives in community with one another and God?

31-36 - People once again became generous and gave freely. God's people do not hold back from God be it finances, work/effort, knowledge, worship, etc. To hold back is to rob God.

2 Chronicles 30

1 - The Passover would once again be observed/kept. This was not a small thing seeing that the Passover told of the great deliverance of God's people (Exodus 12). Notice it says that it had not been observed for "a long time."

6-9 - Hezekiah calls to unify under the banner of God. He calls to those who are scattered from the destruction of Israel to return back to God.

10 - They laughed and mocked the people who went to them to proclaim the message. This reminds me of when Jesus sent out his disciples among the people (Luke 10). Some will not listen, but it will be horrific for them. It's always horrific for those of us who don't come to repentance.

11-12 - However, some did humble themselves and turn.

13-17 - A great crowd gathered for the Passover. This was the largest gathering for Passover in a very long time. They threw the pagan altars away, and went on worshiping God.

18-20 - Hezekiah prayers for compassion/mercy from God for the people who were "unclean." God listened to Hezekiah and "healed the people." Hezekiah's heart seems to be in harmony with Gods. Many of the people worshiping now would have been unfamiliar with temple worship, so they didn't know better. Hezekiah's heart went out to these people, because they wanted to seek God.

21-27 - 14 day Feast of Unleavened Bread! Hezekiah gave 1,000 bulls, 7,000 sheep, and the other leaders gave 1,000 bulls, 10,000 sheep!!! That's a lot of beef. "There was great joy in Jerusalem."

2 Chronicles 31

1 - This is not a quiet riot. The people were encouraged and on fire for God.

2-3 - Hezekiah was not just concerned with the Passover celebration. He wanted to turn over their daily lives to the LORD.

4-5 - Tithes, even from the beginning, displayed where your heart was at with God. Hezekiah institutes the "first-fruits" law once again.

*Our gifts are to be generous, freely given, and cheerful (2 Cor 9)

*We see the kinds of offerings that are acceptable to God even from the beginning with Cain and Abel. Cain did not give generously and out of a cheerful heart...thus, his offering was not acceptable.

6-10 - The people brought the tithes and "laid them in heaps." A "great abundance" was left.

11-19 - Hezekiah put faithful men in charge of the administration of tithes.

I'm just going to post the verse to close: "Hezekiah did throughout all Judah, and he did what was good and right and true before the Lord his God. And in every work that he began in the service of the house of God, in the law and in the commandment, to seek his God, he did it with all his heart. So he prospered."

*In Colossians 3:24 Paul is speaking to slaves about their work, and he reminds them that "it is Lord Christ whom you are serving." May we never forget that we are workman for God, not for man.

Summary #26

Weekly Summary
Isaiah 1-12, Amos, Micah, II Chronicles 27

This week we switch from the narrative of the dueling kingdoms (Israel and Judah) to words of God to these people. Neither the northern kingdom nor the southern kingdom are doing what God commanded - the kings have not removed the high places, they have intermarried, and they have walked away from the commands of the Lord.

In this environment, God calls three prophets to speak against the the way his people are pursuing life: Isaiah preaches against the unfaithfulness of Judah, Amos proclaims against the carelessness of Israel, and Micah, a farm boy, is sent to both kingdoms to call the people to justice, mercy and faithfulness.

Mixed in with the indictment of Judah and the promise that God will scatter his people far from their promised land, Isaiah also introduces a beautiful promise: a child will be born, a savior will come to redeem these people. In the prophecy of the destruction that be the result of their unfaithfulness, God's faithfulness is constant, and his promises are lavish.

Entirely because he is gracious, God demands mercy of his people. He lays out the path of righteousness, and the one of destruction, and calls his people to righteousness, as well as promises to rescue them when they make the wrong choice. Look carefully this week for the images of destruction and redemption in the reading.

Day #197

Sermon - Audio
2 Kings 16-17 & 2 Chronicles 28 - Audio
2 Kings 16-17 & 2 Chronicles 28 - Reading

Daily Insights - Please Comment

Apr 18: 2 Chron 28 &

2 Kings 16-17

2 Chronicles 28 shows how quickly things can change course. The new king, Ahaz moves away from the way of his father and the way of God. The reason for his move away from Yahweh most likely has to do with the politics of his day. Assyria is a world power and will conquer Israel during his reign. Ahaz may be trying to keep Judah safe by being committed to Assyria and its ways, rather than trusting God and his ways. Historical records seem to indicate that Ahaz paid tribute to Assyria.

• 28.1: Ahaz’s name that means he who takes or possesses, may reflect that he took the throne not as the firstborn, but as a pro-Assyrian king. His ascension to the throne, therefore, may have not been completely just.
• 28.2: The comment that he follows in the ways of the kings of Israel is a powerful
• statement since the ways of the kings of Israel leave their nation in exile. Ahaz may think that he is politically astute and living in the world of real politics but what he is really doing is leading his people down a path of destruction.
• 28.3: This verse shows just how far Ahaz has fallen. He doesn’t simply worship the Baals; he takes part in child sacrifice.
• 28.4: “Under every green tree” ESV These words are not to be taken literally, but show the extent to which Ahaz has turned away from God.
• 28.5-7: What is perhaps most curious about these verses is that God uses Israel, which will soon be in exile for its own sin, to punish Ahaz. The battle between Pekah and Ahaz shows that the truce between the two nations that has existed since the time of Ahab has come to an end. Nearly 140 years of peace was brought to an end by the sin of Ahaz.
• 28.8-11: God makes it clear that he empowered Israel to punish Judah, but that Israel too has sin. Israel has taken advantage and gone far beyond what God desired.
• 28.12: A group of courageous and God-fearing men call upon those who have just lived through the horrors of battle to give up he prizes they had obtained. While Israel is a place of unfaithfulness, we are reminded that there is always a faithful remnant.
• 28.15: This must have been a moment of great joy for the prisoners. From being herded like cattle, to good treatment and being returned home.
• 28.16: We are introduced to the fact that Ahaz has made his alliance with Assyria. This move will make Judah a vassal of Assyria for 30 years. It is a crucial misstep that so many kings make as they survey what is happening militarily and politically in the region and rely on the strongest power rather than relying on God.
• 28.19: King Ahaz’s reign marks one of the lowest points in the nation of Judah until the time of the exile. A nation that had been expanding and strong during the reigns of the previous kings quickly crumbles.
• 28.20-21: All that Ahaz had hoped to gain from an alliance with Assyria turns out to be an empty hope. His alliance with Assyria ends up costing him much.
• 28.23: Ahaz’s lack of religious sense is shown in this verse. He assumes it is the gods of Syria who have brought about his defeat, rather than seeing it as Yahweh’s punishment for his unfaithfulness. He is a religious dolt. Even people in Samaria know when God is speaking and respond by sending back prisoners and spoil, but Ahaz is clueless.
• 28.25: All of Judah now became a “temple” to foreign idols. Ahaz is doing whatever it takes to secure the good graces of Syria. This is a 180-degree
• turn from Jotham of whom we read, 6 So Jotham became mighty, because he ordered
• his ways before the Lord his God.
• 28.27: We return to those kings who are not buried with the kings of Judah. It is an implied slight.

2 Kings 16: See notes above

2 Kings 17.1-24: The fall of the Northern Kingdom (Israel).

The year is 722 B.C. when the north falls and the people are sent into exile. This chapter outlines the reason for the fall. The strong focus seems to be on idolatry. One of the great concerns when people came back from Babylon was that they avoid idolatry. (notice that Jesus has little to say about idolatry in his teaching, but Paul writes a lot about idolatry as he goes into the Greek/Roman world). At the same time, a careful reading of the passage shows that the people have fallen in every area because they failed to follow God’s law.

Day #195

Sermon - Audio
Isaiah 9-12 & 2 Chronicles 27 - Audio
Isaiah 9-12 & 2 Chronicles 27 - Reading

Daily Insights - Please Comment

Isaiah 9

Set in the middle of the prevailing visions of judgment against Judah is a vision of the coming Messiah. The poetry accounts for much of the literary power of the passage, along with a list of evocative epithets in verse 6. -ESVLB-

1 - The gloom carries over from Isaiah 8, where Isaiah warned Judah about the coming invasion from Assyria.

2 - Matthew 4:13-16 quotes this passage as clearly fulfilled in the Galilean ministry of Jesus. Since the majority of Jesus’ ministry took place in this northern area of Israel, around the Sea of Galilee, God certainly did have a special blessing for this once "lightly esteemed" land!

6 - Isaiah presents the events as if it were the time of the child’s arrival, with an expectation of what he will achieve (Isa. 9:7). Wonderful Counselor. A “counselor” is one who is able to make wise plans (cf. 11:2). He is a ruler whose wisdom is beyond merely human capabilities, unlike intelligent but foolish Ahaz (cf. 28:29). Mighty God. A title of the Lord himself (10:20–21; Deut. 10:17; Neh. 9:32; Jer. 32:18). Everlasting Father. A “father” here is a benevolent protector (cf. Isa. 22:21; Job 29:16), which is the task of the ideal king and is also the way God himself cares for his people (cf. Isa. 63:16; 64:8; Ps. 103:13). (That is, this is not using the Trinitarian title “Father” for the Messiah; rather, it is portraying him as a king.) Prince of Peace. He is the ruler whose reign will bring about peace because the nations will rely on his just decisions in their disputes (cf. Isa. 2:4; 11:6–9; 42:4; 49:7; 52:15). This kind of king contrasts with even the best of the Davidic line that Judah has experienced so far, because these titles show that this king will be divine. Thus this cannot refer to, say, Hezekiah (whose father Ahaz was king at the time), who for all his piety was nevertheless flawed (cf. 39:5–8) and only human. -ESVSB-

7 - "There will be no end." God's covenant with Abraham was a global one. He would be a blessing to all nations. We can't forget this.

Q. What does this mean for us? What does this look like outside of our "four walls?"

9:8-10:34 - Isaiah seeks to warn his nation that God will judge it if it rejects him and that God will also judge the surrounding nations, so trusting them is a futile venture. As we negotiate all of the topical references, we need to get a grip on the literary principle that writers tell us not only what happened but also what happens, so that Isaiah’s message to his own society still applies today. The names have changed, but the spiritual principles remain the same: seeking satisfaction and security in earthly things will bring us to ruin. -ESVLB-

9 - The northern kingdom rebelled against the throne of David and against the worship of the Lord (see 1 Kings 12:16–33).

10 - Interesting picture given here. Basically, what Isaiah is saying is that the greatest of what once was has fallen down because the people have disobeyed God. However, instead of repenting they will just continue on doing the same things that caused them to crumble.

11-17 - What happens when they don't repent...

*You will see this pharse "His anger is not turned away, but His hand is stretched out still." - It means that God is not finished, but there is more sin to judge.

12 - his anger. Not an impersonal process of cause and effect but God’s own hand at work against evil. His love is intrinsic to his nature (1 John 4:16), but his anger can be provoked (Deut. 4:25). Far from arbitrary, as Isaiah shows, God’s anger is principled, and therefore the more to be feared (Deut. 29:22–28; cf. Ex. 34:6–7; Isa. 13:9; 42:24–25; 48:9; 63:3–6; 66:15–16; Nah. 1:2–3; Rom. 2:5, 8). stretched out still. Human pride cannot wear God down and force him to compromise. -ESVSB-

Repentance = God is merciful and compassionate, but His name will not be ridiculed/mocked forever. At some point everyone falls under judgment. God's will is that we recognize our sin (when we choose against his created order), and repent, that is turn 180 degrees toward Him. Israel did not.

18 - Their self-seeking will become their own destruction

Isaiah 10

10:1-4 - Because of their lack of social justice, they will be exiled and killed. They show no concern for the poor, the broken, and the needy. God is claiming in these verses that He has protected them, but will not for any longer...this will lead to their destruction.

3 - "ruin" - This is the Assyrian invasion

5-7 = Weird paradox here. God is going to use Assyria as the rod of his anger to carry out this mission against Israel, but He still says "woe to them," for they do and will do great evil in God's sight. It seems that God is just not holding Assyria back from what they've always wanted to do. Although, Assyria will have no idea that this is the case.

5-7 = The "rod and staff" were used by shepherds to guide and correct the sheep.

8-14 = Assyria will say that it is by their power that they conquered, thus, God will look down on them. Many military leaders have said this after their victories, only to fall later on (Alexander, Caesar, etc)

15 = An axe without a hand to wield it is useless. Assyria is useless without God.

20-27 = A people will turn to God, there is a "remnant" of Israel.

27 = The "anointing oil" is both argued as the presence of the Holy Spirit among the peoples, or because of the Messiah, Jesus, being the source of victory and freedom.

33-34 = God seems to make a point that the haughty and proud will be destroyed. God opposes the proud.

Isaiah 11

Oracles of redemption: visions of the coming Messiah [ chapters 11–12 ]. As an antidote to the false promises of deliverance by earthly kingdoms, we receive a famous messianic prophecy of the branch of Jesse (chapter 11). As the chapter unfolds, we confront the mysteries of prophetic time: some of the references point to what Jesus accomplished by his incarnation (11:1–5), but those fulfillments telescope into pictures of a golden age that seem to fit the coming millennium and eschaton (11:6–16). In any event, the mode is visionary rather than literal. Chapter 12 is a *psalm of praise, imagined as being uttered by beneficiaries of God’s salvation as just named (“you will say in that day”—12:1). -ESVLB-

1 - family line of Jesus
2 - spiritual empowerment of Jesus - wisdom/understanding/counsel/might/knowledge/fear of LORD
3 - Remember, the fear of the LORD, is the beginning of knowledge. -Prov 1:7
4 - Jesus' compassion/mercy/grace for the poor and needy was evident throughout his earthly walk, as was his rebuke and harsh words for the self-righteous.
5 - Jesus was faithful to death on a cross

6-9 = These verses give us a depiction of the ideal creation. This is how God's creation should have been, and will be. Notice that this section discusses nature.

10-16 = Same thing, but with God's people and the other nations relationships with them. God will gather all His people during this time.

10 = Paul quotes this passage in Romans 15:12 - Paul is stating that this is the time that Isaiah saw coming. A time for the Gentiles as well as the Jews.

Isaiah 12

As an antidote to the false promises of deliverance by earthly kingdoms, we receive a famous messianic prophecy of the branch of Jesse (chapter 11). As the chapter unfolds, we confront the mysteries of prophetic time: some of the references point to what Jesus accomplished by his incarnation (11:1–5), but those fulfillments telescope into pictures of a golden age that seem to fit the coming millennium and eschaton (11:6–16). In any event, the mode is visionary rather than literal. Chapter 12 is a *psalm of praise, imagined as being uttered by beneficiaries of God’s salvation as just named (“you will say in that day”—12:1). -ESVLB-

1 - This is a song of thanksgiving for God "passing over" their sins. We see this happen through/in Jesus.

See 2 Corinthians 5:19 - "In Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting to us the message of reconciliation!"

2 - This is the expression we should have upon salvation.

3 - This is a picture of an endless supply of salvation that will be enjoyed. Salvation is not a lifeless, life-sucking, draining truth. It is an amazing truth, a transformational action that is to be proclaimed in every area of our lives.

Q. What does it look like to "proclaim salvation in every area of your life?"
Q. Do people see and are they puzzled by your unending joy?

4 - Salvation can not be an internally exclusive right. It is to be passed on. It must flow to others. It is not an "I got mine, I'm all set" mentality.

5-6 - Spurgeon: “We ought not to worship God in a half-hearted sort of way; as if it were now our duty to bless God, but we felt it to be a weary business, and we would get it through as quickly as we could, and have done with it; and the sooner the better. No, no; ‘All that is within me, bless his holy name.’ Come, my heart, wake up, and summon all the powers which wait upon thee! Mechanical worship is easy, but worthless. Come rouse yourself, my brother! Rouse thyself, O my own soul!”

2 Chron 27

The reign of Jotham [ chapter 27 ]. The brief nine-verse summary of Jotham’s reign teases us into wishing that we knew more. It is primarily a story of political success, but that success is placed within a religious framework of the king’s doing “what was right in the eyes of the Lord” (v. 2) and ordering “his ways before the Lord his God” (v. 6). The Chronicler chose not to elaborate on the summary statement that “the people still followed corrupt practices” (v. 2). -ESVLB

Jotham’s reign is depicted in decidedly positive terms. His religious obedience brings prosperity; even the notice at 2 Kings 15:37 concerning the military campaign by Aram and the northern king Pekah are omitted here, being diverted to the reign of Ahaz. This contrasts markedly with the reign of his son, Ahaz, whom Chronicles portrays as wicked in the extreme (see ch 28). This pattern may reflect the influence of Ezek. ch 18. -JSB-

Day #190

Sermon - Audio
2 Kings 15 & 2 Chronicles 26 - Audio
2 Kings 15 & 2 Chronicles 26 - Reading

Daily Insights - Please Comment

• 2 Kings 15.1-7: The writer of kings spends a much shorter time dealing with Azariah/Uzziah than we find in 2 Chronicles. Azariah means “He that hears the LORD”; Uzziah means “The LORD is my strength”. Since the focus of the Chronicler is on building a good society and Uzziah presents a picture of this pursuit more emphasis is put on his reign than the writer of Kings who has a different purpose.
• 2 Chronicles 26.1: Amaziah’s reign came to end when he was assassinated. His 16-year-old son, Uzziah is brought to the throne. Like his grandfather, Joash, he will have a wise advisor during part of his reign.
• 26.2: Eloth [Elath] was an important port that opened up trade with Arabia. Solomon was the first to establish this port. Uzziah is trying to rebuild at least part of Solomon’s empire and bring economic prosperity to the kingdom. This and other economic moves make his reign one of the two most prosperous since the time of Solomon..
• 26.5: Uzziah is all about seeking God. The idea of being instructed is more than gaining knowledge. True instruction comes with both knowledge and knowing how to use that knowledge.
• 26.5: The ways of God giving prosperity will be revealed in the coming verses. What surprises many of us is the ways in which God causes this nation to prosper.
• 26.6-7: God’s support for Uzziah shows itself in military victory. For those who think of life with God in terms of spiritual things and in terms of sacred and secular this feels a bit odd. Why would God involve himself in something so “secular” as a war? Why doesn’t he simply keep his people at peace by providing some kind of spiritual barrier? Why does he allow his people go to war and expand their territory rather than simply have them live at peace with all of their neighbors? God’s support in military campaigns shows us that God is a God of the physical world and has a deep concern for it. It also shows us that God will reign not only the hearts of men, but over the kingdoms of men.
• 26.8: The fame of Uzziah spreads, as he is faithful to God. Oddly, the more faithful the kings of Judah are to God, the more their name is lifted up. The more they try to lift up their own names, the more their names are dragged down.
• 26.9: Building projects show the power and prosperity of a king in the Ancient Near East. Uzziah is a man to take seriously.
• 26.10: Uzziah is a man of the soil. He loves to build not only cities but finds joy in the world of agriculture. He is an amazingly smart man with wide interests.
• 26.14: This verse reveals the wealth of Uzziah’s kingdom. Soldiers were normally expected to provide their own equipment. Only the wealthiest of kingdoms provided equipment.
• 26.15: The creativity that is alive and well during his reign is reflected in these verses. Again, that this creativity focuses on military inventions may be disturbing to those who think in terms of God dealing only with “spiritual” things.
• 26.15: “Marvelously helped” (“greatly helped” NIV) The Hebrew word here means to cause wonderful things to happen. The word typically refers to God who brings about things that are beyond human capabilities and so bring praise to him. When we are told that Uzziah is “marvelously helped” it is a clue that God is behind all that has happened and what has happened goes far beyond what Uzziah and Judah could have ever accomplished without him. It is to be a moment of awe.
• 26.16: Uzziah missed out that he has been “marvelously helped” and becomes proud. He attempts to raise himself up over others and become a king like the other kings around him, namely, one who controls both the throne and the cult.
• 26.17: We are told that there are those who have the courage to challenge the king when he is wrong.
• 26.19: As God walked with Uzziah when he did what was right, now God punishes him for his stubborn pride.
• 26.21: This verse indicates that Uzziah has lost his place, he no longer rules.
• 26.23: Because of his leprosy, Uzziah is buried in a field that belonged to the kings, but not in the tomb of the kings.

2 Kings 15.8-16

The state of the Northern kingdom begins to deteriorate rapidly. Zechariah lasts only one year on the throne and is assassinated. His murderer, Shallum lasts one month. Shallum is killed by Mehahem who shows himself to be harsh and vindictive.

2 Kings 15.17-26

Menahem reigns for 10 years, his son for 2 years before he is assassinated. Menahem and his son both serve as vassels to Assyria.

2 Kings 15.27-31

More assassination. Pekah dies at the hand of Hoshea. Israel is crumbling as a large part of its northern territory is overrun and it’s people deported. We can only imagine the pain and horror of all of these assassinations and military defeat.

2 Kings 15.32-38

We get a brief reprieve as we look back to Judah. Jotham whose name means “the perfection of the LORD” follows in the best tradition of his father, Uzziah. It is worth remember that high places were not necessarily places where offerings were offered to Baal, but where unauthorized offerings were offered to Yahweh.

Day #188

Sermon - Audio
2 Kings 14 & 2 Chronicles 25 - Audio
2 Kings 14 & 2 Chronicles 25 - Reading

Daily Insights - Please Comment

2 Kings

1-6 King Amaziah is really the only king recognized as an okay king. The rest of them throughout this period were not men of God, like David.

7 - "valley of salt" - See 1 Kings 8:20-22

15-17 - The surprising repetition of this information concerning Jehoash in the context of Amaziah’s reign (cf. 13:12–13) may be intended to contrast the two kings in their deaths: Jehoash, who did not seek conflict with fellow Israelites, came to a natural and peaceful end, while Amaziah, the aggressor who acted as Rehoboam had been forbidden to act, met a violent death (14:19–20; cf. 1 Kings 12:22–24). It is also possible, however, that Jehoash is highlighted here because he was the effective ruler of Judah in this period, as was his son Jeroboam after him; Amaziah is not said to have “ruled” in Judah after Jehoash’s death, but only to have “lived” there. On the Chronicles of the Kings (also 2 Kings 14:18, 28), see note on 1 Kings 14:19. -ESVSB-

25 - “Jonah son of Amittai” was the same reluctant prophet whose story is told in the book of Jonah.

27 - Even though Israel deserves to be utterly wiped out, God continues to show mercy to His people.

2 Chronicles

2 Chronicles 25: Amaziah’s name means “the strength of Yahweh” As is often the case the question implicit in the story is, “Will Amaziah live up to his name?”

2 Chronicles 25.2: The theme of “double-mindedness” or not following God with a whole heart is one of the continuing themes in the Bible. To be a double-minded person means that at times you are committed to and desire God’s wisdom, at other times you would want to live a life of following the ways of foolishness. The Psalmist says to God, Psa. 86:10 For you are great and do wondrous things; you alone are God. 11 Teach me your way, O LORD, that I may walk in your truth; unite my heart to fear your name. God’s promise to his people is that he will give us an undivided heart (one heart) Ezek. 11:19 And I will give them one heart, and a new spirit I will put within them. I will remove the heart of stone from their flesh and give them a heart of flesh….

25.3: As often happens with royal transitions it takes some time for power to be consolidated. As soon as it was, he carried out justice for his father. Even though Joash had done wrong, it is God’s work to bring about a king’s end, not people. When David was in the wilderness and he was encouraged to kill Saul he refused because Saul was the Lord’s anointed.

25.4: Here we find that his heart is committed to God’s ways. He follows the directions of Deuteronomy 24.16 “Fathers shall not be put to death because of their children, nor shall children be put to death because of their fathers. Each one shall be put to death for his own sin.

25.5-8: Again, we discover another of the continuing concerns of the writer of Chronicles, namely, building an alliance with the Northern Kingdom. While it is good for people from the North to come and join Judah, it is not fine for the Southern Kingdom to look to the north for help.

25.8: The themes of Chronicles keep being played over and over again. Here the words call to mind the words of 2 Chronicles 16.9 that God will strongly support (a reference to help in battle) those whose hearts are fully committed to him. This will be a problem for this king since his heart is only partially committed to God.

25.9: Amaziah has a practical question, he has just spent a lot of money. Is it really wise not to get a return on investment. The prophet promises that God can give a better return if he is obedient.

25.10: The anger of the dismissed men is because of their loss of booty in the coming battle. They will solve this problem and show their true nature by attacking cities of Judah.

25.11: A brutal battle and a brutal style of execution. Certain passages in the Scripture leave us wondering.

25.13: The death and plundering in Judah most likely speaks to two things. First, that the Chronicler acknowledges that even when we do good, bad things can still happen. Second, it may be the reason that Amaziah challenges Jehoash of Israel after his battle victory against Seir (another name for the nation of Edom).

25.14: Amaziah may worship these gods as tribal deities who he needs to appease because of his defeat of them and their people. He’s a person who is covering his bases. Such action shows his lack of understanding that Yahweh is the great God above all gods and that idols are simply wood and stone.

25.15-16: A prophet comes to act as a counselor. Rather than listening and repenting, Amaziah threatens and refuses to listen. It is the beginning of his downfall. The theme of listening to the right counselors again shows itself.

25.17: Amaziah listens to the wrong counselors, it leads to war.

25.19: Even a foreign king provides better advice than Amaziah’s counselors. Amaziah doesn’t count the cost of the upcoming battle nor does he see the reality of his weakness compared with the strength of the Northern Kingdom.

25.20: The reason for the fall: God. As Rehoboam caused the split in kingdom, as Ahab listened to false prophets, so Amaziah refuses wise counsel because God is at work bringing about punishment.

25.24: Hostages are taken to assure payment of tribute and to keep another nation from rebelling

Day #187

Sermon - Audio
2 Kings 12-13 & 2 Chronicles 24 - Audio
2 Kings 12-13 & 2 Chronicles 24 - Reading

Daily Insights - Please Comment

• 2 Chronicles 24.1-2: The theme of having a good counselor is sounded. Alongside this theme there is the hint of problems ahead. Jehoiada’s place and power are so established that he is the one who finds wives for Joash. Even in this important matter of State, it is a priest who calls the shots.
• 24.3- 7 The first official act that is attributed to Joash ends in the priests not following his directions. Joash calls in his mentor, Jehoiada to try to make the situation right. The result, however, shows that Joash does not have the power to call the shots. He has to compromise.
• 24.8: The command of the king is given, but the word in Hebrew can simply mean “to tell” or “to say”. There is another word in Hebrew that is typically used for “command”. It is possible that the Chronicler chooses this word to hint again at the lack of authority that Joash has at his disposal.
• 24.8-10:Whatever the behind the scenes wranging the people and princes rejoice over the opportunity to restore the temple. We do not hear of rejoicing by the priests.
• 24.12: The repair of the temple is a joint project between the king and the chief priest. For both of them it is an important project for it honors God and lifts him up after the disastrous years of Athaliah.
• 24.13-14: All of the proper utensils and other items are made for the temple. The temple is important to both the people and to God because God desires to be with his people. In the Old Testament the symbol of this desire is the temple. In the New Testament God literally becomes “God with Us” (Emmanuel) in Jesus Christ.
• 24.14: The Chronicler hints of problems to come. He tells us that the sacrifices are done regularly all the days of Jehoiada, rather than they are done regularly all the days of Joash.
• 24.15: The age at which Jehoiada dies shows God’s pleasure with his work. Old age is a blessing of the covenant for those who are faithful.
• 24.16: To be buried among the kings (remember that even some kings did not receive this honor because they were considered unworthy) show Jehoiada’s place of influence, strength, and the good that he did in Israel.
• 24.16: Good in this verse speaks of a broad based good. Jehoiada’s leadership has brought spiritual, economic, creative, political, and religious good to the people. In other words, it has brought all the blessings of the covenant.
• 24.17: The princes who have found themselves on the outside of influence during the time of Jehoiada come and bow down and show proper deference to the king. This does not seem to have been happening, at least not in the way Joash longed for, during the years of Jehoiada.
• 24.18: Abandoning the House of the LORD is a political power move. To establish himself as ruler, Joash has to go around the priests and their power base at the temple. Instead of a willingness to build on the success of Jehoiada and so what was good for the nation, Joash chooses to step away from God.
• 24.19: God’s actions are predictable; first he calls out to his wayward people in love through his prophets. But in typical fashion the people do not listen.
• 24.20: Here we find one of the prophets that comes to call the leaders back to faithfulness. He has the advantage and disadvantage of being Jehoiada’s son—the one who is now seen as a rival to the king. His prophecy, while being completely true, at the same time was probably seen by Joash as an attempt to regain power for the priestly class.
• 24.21-22: What Jehoiada would not do, kill someone in the courts (namely Athaliah), Joash is all too willing to do to the son of the very man who rescued him.
• 24.23-24: God’s covenant curses are brought to bear. A small army defeats Judah.
• 24.25: Joash’s reign ironically ends with his assassination. What Athaliah had failed to do, his own servants carry out. Unlike the priest, Jehoiada, Joash is not buried in the tomb of the kings, even though he is one. It is the Chroniclers way of reminding us of the righteous actions of the priest, and the fall of a king.

2 Kings 12-- see notes above

2 Kings 13

• 13.1-9: God is angry with Jehoahaz (king of Israel) and reduces his army to a mere pittance of what it once was. In the midst of disaster Jehoahaz turns to God and God’s heart softens. The savior that God sends is another nation that puts pressure on Israel’s enemies but it is disputed just who this savior nation is.
• 13.10-25: The main focus of this section is on Elisha. Here we find that he is seen as the true leader of Israel by the proclamation at his death. We also see his last “miracle” when a person comes to life when touching his bones. The failure of the king to strike the arrows which represent victory more than three times shows a lack of enthusiasm to follow the words of Elisha.

Day #182

Sermon - Audio
2 Chronicles 19-23 - Audio
2 Chronicles 19-23 - Reading
Daily Insights - Please Comment

2 Chronicles 19.1: Jehoshaphat escapes with his life, but it is a terrible defeat.

• 19.1: The one who speaks to Jehoshaphat is Jehu, son of Hanani the seer who had spoken to Jehoshaphat’s father Asa. We see the next generation of prophets and kings interacting. The question is: Will Jehoshaphat react to Jehu with the same anger as his father had responded to Hanani and so move from goodness to rejecting God.
• 19.2: The word “love” indicates a commitment to a treaty. This is not an emotional bond, but of political promises.
• 19.3: There is an affirmation that while Jehoshaphat has messed up in a big way, that his heart is really committed to God. What he needs to do is get his heart realigned. This is the moment where we wait and wonder if he is going to get angry like his dad, Asa and pursue wickedness or if he will stay seeking the LORD.
• 19.4-8: We see the response of Jehoshaphat. Instead of following his father’s anger he calls people to live faithfully and he himself lives up to his name: “The LORD is judge”. The setting up a system of judges in the land tells them that they judge for the LORD (not the king) and calls on them to fear the LORD.
• 19.11: A system of honest courts was central to Judah living up to her role as God’s covenant partner. Courts were not an afterthought or add-on to a faithful nation, they were essential.

2 Chronicles 20: As we found in chapter 19 we discover that a comparison is being drawn between father, Asa, and son, Jehoshaphat. When Asa faced Baasha in a fearful situation he allowed that fear to drive him away from trusting God. Now his son faces a much more fearful situation. Will he allow his fear to drive him to God or away from him?

• 20.2: The armies that are threatening Israel are about 25 miles away and the only city between Jerusalem and En-Gedi is Bethlehem. The way is open for a direct attack on the capital.
• 20.3: Jehoshaphat’s heart is immediately revealed: he runs to God.
• 20.4: The leadership of Jehoshaphat is seen as people come from all over Judah to seek God’s solution to their present situation. The fast that is put in place shows the intensity of their desire for God to lead them.
• 20.5: This action by Jehoshaphat recalls the prayer of Solomon at the dedication of the temple. Jehoshaphat is doing everything, as he should. (See verses 8-9).
• 20.6: The prayer of confidence shows that Yahweh is unlike other gods. Other gods were regional in nature, as the nations understood them. They did not reign over all, but only over certain parts of the world.
• 20.12: In 2 Chronicles 16.9 we're told, “the eyes of the LORD go back and forth across the earth to strongly support those who are fully committed to him. “ This commitment speaks first of all about a military commitment. Here we find a slight reverse in the language, so that the people’s eyes are on God looking for that strong support. Again, in a father son comparison we wait to see if God will be good to his word.
• 20.15: These words recall the promises and call of God as the people enter the land. They are called on to be bold and courageous, trusting that the battle is God’s.
• 20.18-19: The centrality of worship in a faithful covenant nation is highlighted.
• 20.21: “established” (ESV) and “Believe” are the same word in Hebrew. The point seems to be that when we believe in God that he will act in ways that will establish or root our faith even deeper in him.
• 20.21: Jehoshaphat reflects being a person of wisdom by having many counselors.
• 20.21: “holy attire” is also “holy beauty”. The priests wear attire that is beautiful and in line with the God who they are going to worship.
• 20.26: Beracah means blessing.
• 20.28: They come back to the place they started: the temple. This is God’s throne and it shows that he is seen as the true king of Israel.
• 20.30: Rest is one of the ultimate blessings of the covenant.
• 20.32: Here we find that Asa, in spite of his failures, is still seen as a good king. His son, however, is better.
• 20.33: The truth of leadership. Jehoshaphat has done all he can to turn the people to God, but they are still not there. Unlike the king they pursue God only when the situation demands it.
• 20.35-37: This incident reminds us that Jehoshaphat always had a hard time staying away from alliances with the Northern Kingdom. Each time he tries, it ends miserably.

2 Chronicles 21.1-3: Jehoshaphat seeks to create a strong and good kingdom by placing his sons in different towns where they may bring royal influence and justice to the nation. He establishes each of his sons in a different city giving them the resources they need to live and carry out their task.

• 21.4: Jehoram becomes king, but he is not satisfied with the gifts and place he has been given. In his desire for more he follows that ways of the kings of Israel who had a habit of wiping out their real or supposed rivals.
• 21.5: Jehoram reigns 8 years on his own, but he also has a 3-year co-regency with his father, Jehoshaphat. Apparently reigning with his just and righteous father did not rub off on him.
• 21.6: Jehoram’s marriage to Ahab’s daughter had earlier caused the monarchy trouble. Jehoshaphat allowed that marriage alliance to draw him into a battle in which he was nearly killed. The aligning of the two households neither pleased God nor benefited Judah.
• 21.6: To do evil means to do the kind of things that rob people of peace and wholeness. Jehoram show his evil heart by robbing his brothers of their lives. While we are not told of other evil things he did, we can imagine that if one is willing to rob his family of wholeness, he was willing to do the same and more to the nation.
• 21.9: One of the continuing truths of Chronicles is that an army is no help if its leader is unfaithful. Jehoram’s father-in-law Ahab dies in battle. Here Jehoram finds himself surrounded by the enemy and has to break through their lines to protect his life.
• 21.10: Libnah was an important city for the protection of Jerusalem from attack. For a city that was meant to protect Jerusalem to revolt shows how bad things have gotten under Jehoram’s rule.
• 21.14-15: The punishment is in keeping with the covenant curses in the book of Deuteronomy. We can never fully understand both Chronicles and Kings without seeing them as intimately connected to the covenant teaching of Deuteronomy.
• 21.20: A sad ending to a horrible rule, “he departed to no one’s regret”. His place of burial (not in the tombs of the king) shows that he is not considered to be a true king of Judah.
• Chronicles 22: Ahaziah’s reign is brief from 842-841 B.C. It is also a sad and broken reign that follows the footsteps of his father. As with his father he fails to live up to his name. Ahaziah means “vision of the LORD.” Ahaziah neither gives others a vision of the LORD nor cares to see such a vision.
• 22.3-4: Evil counselors who have links to the court of Ahab’s family lead Ahaziah in bad directions. One of the continuing lessons of the book of Chronicles (and the book of Proverbs) is that good counselors help build a wise and good king, while bad counselors powerfully influence a king to act in evil and self-destructive ways.
• 22.9: Ahaziah’s burial is based not on his good, but on that of his grandfather, Jehoshaphat.
• 22.10: With her son dead and her place of power about to be lost, Athaliah decides to kill off the royal family to maintain her place of power.
• 22.11: In a daring move Ahaziah’s sister hides one of his sons. In taking this risky move we find one who finally lives up to her name, Jehoshabeath which means “Fullness of the LORD”.

“A priest engineers a coup [ chapter 23 ]. For sheer narrative excitement, this chapter is a high point in 2 Chronicles. The preceding chapter ended with a reference to the fact that the priest Jehoiada concealed the very young son of the previous king during the six years that Athaliah ruled (22:11–12). Chapter 23 narrates, blow by blow, how Jehoiada makes his move to establish seven-year-old Joash as king and depose the wicked queen. Jehoiada stage-manages the entire drama, which is narrated with such vividness that we readily relive it in our imagination. It is a story of the defeat of evil and the triumph of good.” ESV Literary Bible

• 23.1ff: One of the most interesting things about this coup is that Yahweh is not mentioned as part of it, empowering it, protecting it etc. Instead it is well planned, carefully executed, and courageously pursued. The sense of what happens seems to be reminiscent of the book of Esther where God is not mentioned and yet one knows he is behind the scenes. In this case, since the coup seeks to restore the Davidic line and bring people to live in accord with the covenant it is assumed that God will bless it because of his faithfulness to strengthen those who are firmly committed to him (see 2 Chronicles 16.9).
• 23.3: In the entire chapter that tells of the uprising and coronation Joash is never mentioned by name. It is not the king who is center stage but the High Priest, Jehoiada. The importance of the temple, the work of the priests, and the place of worship is an ongoing focus of the writer of Chronicles.
• 23.13: The queen’s cries of treason may have been an attempt to rally support to her cause. Such a claim, however, is hollow since she has no claim to the Davidic line. It is also likely that the queen idea that any of David’s house had survived, so she assumes that the child standing there has no more right to the throne that she does.
• 23.21: “the city was quiet” The word “quiet” means to be tranquil and at peace. This description of the city tells us what a place of terror it had been under the queen.