Monday, April 21, 2008
Rejoice Over Me With Singing (Zephaniah 1-3)

Back in the days of my High School youth group, there was a praise song we used to sing called “Zephaniah 3:17”. The chorus (adopted from that passage) implored the Lord to “quiet me with your holy love, and rejoice over me with singing.” It was a cheesy but sweet song, especially when sung with dozens of young people around a campfire with a lone acoustic guitar leading the way – sort of an evangelical Christian “let it be”.
Though I mean no disrespect for campfire praise songs (which have probably done my soul more good than I know), I can’t imagine that this was really the tone the prophet Zephaniah had in mind.
The book of Zephaniah opens with this:
“I will utterly sweep away everything from the face of the earth,” declares the Lord.Here God is bringing back the imagery of the Flood in Genesis. I really can’t get over the horror of that story. Many today dismiss it as a wrathful and unjust picture of God, but this misses the real tragedy – that man has made himself a cancer on creation that it warrants the destruction of the entire project.
“I will sweep away man and beast; I will sweep away the birds of the heavens and the fish of the sea, and the rubble with the wicked. I will cut off mankind from the face of the earth,” declares the Lord.
Only here God is talking specifically about Judah:
I will stretch out my hand against Judah and against all the inhabitants of Jerusalem; and I will cut off from this place the remnant of Baal and the name of the idolatrous priests along with the priests, those who bow down on the roofsZephaniah goes on to talk about the terrible the day of the Lord. The judgment will come on Judah, and upon all the surrounding nations. Egypt, Assyria, Moab, and the land of the Philistines will all be swept away by his fierce anger:
to the host of the heavens, those who bow down and swear to the Lord and yet swear by Milcom, those who have turned back from following the Lord, who do not seek the Lord or inquire of him.
In the fire of his jealousy,I think this is a perfect example of the pitfalls of reading the Bible with either wooden literalism or dismissive allegorization. Clearly the Babylonian scourge didn’t actually wipe out all the inhabitants of the Earth. Clearly the birds, fish, beasts, and people lived to see another day. But it is every bit as clear that a cheap spiritualization does violence to the text. Like in the Genesis story itself, you miss the point if you see these events in anything less than cosmic terms.
all the earth shall be consumed;
for a full and sudden end
he will make of all the inhabitants of the earth.
The exile of Israel isn’t just something that feels like the end of the world – it really is the end of the world. Israel is man’s representative and the platform for the world’s redemption. If the light of the world is darkness, then the darkness is great indeed!
It is here, at the end of all things, while peering into the abyss, that we hear the words which inspired the praise song:
Sing aloud, O daughter of Zion;Though their evil is such as to render the goodness of creation forfeit, there is no pit so deep that Israel’s God is not deeper still. There are no lengths to which he will not go to save them. Though they see the world crashing down around them for their faithlessness to God, it is God’s faithfulness to man that will be the final word.
shout, O Israel!
Rejoice and exult with all your heart,
O daughter of Jerusalem!
The Lord your God is in your midst,
a mighty one who will save;
he will rejoice over you with gladness;
he will quiet you by his love;
he will exult over you with loud singing.
At that time I will bring you in,
at the time when I gather you together;
for I will make you renowned and praised
among all the peoples of the earth,
when I restore your fortunes
before your eyes.
However, unlike the sentimentality of the praise song, this salvation isn’t something that can be focused on apart from the terrifying judgment of God. As we saw with some frustration earlier, Josiah’s reforms were not enough to stay his anger. On the contrary: the salvation of God is found in enduring the curse for the joy set before them.
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Tuesday, April 15, 2008
The Method to the Madness (Micah 1-7)

The book of Micah begins with the classic prophetic judgment on Israel and Judah. God makes his case against them clear: they have not loved him with their whole heart; they have not loved their neighbors as their selves. But Micah has a distinctly different tone from the two other prophets I have read. While Amos and Hosea show us the Lord’s wrath and fury, Micah shows us his grief.
Of course there is plenty of prophetic anger in the book, but the picture is, more than anything, that of a stern parent in the hour of discipline. He is resolute to punish his people for their sins, and so he must deafen his ears to their cries. Yet, the goal is not destruction but purification. His eyes are always towards the goal – that of Israel’s vocation as the instrument of the salvation of the world.
Here, in one of the most memorable passages in all the prophets, we see a vision of what God intends for man:
It shall come to pass in the latter daysThey were meant to be the light for the world, and right now they stumble in darkness. God had shown them what is good – to act justly and to love mercy, and to walk humbly with him – but they continually chose the evil. This has been the story from the beginning.
that the mountain of the house of the Lord
shall be established as the highest of the mountains,
and it shall be lifted up above the hills;
and peoples shall flow to it,
and many nations shall come, and say:
“Come, let us go up to the mountain of the Lord,
to the house of the God of Jacob,
that he may teach us his ways
and that we may walk in his paths.”
For out of Zion shall go forth the law,
and the word of the Lord from Jerusalem.
He shall judge between many peoples,
and shall decide for strong nations far away;
and they shall beat their swords into plowshares,
and their spears into pruning hooks;
nation shall not lift up sword against nation,
neither shall they learn war anymore;
but they shall sit every man under his vine and under his fig tree,
and no one shall make them afraid,
for the mouth of the Lord of hosts has spoken.
Not entirely though. The prophet remembers the great king David, whose faithfulness brought Israel closer than ever to that central vision. Now he points forward to another David, who will complete this task:
But you, O Bethlehem Ephrathah,At this moment his decision is to send them into exile. This suffering, however, is that of the birth pains of a woman; it is for a purpose. The Lord is not rejecting them utterly. Though their intentions of their hearts are evil from their youth, he will never again set out to destroy them.
who are too little to be among the clans of Judah,
from you shall come forth for me
one who is to be ruler in Israel,
whose coming forth is from of old,
from ancient days.
Therefore he shall give them up until the time
when she who is in labor has given birth;
then the rest of his brothers shall return
to the people of Israel.
And he shall stand and shepherd his flock in the strength of the Lord,
in the majesty of the name of the Lord his God.
And they shall dwell secure, for now he shall be great
to the ends of the earth.
And he shall be their peace.
In the concluding chapters, Micah offers up a model prayer which both acknowledges the sin of Israel and the fact that God intends to glorify them in the end:
Rejoice not over me, O my enemy;The pattern of redemption continues to unfold. Through exile will come restoration. Through punishment will come purification. Through death will come resurrection.
when I fall, I shall rise;
when I sit in darkness,
the Lord will be a light to me.
I will bear the indignation of the Lord
because I have sinned against him,
until he pleads my cause
and executes judgment for me.
He will bring me out to the light;
I shall look upon his vindication.
He will again have compassion on us;
he will tread our iniquities underfoot.
You will cast all our sins
into the depths of the sea.
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Thursday, April 10, 2008
The Act of Adultery (Hosea 1-14)

The prophet Hosea has one of the most outrageous callings in all of scripture: marrying a whore. The Lord instructs him to take Gomer as his wife, and to let her adultery be an incarnation of the idolatry of Israel.
What follows is some of the most passionate and anguished oracles in all of scripture.
The book of Hosea is a veritable whirlwind. The Lord doubles over with rage at their continual prostitution with other gods. Hell hath no fury like a lover scorned:
Now I will uncover her lewdnessSuch murderous fury features throughout the oracles. Yet for each violent rant there is a pensive memory where the Lord recalls his love for Israel. Like a parent of an impossible teenager pausing to remember the sweet moments of childhood, God finds his wrath slowly melting away:
in the sight of her lovers,
and no one shall rescue her out of my hand.
I will fall upon them like a bear robbed of her cubs;
I will tear open their breast,
and there I will devour them like a lion,
as a wild beast would rip them open.
Shall I ransom them from the power of Sheol?
Shall I redeem them from Death?
O Death, where are your plagues?
O Sheol, where is your sting?
Compassion is hidden from my eyes.
In the womb he took his brother by the heel,The Lord fumes back and forth – one moment declaring that he will destroy them altogether, and the next moment revealing that all this suffering was only an effort to call them back to himself. I really don’t know if there is a god in all of the religions and myths of man that comes even close to the intensity of love that the Lord has for Israel. He aches for mankind so strongly that nothing short of the furious anger and desperate longing of a faithful husband seeing his wife pursue another man will suffice as a prophetic symbol.
and in his manhood he strove with God.
He strove with the angel and prevailed;
he wept and sought his favor.
When Israel was a child, I loved him,
and out of Egypt I called my son.
It was I who taught Ephraim to walk;
I took them up by their arms
How can I give you up, O Ephraim?
How can I hand you over, O Israel?
My heart recoils within me;
my compassion grows warm and tender.
This all reminds me of the incident in the book of John where the Pharisees bring to Jesus a woman caught in adultery. Echoing his own sermon on the mount, where he declared “you have heard it said, but I say,” they ask him:
In the Law Moses commanded us to stone such women. So what do you say?Jesus tells them that the one without sin may throw the first stone. It’s a classic exposure of hypocrisy, but I can’t help but think of Hosea and Gomer. For Israel has the Law of Moses, and, far from giving them cause for pride, it only exposes their shame. Their idolatrous and unrighteous hearts should have taught them to identify with the whore, not look down on her. In telling the woman to go and sin no more, Jesus proves himself to be the fulfillment of the law and the prophets. His love for Israel is the love of their God – the love that calls the wayward adulterous home again.
Hosea captures this beautifully:
Come, let us return to the Lord;Follow your king, oh Israel. The path lies through the wrath of God and out the other side.
for he has torn us, that he may heal us;
he has struck us down, and he will bind us up.
After two days he will revive us;
on the third day he will raise us up,
that we may live before him.
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Tuesday, April 08, 2008
On This Mountain or in Jerusalem (Amos 1-9)

Having finished the book of Kings, I now turn to Amos, the earliest of the prophetic books. He writes during the reign of Jeroboam II, the king of Israel, who was one of the milder evil kings.
I’m struck almost immediately of the difference in focus between the author of Kings and the prophet Amos. The book of Kings is almost entirely concerned with two things – idolatry and worship at the high places. All kings and eras are judged against this standard, and the exile and judgment is said to be due to these sins.
What a contrast to the message of Amos!
Oh, it’s not like Amos commends idolatry or worship on the high places. Nor am I suggesting that there isn’t a connection implied in the scriptures. But listen to the reasons Amos gives for the roaring fury of the Lord:
because they have threshed GileadThe Lord is angry because he wants to see justice done by man, and instead sees the earth filled with violence and the intentions of man’s heart evil continually. The nations stand condemned for their cruelty. The people of God stand condemned for their oppression of the poor.
with threshing sledges of iron.
because they delivered up a whole people to Edom,
and did not remember the covenant of brotherhood.
because he pursued his brother with the sword
and cast off all pity,
and his anger tore perpetually,
and he kept his wrath forever.
because they have ripped open pregnant women in Gilead,
that they might enlarge their border.
because he burned to lime
the bones of the king of Edom.
because they sell the righteous for silver,
and the needy for a pair of sandals—
those who trample the head of the poor into the dust of the earth
and turn aside the way of the afflicted;
It is here that we see the effects of each man doing what is right in his own eyes. Here we see the true fruit of the sin of Jeroboam, the son of Nebat. The high places and the altar at Bethel are more than just an arbitrary breach of protocol. It is the difference between worshipping what they do not know, and knowing the Lord. As in Genesis, estrangement from God leads to enmity among brothers. Upon cutting himself off from Jerusalem and the temple of the Lord, Israel quickly falls into injustice and makes his worship an abomination:
I hate, I despise your feasts,The oracles of Amos are a whirlwind of anger, threats, grief, pleading, and hope. The Lord is absolutely livid at the wickedness and unfaithfulness of Israel. He promises to grind them into the dust with relentless fury. And yet he longs for it to be otherwise. If only they would turn to him, all would be well. Finally, he points forward to the restoration of David, in whom all Israel will be saved.
and I take no delight in your solemn assemblies.
Even though you offer me your burnt offerings and grain offerings,
I will not accept them;
and the peace offerings of your fattened animals,
I will not look upon them.
Take away from me the noise of your songs;
to the melody of your harps I will not listen.
But let justice roll down like waters,
and righteousness like an ever-flowing stream.
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Sunday, April 06, 2008
The Book of Kings

Having been established on the firm foundation of the house of David, the nation of Israel acts out the tragic fall of man in its national history. Having fallen into disobedience, the family of Israel is split into two kingdoms at enmity with each other. The court history of each kingdom (Israel especially) is a bloody mess of coups and horrific purges. Despite the warnings and witness of the great prophets, Israel and Judah fall into idolatry, and are driven by God into exile from the paradise of the land of promise.
Volume One
- The Son of David (1-3)
- In All of His Splendor (4-10)
- Unless the Lord Build the House (11-14)
- Salvation is of the Jews (13)
- A Dry and Weary Land (15-19)
- Folly From God (20-22)
- Chariots of Fire (1-7)
- Driving Like Jehu (8-13)
- The Sum of All Fears (14-17)
- Salvation Belongs To Our God (18-20)
- The Necessary Suffering (21-25)
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The Necessary Suffering (II Kings 21-25)

The book of Kings concludes with Judah’s worst idolatry, sincerest repentance, and most catastrophic disaster. It begins with Hezekiah’s son Manasseh. Though Hezekiah was characterized as a good king in the mold of David, his son is a different story:
Manasseh led them astray to do more evil than the nations had done whom the Lord destroyed before the people of Israel.It is the last straw.
The prophets announce the judgment of the Lord:
Because Manasseh king of Judah has committed these abominations and has done things more evil than all that the Amorites did, who were before him, and has made Judah also to sin with his idols, therefore thus says the Lord, the God of Israel: Behold, I am bringing upon Jerusalem and Judah such disaster that the ears of everyone who hears of it will tingle. And I will stretch over Jerusalem the measuring line of Samaria, and the plumb line of the house of Ahab, and I will wipe Jerusalem as one wipes a dish, wiping it and turning it upside down. And I will forsake the remnant of my heritage and give them into the hand of their enemies, and they shall become a prey and a spoil to all their enemies, because they have done what is evil in my sight and have provoked me to anger, since the day their fathers came out of Egypt, even to this day.In this final rebellion, the people of Judah are taking upon themselves all the sins of their fathers. Judgment hangs over them. But then, it also seems we’ve seen this all before. When the Lord was ready to destroy all creation, Noah found favor in his sight. When he planned to wipe out Sodom, Abraham pleaded for the city. When he was ready to annihilate Israel in the wilderness, Moses interceded on their behalf. When the angel of the Lord prepared to strike Jerusalem with the plague, David called judgment on his house alone. When the kingdom of Israel was deep in idolatry, Elisha arose and brought rain to a parched land. I cannot help but expect the hero to arrive at the last minute and save the day.
And so he does. King Josiah institutes reforms on a scale the nation had never seen. He destroys all the idols. He abolishes the worship on the high places. He restores the Passover, which apparently had not been practiced since the days of the Judges. He calls an assembly of the people and renews the covenant with the Lord.
The book of Kings writes of Josiah:
Before him there was no king like him, who turned to the Lord with all his heart and with all his soul and with all his might, according to all the Law of Moses, nor did any like him arise after him.Time and time again the Lord has proven himself slow to anger and abounding in steadfast love, forgiving iniquity and transgression. In situations like this, I’ve grown to expect forgiveness and restoration. So it’s with shock that I read this:
Still the Lord did not turn from the burning of his great wrath, by which his anger was kindled against Judah, because of all the provocations with which Manasseh had provoked him. And the Lord said, “I will remove Judah also out of my sight, as I have removed Israel, and I will cast off this city that I have chosen, Jerusalem, and the house of which I said, My name shall be there.”Because of Josiah’s faithfulness, the Lord is willing to stall his great judgment until the king himself has died. But even this faithful king cannot secure forgiveness for Judah. After Josiah’s death the Babylonians finally come crashing down on the poor kingdom like a sledge hammer. An oppressed Judah foolishly tries to gain independence, which provokes them to burn the temple and the city, tear down their walls, kill King Zedekiah’s sons in front of him before stabbing his eyes out, and drag the people into exile in chains.
This ending has always been very troubling to me. I understand that Judah deserves punishment, but why now? Why immediately following Josiah – a king mighty in deed and word before God and all the people? Surely they had hoped that he was the one to redeem Israel. Isn’t this ruin and exile exact opposite of what we’ve grown to expect in the face of a righteous man interceding for the people of God?
It’s all very perplexing, and the author of Kings doesn't seem to have a coherent explanation. So let’s turn now to the prophets, and listen to what they have to say.
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Tuesday, March 25, 2008
Salvation Belongs To Our God (II Kings 18-20)

I’ve made no secret of the fact that I’ve found the book of Kings rather grueling. Sometimes reading the Bible is just plain work, like hiking up a steep mountain where trees and brush obscure any view. I slog through pages I’d quickly skim over if they were in any other book, and it is all I can do to keep one foot moving forward after another. Then, when I least expect it, I come across a vision of such grandeur and glory that it simply takes my breath away.
Hezekiah and Sennacherib may as well be David and Goliath.
The story begins with the aftermath of the fall of the northern kingdom. Judah is quaking at the might of the mighty empire of Assyria at her gates. Pacified for a moment by tribute, new envoys soon arrive with a fell message for the terrified officials of Jerusalem.
Say to Hezekiah, ‘Thus says the great king, the king of Assyria: On what do you rest this trust of yours? Do you think that mere words are strategy and power for war? In whom do you now trust, that you have rebelled against me? Behold, you are trusting now in Egypt, that broken reed of a staff, which will pierce the hand of any man who leans on it. … Come now, make a wager with my master the king of Assyria: I will give you two thousand horses, if you are able on your part to set riders on them. How then can you repulse a single captain among the least of my master's servants, when you trust in Egypt for chariots and for horsemen?The officials beg the envoy to speak in Aramaic, rather than a language that the people standing on the wall to understand. The emissary responds:
Has my master sent me to speak these words to your master and to you, and not to the men sitting on the wall, who are doomed with you to eat their own dung and to drink their own urine?He then shouts up to the people of Jerusalem:
Hear the word of the great king, the king of Assyria! Thus says the king: ‘Do not let Hezekiah deceive you, for he will not be able to deliver you out of my hand. Do not let Hezekiah make you trust in the Lord by saying, The Lord will surely deliver us, and this city will not be given into the hand of the king of Assyria. … Has any of the gods of the nations ever delivered his land out of the hand of the king of Assyria?The terrifying bluster is met with stone silence. Not a single word is spoken. Deep in the citadel, King Hezekiah reacts to the news with a desparate plea to the Lord:
Incline your ear, O Lord, and hear; open your eyes, O Lord, and see; and hear the words of Sennacherib, which he has sent to mock the living God. Truly, O Lord, the kings of Assyria have laid waste the nations and their lands and have cast their gods into the fire, for they were not gods, but the work of men's hands, wood and stone. Therefore they were destroyed. So now, O Lord our God, save us, please, from his hand, that all the kingdoms of the earth may know that you, O Lord, are God alone.The prophet Isaiah brings the Lord’s answer:
Whom have you mocked and reviled? Against whom have you raised your voice and lifted your eyes to the heights? Against the Holy One of Israel! By your messengers you have mocked the Lord, and you have said, “With my many chariots I have gone up the heights of the mountains, to the far recesses of Lebanon; I felled its tallest cedars, its choicest cypresses; I entered its farthest lodging place, its most fruitful forest. I dug wells and drank foreign waters, and I dried up with the sole of my foot all the streams of Egypt.”That very night the angel of the Lord kills over a hundred thousand Assyrian soldiers. Sennacherib is forced to return to Nineveh, where he is assassinated by his own sons. Because of David, God once again saves Jerusalem from destruction. Judah comes within an inch of his life, but the Lord has gives him a breath of hope.
Have you not heard that I determined it long ago? I planned from days of old what now I bring to pass, that you should turn fortified cities into heaps of ruins, while their inhabitants, shorn of strength, are dismayed and confounded, and have become like plants of the field and like tender grass, like grass on the housetops, blighted before it is grown.
But I know your sitting down and your going out and coming in, and your raging against me. Because you have raged against me and your complacency has come into my ears, I will put my hook in your nose and my bit in your mouth, and I will turn you back on the way by which you came.
Later, Isaiah tells King Hezekiah that he will die of an illness. When the desperate King implores the Lord to change his mind and spare his life, God changes his mind and grants him another fifteen years. Like his kingdom, the king himself has been granted life in the face of the grave.
But Hezekiah is no David. At the end of his life he fathers Manasseh, the most infamously idolatrous King in all the history of Judah. He also exposes all of his palaces and goods to impress ambassadors from Babylon. After the prophet Isaiah warns him that this very country will one day take all of these goods for themselves, Hezekiah is shockingly apathetic:
Then said Hezekiah to Isaiah, “The word of the Lord that you have spoken is good.” For he thought, “Why not, if there will be peace and security in my days?”No tears were spared grieving the impending loss of his own life, but the prophecy of Judah’s fall produces not a sniffle. Where is the compassion of Abraham, who will plead with God for the city of Sodom? Where is the tenacity of Jacob who will hold fast to the Lord until he secures a blessing for him and his offspring? Where is the mercy of Moses who told God that if he wants to reject Israel, he must reject him as well? Where is the agonized cry of David, telling the Lord to spare the sheep and punish his house alone? Hezekiah may have done “what was right in the eyes of the Lord”, but the salvation of the people of God lies in the faithfulness of a greater King.
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Tuesday, March 18, 2008
The Sum of All Fears (II Kings 14-17)

I told you so. That is the tone of the book of Kings’ account of the fall of the northern kingdom of Israel:
Yet the Lord warned Israel and Judah by every prophet and every seer, saying, “Turn from your evil ways and keep my commandments and my statutes, in accordance with all the Law that I commanded your fathers, and that I sent to you by my servants the prophets.”There really seems little to say about it. The people are guilty. They repeatedly thumb their noses at their God. They insist on worshipping him on their terms on the high places. They don’t think twice about bringing in foreign idols. Except for one bloody regime under Jehu, they persecute the prophets. King after king after king is described concisely as “doing evil in the sight of the Lord.” They’ve become every bit as wicked as the former inhabitants. What more can He do but hurl them out of the land?
What more indeed. The tragedy and futility is overwhelming. Israel is expelled from the land, like Adam from Eden. The Lord is finally giving up on them – as he nearly did in the flood and threatened to do so many times with Moses. But what of his plan, his promises, and his purposes? As with Job, is not the creator implicated in the failure of his creation? What hope is there that any other people will succeed where Israel failed? Shall not the clay say to the potter, “why did you make me like this”?
When the king of Assyria (not to be confused with Syria) carries off the Israelites, he also moves in many of his own people to colonize the newly conquered land. They quickly learn, through a series of lion attacks, that the local god is a feisty one that demands their respect. And so they keep a few priests around to teach them how to worship the Lord. All in all, the new Samaritans aren’t really any worse than the Israelites – and they at least can plead ignorance.
This is what St. Paul was talking about in the book of Romans. Though they possess the law, it doesn’t really seem to do the Israelites much good. The great story of Exodus from Egypt, the sublime customs and worship outlined in the Torah, and the righteous laws they are given to live by all only serve to condemn them as unworthy of such blessings. In the end, what has God accomplished other than to show them how wretched they are?
All hope rests on Judah – the one tribe that remains standing against the juggernaut of Assyria.
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Tuesday, March 11, 2008
Driving Like Jehu (II Kings 8-13)

Bishop Ulfilas, in the fourth century, undertook the task of translating the Bible into the Gothic language with a curious omission: he left out the book of Kings. The Goths, in his opinion, were already too fond of fighting, and “needed in that matter the bit, rather than the spur.” I can’t say that I blame him.
An unfortunate theme that we encounter again and again in reading the Bible is the pervasive cruelty of the ancient world. I’ve written before that this is perhaps the biggest stumbling block to the modern reader. Though the passages where God’s justice is portrayed in terms of genocidal fury and collective punishment disturbs today’s devout Christians, I get the distinct impression that the ancient reader hardly batted an eyelash. Elisha’s conversation with Hazael, the future king of Syria, is a case in point:
And he fixed his gaze and stared at him, until he was ashamed. And the man of God wept. And Hazael said, “Why does my lord weep?” He answered, “Because I know the evil that you will do to the people of Israel. You will set on fire their fortresses, and you will kill their young men with the sword and dash in pieces their little ones and rip open their pregnant women.” And Hazael said, “What is your servant, who is but a dog, that he should do this great thing?” Elisha answered, “The Lord has shown me that you are to be king over Syria.”Catch that? It’s not, “what kind of a monster do you take me for?” but rather, “do you really think I could pull something like that off?”
It is this unstated assumption – that might made right; that the sheer power to conquer settled all question of legitimacy – that hits us full in the face when our form-fitting athletic shoes walk the dusty roads of the ancient near-east. “New Atheists”, like Richard Dawkins, use this disorientation to great rhetorical effect in their hateful crusade against Christianity – stating that “the God of the Old Testament is arguably the most unpleasant character in all of literature: cruel, capricious, jealous, vindictive and unjust.” But I am more convinced than ever that, on this point, Dawkins is wrong – blinded by his own prejudice.
I will never forget the reaction of a college agnostic upon reading Genesis seriously for the first time in an undergraduate literature class. Having been immersed in all of the tragic brutality and futility of Gilgamesh, Homer and the Greeks, he was moved almost to tears at the passionate love of the God of the Bible. By learning to read with ancient eyes, he was able to see what the Bible was longing to tell him: that the Lord is merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, keeping steadfast love for thousands, forgiving iniquity and transgression and sin.
Yet the Old Testament was written first to the ancients, and lest they mistake his love for apathy, they need to know him also as one who will by no means clear the guilty, visiting the iniquity of the fathers on the children and the children’s children, to the third and the fourth generation. And so, with Ahab’s son on the throne, Elisha has his servant anoint Jehu the scourge as king of Israel.
Jehu is a general fighting the Syrians when he is spontaneously anointed by the rogue prophet. Wasting no time, he rides quickly to Jezreel and stages a coup. He kills Joram, the son of Ahab, and throws his body into the field of Naboth (whom Ahab had murdered). He has Jezebel thrown down from the palace to her death below, where roving dogs eat her body. He orders the death of all seventy of Ahab’s sons.
Jehu continues:
And when he departed from there, he met Jehonadab the son of Rechab coming to meet him…And he said, “Come with me, and see my zeal for the Lord.” So he had him ride in his chariot. And when he came to Samaria, he struck down all who remained to Ahab in Samaria, till he had wiped them out, according to the word of the Lord that he spoke to Elijah.Then Jehu stages this brilliant bit of treachery:
And Jehu ordered, “Sanctify a solemn assembly for Baal.” So they proclaimed it. And Jehu sent throughout all Israel, and all the worshipers of Baal came, so that there was not a man left who did not come. And they entered the house of Baal, and the house of Baal was filled from one end to the other. …So as soon as he had made an end of offering the burnt offering, Jehu said to the guard and to the officers, “Go in and strike them down; let not a man escape.” So when they put them to the sword, the guard and the officers cast them out and went into the inner room of the house of Baal, and they brought out the pillar that was in the house of Baal and burned it. And they demolished the pillar of Baal, and demolished the house of Baal, and made it a latrine to this day.It is the final ruin of Ahab and Jezebel and the avenging of the blood of the prophets and of Naboth. The land is cleansed of idolatry. Jehu sits victoriously on Israel’s throne. His bloody zeal for the Lord is certainly relentless. A happy ending, then?
And the Lord said to Jehu, “Because you have done well in carrying out what is right in my eyes, and have done to the house of Ahab according to all that was in my heart, your sons of the fourth generation shall sit on the throne of Israel.” But Jehu was not careful to walk in the law of the Lord, the God of Israel, with all his heart.Despite Ahab's house being destined for ruin by the justice of God, we are told that this is the beginning of the end for the northern kingdom of Israel. On his deathbed, Elisha laments that Jehu’s descendent Joash will only temporarily delay the Syrians. Though the legacy of David sustains Judah for generation after generation, there is something that Jehu lacks. For all the raging fury of the ancients running through his veins, Jehu knows precious little of the God of Israel. Later on, his taste for blood is specifically condemned by the prophet Hosea, who reflects on behalf of the Lord:
I desire mercy and not sacrifice,
the knowledge of God rather than burnt offerings.
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Friday, March 07, 2008
Chariots of Fire (II Kings 1-7)

With apologies to Gustave Dore (and every other biblical illustrator), Elijah did not ride a chariot of fire into Heaven. Yup, you heard that right.
The story begins with him and his apprentice, Elisha, travelling together. Elisha knows somehow that this is the day that the Lord will take his master away, and so takes special care to remain by his side (despite Elijah’s hints to let him go on alone). Elisha asks to be his heir – his first born – receiving a double portion of his spirit. The apprentice will not let go of his master until he blesses him.
Suddenly a furious detachment of fiery chariots roar between the two of them. From the other side of the train, Elisha watches helplessly as his master is taken up to Heaven in a whirlwind. Looking up, he cries:
My father, my father! The chariots of Israel and its horsemen!I’m no Old-Testament scholar, but these chariot-drivers seem like the same warriors that guarded Eden with the flaming sword. The cherubim are the gatekeepers of the throne of the Almighty, who firmly decide that Elisha may go no farther. After picking up his master’s fallen cloak, the grim apprentice heads back across the Jordan to Israel.
Thus begins the ministry of Elisha. His wondrous acts are reminiscent of those of Elijah, and are perhaps even greater. He brings water to a parched army dying of thirst; he supplies oil to a widow about to lose everything to a creditor, he provides a son to a barren woman and later raises him from the dead; he cures a Syrian general from his leprosy; he even causes an axe head to float so that the man can return it to the one who lent it to him; he announces God’s rescue of starving Samaria from a deadly siege. These are more than mere marvels; they are prophetic symbols of the God who intends to bring hope to the hopeless.
One day, the king of Syria sends an army to apprehend Elisha.
When the servant of the man of God rose early in the morning and went out, behold, an army with horses and chariots was all around the city. And the servant said, “Alas, my master! What shall we do?” He said, “Do not be afraid, for those who are with us are more than those who are with them.” Then Elisha prayed and said, “O Lord, please open his eyes that he may see.” So the Lord opened the eyes of the young man, and he saw, and behold, the mountain was full of horses and chariots of fire all around Elisha.He makes his messengers winds, and his ministers a flaming fire. The chariots of Israel and its horsemen are not a taxi service to Heaven. The Lord is acting here, now, on this Earth, through his prophet, to topple those tyrants who would aggrandize themselves, and to bring relief to a famished people who have forgotten how to hope.
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