Their was an era in the timeline of Israel that falls with the charismatic people, sages and prophets claiming to walk with divine gifts of revelation. These people went about prophesying and preaching until a century or more after the fall of Jerusalem around 586 B.C. The prophets were led by a need for justice and life with God and held fast the matters of religion, politics and ethics. The prophets instilled a new form of morality upon the public life of the Jewish community.

Certain relationships of the prophets to other individuals or groups should be clearly understood. At times there is overlapping, but never duplication or conflict, in carrying out God’s plan if each workman occupies his designated place and does the task assigned to him. Sometimes God has appointed certain men to do two or more types of work at the same time. We need to know that the prophets of Ancient Israel hold one of the powers of the state. They were influential in the field of religion, they were especially important among the people and their words were very much considered even though not wanted in the lives of the kings.

           The prophets of Ancient Israel are most often seen as intermediaries for God. They believed in God as a supernatural power that could influence human affairs and could be influenced by human beings. These prophets were part of a society in which enough people encouraged, or at the very least, tolerated their pronouncements, and the societies in which they lived were in upheaval and needed their services, even if the “powers that be” might not have wanted to listen to them. This was true whether we think of the “Big Three,” Isaiah, Jeremiah, and Ezekiel, or the twelve minor prophets: Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi.

REFERENCE:

            – A Legacy of Prophecy, September 28, 2003 (The Rev. Gretchen Woods)

2 Kings 6:16-17 (New International Version)

“‘Don’t be afraid,’ the prophet answered. ‘Those who are with us are more than those who are with them.’ And Elisha prayed, “O LORD, open his eyes so he may see.” Then the LORD opened the servant’s eyes, and he looked and saw the hills full of horses and chariots of fire all around Elisha.”

The king of Aram was at war with Israel; but every time he moved his army, the prophet Elisha would inform the Israelites. The king concluded the only way to win the war was to first eliminate Elisha. When the king found where Elisha was staying, he sent his army to surround the city. When Elisha’s servant woke and saw the army, he became very frightened but Elisha comforted him by saying that God is on their side and then he prayed.

Our false perception is the biggest cause of fear and frustration; in fact, I might boldly say it’s the only cause! If we live without faith, our perception is restricted to what we see with our eyes and hear with our ears. With this limited input, it’s no wonder so many live in fear – it’s no wonder so many become frustrated and discouraged with their day to day life. But as our faith and understanding of God increase, we are able to trust in what we cannot physically see and hear. Battles occur in and around us every day – battles which cause us to become heavily burdened. We desire to walk down God’s path, but the pulls and attacks of the world seem relentless. We need to remember that His plan and provision is always perfect – always working toward the good. Somehow we must understand that the battle we see with our physical eyes and analyze with our mind is never the real battle.

People around us are not the enemy – neither is our church, the government, the economy, or our health. These temporal things are not the true cause of our pain nor should they ever become the source of our joy. The real battles are always spiritual… and we’re NEVER alone! Let’s draw ever nearer to God until we gain a true understanding of how much He loves us – and how much He is fighting for us. Jesus Christ has already won the ultimate battle! We must now trust Him and give Him more of our heart.

Ahab meaning “brother of the father” was king of Israel and the son and successor of Omri who reigned at around 869 BC-850 BC. He married Jezebel, the daughter of King Ithobaal I of Tyre, and the alliance was doubtless the means of procuring him great riches, which brought pomp and luxury in their train. We can read in 1 Kings 22:39 and Amos 3:15 of his building an ivory palace, and founding new cities, the effect perhaps of a share in the flourishing commerce of Phoenicia, which supplied the ivory for his palace.

The material prosperity of his reign, which is comparable with that of Solomon a century before, was overshadowed by the religious changes which his interreligious marriage introduced. Although he worshiped YHWH, his wife was firmly attached to the worship of the Melkart – the Tyrian Ba’al, and led by her he gave a great impulse to this cult by building a temple in honor of Baal in Samaria. One of the things that are attached in his name is the murder of Naboth, an act of royal encroachment, stirred up popular resentment just as the new cult aroused the opposition of certain of the prophets. Indeed, he is referred to, for this and other things as being “more evil than all the kings before him”.

As we can see, King Ahab has gotten riches and power in his time; it was possible that he had everything he ever wanted. He was worshipping God, unfortunately he had marriages with women who have different religions, who had seduced and convinced him to worship their God instead. If only he hadn’t done that, he might have been one of the greatest kings of Israel.

REFERENCE:

            - Wikipedia.com

2 Kings 4:3-4 (New International Version)

“Elisha said, ‘Go around and ask all your neighbors for empty jars. Don’t ask for just a few. Then go inside and shut the door behind you and your sons. Pour oil into all the jars, and as each is filled, put it to one side.’”

During the ministry of Elisha, a widow came to him for financial help. Creditors had come and threatened to take her two boys as slaves in exchange for payment of debt. The woman reported that all she had left was a little oil, but Elisha told her how to miraculously multiply her oil and pay her bills. The woman gathered empty jars and began to fill them from her one small jar of oil. She continued to fill the jars until each one she collected was full. The woman was able to sell the oil and pay her debt.

Notice that the oil stopped flowing as soon as the last jar was full. If the woman would have collected half as many jars, the oil would have stopped flowing when the collected jars were filled. And if she would have collected twice as many jars, the oil would have continued until every last one was full. God’s provision was equal to the number of jars she collected – equal to the number of jars she believed God would fill.

In our limited understanding of God, we often place artificial restrictions on what we think He can accomplish; our prayers become reduced to what we believe is actually possible. We may rejoice when our small prayers are answered, but our level of faith has limited what God provides. Peter never would have stepped out of the boat and walked on the water toward Jesus if confined to the realm of his own understanding. God desires for each of us to trust Him beyond the bounds of our best analysis, and to draw closer than what we believe is ever possible. Peter didn’t need to understand how the atomic structure of water might be altered to provide stability, he simply needed to know with certainty that Jesus was calling. We serve an Awesome God – more awesome than we will ever comprehend.

Did the authors and editors of Scripture ever intend to write what we define as “history?” If they did not, many of our arguments about the historicity of the Bible in modern terms become meaningless. This is the introductory phrase of the author in his discussion about the relevance of our modern perception of history in relation to what the authors’ of the Bible’s intended purpose. He has given us reasons on why shouldn’t we judge the Bible’s authenticity just because it hadn’t attain our modern views on its historicity to justify its genuineness. It was stated that it is virtually impossible believe that there is such a thing as “objective” historical truth. All history is somebody’s opinion, which is I agree on. Though I’m not an enthusiast when it comes to history books, all the books about history that I was forced to read has in one way or the other been presented on what the writer’s view and who’s side he/she is in. Oh yes, it stated parts and parcels of the opposing side but still it concentrated more on what he/she wants to show to the world.

Dr. Isbell’s main point in his discussion is that the biblical authors did not intend to write “history” when they were writing the Word of God. They didn’t think about trying to accomplish writing about history as we might define the word in the modern world. That us why they had not included many facts that historians might ask about, they didn’t care about trying to attain a certain standard. Sample of which is that of the editors of Kings and Chronicles were offering a moral evaluation of kings and events, not a chronicle or annals that merely recorded what happened. That was not mainly their intention! When God wanted His people to write His Word, surely He didn’t have in mind to state history just to satisfy our modern mind. He wanted the Bible to be written to attest of what He has done and what He will do for His people and not for the benefit of modern historians.

REFERENCE:

“History and Writing”, Charles David Isbell, Director of Jewish Studies, Louisiana State University (August 2003)

1 Kings 17:9 (New International Version)

“Go at once to Zarephath of Sidon and stay there. I have commanded a widow in that place to supply you with food.”

Back in the days of Elijah, the prophet of God, there was a widow who lived with her son in a town called Zarephath, which was located in the region of Sidon. Drought and famine were upon the land for three and a half years. It was during this time that Elijah was sent by God to the Zarephath widow. Upon arriving at Zarephath, Elijah asked the widow woman to give him a drink of water and to make him a cake of bread. The widow was preparing to fix her last meal and then die. Or was she? God had already spoken to the widow’s heart and He had control of the situation.

Elijah instructed the Zarephath widow to make and bring him a small cake of bread before she made any food for herself or her son. I can imagine the woman thinking and possibly saying, “Oh no, another mouth to feed.” I doubt many of us, being human and made of flesh with hunger pains and all, would be willing to share what we viewed would be our last meal. I believe the widow was able to respond to the prophet’s request for she knew she had heard the voice of God prior to Elijah asking for food. She probably was unsure of her future, but was obedient to God and fulfilled Elijah’s request.

We must not overlook the fact that God provided food for Elijah, the widow woman, and her family for three and a half years. This was not a one time miracle, but rather was one which God repeated daily for over 1,270 days. God is still one who provides for our needs. When we are experiencing spiritual drought in your life, when we are hungry for the things of God? God is still here, He still cares. As with the widow, He will not ask you to give more than He has given you. We must listen and obey God’s voice.

 

David is not the first King of Israel! Even though some scholars would actually insist that David was the first king since he was specifically chosen by God and that Saul was just chosen by the people. I beg to differ. Despite the fact that that is the truth, God allowed Saul to be chosen as king and it is also logical to say that from the Bible itself, Saul was the first king. Saul is identified in the Books of Samuel, 1 Chronicles and the Qur’an as the first king of the ancient Kingdom of Israel. Saul reigned from Gibeah for some four decades at the close of the second millennium B.C. When his reign succumbed to a Philistine onslaught, a part of his kingdom fell to the Philistines, while the remainder was contested by his surviving son Ish-bosheth and rival David. The Books of Samuel give three distinct accounts of how Saul came to be anointed as king:

* (1 Samuel 9:1-10:16) Saul was sent with a servant to look for his father’s donkeys, who had strayed; leaving his home at Gibeah, they eventually wander to the district of Zuph, at which point Saul suggests abandoning their search. Saul’s servant however, remarks that they happened to be near the town of Ramah, where a famous seer was located, and suggested that they should consult him first. The seer (later identified by the text as Samuel), having previously had a vision instructing him to do so, offers hospitality to Saul when he enters Ramah, and later anoints him in private.

* (1 Samuel 10:17-24 and 12:1-5) Desiring to be like other nations, there was a popular movement to establish a centralized monarchy. Samuel therefore assembled the people at Mizpah in Benjamin, and despite having strong reservations, which he made no attempt to hide, allows the appointment of a king. Samuel uses cleromancy to determine who it was that God desired to be the king, whittling the assembly down into ever smaller groups until Saul is finally identified. Saul, hiding in baggage, is then publicly anointed.

* (1 Samuel 11:1-11 and 11:15) The Ammonites, led by Nahash, lay siege to Jabesh-Gilead, who are forced to surrender. Under the terms of surrender, the occupants of the city would be forced into slavery, and have their right eyes removed as a sign of this. The city’s occupants send out word of this to the other tribes of Israel, and the tribes west of the Jordan assemble an army under the leadership of Saul. Saul leads the army to victory against the Ammonites, and, in both gratitude and appreciation of military skill; the people congregate at Gilgal, and acclaim Saul as king.

REFERENCE:

            - The Bible; Wikipedia. Org

2 Samuel 12:13-14 (New International Version)

Then David said to Nathan, “I have sinned against the LORD.” Nathan replied, “The LORD has taken away your sin. You are not going to die. But because by doing this you have made the enemies of the LORD show utter contempt, the son born to you will die.”

David thought he had successfully covered up his sins, and had “gotten away with it” but when he was confronted by the prophet Nathan, he immediately confessed his sin. As a result, we see God’s plan and purpose of restoration at work and David was comforted in the assurance that his great sins were forgiven. Because David’s sins had reflected disreputably on the Lord, God’s plan included severe discipline. Discipline is always part of God’s work of restoring a sinner to fellowship with Himself. But even in the death of David and Bathsheba’s child, we find that David was comforted.

We see David moving on in life—in his marriage with Bathsheba, in his job as king of Israel, and in his defeat of Israel’s enemies. He didn’t do anything drastic or dramatic, like committing suicide or leaving the throne. He worshiped the Lord. He moved on in life with the responsibilities God had given him. David received the comfort that only God can give in the midst of guilt and grief. God was picking up the pieces in David’s life in a wonderful way—including the birth of a son, Solomon, by his wife Bathsheba—even though David would continue to face the consequences of his forgiven sin.

If we have sinned, we shouldn’t live the rest of our lives in depression or despair. We shouldn’t feel that we can never be useful to God again. Let us confess our sin. Acknowledge our guilt before God and ask for forgiveness. Get restored to fellowship with the Lord. We don’t need to live in the rehashed scenarios and the guilt and grief of our past. Yes, there will be scars, but we must get on with the responsibilities God has given us. We can do it because God’s comfort is available in the midst of guilt and grief.

One scholar argues a reasonable process of gradual acceptance for the political climate of the time is needed. Given that Israel was a loose confederation of tribes united by their faith, and without a strong political or theological leader, he argues that a series of displays of ability or, from a theological point of view, gifts from God as evidence that He was divinely chosen for rulership were needed to bring all the tribes on board for the inevitable loss of individual freedom resulting from the institution of a monarchy.

Some might say that the Book of Samuel is both, parts may be pro to this kind of government and some of it is anti. But before we look into it, let us first define the word monarchy for us to be able to understand the question further. Monarchy according to my friend Mr. Webster is a form of government upon which the power is vested to a sovereign, as a king or emperor which in modern times, usually, a hereditary constitutional sovereign; originally, the sole ruler of a nation. So base from that definition, it is somewhat in tune with the Book of Samuel because the people of Israel has chosen a king and the blood of that anointed one will carry the line of kingship. Unfortunately, Saul was the first and the last of hid line and there came another king not within his bloodline. Does that make it less monarchial as it is? No! As for my observation, the Book of Samuel is pro-monarchy for the very reason that it is through this form of regime has bring forth peace and greater security of the land. In the Book of Samuel, most of the events that have happened that are mostly stated are those of which monarchy has taken a big role in the unity of Israel.

REFERENCE:

            - Old Testament Survey, Stratford, Et. Al.

            - Webster Comprehensive Dictionary (International Edition)

1 Samuel 15:22 (New International Version)

“But Samuel replied: ‘Does the LORD delight in burnt offerings and sacrifices as much as in obeying the voice of the LORD? To obey is better than sacrifice, and to heed is better than the fat of rams.”

We’ve read so much about a sinful nation the people of Israel are, how they are loaded with guilt, how they do evil and how their children are prone to corruption. The Bible speaks of how the Israelites have forsaken God and turned away from their God, their Lord. They are continually challenged to hear God’s words, to listen closely. God is telling the people what good are their sacrifices of burnt offerings and fat animals. What good is a sacrifice if you do not obey the word of God?

Often, we like the Israelites, turn our back on God in the most crucial moments. From day one of biblical history, we see how people have turned their backs on God. Time after time we see that right after God has blessed us that we take that blessing, say thank you, and then go right on our own merry way. We think that just because one particular blessing is over that we can do whatever we wish. But we think we are justified in our actions because we give up certain things for God. Just because we make one or two sacrifices for God, we somehow think that those sacrifices atone for our other sins. Granted, the sacrifices that we make signify a commitment to the word of God and represent our appreciation for what He has done for us, but that is not a sure way to gain favor in the sight of God.

To sacrifice means to give up, we are just returning to Him what was His in the first place. And not to say that sacrifices are not important, because they are. However, sacrifices only represent that you acknowledge God, not that you are necessarily following what God is telling you to do.