Joshua to Jesus - Day 7

Good evening everyone. Welcome back. It's nice to see you all again. I hope you're all well and had a good little break. I'll just carry on and share my screen with you. We left off with Elijah having a conversation with God at Mount Sinai, and we compared Elijah's attitude with Moses, who came before him. Elijah is an extraordinary person, an incredibly powerful spiritual figure. We will carry on looking at a bit more of his story, particularly how God asked him to do a couple of things. One of the things He asked him to do was to pass on his mission to Elisha, to commission Elisha to become his heir. That's what he does now. Another thing God told Elijah was that Jehu, who seemed to be one of Elijah's disciples or connected to him, would become the king of Israel.

Having left Mount Sinai, Elijah went to commission Elisha. He found Elisha, the son of Shaphat, plowing with twelve yoke of oxen, and he himself was driving the twelfth pair. So basically, he was a farmer and worked hard as a regular farmer. Elijah went up to him and threw his cloak around him. Elisha then left his oxen and ran after Elijah to follow him, but first he said, 'Let me kiss my father and mother goodbye, and then I will come with you.' Elijah replied, 'What have I done to you?' In other words, it's up to you what you do. Elisha left him and went back home. He took his yoke of oxen, slaughtered them, burned the plowing equipment to cook the meat, and gave it to the people, and they ate. Then he set out to follow Elijah and became his servant.

You can see that Elijah was a very different kind of person. Elijah is very much an individual, a strong solitary figure having his own conversation with God, working mostly by himself. Elisha, however, was a very social kind of figure. He wasn't just going to follow Elijah; he first went to say goodbye to his parents and explained what he was doing. Not only did he do that, but he also put on a barbecue for the entire village. He slaughtered his oxen, barbecued them, and invited the whole village to come along and have a celebration. So he's a very sociable person, very interested in the people he was with and serving the wider community. He was a gentle and nice person in that sense.

When we look at Elijah's experience at Mount Sinai, we see that he had a conversation with God where he wanted to pack it in. He felt he had made no difference. He had killed the 450 prophets of Baal, brought a drought, and so on, but when he went to see Jezebel, she threatened his life, and he felt like he hadn't accomplished anything. He felt like he had failed, which is why he ran away to meet God. However, when we look at what happened afterward, we see that a prophet came to Ahab, the king of Israel, and announced what the Lord said. Interestingly, Ahab actually did change when a prophet came to him. He listened to what the prophet of God said and paid attention. This is a commentary on what happened next: after the destruction of the prophets of Baal, Ahab's court experienced a religious resurgence, with God featuring very prominently. The absence of the prophets of Baal and Asherah was striking; instead, prophets of God, who had been persecuted, now advised the king. It appears that after the showdown at Mount Carmel, something fundamental shifted in Ahab's world. In many ways, Elijah succeeded.

Sometimes, we encounter obstacles that make us feel like we have failed and want to give up, just as Elijah felt. He had incredibly high expectations at that time, but the transformation he expected was not an overnight change. Jezebel, a powerful figure, was still there, and she was a nasty piece of work. However, there was a significant change; Ahab himself was impressed by what had happened at Mount Carmel, and the prophets of Baal were no longer there to tell him what to do. Ahab then had a religious experience and recommitted himself to worshipping and following the God of Israel. So something did change, but at the same time, some things did not.

Next, we see King Ahab walking around outside his palace. He came to someone named Naboth and wanted Naboth's vineyard. He spoke to Naboth and said, 'Let me have your vineyard to use for a vegetable garden since it's very close to my palace. In exchange, I'll give you a better vineyard, or if you prefer, I'll pay you whatever it's worth.' Ahab had a very normal conversation with his neighbour, wanting the vineyard for a practical reason. However, Naboth replied, 'The Lord forbid that I should give you the inheritance of my ancestors.' Naboth's response was based on the law given by Moses and Joshua, which stated that every tribe and family would have a certain piece of land. He was saying that this land was given to his family by God, and he had a responsibility to look after it and pass it on to his descendants. According to Mosaic law, he did not have the right to sell that land.

It's interesting to note that families have property and rights to pass it on from generation to generation. Ahab knew that the law was there to protect property, and he respected the law. He realized Naboth had a legitimate reason for not selling, but at the same time, Ahab felt sullen and angry because his wishes had been frustrated. He was angry because Naboth had said he would not give him the inheritance of his ancestors. However, what Naboth actually said was that he did not have the right to sell it. Ahab interpreted it as a personal refusal, which led to his frustration. Jezebel then came along and saw that Ahab was in a bad mood, lying on his bed with his face against the wall. She asked him why he was in such a bad mood, and Ahab told her that Naboth had refused to sell his vineyard.

Jezebel heard that Naboth refused to sell, and she interpreted it as a personal slight against Ahab. She said to him, 'Is this how you act as king over Israel? Get up and eat cheerfully; I will get you the vineyard of Naboth.' Jezebel came from a very different background; she was a pagan from Phoenicia, where they had absolute authority. She questioned why Ahab, as king, did not just take the vineyard. This reflects a different political culture where the king had absolute power. Jezebel arranged for Naboth to be falsely accused of committing a crime, and the punishment for that crime was stoning to death. After Naboth was killed, Ahab went down to take possession of Naboth's vineyard without any consideration for Naboth's family or the law.

This reflects the Phoenician political culture from which Jezebel came. Phoenician society was highly stratified, meaning there were many different class levels, with the king and aristocracy at the top and peasants at the bottom. Different laws applied to different social strata, and hereditary kings governed with absolute power over civic, commercial, and religious affairs. The king was considered a representative of the gods and had many obligations regarding religious rituals. This meant there was no clear distinction between church and state, as the king was seen as above the law. If you went against the king, you were going against the gods. In this sense, religion served political purposes, which is quite alien to the political culture being established in Israel under the Mosaic law.

Elijah was called out of retirement when the word of the Lord came to him. He was told to go down to meet Ahab, who was in Naboth's vineyard, and say to him, 'This is what the Lord says: Have you not murdered a man and seized his property? In the place where dogs lick up Naboth's blood, dogs will lick up your blood, yes, yours.' Ahab responded to Elijah, 'So you have found me, my enemy.' Elijah replied, 'Yes, I have found you because you have sold yourself to do evil in the eyes of the Lord. I am going to bring disaster on you; I will wipe out your descendants and cut off from Ahab every last male in Israel, slave or free. I will make your house like that of Jeroboam.' There was never anyone like Ahab who sold himself to do evil in the eyes of the Lord, urged on by Jezebel, his wife.

When Jezebel told Ahab to worship Baal, he complied. However, when Elijah came along and performed an amazing act on Mount Carmel, Ahab switched back to the God of Israel. This illustrates Ahab's instability; he would change his allegiance back and forth. When he heard Elijah's words, he tore his clothes, put on sackcloth, fasted, and went about meekly. This shows that Ahab was capable of humility and repentance. The word of the Lord came to Elijah, noting Ahab's humility. God was pleased with Ahab's change of heart, indicating His willingness to forgive those who repent sincerely. God declared that because Ahab had humbled himself, He would not bring disaster upon him during his reign, but rather upon his house in the days of his son. This demonstrates how quickly God is willing to change His mind if someone is genuinely repentant.

Elijah is a significant figure who appears repeatedly in Jewish tradition. During Passover, Jews invite Elijah to join their meal by placing a glass of wine for him. Before the great and terrible day of the Lord, God promises to send Elijah as a prophet. Additionally, during the circumcision of a Jewish boy, Elijah's chair is always present, symbolising his watchful presence. Despite Elijah's critical nature and his harsh judgement of Israel, God seems to want him to change his perspective. Elijah had previously complained about the faithlessness of the Israelites, but the act of circumcision on the eighth day serves as a reminder of their commitment to God. This practice could help Elijah see the faithfulness of the people, even if he initially viewed them as unworthy.

The lineage of the kings of Israel and Judah is complex. After Saul's death, his son Ishbosheth became king for seven years until he was murdered, leading to David's reign. David had sons who rebelled against him, including Absalom and Adonijah. Solomon, David's son, succeeded him and had a son named Rehoboam. Rehoboam's mother was a pagan, which influenced his reign. Jeroboam, who rebelled against Rehoboam, established a line of kings in Israel that was marked by instability and coups. In contrast, Judah maintained a more consistent dynasty. Ahab, whom we have been discussing, married Jezebel, a Phoenician, and had a son named Jehoram, who continued the lineage. This family tree illustrates the intertwining of the two kingdoms and the conflicts that arose between them.

During the reign of Rehoboam and Jeroboam, there was significant conflict between Israel and Judah. However, for three years, there was no war between Aram and Israel. Jehoshaphat, the king of Judah, sought to unite with Ahab, the king of Israel, to confront the Arameans. Jehoshaphat, who came from a good lineage, expressed his willingness to cooperate with Ahab. However, he insisted on consulting God before going to war. Ahab gathered around 400 prophets who unanimously advised him to go to war, but Jehoshaphat sensed something was amiss and asked for a true prophet of the Lord. Ahab reluctantly mentioned Micaiah, whom he disliked because he always prophesied negatively about him.

When Micaiah was brought before Ahab, he initially echoed the other prophets' words, but Ahab pressed him for the truth. Micaiah then revealed a vision of Israel scattered like sheep without a shepherd, indicating that Ahab would not return safely from battle. Ahab ordered Micaiah to be imprisoned for his prophecy. The outcome of the battle confirmed Micaiah's words, as Ahab was killed. This raises the question of how to discern true prophets from false ones. Rabbinic understanding suggests that true prophets speak in their own voice, conveying the same message uniquely. When all prophets say the same thing in identical phrases, it indicates a false prophecy, as true prophecy is an individual expression of God's message.

Jehoshaphat, despite his religious devotion, faced criticism for attempting to unite with Ahab. His efforts to ally with Ahab led to disastrous outcomes, including a failed naval fleet. Despite these setbacks, he continued to seek unity, even marrying his son Jehoram to Athaliah, Ahab's daughter. This decision brought corruption and idolatry into Judah, mirroring the political culture of Israel. Jehoshaphat's attempts at unity were met with criticism from the prophets, highlighting the tension between seeking unity and maintaining religious integrity. The question remains: how far should one compromise for the sake of unity? Are there red lines that should not be crossed, and is unity worth any price?

This is the question that North and South Korea face today: are there red lines, or is unity at any price acceptable? Does it really matter whether we compromise certain principles for the sake of unity? To be honest, sometimes it is better not to unite if it involves crossing red lines and violating the basic principles and values of one's society and culture. While he was obviously a good-hearted person, he was willing to compromise for the sake of unity and reconciliation, which ultimately led to disaster. However, he did accomplish some significant things. He was incredibly devout and sent teachers of the Torah throughout Judah to educate the people. He believed that education should not be limited to the capital but should extend to all towns and villages, allowing everyone to learn the Mosaic Law and become responsible for it. This effort improved education throughout Judah.

Another notable action he took was the destruction of all remaining idols and Asherah poles in Judah. These had been established during the time of Solomon, who had many foreign wives that influenced the worship of idols. He went throughout Judah, destroying these idols and Asherah poles, demonstrating his devotion to God. At the same time, he was willing to take risks for the sake of unity. Jehoshaphat, who lived in Jerusalem, went out among the people from Beersheba in the south to the hill country of Ephraim, urging them to return to the Lord, the God of their ancestors. He appointed judges in each fortified city of Judah and instructed them to consider carefully what they did, as they were judging not for mere mortals but for the Lord, who was with them whenever they gave a verdict.

He reminded the judges to let the fear of the Lord be upon them and to judge carefully. Justice was a significant concern for him, as he believed that God is a God of compassion and justice. In order to achieve justice, it was essential to have judges who understood their responsibilities. Solomon had centralized justice in Jerusalem, but Jehoshaphat wanted to decentralise it and ensure that justice was accessible in all towns and villages. He educated the judges on how to act, reminding them that they were representing the law and God in their judgments. They needed to pray and approach their duties with the right heart and attitude, judging with compassion and fairness.

It was crucial that judges acted without partiality or bribery. This remains a challenge in judicial systems today, where judges may be influenced by political considerations or personal relationships. Jehoshaphat's approach was to educate judges to act according to the law rather than personal interests. A historical example of this is Oliver Cromwell, who became a dictator in England. He led the parliamentary forces against King Charles I, who believed in the divine right of kings and thought he was above the law. Cromwell appointed a chief justice who refused to accept his authority, stating that it was illegitimate. Cromwell insisted that the judge apply the law fairly, regardless of his authority, highlighting the importance of impartial justice.

After Jehoshaphat, Ahab died, and his son Ahaziah became king. He was seriously injured and sent messengers to consult Baal-Zebub, the god of Ekron, to see if he would recover. This was shocking because, despite Ahab's worship of Baal, he still acknowledged the God of Israel in times of trouble. Ahaziah, however, completely disregarded the God of Israel. Elijah was called out of retirement by the angel of the Lord to confront the messengers, asking them why they were consulting Baal-Zebub instead of the God of Israel. When the messengers returned to Ahaziah and described Elijah, he realised it was the prophet who had delivered a message of judgment.

Elijah told Ahaziah that he would not leave the bed he was lying on; he would certainly die. Upset by this, Ahaziah sent a captain with fifty soldiers to arrest Elijah. The captain demanded that Elijah come to see the king, but Elijah responded that if he was a man of God, fire would come down from heaven and consume the captain and his men. Fire fell from heaven, consuming them. Ahaziah, undeterred, sent another captain with fifty men, who met the same fate. Finally, a third captain approached Elijah with humility, begging for respect for his life and the lives of his men. The angel of the Lord instructed Elijah to go down with him, and Elijah delivered the message to Ahaziah before he died.

As for Elijah's ascension to heaven, when the Lord was about to take him up in a whirlwind, he and Elisha were on their way from Gilgal. Elijah told Elisha to stay behind, but Elisha insisted on following him. This demonstrates that Elisha was devoted to learning from Elijah, despite Elijah's solitary nature. When asked what he wanted, Elisha requested a double portion of Elijah's spirit, which under Jewish law meant he sought the rights of the firstborn son. As they walked together, a chariot of fire and horses of fire appeared, separating them, and Elijah was taken up to heaven in a whirlwind. Elisha cried out, recognising Elijah as his father of faith, marking the end of Elijah's ministry and the beginning of Elisha's role as the main prophet in Israel.

Elisha, following Elijah's legacy, sent one of his apprentices to anoint Jehu as the new king of Israel, tasked with overthrowing the house of Ahab. Jehu was a highly respected army officer and devout believer in the God of Israel. The prophet poured oil on Jehu's head, declaring him king and instructing him to destroy Ahab's house and avenge the blood of the Lord's servants shed by Jezebel. This act of treason was not typical of Elijah's style, as he preferred gentler methods. After receiving the message, Jehu returned to his fellow officers, who pledged their support, and together they went to the capital, where they killed Ahaziah and Jezebel, fulfilling the prophecy and establishing Jehu's reign.

After executing the entire royal family of Joram, including all 70 of his sons, Jehu displayed their heads publicly in the capital. This gruesome act is detailed in the Bible, which recounts how Jezebel met her end, being devoured by dogs. Jehu and his men also slaughtered 40 members of the royal family of Judah, who were accompanying the king at the time. Following these events, Jehu called a meeting and declared a festival to worship Baal, luring all the Baal worshippers under false pretenses before executing them as well. He then went throughout Israel, destroying all monuments and temples dedicated to Baal. The biblical narrative suggests that the author disapproves of Jehu's actions, as later the prophet Hosea is told by God that He will punish the house of Jehu for the blood of Jezreel, indicating that Jehu's fanaticism was not in line with God's will.

Queen Athaliah, the daughter of Ahab and Jezebel, exhibited a spirit similar to her mother's. After her son Ahaziah was killed by Jehu, she sought to eliminate the entire royal family of Judah, murdering her own children and grandchildren. However, Jehosheba, the daughter of King Jehoram and sister of Ahaziah, managed to save Joash, the son of Ahaziah, by hiding him and his nurse in the temple for six years while Athaliah ruled. The biblical accounts of these events are far more intense than any fictional portrayal, such as in 'Game of Thrones', highlighting the brutality and political intrigue of the time.

The political culture of Israel, rooted in Mosaic law, emphasises a separation of functions and powers. According to Isaiah, God is our judge, lawgiver, and king, indicating that only God can rule absolutely. In the human realm, no individual can hold absolute authority; instead, there must be a balance of power among the king, priests, and prophets. This structure is mirrored in modern governance, where the executive, legislature, and judiciary each have distinct roles. The king, akin to the executive, implements policies but cannot create laws, which are the domain of the legislature. The priests serve as guardians of tradition, while the judiciary ensures justice, reflecting the independent roles established in biblical times.

In the Mosaic vision of kingship, only the king is commanded to be humble. Upon ascending to the throne, he must write a copy of the Mosaic law for himself, reminding him not to consider himself superior to his fellow Israelites. This contrasts sharply with the political philosophy of Phoenicia, where kings held absolute power. Ahab, for instance, displayed humility by recognising that he could not seize Naboth's vineyard, despite his anger over the situation. This separation of religion and state was a significant innovation, as it prevented the king from being viewed as divine, unlike the Pharaohs of Egypt or the kings of Phoenicia.

The religious authority in Israel was divided between priests and prophets. Priestly authority was dynastic, passed through the tribe of Levi, ensuring continuity in rituals and ceremonies. This structure aimed to maintain an unchanging sacred order, similar to the traditions upheld in the Catholic Church. In contrast, prophets held a charismatic authority, often emerging from humble backgrounds and speaking God's word with a compelling voice. Their messages were rooted in justice and compassion, challenging the status quo and acting as social critics. This dynamic highlights the different roles within the religious framework of Israel, where prophets often confronted the establishment and called for accountability.

In contemporary society, one might consider the media to fulfil the role of the prophet, tasked with exposing corruption and holding the political and religious establishments accountable. However, the media landscape has changed, and few journalists maintain a truly prophetic voice. During the reign of Jeroboam II in Israel, a period of peace and prosperity emerged, marked by economic growth and luxury. Yet, this era also saw a decline in moral standards, leading to widespread corruption. It is during this time that the prophet Amos arose, coming from Judah to deliver a message to Israel, despite facing hostility for being an outsider. His experience underscores the challenges faced by those who speak truth to power, particularly when they come from outside the established order.

It is much more difficult for people on the inside to accept a message from the outside. For instance, when Elijah came from Israel, he knew Ahab, and Ahab had to listen to him because he was speaking from within Israel. This highlights the challenge of accepting messages from outsiders. Amos emphasises that he is not part of the religious establishment; he was chosen by God from outside that system. He declares, "Woe to you who are complacent in Zion," referring to Jerusalem, and to those who feel secure on Mount Samaria, the capital of Israel. The people felt comfortable and secure due to their prosperity and peace with neighbours, but Amos warns them of their complacency.

Amos describes the luxurious lifestyles of the wealthy, who lie on beds adorned with ivory, dine on choice lambs and fattened calves, and drink wine excessively. However, he points out their indifference to the suffering of the poor, stating, "You grieve but do not grieve over the ruin of Joseph." This highlights the issue of justice and compassion, as the wealthy live in luxury while ignoring those in poverty. God, speaking through Amos, reminds the people of Israel of their special calling and the responsibility that comes with it. He holds them accountable for their sins, emphasising that they were chosen to be a holy nation and a kingdom of priests, tasked with a higher standard of moral conduct than ordinary human beings.

The people of Israel were expected to observe 613 laws, a much higher standard of purity than the seven laws of Noah that applied to all humanity. This higher standard was meant to cultivate a holy relationship with God. However, the people sinned repeatedly, engaging in idol worship and unjust practices. They sold honest people into slavery for debts as small as the price of a pair of sandals, oppressed the weak, and committed acts of sexual immorality. Amos condemns these actions, stating that they profane God's holy name and violate the moral law. God expresses His anger at the injustice and mistreatment of the vulnerable, highlighting that every human being is a child of God deserving of dignity and respect.

Amos's message is one of justice and compassion. He urges the people to act justly and live righteously, stating that if they do so, the Lord God Almighty will be with them. He calls for justice to flow like a stream and righteousness like a river that never runs dry. God expresses His disdain for the people's religious festivals, stating, "I hate your religious festivals; I cannot stand them." He desires justice and fair treatment over mere religious observance. This theme resonates throughout the Bible, as seen in Jesus's teachings, where He emphasises that how one lives their life and cares for others is of utmost importance.

Another prophet, Hosea, speaks to the priests, accusing them of failing in their duties. He warns that the more priests there are, the more they sin against God. The priests grow rich from the sins of the people, encouraging them to sin so that they can profit from their offerings. This corruption within the religious leadership leads to God's judgement against them. Meanwhile, in the southern kingdom of Judah, King Uzziah reigns. He initially does what is right in the eyes of the Lord, seeking God and achieving success. However, his pride leads to his downfall when he attempts to perform priestly duties that are not his to undertake.

Uzziah enters the temple to burn incense, an act reserved for the priests. When confronted by the priests, he becomes angry, and as a consequence of his unfaithfulness, leprosy breaks out on his forehead. This incident illustrates the strict separation of state and religion in ancient Israel. The king is not divine and does not possess the authority to act as a priest. Uzziah's attempt to cross this boundary results in severe consequences, reinforcing the importance of adhering to the roles established by God. This narrative serves as a warning against pride and the dangers of overstepping one's divinely appointed role.

Doing really well and feeling blessed by God, he thinks he can transgress that boundary. He believes he is above the law. The priests stand up to him and say that is not right, which makes him really offended and angry. A lot of kings, autocrats, and presidents react this way when they find that the law does not allow them to do what they want. That's the whole point of a constitution; it is there to limit the role of the king, president, or prime minister to specific actions. Just because you hold a high office does not mean you can act without constraints.

This strict separation is really important. However, he was very upset and angry because he wanted to act like a priest as well. As a consequence, he developed leprosy. At this point, Isaiah enters the scene. I won't go into Isaiah now, as it's nearly eight o'clock, but we will look at him when we continue.