Problem: The record says that Amaziah did “what was right in the sight of the Lord” (v. 3) and that “he killed ten thousand Edomites in the Valley of Salt” (v. 7). This is in spite of the fact that the law commanded, “You shall not abhor an Edomite, for he is your brother” (Deut. 23:7).
Problem: In 2 Kings 9:6–10, we find the commissioning of Jehu by the Lord to strike down the house of Ahab. According to 2 Kings 10:30, God commended Jehu for having destroyed the house of Ahab. However, Hoshea prophesied that God would “avenge the bloodshed of Jezreel on the house of Jehu” (Hosea 1:4). How could God condemn Jehu for shedding blood when it was God who had commanded him to do so?
Problem: According to 2 Kings 8:25, Ahaziah son of Jehoram became king of Judah in the twelfth year of the reign of Jehoram son of Ahab, king of Israel. However, 2 Kings 9:29 states that Ahaziah became king of Judah in the eleventh year of the reign of Jehoram over Israel. Which is right?
Problem: When Elisha went out to meet his enemies, he told them “this is not the way, nor is this the city. Follow me, and I will bring you to the man whom you seek” (2 Kings 6:19). How could a man of God lie to these Syrian troops?
Problem: Moses had commanded the armies of Israel about their enemy’s land saying, “You shall not destroy its trees” (Deut. 20:19). However, here in 2 Kings they were instructed to “cut down every good tree.” Continue reading →
Problem: As Elisha was going up to Bethel, he was confronted by some young people who mocked him saying, “Go up, you baldhead!” When Elisha heard this, he turned and pronounced a curse on them, and two she-bears came out of the wood and mauled 42 of the young men. How could a man of God curse these young men for such a minor offense?
Problem: According to 2 Kings 1:17, Jehoram son of Ahab became king of Israel in the second year of the reign of Jehoram son of Jehoshaphat, king of Judah. However, according to 2 Kings 3:1, Jehoram son of Ahab became king of Israel in the eighteenth year of the reign of Jehoshaphat, king of Judah. When did Jehoram son of Ahab become king in Israel?
Problem: According to 1 Kings 22:48, Jehoshaphat built several merchant ships. When Ahaziah requested that Jehoshaphat take some of his servants, Jehoshaphat refused. However, according to 2 Chronicles 20:35, Jehoshaphat allied himself with Ahaziah to build these merchant ships. How can one passage state that Jehoshaphat refused to let Ahaziah’s servants sail on the ships when the other verse claims that they worked together on building these ships?
Problem: The Scriptures teach that God is truth (Deut. 32:4) and that it is impossible for Him to lie (Heb. 6:18). Furthermore, God commands us not to lie (Ex. 20:16), and He will severely punish those who do (Rev. 21:8). And yet, in spite of all this, God is portrayed in this passage as enlisting lying spirits to entice wicked king Ahab to seal his own doom. The text says, “Now therefore, look! The Lord has put a lying spirit in the mouth of all these prophets of yours” (v. 23).
Problem: God told Elijah to prophesy to Ahab that his blood would be licked by the dogs in the same place where dogs had licked the blood of Naboth. According to 1 Kings 22:37–38, when the chariot of King Ahab was washed in a pool in Samaria, the dogs licked the blood according to the word of the Lord. However, if Naboth was executed outside the city of Jezreel, and since Ahab’s chariot was washed in a pool in Samaria which was over 20 miles away, how can the one be the fulfillment of the other?
Problem: Isn’t this a classic example of religious intolerance, a notorious example of overkill? Further, wasn’t it contrary to Jewish law to kill the prophets of Baal because of their beliefs?
Problem: Even the brook had dried up because the drought was so severe (1 Kings 17:7; cf. 18:2). Yet before Elijah prayed for fire from heaven he doused the sacrifice with water three times until it filled the trenches around the altar.
Problem: The Bible says here that “Elijah mocked them” and suggested that their god was “meditating, or he is busy, or he is on a journey, or perhaps he is sleeping and must be awakened.” However, the Scriptures teach in other places to “love your enemies” (Matt. 5:44), “bless and do not curse” (Rom. 12:14), and “let your speech always be with grace” (Col. 4:6). Elijah’s conduct hardly seems exemplar of these truths.
Solution: First, it should be pointed out that the text does not specifically commend every word Elijah uttered. It simply says that God answered his prayer to vindicate him by sending fire to consume the sacrifice and the prophets of Baal (v. 38).
Further, it can be argued that Elijah did not violate any of these scriptural exhortations. Nowhere does the Bible say Elijah hated the prophets of Baal or cursed them. As for Elijah’s alleged ridicule, it was no doubt cutting, but not outside the limits of a forceful but legitimate use of irony. The same passage that exhorts us to always speak with “grace” also notes that it can be “seasoned with salt.” This was perhaps an example of a more salty remark. In any event, there is no indication that Elijah did it with malice. Ultimately, his act was benevolent in that it saved the lives of those who were witnesses of this marvelous intervention of God.
Problem: Second Chronicles 14:3 asserts that “he [Asa] removed the altars of the foreign gods and the high places.” But here, 1 Kings says that, during the reign of king Asa, “the high places were not removed.”