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What Does the Bible Say About Race and Racism? Creation by a Triune God. The Bible begins with God fashioning the world through his creative Word and Spirit (Genesis 1:1-3); a God that we know from the New Testament (John 1:1-3) to be Triune. God is one and yet exists in three equal, eternal, and distinct persons. God is not more three than one, nor more one than three. He is perfect unity in diversity and diversity in unity. The implications of this are clear in Ephesians 4:1-6. Paul urges the Ephesian Christians to unity despite their diverse gifts and callings (vv.7-13). But the unity Paul calls for is no abstraction. It is motivated by an appeal to the unity-in-diversity of the Trinity —“one Spirit….one Lord…one God and Father of all” [1]. Because God is unity in diversity, Christians can and must know unity across the diverse human barriers of race and culture. The fragmentation of the fall. When human beings turned from loving and serving God, the immediate result was an alienation between persons (Genesis 3:7-24), an alienation that quickly led to violence (Genesis 4:8, 23-24). A few chapters later we see this fragmentation and hostile division continuing to grow in scope. After the flood, God calls human beings again (Genesis 9:1), as in Genesis 1:26-27, to spread out and fill the earth, building communities and societies. Instead, human beings decided to stay together, to build a great tower reaching to the heavens in order “to make a name for ourselves” (Genesis 11:4) through technological achievements. The tower of Babel was meant to be a monument to and a sign of a society based on man’s glory rather than God’s. The result is that “God confused their language so they could not understand each other” (Genesis 11:7). Their unity broke down and they scattered. God’s judgment, even if it was sudden and supernatural, nonetheless reflects the real, self inflicted results of sin on human community. Every culture that is not based on God will make an idol — an ultimate value — out of something else, and that idol will necessarily divide. If my highest love is my family, then I will privilege my family over others. If it is my business, my racial group or my individual selfish interests, I will privilege my race or my self over other races and selves. The result of sin is that humanity becomes divided into racial and cultural segregated ghettoes that cannot understand one another. Some of these ghettoes are created for less powerful groups by the more powerful. But even dominant and dominating racial groups are, spiritually-speaking, hopelessly ghettoized in that we are all under the influence of sin, blind and deaf to the full humanity of people of other communities. Israel and the nations. The Bible traces all human beings back to one couple, teaching that there is at bottom only one race, namely the human race. “[God] made from one man every nation of humankind…” (Acts 17:26) [2]. While sin continually divides the human race into warring, mutually non-comprehending fragments, this hostility is not God’s will. Even though in Genesis 12 God chooses to bring his salvation into the world through one man — Abraham — and therefore through one family who becomes one particular nation — Israel — God nevertheless at the outset explains that his purpose is to bless all the nations and families of the earth (Genesis 12:2-3). Even when God gives Israel laws that make them different from the surrounding nations, it is always for the purpose of attracting them to the Lord (Deuteronomy 4:5-7). This plan is repeatedly declared by the prophets who foresee an eventual spiritual equality between Israel, Assyria, and Egypt, the great enemies. Stunningly, Isaiah writes that some day the Lord of hosts will say, “Blessed be Egypt my people, and Assyria the work of my hands, and Israel my inheritance” (Isaiah 19:25). The New Testament and Race Jesus and the nations. However, even within Israel, saturated with these messages of God’s concern for all races and nations equally, the sinfulness of the human heart moved to make idols of race. Jesus came into the world claiming that he was the Servant spoken of in Isaiah 42, who will “proclaim righteousness to the Gentiles” (Matthew 12:18-21, quoting Isaiah 42:1-3). When he told the crowd at the synagogue that his ministry was for all races, just as what happened when Elijah and Elisha ministered to the widow of Zaraphath and Naaman the Syrian, the listeners were so furious that they tried to throw him off a cliff (Luke 4:24-30). Nevertheless, Jesus stays true to his mission. He finds the faith of a Roman oppressor greater than any in Israel (Matthew 8:5-13). When he sends his disciples out, he sends them to “all nations” without exception or favoritism (Matthew 28:18-20). Pentecost and the nations . The tragedy of Babel is preceded by a “Table of the Nations”—a list of various races and nationalities of the time. The only other place in the Bible that we have such a “Table of the Nations” is in Acts 2:5-12. Because it was Passover, people from many other countries had gathered — they were linguistically different, speaking the language of their home nations. But when the Holy Spirit descended on the disciples after Jesus’ resurrection, and the apostles began to preach publicly, God performed a miracle that was an intentional reversal of the judgment of Babel. At Babel, people of one speech could not understand one another, because they were trying to reach up to heaven in their own strength to “make a name for themselves.” At Pentecost, people of many speeches were all able to understand God’s message. Why? Because in Acts 2, God “comes down” again, but this time in blessing, not judgment (Genesis 11:5ff). At Pentecost, God reversed the curse of Babel through the work of his Son. In Christ, there is neither Greek nor Jew (Galatians 3:28). In Ephesians 2:14ff, Paul explains that the cross removes the pride and self-aggrandizement that leads to racial animosity and human disunity. Now the church is to show the world how in Christ the lost community of humanity can be recovered. We are to be an “alternate city” of God (Matthew 5:14-17) in the midst of every “City of Man,” showing the unity of persons across culture and race and class barriers that only Christ can bring [3]. And finally, some day, the curse will be totally gone. “In that day I will change the speech of the peoples to a pure speech, that all may call on the name of the Lord, and serve him together” (Zephaniah 3:9). Peter, Paul, and the early church . Despite the miracle of Pentecost, the book of Acts shows how hard it was for Christians to absorb the message of the gospel as it bore on race and racism. Acts 10-11 is a classic case in point. God wants Peter to go and see a Roman centurion, Cornelius. But he has to send multiple, strong, obviously-supernatural signs to Peter in order to get him to even visit a Gentile. First, he gives Peter a vision of a huge sheet (or tablecloth) on which rests ‘unclean’ animals, as designated by the Mosaic law. God’s voice tells him not to consider anything he has created as unclean. This is repeated three times. But the vision alone is insufficient to help Peter. He doesn’t get it (Acts 10:17). Next, God the Spirit directly commands him to go with the men who are about to appear at his door (vv.19-20). Finally, he hears from the men that an angel had appeared to a Gentile centurion, Cornelius. This shows how strong racial prejudices were and how wide the chasm was between Jew and Gentile. “It is difficult for us to grasp the impassable gulf which yawned in those days between the Jews on the one hand and the Gentiles on the other. Not that the Old Testament countenanced such a divide….it affirmed that God had a purpose for [the Gentiles]. By choosing and blessing [the Jews] he intended to bless all the families of the earth (Genesis 12:1-4)…The tragedy was that Israel twisted this doctrine of election into one of favoritism, became filled with racial pride and hatred, despised the Gentiles as ‘dogs’, and developed traditions that kept them apart. No orthodox Jew would ever enter the home of a Gentile…all familiar intercourse with Gentiles was forbidden…” John Stott, The Message of Acts: The Bible Speaks Today Finally, Peter goes to the home of Cornelius and comes to confess: “I now realize how true it is that God does not show favoritism but accepts from every nation the one who fears him and does what is right” (Acts 10:34-35). This is one of the central messages of the book of Acts as we see Jewish believers, under the power of the gospel, accepting and embracing first Samaritans, and then Africans (Acts 8), and then Romans (Acts 10) and Greeks (Acts 11). Revelation. The climax of the Bible and of history is found in the book of Revelation. As we have seen, the New Testament emphasizes the fundamental unity of the human race (Acts 17:26) and the equality of all persons created in the image of God (Genesis 1:26-27), but especially within the church, in Christ (Galatians 3:28). But in the final book we see a remarkable appreciation for the indelible diversity of human beings. The New Jerusalem will be enriched, because “the kings of the earth will bring their splendor into it” and “the glory and honor of the nations will be brought into it” (Revelation 21:24, 26). We see each culture and race bringing 'peculiar honors' -- particular gifts -- to the Lord in adoring worship. Christians who fall into racism are continuing to trust in works-righteousness in at least one part of their lives. Their hearts still oppose grace and seek to find ways of self-justification. And Revelation 7:9ff tells us that in the new heaven and new earth, the people of God will be of “every tongue, tribe, people, and nation.” Our bodies are not unimportant, discardable containers for the soul. They will be resurrected and much of our pre-resurrection lives will be brought into the new creation. The resurrection body of Jesus was both different and yet recognizable, and it contained the nail prints of the cross (John 20; Luke 24). Revelation 7:9ff tells us that our resurrection bodies will keep their ethnicity. Final redemption, then, does not erase racial and cultural difference. Different cultures have their own particular glories and splendors, analogous to the differing gifts of the body of Christ. There is always a danger of putting so much emphasis on the unity of the human race that we come to insist that race is unimportant as the older liberalism taught, namely that we should be completely ‘color-blind.’ But it is also possible, especially today in the time of the newer progressivism and identity politics, to put too much emphasis on irreconcilable diversity, so no racial group has the right to “speak into” the experience of the other, which obscures our common humanity. The Gospel and Race The Gospel and Race Considering that it took three visions for Peter to see in Acts 10-11 the importance of racial equality within the church, it is remarkable to come to Galatians 2, where we see that he has fallen back into a refusal to eat with Gentile believers. Paul rebukes him, but the basis for his critique is crucial to study. He tells of the incident: When I saw that they were not acting in line with the truth of the gospel, I said to [Peter] in front of them all, “You are a Jew, yet you live like a Gentile and not like a Jew. How is it, then, that you force Gentiles to follow Jewish customs? We who are Jews by birth and not sinful Gentiles know that a person is not justified by the works of the law, but by faith in Jesus Christ….” Galatians 2:14-15 Galatians 2:14-15 Paul’s basic argument to Peter is this. A: “God did not have fellowship with you on the basis of your race and culture (v.15). Though you were good and devout, your race and customs had nothing to do with it — your relationship with God is based on grace.” Therefore, B: “How then can you have fellowship with others on the basis of race and culture (v.14)?” Let’s notice two things about what Paul is doing here. First, Paul’s analysis of the sin is noteworthy. He does not simply say that racism is a sin, although it is indeed a failure to love one’s neighbor as one’s self (cf. Luke 10:25-37). Rather, Paul is laying bare the spiritual roots of racism—it is a rejection of the gospel of salvation and a return to justification by our moral efforts or pedigree. Christians who fall into racism are continuing to trust in works-righteousness in at least one part of their lives. Their hearts still oppose grace and seek to find ways of self-justification. They try to devise ways to feel superior, more acceptable, and better than others… and they use their racial characteristics to do so. Second, Paul’s actual treatment of the sin is brilliant. He did not simply say to Peter, “Repent of the sin of racism, you bigot!” but rather, he said, “Repent of the sin of forgetting your gracious welcome by God through the costly sacrifice of Christ.” Paul did not focus just on the behavioral sin, but also on root of the self-righteousness beneath it. This approach is far more persuasive and effective than simply ranting at someone for being a racist. When you are trying to motivate people by urging them to see their riches in Christ, then you are pointing to their value and dignity in your appeal. You are not putting them down, but lifting them up even as you critique. On the other hand, if you try to motivate people by shaming them, they will (rightly) sense a self-righteousness on your part, and this will only stimulate and enhance their self-righteousness, not diminish it. When we instead use God’s grace as a motivator, we can criticize sharply and directly, but the listeners will generally be able to perceive that we are nonetheless for them. Peter’s racial pride was also grounded in fear (v.12 – he was afraid). When our sin is rooted in fear, we need to be loved and strengthened in order to get the courage to do right in spite of our fear. If Paul only said, “Your racism is a violation of the rules of God,” that fearfulness would not have been addressed. But when Paul said, “Your racism is a violation of the grace and mercy of God to you,” he was also addressing Peter’s fear. He appealed, “You’ve forgotten Christ’s love for you, Peter.” Conclusion Some may respond that any ‘tone-policing’ is itself a way of silencing voices of protest, and indeed it could function that way. But Galatians 2 is not talking about tone of voice. Paul’s words could have been strong and loud, not “nice” at all. But if we don’t do tone-policing, we must do heart-policing. The gospel must drain us of our own self-righteousness if we are going to be able to call others to abandon the destructive self-justification of racism, both active and conscious as well as implicit and hidden. Jesus threw the money changers out of the temple, and called the Pharisees ‘whitewashed tombs” (Matthew 23:37), but he was also so tender that it was said of him, “A bruised reed he will not break and a smoldering wick he will not snuff out, till he has brought justice through to victory” (Matthew 12:20).

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II Kings 2:1-14 1Now it came about, when the LORD was about to bring Elijah up by a whirlwind to heaven, that Elijah left Gilgal with Elisha. 2And Elijah said to Elisha, “Stay here, please, for the LORD has sent me as far as Bethel.” But Elisha said, “As surely as the LORD lives and as you yourself live, I will not leave you.” So they went down to Bethel. 3Then the sons of the prophets who were at Bethel went out to Elisha and said to him, “Are you aware that the LORD will take away your master from over you today?” And he said, “Yes, I am aware; say nothing about it.” 4And Elijah said to him, “Elisha, please stay here, for the LORD has sent me to Jericho.” But he said, “As surely as the LORD lives, and as you yourself live, I will not leave you.” So they came to Jericho. 5Then the sons of the prophets who were at Jericho approached Elisha and said to him, “Do you know that the LORD will take away your master from over you today?” And he answered, “Yes, I know; say nothing about it.” 6And Elijah said to him, “Please stay here, for the LORD has sent me to the Jordan.” But he said, “As surely as the LORD lives, and as you yourself live, I will not leave you.” So the two of them went on. 7Now fifty men of the sons of the prophets went and stood opposite them at a distance, while the two of them stood by the Jordan. 8And Elijah took his coat, folded it, and struck the waters, and they were divided here and there, so that the two of them crossed over on dry ground. 9When they had crossed over, Elijah said to Elisha, “Ask me what I should do for you before I am taken from you.” And Elisha said, “Please let a double portion of your spirit be upon me.” 10He said, “You have asked a hard thing. Nevertheless, if you see me when I am taken from you, it shall be so for you; but if not, it shall not be so.” 11And as they were walking along and talking, behold, a chariot of fire appeared with horses of fire, and they separated the two of them. Then Elijah went up by a whirlwind to heaven. 12And Elisha was watching it and he was crying out, “My father, my father, the chariot of Israel and its horsemen!” And he did not see Elijah again. Then he took hold of his own clothes and tore them in two pieces. 13He also took up the coat of Elijah that had fallen from him, and he went back and stood by the bank of the Jordan. 14Then he took the coat of Elijah that had fallen from him and struck the waters, and said, “Where is the LORD, the God of Elijah?” And when he also had struck the waters, they were divided here and there; and Elisha crossed over. BACKGROUND At this point in our study, Elisha has likely been with Elijah for seven or eight years as his attendant. We do not know what kinds of things Elisha has seen with his mentor, as we are not told in scripture. But he likely was present when Elijah rebuked Ahab for the death and treachery concerning Naboth and his vineyard in I Kings 21. He may have been present when Elijah called fire from heaven on the two captains and their fifties. But we do not know for sure. When Elijah met Elisha, he threw his coat over him, indicating he was calling him to be a prophet in his place. At this point in the story, Elisha has waited several years to see that promise fulfilled. Yet, what we see in this story is not a man rushing to gain power, but a man focused on following his mentor with faithfulness and loyalty, refusing to leave him no matter where he may go. If there’s anything to note about Elisha’s portion in this story, it is his undying loyalty to Elijah. When the two men first met, Elisha was ecstatic about joining Elijah‘s ministry and serving him. He likely continued that attitude for the whole seven to eight years that they were together before Elijah went to heaven. In this story, just before Elijah transitions to Heaven, Elisha remains with his mentor all throughout his journeys, no matter where he goes. That’s loyalty. There are three transitions in the Bible from one prophet of God to a new one: Moses to Joshua, Elijah to Elisha, and John the Baptist to Jesus. Joshua means God saves. Elisha means God is salvation. Jesus means God saves. In each instance, God was transitioning these leaders to people who would have saving ministries. In light of this, we should see Elisha’s ministry as a type for the ministry of Jesus. “There is a theological significance to the parallels between Elijah and Moses. Moses was the mediator of the covenant at Sinai/Horeb, the prophet (Dt. 18:15; 34:10) through whom Israel was brought into that covenant relationship and made the people of God. Elijah was the prophet through whom the people were turned back to the Sinai covenant, and Israel’s special status was saved. In short, the parallels with Moses dramatically heighten Elijah’s importance in Israel’s history and in the books of Kings in particular. H. H. Rowley (‘Elijah on Mount Carmel’, BJRL , 43 [1960], 190–219) neatly summed up the relationship between the ministries of Moses and Elijah: ‘Without Moses, the religion of Yahweh as it figured in the Old Testament would never have been born. Without Elijah, it would have died.’” (1) EXAMINATION (V.1-2) Now it came about, when the LORD was about to bring Elijah up by a whirlwind to heaven, that Elijah left Gilgal with Elisha. And Elijah said to Elisha, “Stay here, please, for the LORD has sent me as far as Bethel.” But Elisha said, “As surely as the LORD lives and as you yourself live, I will not leave you.” So they went down to Bethel. What does Elijah’s repeated instruction for Elisha to “stay here” reveal about testing, commitment, or readiness in spiritual leadership? Elijah knew he was to be taken to heaven this day, but notice what he does; he continues to travel to see the schools of the prophets, to visit them. He is carrying out his normal duties as prophet. He may have been the one to inform the lesser prophets of his departure, but we don’t really know that for sure. Here also is our first indication of Elisha’s faithfulness to his mentor. He will not leave his side. Elijah asked Elisha to stay there, but it was a request, not a command. He is likely testing Elisha to see what he will do. (V.3) Then the sons of the prophets who were at Bethel went out to Elisha and said to him, “Are you aware that the LORD will take away your master from over you today?” And he said, “Yes, I am aware; say nothing about it.” Elisha responds, “Yes, I know—be quiet.” Why might Elisha want to keep the focus off discussion and on the moment? Here is our first indication that Elijah and Elisha knew in advance what was going to happen to Elijah. Not only did they know, but the other prophets also knew. Elisha responds to the prophets by saying, “I am aware; say nothing about it.” This is like asking, do you know your mentor is going to die today? Elijah is essentially saying, don’t add to my sorrow. I know what’s going to happen. (V.4-5) And Elijah said to him, “Elisha, please stay here, for the LORD has sent me to Jericho.” But he said, “As surely as the LORD lives, and as you yourself live, I will not leave you.” So they came to Jericho. Then the sons of the prophets who were at Jericho approached Elisha and said to him, “Do you know that the LORD will take away your master from over you today?” And he answered, “Yes, I know; say nothing about it.” Here, Elijah’s urging him to stay happens a second time, yet Elisha refused to leave him. This school of prophets also knows about Elijah’s imminent departure. Elisha’s loyalty here was likely his M.O. during his entire ministry as the elder prophet’s attendant. For Elisha, going into ministry with Elijah was like a dream come true. Remember his reaction when Elijah called him into ministry. He said goodbye to his parents, killed his oxen to feed a community, and burned the implements of his livelihood. He was excited to join Elijah. It’s remarkable that eight years later, he keeps that attitude, now expressed in great loyalty. (V.6) And Elijah said to him, “Please stay here, for the LORD has sent me to the Jordan.” But he said, “As surely as the LORD lives, and as you yourself live, I will not leave you.” So the two of them went on. “The trip from Gilgal to Bethel to Jericho to the Jordan retraces the first movements Israel made in the promised land.” (2) “ Gilgal was the first stopping-place after the Israelites had crossed the Jordan. Male Israelites born during the wilderness years were circumcised there, and a Passover was celebrated. Bethel, some 14 miles (24 km) into the central hills, was the place of Jacob’s encounter with God. Jericho , in the Jordan valley not far from Gilgal, was the first town to fall to Joshua, and the Jordan had miraculously stopped to let Israel enter the land. (3) “Most scholars believe the point of his not leaving Elijah’s side is to test whether Elisha will count the cost of discipleship, probably a final test to see if he will persist. We see something of our own call here—to forsake all for the glory of the Name. The question for us, like Elisha, is, will we persist and persevere? This is the sign of the true disciple: we bring the Word near, and we delight in God above all else.” (4) (V.7-8) Now fifty men of the sons of the prophets went and stood opposite them at a distance, while the two of them stood by the Jordan. And Elijah took his coat, folded it, and struck the waters, and they were divided here and there, so that the two of them crossed over on dry ground. The parting of the Jordan River happens twice—first with Elijah, then with Elisha. Why is this miracle significant for confirming God’s presence and leadership? This is reminiscent of Moses dividing the waters. In Moses’ case, he had a staff that was symbolic of his authority and power. Elijah’s symbol of authority and power was his coat (mantle). The presence of the fifty prophets is an important one. They were witnesses to Elijah parting the waters of the Jordan. Thus, when Elisha returned, they witnessed him parting the waters. Essentially, they were witnesses to the handover of authority from one prophet to another. (V.9-10) When they had crossed over, Elijah said to Elisha, “Ask me what I should do for you before I am taken from you.” And Elisha said, “Please let a double portion of your spirit be upon me.” He said, “You have asked a hard thing. Nevertheless, if you see me when I am taken from you, it shall be so for you; but if not, it shall not be so.” Elijah responds, “You have asked a hard thing.” Why is receiving spiritual authority or empowerment described as difficult? What does this suggest about the cost and responsibility of leadership in God’s work? It was common in ancient times for a dying person to offer blessings to others or their children. Jacob blessed his sons at his death, prophesying over them. David gave instructions and blessings to Solomon before he died. Elijah is doing something similar in this passage. He seeks to bless his faithful student before he is taken away from him. Remember our lesson about Elijah and Elisha meeting. We made reference to Elijah’s coat being a way of granting sonship to the younger Elisha. That is intimated in this passage was well. By asking for a double portion, Elisha is asking for the traditional blessing of a father giving a double portion of his inheritance to his eldest son. In this sense, the request is not unusual, but something almost expected if they had a relationship like a father and an adopted son. And this plays out in the next verse. (V.11-12) And as they were walking along and talking, behold, a chariot of fire appeared with horses of fire, and they separated the two of them. Then Elijah went up by a whirlwind to heaven. And Elisha was watching it, and he was crying out, “My father, my father, the chariot of Israel and its horsemen!” And he did not see Elijah again. Notice, Elisha cries out, “My father, my father!” This is the role of a firstborn son; thus, he receives the double portion promised to him. There are two things to note here: the chariots of fire and the storm. Both are symbolic in Elijah’s ministry. Just as Elijah thrice called fire from heaven, now a fire takes him to heaven. Just as a storm restored rain to Israel, now a whirlwind, or storm, marks his departure. Elijah’s ministry was filled with symbolism, as was his departure from the earth to heaven. (V.13-14) He also took up the coat of Elijah that had fallen from him, and he went back and stood by the bank of the Jordan. Then he took the coat of Elijah that had fallen from him and struck the waters, and said, “Where is the LORD, the God of Elijah?” And when he also had struck the waters, they were divided here and there; and Elisha crossed over. After Elijah is taken, Elisha picks up the mantle and continues the work. What does the mantle symbolize in terms of responsibility and calling? By taking up Elijah’s coat, Elisha is taking up Elijah’s authority. The office of prophet has now passed to him, but in an even greater way. Remember that when Elijah and Elisha met, Elijah threw his coat over Elisha, signifying that he was to become prophet in his place. So, from day one, Elisha knew that this was coming. WHAT HAVE WE LEARNED? Elisha had a strong sense of affection and loyalty for his mentor. Elijah, Elisha, and the prophets knew Elijah was to be taken to heaven. Elijah sought to give a blessing to Elisha. Elisha received a double portion of Elijah’s power for ministry when Elijah left. Fifty prophets were witness to the change in ministry and authority from Elijah to Elisha. INTERPRETATION What is the author’s big idea? There are two points for us to consider. God rewards faithfulness and loyalty. Elisha was faithful in attending to Elijah, whether for several years as his attendant, or in going with him in his final days on earth before being taken to heaven. Notice what Elisha asked to have. He asked for a double portion of his power for ministry. I don’t think he was asking for power for power’s sake. He was asking for an effective ministry. This became true in Elisha’s life. In scripture, seven miracles are associated with Elijah, but twice that amount, 14, with Elisha. While Elijah’s miracles were usually judgment in nature, such as calling fire from heaven, Elisha’s miracles were saving in nature. God rewarded his faithfulness and loyalty to Elijah. Discipleship requires commitment. Elisha would not leave Elijah’s side, no matter where it took him. Each time Elijah encouraged Elisha to stay where he was, he was testing him to see what he would do. But Elisha stays with him no matter what, even though he knew Elijah would be taken from him. He was like a dutiful son that will not leave his father’s side. APPLICATION Stay Faithful When Transition Is Coming Elijah knew his departure was near, yet he continued traveling, visiting key places, and investing in others. Elisha refused to leave him. Application: When seasons are changing—career shifts, ministry transitions, leadership handoffs—don’t disengage early. Finish well. Stay present, committed, and faithful until the very end. Pursue Spiritual Growth with Determination Elisha repeatedly said, “I will not leave you.” He was intentional about staying close to Elijah. Application: Spiritual growth doesn’t happen casually. Seek out mentors. Stay close to godly influence. Be persistent in learning. Growth requires intentional pursuit, not passive interest. Ask God for Big Things Elisha asked for a “double portion” of Elijah’s spirit—a bold, faith-filled request. Application: Don’t limit your prayers to what seems safe or reasonable. Ask God to use you in greater ways—for influence, impact, and spiritual power—while remaining humble and dependent on Him. Recognize That God Is the Source, Not the Person After Elijah was taken up, Elisha picked up the cloak and called on the God of Elijah. Application: People may mentor, inspire, and lead us, but they are not the source of power—God is. When leaders move on, retire, or pass away, the mission continues because God remains. Step Forward in Faith When It’s Your Turn Elisha struck the Jordan River just as Elijah did—and it parted. This was his moment to act. Application: There comes a time when you must step forward and lead, not just follow. Trust what God has already given you. Act in faith, even if it feels weighty. Walk in the calling you’ve received. Bimson, John J. 1994. “1 and 2 Kings.” In New Bible Commentary: 21st Century Edition, edited by D. A. Carson, R. T. France, J. A. Motyer, and G. J. Wenham, 4th ed., 363–64. Leicester, England; Downers Grove, IL: Inter-Varsity Press. House, Paul R. 1995. 1, 2 Kings . Vol. 8. The New American Commentary. Nashville: Broadman & Holman Publishers. Bimson, John J. 1994. “1 and 2 Kings.” In New Bible Commentary: 21st Century Edition, edited by D. A. Carson, R. T. France, J. A. Motyer, and G. J. Wenham, 4th ed., 363. Leicester, England; Downers Grove, IL: Inter-Varsity Press. Merida, Tony. 2015. Exalting Jesus in 1 & 2 Kings . Nashville, TN: Holman Reference.

The fullest expression of Christian living has to be a combination of God’s truth entering the head, igniting the heart, and outworking through the hands. If we’re going to enjoy the fullness of his grace more perfectly, there has to be an entrance of the truth into the head that affects the heart and comes out through the hands. There is an increasing anti-intellectualism and a stereotype against Muslims. There is a misconception of the unreachability of Muslims. I think a lot of us are afraid of Islam and Muslims. Where fear takes control, thinking doesn’t. This fear can manifest itself in apathy or hatred. Thinking is not the same as reactionism. We need to engage Islam. Thinking is not the same as stereotyping. Stereotyping simplifies complexity. Thinking is not the same as feeling. Thinking and feeling should be rightly joined. But we may feel deeply and quickly before we’ve ever thought through a thing. When we feel without thinking, we endanger our heads and our hearts. 1) What Is Pluralism?   People with different cultural and religious identities can live together simultaneously. People with different backgrounds are able to joyfully, mutually exist in the same setting. There are good forms and bad forms of pluralism. One of the good aspects is that it recognizes a basic reality that our world is diverse and that these differences are right outside our door. Another is that it honors basic human rights such as freedom of religion. It helps us to see people as they are and to respect them. It values dignity and uniqueness of human life. It also attempts to recognize value in the diversity. Some people act as though the existence of diversity or difference is wrong. Some have a phobia of people who are different from them. Pluralism in it’s good form pushes back against bigotry and xenophobia. There is also a naïve form of pluralism. This is the kind of diversity-seeking that fails to recognize the difference between valuing people and valuing every idea as though each idea is equal in it’s worth. It is an unthinking approach to pluralism. Not all ideas are created equal and ideas have consequences. “All paths and religions lead to God” is an example of naïve pluralism. This type of pluralism is ethically irresponsible. It is unhealthy because it fails to account for the far-reaching affects of religious pluralism. It makes us like ostriches with our head in the sand. Why does naïve pluralism find support in our culture? We have become uncomfortable with argument. There is a willingness to blur the significant differences in religions and cultures. There’s a tendency to avoid the big questions in life. “We’re amusing ourselves to death.” Religion is regarded in pragmatic and consumerist terms: “What works for me.” We live in a culture that does not prize absolutes or certainties. The question of which religion is true or best is off limits. 2) What Is Islam? Is Islam Consistently Compatible with Pluralism?   Islam is not compatible with this type of pluralism. Islam is a religion, not primarily a theology. It is mainly the shahadah, the confession that God is one and Muhammad is his messenger. The basic view of God in Islam is that he is radically transcendent. Islam is not an institution but primarily an identity. What is primary is to be Muslim. It creates great solidarity among Muslims because of first importance is to be Muslim. Over a billion people identify themselves as Muslims. Islam has five religious pillars, but it is a system for governing all of life. It can’t be reduced to the five pillars. The goal is to conform society to the teaching, precepts, and commands of the faith. There are four things that go into the forming of Sharia law, and it is under these things that Muslims seek to live. The Quran The Sunna and the Haddith, which build on the Quran with sayings of the prophet The principle of analogy for religious beliefs and practices which the Quran and Haddith don’t speak directly to Traditions, which are the consensus of the communities The west, secularism, and internal weaknesses in Islam have lead to the development of groups of fundamentalists who seek to enforce a more extreme form of Sharia. Most Muslims on the streets are going to be either modernists or traditionalists. Why is Sharia not compatible with pluralism? Four reasons: Sharia at it’s best is theocratic and theonomic. Sharia is the constitution of Islam and incompatible with democratic jurisprudence. Sharia leaves no room for the kind of pluralism that is healthy. Because Sharia incorporates cultural consensus into it’s law, certain cultural practices enter into the legal framework of countries. In Islam culture is religion and religion is culture. Advocacy for Sharia sometimes reaches a point where it can not tolerate differences. 3) What Is the Christian’s Responsibility for Encountering Muslims and Islam in This Context?   The Christian lives in two cities. We are citizens of a nation and citizens of heaven. Our response must be dictated by how we belong to both of these, our country and the kingdom of God. As a citizen of the United States in particular, work for the faithful continuance of the Establishment and Free Exercise clauses. We want to defend our Muslim neighbors’ right to worship according to the dictates of their own consciences. Maintaining freedom of religion allows us to come to them with the gospel. We fight for the freedom of religion. How do I talk to my neighbor, coworker, or friend who is a Muslim? Mathew 10 shows us how. 1. Remember the gospel ( Matthew 10:7 ). Our main responsibility is the heralding of the news of our Savior and the message that the kingdom of heaven has come. Speak of his glory, his cross, his love, his resurrection, his grace. We often lack confidence in the gospel, but we should be confident in it! It is the power of God unto salvation for your Muslim neighbor or friend. Remember the gospel and speak of Christ. 2. Return to the world ( Matthew 10:16 ). Be as shrewd as snakes and as innocent and pure as doves. This world is a dangerous place, but God sends us into it and he won’t waste the lives of those he has purchased with the blood of his Son. Go into the world with the gospel. To live is Christ, to die is gain. There’s a people out there who needs us to be wise, engaged, and faithful. 3. Repent of fear ( Matthew 10:28 ) We have been fearful, and in our fear we have been unbelieving and unfaithful. This fear is destroying our love for our neighbors. It is destroying our missionary zeal. Think of God’s providence and provision. 4. Retrieve the reward ( Matthew 10:39-42 ). Throw away convenience, safety and comfort. It makes us fat and lazy. Go give your life for something greater: the joy of God. Christ is our reward and inheritance! Remember the gospel and preach it as sheep among wolves. Great will be your reward! We shall see him and be filled with satisfaction and joy unspeakable and full of glory. © Desiring God

II Kings 1:1-17 1 Now, Moab broke with Israel after the death of Ahab. 2And Ahaziah fell through the window lattice in his upper chamber, which was in Samaria, and became ill. So he sent messengers and said to them, “Go, inquire of Baal-zebub, the god of Ekron, whether I will recover from this sickness.” 3But the angel of the LORD said to Elijah the Tishbite, “Arise, go up to meet the messengers of the king of Samaria and say to them, ‘Is it because there is no God in Israel that you are going to inquire of Baal-zebub, the god of Ekron?’ 4Now therefore, this is what the LORD says: ‘You will not get down from the bed upon which you have lain, but you shall certainly die.’” Then Elijah departed. 5When the messengers returned to Ahaziah, he said to them, “Why have you returned?” 6They said to him, “A man came up to meet us and said to us, ‘Go, return to the king who sent you and say to him, “This is what the LORD says: ‘Is it because there is no God in Israel that you are sending messengers to inquire of Baal-zebub, the god of Ekron? Therefore, you will not get down from the bed upon which you have lain, but you shall certainly die.’”’” 7Then he said to them, “What did the man look like, who came up to meet you and spoke these words to you?” 8And they said to him, “He was a hairy man with a leather belt worn around his waist.” And he said, “It is Elijah the Tishbite.” 9Then the king sent to him a captain of fifty with his fifty men. And he went up to him, and behold, he was sitting on the top of the hill. And he said to him, “You man of God, the king says, ‘Come down.’” 10But Elijah replied to the captain of fifty, “If I am a man of God, may fire come down from heaven and consume you and your fifty.” Then fire came down from heaven and consumed him and his fifty men. 11So the king again sent to him another captain of fifty with his fifty men. And he said to him, “You man of God, this is what the king says: ‘Come down quickly!’” 12But Elijah replied to them, “If I am a man of God, may fire come down from heaven and consume you and your fifty.” Then the fire of God came down from heaven and consumed him and his fifty men. 13So the king again sent the captain of a third fifty with his fifty men. When the third captain of fifty went up, he came and bowed down on his knees before Elijah, and begged him and said to him, “You man of God, please let my life and the lives of these fifty servants of yours be precious in your sight. 14Behold, fire came down from heaven and consumed the first two captains of fifty with their fifties; but now let my life be precious in your sight.” 15And the angel of the LORD said to Elijah, “Go down with him; do not be afraid of him.” So he got up and went down with him to the king. 16Then he said to him, “This is what the LORD says: ‘Since you have sent messengers to inquire of Baal-zebub, the god of Ekron—is it because there is no God in Israel to inquire of His word? Therefore you will not get down from the bed upon which you have lain, but you shall certainly die.’” 17So Ahaziah died in accordance with the word of the LORD which Elijah had spoken. BACKGROUND Since our primary focus is Elijah for our studies, a little background is in order. In our last study, Ahab was still king. But now his son, Ahaziah, reigns. Ahab was killed in a battle against Aram in I Kings 22, after the prophet Micaiah predicted his death in battle. Instead of calling off the battle, Ahab proceeded anyway with a plan to disguise himself while King Jehoshaphat of Judah went to war in his royal robes. This was foolish on Jehoshaphat‘s part, but the Lord protected him. Ultimately, Ahab was struck at random by an archer, taken from the battle, and died of his wounds. As a king, Ahaziah was no different from his father. Because he compounded his father’s sin by doing the same things, he did not reign long. The scripture says, “Ahaziah the son of Ahab became king over Israel in Samaria in the seventeenth year of Jehoshaphat king of Judah, and he reigned over Israel for two years. He did evil in the sight of the LORD and walked in the way of his father and in the way of his mother, and in the way of Jeroboam the son of Nebat, who misled Israel into sin. So he served Baal and worshiped him, and provoked the LORD God of Israel to anger, according to all that his father had done” (I Kings 22:51-53). Because of the defeat of Israel by Aram, Israel’s political power became weakened. Not only did Aram defeat Israel, but the vassal kingdom of Moab also broke away from serving Israel, leaving the nation in a precarious position politically. It is into this situation, in the latter half of his second year as king, that Ahaziah falls through a window and is seriously injured. Just as the kingdom was falling, so too was its king. Just as its king died for his sin, so too Israel will eventually pay the price for its own idolatry. EXAMINATION (V.1) Now, Moab broke with Israel after the death of Ahab. The focus on this chapter is Ahaziah and Elijah, but it begins with this seemingly unrelated fact about Moab breaking away from Israel. Scripture is always written for a reason, so we must ask, why is Moab mentioned here, now? The mention here is tied to a story two chapters later in II Kings 3, where it repeats that Moab had broken away from Israel after the death of Ahab. King Jehoram, who took over the kingdom from his brother Ahaziah, gathered his army to fight against Moab and restore its vassal state. What’s interesting is what II Kings 3:2 says about Jehoram. “He did evil in the sight of the LORD, though not like his father and his mother.” In fact, when preparing to go into battle, Jehoram sought out the favor of the prophet Elisha, who, although he disapproved of Jehoram, prophesied in his favor. Even the smallest amount of seeking God, God will respond to. But how is this related to Ahaziah in chapter one? Simple. Ahaziah did not seek the Lord in his sickness, but sought a false god of his enemies, Baal-zebub of Ekron, believed to be a healing deity. The result was that he died in his sin. But his brother received God’s favor, ever so brief, for even the little that he sought him. There is a contrast here. One sought God, and the other did not. (V.2) Ahaziah fell through the window lattice in his upper chamber, which was in Samaria, and became ill. The lattice would have been over the window. Ahaziah probably leaned on it too strongly and then fell through the window. He probably suffered internal injuries that could not be healed in his day. (V.2) So he sent messengers and said to them, “Go, inquire of Baal-zebub, the god of Ekron, whether I will recover from this sickness.” Why do you think King Ahaziah chose to seek guidance from Baal-Zebub instead of the Lord? Ahaziah did what he was taught by his parents. His parents were idol worshippers, and he carried on their tradition. Baal-zebub was the chief deity of the Philistine city of Ekron, about 40 miles from Israel’s capital of Samaria. Baal-zebub means Lord of the Flies. It is likely a Hebrew change of the original name of the deity, Baal-zebul, which meant god of life and health. There was a temple to Baal-zebub located in Ekron, where people would go to inquire of him. The journey would have been two days there and two days back. But Ahaziah’s messengers never made it that far. (V.3-4) The angel of the LORD said to Elijah the Tishbite, “Arise, go up to meet the messengers of the king of Samaria and say to them, ‘Is it because there is no God in Israel that you are going to inquire of Baal-zebub, the god of Ekron?’ Now therefore, this is what the LORD says: ‘You will not get down from the bed upon which you have lain, but you shall certainly die.’” God sends Elijah to confront Ahaziah’s actions. What does this passage teach us about how seriously God views idolatry? At this time in ancient history, nations and people groups had their own patron deities. They would be sought by their people for agricultural blessings, favor in times of war, and fertility rites. Seeking the god of an opposing nation was not just idolatry; it was also treason. Ahaziah committed both, just like his parents, Ahab and Jezebel. Thus, he multiplied their sin. The reference to the angel of the Lord is not merely an angel, but is a reference to the Lord himself. This is Jesus, before the incarnation. He is the God of Israel that Elijah refers to. Because Ahaziah multiplied his father’s sin and sought a false deity, the Lord pronounces judgment on him, “You shall certainly die.” (V.7) Then he said to them, “What did the man look like, who came up to meet you and spoke these words to you?” And they said to him, “He was a hairy man with a leather belt worn around his waist.” And he said, “It is Elijah the Tishbite.” This passage indicates to us that Ahaziah knew who Elijah was. He knew about Elijah’s dealings with his father, Ahab. So, he knew that Elijah was not a person to trifle with. He knew about the drought, about calling fire from heaven, about the killing of the prophets of Baal, and more. Yet, look how Ahaziah responds to this news. He sends soldiers to arrest Elijah. (V.9-10) Then the king sent to him a captain of fifty with his fifty men. And he went up to him, and behold, he was sitting on the top of the hill. And he said to him, “You man of God, the king says, ‘Come down.’” But Elijah replied to the captain of fifty, “If I am a man of God, may fire come down from heaven and consume you and your fifty.” Then fire came down from heaven and consumed him and his fifty men. WHAT DID THE CAPTAIN DO WRONG IN HIS APPROACH TO ELIJAH? When was the last time Elijah called down fire from heaven? When he judged the false prophets of Baal at Mount Carmel. The reason for the fire here is the same. The fire fell on Carmel to prove that God was God and Elijah was his prophet. Nearly the same thing is said here, “If I am a man of God…” and the fire fell. It’s interesting that this happens with Elijah sitting on top of a hill. The last time Elijah called fire from heaven, he was on the top of the hill of Mount Carmel. The captain of the fifty approached Elijah in a most arrogant way. Elijah was known as a miracle worker during Ahab’s reign. Ahaziah knew this, signified when he declared who Elijah was. For the captain to approach Elijah with demands was at least foolish, and he and his men died for it. (V.11-12) So the king again sent to him another captain of fifty with his fifty men. And he said to him, “You man of God, this is what the king says: ‘Come down quickly!’” But Elijah replied to them, “If I am a man of God, may fire come down from heaven and consume you and your fifty.” Then the fire of God came down from heaven and consumed him and his fifty men. There are two subtle differences between this captain and the first one. Both acted in arrogance toward the prophet, but notice what was said. The first captain said, “Come down.” The second captain said, “Come down quickly.” He upped the ante, making things worse. In response to the first captain, the scripture says, “Then fire came down from heaven.” But the second time it says, “Then the fire of God came down.” Greater arrogance is met with greater judgment. There is a picture in these captains of Ahaziah and the history of his father Ahab. Ahab worshipped a false god. His son, Ahaziah, did the same, thus multiplying his father’s sin. Likewise, the first captain approached Elijah arrogantly, then the second captain did the same, but worse. He multiplied his sin. In both cases, Ahaziah and the second captain, there was certain judgment. What does it mean when we say someone multiplied their sin? In the scripture, when a person commits the sin of those who went before them, they assume their guilt upon themselves. In Exodus 34:7 God declares his name to Moses, saying, “He will by no means leave the guilty unpunished, inflicting the punishment of fathers on the children and on the grandchildren to the third and fourth generations.” God had actually spoken of this when he gave then Ten Commandments. In Exodus 20:5 he says, “I, the LORD your God, am a jealous God, inflicting the punishment of the fathers on the children, on the third and the fourth generations of those who hate Me.” Notice what Jesus said about this in Matthew 23:35-36. “Upon you will fall the guilt of all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah, the son of Berechiah, whom you murdered between the temple and the altar. Truly I say to you, all these things will come upon this generation.” If a person rejects the sins of their fathers, then they receive mercy from the Lord. But to continue in their sin multiplies that sin, making their situation worse. This is what Ahaziah did, and it was why his kingdom did not last long. (V.13-14) So the king again sent the captain of a third fifty with his fifty men. When the third captain of fifty went up, he came and bowed down on his knees before Elijah, and begged him and said to him, “You man of God, please let my life and the lives of these fifty servants of yours be precious in your sight. Behold, fire came down from heaven and consumed the first two captains of fifty with their fifties; but now let my life be precious in your sight.” Compare the attitudes of the three captains sent to Elijah. What distinguishes the third captain from the first two? This captain is completely different. He learned the lesson of the previous captain’s failures and approached Elijah in humility. This military chief still had to carry out the orders of his king. But he didn’t do it with arrogance. He humbled himself before Elijah, knowing that Elijah had some kind of great power. He essentially says to Elijah, “Please, don’t kill me.” (V.15-16) And the angel of the LORD said to Elijah, “Go down with him; do not be afraid of him.” So he got up and went down with him to the king. Then he said to him, “This is what the LORD says: ‘Since you have sent messengers to inquire of Baal-zebub, the god of Ekron—is it because there is no God in Israel to inquire of His word? Therefore you will not get down from the bed upon which you have lain, but you shall certainly die.’” Isn’t it interesting that God tells Elijah not to be afraid? Usually, when God says this it is because someone is afraid. Elijah is a powerful, miracle-working prophet. He just called fire from heaven on his enemies twice. Yet, he is told not to be afraid. To Elijah’s credit, when he meets the king, he delivers the same message he previously announced, that Ahaziah would certainly die. WHAT HAVE WE LEARNED? Though Ahaziah knew of Elijah and his father’s interactions, he still chose to keep his sin as an idol worshipper. Though Ahaziah knew Israel had its own God, he sought a foreign deity anyway. Approaching Elijah in arrogance meant certain death. Approaching Elijah in humility meant favor and mercy. INTERPRETATION What is the author’s big idea? God punishes sin, but rewards humility. There is a much loved verse in Micah 6:8 which says, “He has shown you, O man, what is good; and what does the LORD require of you but to do justly, to love mercy, and to walk humbly with your God?” (NKJV). Humility is something that God not only approves of, but cherishes. Consider these scriptures about humility. “Humility is the fear of the LORD; its wages are riches and honor and life” (Proverbs 22:4). “In humility value others above yourselves” (Philippians 2:3). “Clothe yourselves with humility toward one another, because, ‘God opposes the proud but shows favor to the humble’” (I Peter 5:5). “To sum up, all of you be harmonious, sympathetic, loving, compassionate, and humble” (I Peter 3:8). The Lord loves humility. He loves it so much that the scripture says of Jesus, “He humbled Himself by becoming obedient to the point of death, even death on a cross” (Philippians 2:8). Our salvation was an act of both power and humility by God. Pride goes before a fall, but with humility comes honor. Consider that the most humble one of all, Jesus, is the person we honor the most. APPLICATION Don’t multiply your sin. Very often, we follow in the footsteps of those who come before us. We often imitate our parents or our mentors, even when things are wrong. We call this multiplying sin. We become guilty of what those before us have done because we take their sin and guilt upon ourselves. Don’t do this. Break with tradition and seek to serve Christ in humility. When confronted with your sin, respond with repentance and humility. If Ahaziah had responded with repentance and humility, even a little, God would have responded favorably to him. When man repents, God relents. Learn from the examples before you. Ahaziah and the first two captains did not learn from the lessons of the past. They knew how powerful Elijah was, they knew his reputation, and they knew Ahab’s failings. Yet, they learned nothing from it. The result was death for them all. Only the third captain learned the lessons of what came before him. Because of that, he received mercy and life for himself and his men.

A series on identity As Followers of Jesus, we are more than just members of the same organization. We are members of the same family! That is who we are meant to be. Click on the link below to download/view that complete series or individual materials for adults, Youth & Kids.