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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.

Here is a question we received on our site, Covenant Eyes: Dear Luke, “I have asked several pastors/mentors/friends about masturbation and whether it is sinful or not. I do not watch pornography, however, sometimes when I begin thinking about my fiancé sexually, I masturbate. These fantasies are not ‘out of the ordinary’ in the sense that it is not like the pornography I was formally addicted to. For example, I often just imagine us cuddling and becoming intimate. I don’t mean to be crude or anything…I’m just not sure if this is sinful and if it is harming me. “The responses I get seem to be in both extremes. One guy says to pray and stop because it’s lust, which means sin. The other will say it is a natural reaction to sexual attraction, plus she is going to be your wife. Can anyone offer a biblical response to this that will not just brush it aside like something simple? ‘Just stopping’ hasn’t worked. I can’t make myself not get an erection, so I’m not sure what to do.”What I’m about to offer is merely my own opinion, but I hope it serves as a help. Thank you. Dear Fellow Believer, Nowhere in the Bible is physical act of masturbation (that is, the solo kind) labeled a sin. It is my opinion, therefore, that the physical act itself should not be the focus of our attention when it comes to asking about what God thinks. That said, here are some critical questions I would ask you regarding your personal habit. 1. Is the act of masturbation tied to sexual lust? If it is for you, then it is wise to avoid masturbation (Matthew 5:28). In your case, you say that it involves fantasies of the person you are planning to marry, which certainly qualifies as lust. 2. Do you fantasize about being loved or adored or desired when you masturbate? If yes, then it is wise to avoid masturbation. Your desire for intimacy is meant to propel you towards a loving marital relationship, not a fantasy world where your pleasure is the focus. Winston Smith does an excellent job in his little book about masturbation, It’s All About Me . He has readers examine their own sexual fantasies and ask, “How do the people populating my fantasies relate to me? What are their attitudes in my fantasies? How do they behave towards me in my fantasy world?” Much of the time, the fantasies are less about those people and more about the person who is fantasizing. In your sexual fantasies, you tend to take center stage. The plot and characters revolve around you. It is the world where all the characters are you-centered and play to your desires. Smith calls this habit of fantasy “playing god.” “No matter how widely your fantasies may vary,” Smith writes, “in every instance you play god with people. You reduce those made in the image of the true God to mindless robots who serve your whims.” Idols are not merely made of wood and stone. The Bible speaks of the “idols of the heart” (Ezekiel 14:1-8). In this case, masturbation becomes the way we eroticize self-idolatry: We are turned on by a fantasy world where we are the center. 3. Is your habit of masturbation conditioning you to be selfish? If yes, then it is wise to avoid masturbating because your sexuality was meant for bringing you close to another person in love, not close to yourself. Like it or not, our fantasies and the activities of our heart reflect the truth about who we really are. “As water reflects a face, so a man’s heart reflects the man” (Proverbs 27:19). The real harm masturbation fantasies cause is this: they train the mind to be self-focused, pleasure-seeking, and escapist. This runs contrary to the attitudes of love and service that are modeled for us in the life of Christ (Philippians 2:6-8). In other words, what makes the fantasies behind masturbation wrong is that they are attitudes that run in the opposite direction of Christlike love: a love that was willing to lose its life for others. Winston Smith’s comment about this is fitting: “This isn’t just about kicking a bad habit….God’s love is sacrificial. He puts our needs first even though it costs him a high price. Your basic compass heading for love is to do what is best for others even if it costs you. Your initial sacrifice will be your own comfort and lusts. When you are tempted to escape, look around and notice what others need in that moment and serve them.” 4. Is masturbation mastering you? Is it something you feel you are enslaved to or becoming enslaved to? If yes, then it is wise to avoid masturbation so your freedom does not become slavery (1 Corinthians 6:12). What to do about it… If, after reading this, you believe masturbation is sinful for you, then please remember that the answer isn’t “pray it away.” Your physical urges are, in a sense, completely natural, but what you do with those urges is another thing altogether. Merely calling sexual arousal “natural” is not a license to lust. That’s like saying our natural drive for self-preservation gives us license to be greedy, or our natural drive for food gives us license to be gluttonous. No. Your natural desire for love, intimacy, and sex are built into you by God, but the Maker never designed us to be slaves of our passions, but to be masters of them. If you get sexually aroused, then this is not your body’s signal telling you to masturbate. This is your body’s reminder that you are a sexual being, but your appetite for sex needs to be weighed in the balance of God’s design for sex. This is difficult because you’ve built up a habit that when you become aroused, your brain immediately begins sending signals that it’s time for masturbation. The solution is in replacing this habit in an act of surrender to God. Tell yourself and God, “I thank you that you have made me a sexual being, capable of experiencing and giving sexual pleasure. I surrender this desire to you now knowing my sex drive is meant for oneness with another person, not merely self-pleasure and self-centeredness. Instead, I choose to not retreat into the world of fantasy but put my energy to good use.” With each moment of arousal, take it as a new cue to do something productive: pray for someone, call someone, write someone an encouraging e-mail, engage in a project that blesses someone, physically exercise. Don’t wait to figure out what those things could be until the moment of temptation, but plan your “escape route” beforehand. Know that each time you choose not to masturbate but instead do something loving and good, you are training a new habit. And, of course, there are many teachings I have written on how to gain victory over pornography addiction. Read Neuroscience Finds Porn and Masturbation Destroy Willpower. www.covenanteyes.org . Used by permission.

Battles are both the bane and the glory of our existence. We adamantly abhor them when they’re forced on us by vengeful adversaries who mean us all the harm they can muster up, or when they randomly befall us through indiscriminately cruel circumstances over which we have no control. On the other hand, we rather bask in them when there’s something gallantly heroic about them, or they serve to right a great wrong. Indeed, battles are both the bane and glory of our existence. Battles as Daily Challenges The battles that we fight come in all shapes and sizes. Some are nothing more than things we would define as the day in and day out challenges of living out our lives. We’ve come to see these battles as a natural and acceptable element of life and living. It’s finding the right job, or working out the knotty kinks in a relationship, or tediously molding the mind of an entrenched teen, or wrestling with entirely opposing choices that will ultimately leave us with a loss no matter which choice we make. Although these kinds of battles can be acutely troubling and unduly painful, they become something less than battles and something more akin to the ordinary ebb and flow of life that swirls around each of us in either gentle rivulets or turbulent undertows. Battles as Battles But then there are those things that have little or nothing to do with the natural course of life and living. There are these acutely harrowing moments either forged on the anvil of our poor choices, or violently struck on the revengeful anvil of someone or something else. There are those things borne of us or borne far outside of us that force us into a maelstrom that we don’t have the speed or ingenuity to outrun. These are those events that are not about pressing through to the next thing, rather they are about surviving so that we can get to the next thing. These are those moments when the whole notion of progression is completely swallowed up in the far greater crisis of unadulterated survival. Battles of Justice Then there are also those battles that we choose to engage in. It may well be that nothing has advanced against us, or challenged us, or stands looming over us armed to the teeth with crushing intent. The cause of the current battle may have nothing to do with an external force as it may be prompted by an entirely internal one. It may be that we have witnessed a searing injustice, or that a line has been crossed that should never have been crossed. It may arise from something strong bullying something weak and thereby creating a litany of traumatized victims strewn along the road that we likewise trod. Any number of these things enflame our ire and prompt us to step into the fray. Battles of Calling Or we may sense some innate calling that’s compelling beyond any of our best efforts to resist. There might be a compulsion borne of some deep inner essence that whispers that we were born for such a moment, or that the entire purpose of our existence is to wage the singular battle before us. It may well be that engulfing conviction that calls us to right a wrong that has been granted slothful permission to keep breathing, or to wage a single war in order to stop a hundred others that would otherwise follow. Of warrior stock or not, we may feel an irresistible call to a battle either large or small. The Goliath’s Superiority Whatever the nature of the battle or the circumstances that set the various forces careening against each other, sooner or later we will all fight a battle. And it seems that in fighting these battles of ours, we’ve developed a mentality of superior warfare. There’s something in our construct that envisions what superiority is, whether that’s sheer numbers, or the extent of our resources, or timing, or any of an innumerable number of things. It seems that we tend to judge the value of the battle, the potential sacrifice in the battle, and the likely outcome based on how we’ve defined superiority. This is more akin to a Goliath mentality. Clearly, wisdom would dictate inventorying such resources as held up against whatever foe we face. Yet, I would wonder if this idea of superiority elevates itself above our convictions, our calling, our sense of justice, and the whole notion that we were raised up to lay ourselves down. Could it be that the calculations that we’ve devised to determine what battles we will fight or not fight have entirely removed our convictions, our calling, our sense of justice, and the whole notion that we were raised up to lay ourselves down? It is possible that we’ve granted fear a place at the table and elevated personal safety in a manner that battles have become shrewd calculations rather than passionate crusades? And if that is so, is it possible that we’ve gutted the very heart the battle? Could it be that any resources that we have will always be secondary to the heart that we have to use those resources? Would it be reasonable to conjecture that any instrument of war, regardless of how devastating, only takes on life when those who hold those weapons are driven by deeply core convictions that bring them to the battlefield? Have we taken passion and conviction and calling, which are the most potent resources of war, off the battlefield? And if we are not driven by those things, is the battle really a battle or is it just a slug-fest? The David’s Battles of Conviction In that sense, I would much prefer to be David. I would prefer to know my weapon well and be practiced in its use. Yet, I would want the heart behind the weapon so that the nature of the enemy and the weapons arrayed against me do not hold the power for me that they might otherwise hold. I certainly don’t want to be foolish or naïve and thoughtlessly take on an enemy without careful consideration. However, I don’t want to winch in fear when I need not be fearful. Neither do I want call a battle lost that is winnable when the core convictions that undergird the weapons that I possess are sufficient to overcome when others would think I could not. I much prefer to be David. It would seem that the greatest victories and the glories that have stood the test of time came on the heels of battles fought of great conviction and deep passion. These are the battle from which stories are spun and heroes arise. It is the common man energized with uncommon conviction that has stood against superior enemies and brought the battle home. And it is not that men weren’t wounded and that many perished. It is that they won when the world said that they shouldn’t have. It is the singularly compelling fact that conviction prevailed over might and stunned those who knew nothing of conviction. I would much prefer to be David. Admirable Convictions Yet, many people purport convictions that appear rather dubious and often outright destructive. It would seem that admirable convictions are driven by a greater good, a willingness to lift up another at great cost to self, and to adamantly refuse to dress evil in the garb of good in order to justify one’s actions. It may be that in a world of convictions centered on the good of oneself, the gorging of one’s own appetite, the spinning of belief systems to serve personal agendas, and the shrewd pabulum spun from these that such agendas have been misinterpreted and embraced as convictions. And when these kinds of convictions are brought to the weapons of war, we are no longer David’s. Our Battles It may be wise to survey the landscape of our lives, as well as the far greater landscape of the lives around us and ask whether we’ve fought battles or run from them. And whether our choice has been to fight or flee, where were our convictions and what role did they play or not play in those decisions? For a life that has forsaken conviction is a life lived in hiding, deaf to purpose, and robbed of victory. And since that is the case, I would much prefer to be David. © 2015 Craig Lounsbrough, M.Div., Licensed Professional Counselor Used by permission.

A series on Easter and faith Does faith seem complicated? Or is it that we make it complicated by overthinking it. Faith is simply trusting God enough to do what He says. That may be simple but it’s not easy! In this series we’ll walk through several actions God says we need as we live out our faith in Him.

My youngest daughter Bronwyn has always pushed the envelope, sticking her hairy toe across any line drawn before her. Bronwyn, or “White Breast” was a Welsh heroine in her father’s favorite book, “ How Green Was My Valley.”  We never told her what her real name meant until much later. We just called her “pure heart” which matches her nature now. Her “pure heart,” however, was coupled with a predilection for stubbornness and extreme sports. Life with the Bronskie was never dull. When she burst forth from the womb (after performing a continual tap-dance in my abdomen for nine months) her bright red face and Indian mohawk were prophetic. Her colicky warpath made for long nights of rocking and loud days of cajoling. Once we passed babyhood, Roger and I were sure Bronie would settle down. Forget it. She protested any hair-combing or hair-washing the first two years of life. Headbands and hats were our only option. I don’t blame her for being cross. Nobody could spell or pronounce her name (including her). She was dubbed everything from “Brownie” to “Broadman” (the name of the old Baptist hymnal). Her only consolation came years later when we travelled to Wales and discovered her name was a household word. Instead of Barbie dolls, Welsh little girls had Bronwyn dolls. Bronwyn had three treasured possessions in her young life:  the first was the “animal blankie”-a multi-colored mini-quilt pock-marked with farm animals and handed down from her older sister, Brianna. One tear-filled afternoon, we jumped in the car, peeled out and frantically drove to El Paso’s Motel 6 to retrieve it-dust bunnies and all. The second treasured possession was a blue taffeta dress with a built-in jingle bell petticoat.  It never left her stinky body between the ages of three and four without a fist fight.  The third, and by far the greatest, was a bald baby doll named Otis Lee.  Otis appeared as the trophy toy from her three-year-old Christmas bounty.  None of the other gifts mattered.  It was Otis who stole her heart. Otis had a hard life.  Besides the smelly task of living under Bronwyn’s armpit day and night, Otis had many brushes with death. Becky, our black and white border collie, fancied Otis as a chew-toy.  Besides dragging the plastic heartthrob through dog-poop, several teeth-marks had actually penetrated Otis’ skull.  After major surgery and some duct tape, Otis survived.  We’re not sure whether he had brain damage.  The worst catastrophe of Otis’ and Bronwyn’s lives came when her older sister Brianna had finally taken all of the pestering she could stand from her annoying little sister.  Being the precocious yet sneaky seven-year-old that she was, Brie watched the weather channel to find a rainy night in July.  After dark, she slipped Otis under a very deeply planted rosebush and waited for the mud to bury Otis alive.  Her act was ruthless, pre-meditated dolly murder. Much to my chagrin, Otis was found.  Bronwyn was in hysterics.  In desperation, I threw Otis in the washer on perma-press.  Although the rubber body parts were slightly deformed, Bronwyn didn’t mind.  Otis slept in her bed for years.  One day she was forced to give up Otis for another.  Otis was exchanged for Richard, the man who captured her heart.  Bronwyn loved Otis, but as long as she held onto him, she could never grow-up and enjoy the man of her dreams. After all, Richard is washable. We hold onto many things in this life-journey.  Most of them are made of plastic. However, if by faith we choose to invite Jesus Christ into our lives and receive His gift of eternal life, we are forever transformed. All the playthings of this earth seem to fade when He captures our hearts.  We do not carry Him under our arm, as Bronwyn toted Otis.  We carry Him in our hearts.  And when He draws us with His love, we will never be the same.

Dear Roger,  You have preached almost 50 Easter sermons. What Easter principle means the most to you? Sincerely, Julie Dear Julie, Jesus saw people, not as they were, but as what they might become. This is the essence of the resurrection story. If Jesus Could Transform The Disciples, then He Can Transform You And Me! WHAT THE DISCIPLES WERE They were a disappointing disaster. For example, the last week of Jesus’ life was not a good one for Jesus’ disciples.  We should not be surprised; they didn’t do all that well during the first three and a half years either. Philip is panicking in the upper room and unsure over whom Jesus really was. As Jesus was sharing the bread and the wine at the Last Supper, Luke tells us that the disciples began to fight over who was the greatest. That must have really hurt Him. They fell asleep and left Him alone during the time of His agony in the Garden. Peter denied him. Judas betrayed Him. Thomas doubted. At the cross all the disciples deserted Him and fled. Jesus told to wait in Jerusalem—instead, they all go back to the Sea of Galilee and return to their fishing business. When he needed their support they constantly disappointed Him. After preaching his most demanding discipleship sermon (John Chapter Six), the entire crowd rejected him departed in mass, except the Twelve. There’s no doubt this was the most depressed moment of his ministry. He didn’t ask his disciples, “You’re not going away too, are you?” expecting the answer to be, “No, of course not.” In his despair, he asked his disciples, “You’re going away too, aren’t you?” Expecting the answer to be, “Yes, we’ve had enough.” This was the low point of his ministry. From this moment on everything was downhill straight to the cross. I’d like for you to consider with me how Jesus must have felt when His closest friends misunderstood, criticized, denied, betrayed Him and left him all alone at the cross? If Jesus could transform them, he can transform anyone. Julie and I were leading a conference for pastor’s and wives.  During a testimony time, one woman, with tears in her eyes, shared a childhood experience with her parents.  Dad wanted to go somewhere and mom did not want to go.  Mom was angry.  Daughter was sent to the neighbors to be cared for while mom and dad were away.  While at the neighbors’ house, she was attacked by the neighbor’s dog. She said, “I remember awakening with blood all over my face and chest, my heart racing in terror. “When mom came home, she was angry.”  Now she began to sob.  “Mom wasn’t angry at the neighbors’ dog, she was angry with me.” “How could you let this happen,” she screamed at me? ““But, that’s not all,” she said. “The dog had not been vaccinated.  I remember my parents talking about what to do.  Rabies has no symptoms until it is too late.  If they took me for shots the neighbors would get upset and they might put down the dog.  So they decided not to get me shots. (weeping) I learned that the neighbor’s dog meant more to my mom and dad than I did.” Think of how Jesus felt as he was arrested in the garden and Matthew records one of the saddest verses in the entire Bible: “And they all forsook Him and fled.” Talk about rejection, betrayal, disappointment, and hurt! I guess that we should not be so hard on the disciples; after all, by our sin many of us have done the same. I have a copy of an ancient letter, purported to be from the first century which was sent to Jesus by the Jerusalem Management Consultants after He sought out their opinion about potential disciples before making His final selections: “Dear Sir, Thank you for submitting the resumes of the twelve men you have picked for management positions in your new organization.  All of them have taken our battery of tests … and we arranged personal interviews for each of them with our vocational aptitude consultant. It is the opinion of the Staff that most of your nominees are lacking in background, education, and vocational aptitude for the type of enterprise you are undertaking.  We would recommend that you continue your search for persons of experience in managerial ability and proven capacity. Simon Peter is emotionally unstable and given to fits of temper.  Andrew has absolutely no qualities of leadership.  The two brothers, James and John, place personal interest above company loyalty.  Thomas demonstrates a questioning attitude that would tend to undermine morale. Matthew has been blacklisted by the greater Jerusalem Better Business Bureau.  James the son of Alphaeus, and Thaddaeus have radical leanings. However, one of the candidates shows great potential.  He is a man of ability and resourcefulness, meets people well, has a keen business mind, and has contacts in high places.  He is highly motivated, ambitious, and responsible. We recommend Judas Iscariot as your comptroller and right-hand man. We wish you every success in your new venture.” Fortunately, Jesus saw people not as they were, but as what they might become.   WHAT THE DISCIPLES BECAME Most of the Disciples disappear from the Bible early in the first century.  But history records what they did.  Frankly, they carried Christianity all over the known world. The disciples did not start all too well—but they ended strong. Such is the impact and care of the person of Jesus Christ. James, was martyred in the streets of Jerusalem in 45 a.d. Matthew gave up financial security to follow Jesus Christ.  He was slain with a sword in Ethiopia. Philip was born in a little city called Bethsaida, which means the house of the fisher or the house of the hunter.  He went fishing and hunting for men.  He was hanged in Phrygia. Bartholomew was skinned alive in Armenia, near the modern day town of Derbend in the old Soviet Union. Andrew took the gospel to Russia (He is the patron saint of Russia). He was crucified in Greece. Thomas, often criticized for his doubts, left no doubt as to his loyalty to the Savior.  He carried the gospel to East India where he was run through with a lance. Thaddeus was shot to death with arrows in Beirut, Lebanon. Simon the Zealot, was a member of the Jewish nationalistic party, ready to die for his country against the hated Romans.  Instead he was crucified in modern-day Iran. Peter got as far as Rome where he, too, was crucified—at his request, upside down.  He did not consider himself worthy to die right-side up as did his Lord. John died in his 90s, exiled on the Isle of Patmos after writing the Gospel of John, three epistles, and Revelation. HOW THE DISCIPLES BECAME WHAT JESUS INTENDED FOR THEM TO BE. What happened to Peter can happen with us. In the presence of Jesus, Peter had great courage. In the Garden of Gethsemane he drew his sword and cut off the ear of the servant of the high priest. In the presence of Jesus, Peter did the miraculous. He cast out demons. In the presence of Jesus, Peter said miraculous things. “You are the Christ, the son of the living God. Then, sadly, in the presence of a little girl by the fire on Thursday night, frightened and scared, Peter denied three times that he even knew Jesus. What happened? What made the difference? Standing by the fire, Peter was no longer in the presence of Jesus. Astoundingly, in the opening pages of the book of Acts, Peter was once again filled with courage. Threatened with death if he if he kept on preaching, Peter refused to stop. Astoundingly, Peter was again doing miraculous things. “Pick up your bed and walk.” The cripple got up and walked. Astoundingly, Peter was again saying the miraculous. “I’ve come to tell about Jesus Christ-whom you crucified!” He was doing the same miraculous things that he did when he was standing by Jesus. What made the difference? At Pentecost Peter was indwelt by the life and presence of the Holy Spirit who is the Spirit of Christ. IF JESUS TRANSFORMED THE DISCIPLES HE CAN TRANSFORM US. First, we thank God for the resurrection which proved the validity of Christ Second, we pray to see ourselves from God’s perspective. Compared to the perfection of Christ we all need transforming. Third, we follow the promptings of the Holy Spirit as we allow him to live freely in us. Just think of what the disciples were—and what they became in the hands of both Christ and the Holy Spirit. Just think of what we are—and imagine what we can become in the hands of both Christ and the Holy Spirit. Okay Julie, I hope that I’ve helped you gain more insight into the resurrection power of Jesus Christ. May Jesus continue his transforming work in us both. Love, Roger