You may recall Jesus feeding the 5, or the 4, Matt. He was a great man, highly respected, valiant warrior, but he was a leper. Leprosy in the ancient world as today is a dreaded disease. Today it is treatable. In the ancient world there were two forms, one that healed naturally, the other only by divine intervention.
It caused numbness in the hands, fingers, feet, and toes. It deformed the face. It isolated its victims because others were afraid of catching the disease. Ultimately it ended in death after a long period of life with the disease.
Only by the power of the God who gives life could Naaman be healed. He dipped himself in the Jordan River seven times and came up cleansed, but not just cleansed his flesh was like that of a little child. You may recall that the message of Scripture is a message of life. He raises us to life at the time of our baptism Col. No, it is not water that gives the life any more than it was the water of the Jordan that gave Naaman life.
It was the power of God at the time of his immersion in demonstration of his dependence upon God. Fort Logan Church of Christ info fortloganchurchofchrist. A miracle in Scripture by definition involves God setting aside the usual laws of nature. Each miracle that Elisha performs confirms that he is indeed a prophet of God and that his word is to be regarded as the Word of God. In this lesson we will consider 7 miracles that Elisha performed and observe what each implies about the power of God.
Discussion: I. God provided water miraculously in Moab 2 Kings ff. Once some people were burying a man, when suddenly they saw such a raiding band. So they cast the man into the grave of Elisha, and everyone went off. But when the man came in contact with the bones of Elisha, he came back to life and got to his feet..
Elisha was a man of strong faith, pursuing God above all else. Because of his devotion to God, he performed more miracles than any other prophet in the Old Testament. When Elijah was about to be taken up into heaven, Elisha had the opportunity to ask Him for anything, and he asked for a double portion of the Holy Spirit, demonstrating his passion for ministry and desire to serve God wholeheartedly.
Like Elisha, we should be open to the Holy Spirit, seeking to further the kingdom of God above all else, rather than our own material interests. Exact matches only. Search in title. Search in content. Search in excerpt. Search in posts. Search in pages. Genesis 24 Jan. Genesis 25 Jan. Genesis 26 Jan. Genesis 27 Jan. Genesis 28 Jan. Genesis , 29 Jan. Genesis ,, 30 Jan. Genesis ,, 31 Jan. Genesis February Old Testament readings 1 Feb.
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Judges , 26 May. Judges 27 May. Judges , 28 May. Judges 29 May. Judges 30 May. Judges 31 May. How is he to prevail over the slaves and subjects of Satan? As Elisha did over the Jordan! He must be divinely equipped: he must obtain a double portion of the Spirit. By acting as Elijah did: using what has been given him from above.
There was the proof that though Elijah was not present, the God of Elijah was! There was the proof that he had received a double portion of his master's spirit. There was the proof that by using the same means as his master had employed, God was pleased to honor his faith and grant the same result. Three times in Scripture do we read of a miraculous crossing of the Jordan.
See Joshua for the first example. Typifying, I believe, the victory of Christ over the grave, the deliverance of the church from spiritual death, and the resurrection of our bodies in the day to come. And they came to meet him, and bowed themselves to the ground before him" 2 Kings The miracle they had witnessed convinced them, and they accepted him as the successor or representative of Elijah. The parted waters of the Jordan demonstrated the presence of the Holy Spirit. So the regeneration of souls makes manifest that the servant of God has been endowed with power from on high, and those with spiritual perception will accept and honor him as such, for faithful ministers are to be esteemed "very highly in love for their work's sake" 1 Thessalonians If Romanists have gone to one extreme in exalting the priesthood and making it a barrier to prevent the individual Christian from having direct dealings with God Himself, the democratic spirit of our day has swung so far to the other side as to level all distinctions.
Those who have received a double portion of the Spirit are to "be counted worthy of double honor" if they "rule well" 1 Timothy Two things must be borne in mind in connection with this request, lest we be too severe in our criticism of those who made it. First, these young prophets had known that Elijah was to be removed from Elisha that day, as is clear from their words to him on a former occasion: "Know you that the LORD will take away your master from your head to day?
As to how they had learned of this, we cannot be sure; nor do we know how full was their information. Yet it seems clear they knew nothing more than the general fact that this was the day which would terminate the earthly career of the renowned Tishbite. Second, we are told, "And fifty men of the sons of the prophets went, and stood to view afar off: and they two [Elijah and Elisha] stood by Jordan" 2 Kings Here again we cannot be certain what it was or how much they actually saw.
Perhaps, some are ready to exclaim, if they were definitely on the lookout, they must have seen the remarkable translation of Elijah, for the "chariot of fire and the horses of fire" in midair would surely have been visible to them. Not necessarily. Probably that "fire" was very different from any that we are acquainted with. Moreover we must bear in mind that on a later occasion "the mountain was full of horses and chariots of fire round about Elisha," yet his own personal attendant saw them not until the prophet asked, "LORD, I pray you, open his eyes, that he may see" 2 Kings !
We are therefore inclined to believe that as these young prophets watched, Elijah suddenly and mysteriously disappeared from their view, without their actually seeing his miraculous translation to Heaven. Consequently they felt that something unprecedented and supernatural had taken place, and they ascribed it to a divine intervention, as their reference to "the Spirit of the LORD" intimates.
Though they must have realized that an event quite extraordinary had occurred, yet they were uneasy, fearful that something unpleasant had befallen their teacher.
They were deeply concerned, and veneration and love for Elijah prompted their petition. Let us seek to put ourselves in their place and then ask, Would we have acted more intelligently? At any rate, was their request any more foolish than Peter's on the mount of transfiguration when he said to Christ, "If you will, let us make here three tabernacles; one for you, and one for Moses, and one for Elijah" Matthew !
Moreover it should be observed that they did not rashly take matters into their own hands, but respectfully submitted their request to Elisha. Before criticizing them too harshly let us make sure that our hearts are as warmly attached to God's servants as theirs, and that we are as troubled over their departure as they were. Elisha tersely refused their request. Probably because he concluded that if the Lord had intended them to know of His servant's miraculous exit from this scene, He would have opened their eyes to behold what he himself had been permitted to see.
Not all of the twelve witnessed Christ's transfiguration either. Moreover, is there not a hint here as to why this privilege had been withheld from them, in the statement that "they stood to view afar off"? Not so Elisha, who followed his master fully. It is only those who "draw near" that enjoy the highest privileges of grace. Finally we may learn from Elisha's reticence that there are some experiences which are too sacred to describe to others.
Oh for more of such holy reserve and modesty in this day of curiosity and vulgar intruding into one another's spiritual privacy. They sent therefore fifty men; and they sought three days, but found him not" 2 Kings Let it not be forgotten that up to this time only one individual from all mankind had gone to Heaven without passing through the portals of death, and it is very doubtful if the contemporaries of Enoch or those who lived later knew of his translation, for the words, "He was not found" Hebrews intimate that search was also made for him.
Elisha's being "ashamed" means that he felt if he were to continue refusing them they would likely think he was being influenced by an undue desire to occupy Elijah's place of honor. Now they must have felt ashamed. This brings us to Elisha's next miracle. First, let us consider the order of it. It was Elisha's second one, and the scriptural significance of that numeral casts light upon this point. One expresses unity and sovereignty.
One stands all alone; but where there are two, another element has come in. So in the first miracle Elisha acted alone. But here in this one Elisha is not alone. A second human element is seen in connection with it—the "men of Jericho. Probably this very fact will prove a serious difficulty to the thoughtful reader. Those who have followed closely the preceding chapters will remember how we pointed out again and again that Elisha is to be regarded as a representative character, as a figure of the servants of Christ.
Some may conclude the type fails us at this point, for it will be said, Surely you do not believe that ministers of the gospel demand something at the hands of sinners in order to be saved! Our answer will be given under the meaning of this miracle. Let us take note of the place where this occurred: it was at Jericho. This too is very illuminating. Jericho had been the first city of the Canaanites to defy the children of Israel, for it was closed and barred against them Joshua Whereupon it was pronounced "accursed," and orders were given that Israel should not appropriate anything in it unto themselves: "And you, in any wise keep yourselves from the accursed thing, lest you make yourselves accursed, when you take of the accursed thing" Joshua By the power of Jehovah, Jericho was overthrown, following which His people "burnt the city with fire, and all that was therein" Joshua Afterward the fearful denunciation went forth, "Cursed be the man before the LORD, that rises up and builds this city Jericho" Joshua But both of those divine prohibitions were flouted.
The first was by Achan, who "saw among the spoils a goodly Babylonish garment, and two hundred shekels of silver, and a wedge of gold" Joshua , which he coveted and stole, for which he and his family were stoned to death and their bodies destroyed by fire. The second prohibition was broken centuries later, in the reign of the apostate Ahab: "In his days did Hiel the Bethelite build Jericho" 1 Kings Thus Jericho was the city of the curse. It was the first place in Canaan where defiance of the Lord and His people was displayed.
It was there that Israel, in the person of Achan, committed their first sin in the land of promise. A fearful curse was pronounced against the man who should have the effrontery to rebuild the city. That there is an unmistakable parallel between these things and what occurred in Eden scarcely needs pointing out.
But we must not anticipate. That which is now before us is the fact that, in defiance of the divine threat, Jericho had recently been rebuilt—probably the attractiveness of its locality was the temptation to which Hiel yielded as the pleasantness of the fruit in Eve's eyes induced her to partake: Genesis , for we are told "And the men of the city said unto Elisha, Behold, I pray you, the situation of this city is pleasant" 2 Kings Herein God had evidenced His displeasure on that accursed rebuilding of Jericho by making its water unwholesome and the ground barren, or as the margin notes, "causing to miscarry.
The Hebrew word which is rendered "the water is naught" "ra" is a much stronger one than the English denotes. In the great majority of cases it is translated "evil" as in Genesis ; Proverbs , and "wicked" no less than thirty-one times. Its first occurrence is in "the tree of knowledge of good and evil" Genesis ! But it signifies not only evil but that which is harmful or injurious to others, being translated "the hurtful sword" Psalm Jericho then was a pleasant location, but there was no good water for its inhabitants or their flocks and herds.
This was a serious matter, a vital consideration, for the Israelites were an essentially pastoral people. Observe how often we find mention of the "wells" in their early history: Genesis ; ; , 22; ; Numbers , etc. Jericho in spite of all its ideal qualities then lacked the one thing essential. How this reminds us of another and later incident in the career of Elisha: "Now Naaman, captain of the host of the king of Syria, was a great man with his master, and honorable, because by him the LORD had given deliverance unto Syria: he was also a mighty man in valor, but he was a leper" 2 Kings In spite of his exalted position, his wealth, his exploits, he lacked the one thing needful—health.
He was a leper and that nullified everything else. And thus it is with every man in his natural sinful condition; however favored by creation and by providence, the springs of his life are defiled.
And they brought it to him. And he went forth unto the spring of the waters, and cast the salt in there" 2 Kings The appropriateness of this particular means for counteracting the effects of the curse is at once apparent. Salt is the grand purifier and preserver. It is by means of the salty vapors which the rays of the sun distill from the ocean that the atmosphere of our earth is kept healthy for its inhabitants.
That is why the sea breezes act as such a tonic to the invalid and the convalescent. Salt prevents putrefaction. Hence, after the backs of prisoners were scourged, salt was rubbed into the wounds; though extremely painful, it prevented blood poisoning.
Salt is the best seasoning; how insipid and unsavory are many foods without a sprinkling of it. Salt is the emblem of divine holiness and grace, and so we read of the "covenant of salt" Numbers ; 2 Chronicles Hence also the exhortation, "Let your speech be always with grace, seasoned with salt" Colossians , the savor of true piety. The ministers of Christ are therefore denominated "the salt of the earth" Matthew Obviously the salt itself could not heal those unwholesome waters, any more than the "rods" or twigs of the trees with their "white streaks" that Jacob set before the flocks, were able to cause the cattle to bring forth young ones that were "ringstreaked, speckled and spotted" Gen.
Though the men of Jericho were required to furnish the salt, and though the prophet now cast the same into the springs, yet he made it clear this would avail nothing unless the blessing of Jehovah accompanied the same. His power must operate if anything good was to be accomplished. Thereby the prophet disclaimed any inherent power of his own. Yet he was instrumentally employed of God, for the very next verse says, "So the waters were healed unto this day, according to the saying of Elisha which he spake"!
How very similar to Paul's experience, which he expressed, "I have planted, Apollos watered [they were the instruments]; but God gave the increase" 1 Colossians The first key to the meaning is found in the order of it. Under that point we intimated that probably some readers would find a difficulty in the men of Jericho being required to furnish the salt and be inclined to object that surely the minister of the gospel for as a figure of such Elisha is to be viewed here does not demand anything at the hand of sinners in order for them to be saved.
But such a difficulty is self-created through entertaining vague and general concepts instead of distinguishing sharply between things that differ. When we speak of "salvation" we refer to something that is many-sided. If on the one hand we must guard most carefully against the error of man's contributing to his regeneration, on the other we must watch against swinging to the opposite extreme and denying that man is required to concur with God in connection with his reconciliation, preservation, etc.
The typical picture which is here set before us is divinely perfect; yet we need to view it closely if we are to see its details in their proper perspective.
The first miracle, the smiting of the Jordan, suggests the ministerial power of the evangelist over spiritual death, in connection with salvation. But this second miracle foreshadows a later, second experience in the history of those truly converted.
This miracle at Jericho speaks of neutralizing the effects of the curse, overcoming the power of innate depravity. And here the minister of the gospel acts not alone, for in this matter there is the conjunction of both the divine and the human elements. Thus the second key to its meaning lies in the place where it occurred. It is true that the conjunction of the divine and human elements in conversion cannot be so closely defined as to express the same in any theological formula; nevertheless the reality of those two elements can be demonstrated both from Scripture and experience.
We do not like the expression "man's cooperating with God" for that savors too much of a dividing of the honors, but man's "concurring with God" seems to be both permissible and necessary. The third key is contained in the fact that these men of Jericho are represented as taking the initiative, coming unto Elisha, acquainting him with their need, supplicating his assistance! Apparently they knew from his dress that Elisha was a prophet; and as he no doubt still carried Elijah's mantle, they hoped he would use his power on their behalf.
The servant of God ought to be readily identified by his emblematic "garments" or spiritual graces, easily accessible and approachable, one to whom members of a community will gladly turn in their troubles. Elisha did not repulse them by saying this lay outside his line of things, that his concern lay only with the young prophets. Instead he at once intimated his willingness to help. Yet something was required of them compare 2 Kings and for other illustrations of the same principle.
They were told to provide a "new cruse" with salt therein. That was a test as to whether they were willing to follow the prophet's instructions. They promptly heeded.
How different from many who disregard the directions of God's servants! This miracle then does not give us a history of the servant of God going to those who are utterly unconcerned, dead in trespasses and sins, but rather that of awakened souls, seeking help, acquainting the minister with their need.
In the first miracle it is God acting in sovereign power, enabling His servant to ministerially triumph over death; here it is His servant addressing human responsibility. In bidding awakened and inquiring sinners to provide a "new cruse and put salt therein," he is saying to them, "Cast away from you all your transgressions, whereby you have transgressed; and make you a new heart and a new spirit" Ezekiel and cf.
James These men of Jericho could not have procured the new cruse and the salt unless God had first placed it at their hands, and the sinner cannot bring a responsive and obedient heart to the minister until God has previously quickened him. That this miracle is, instrumentally, attributed to the "saying of Elisha" the Hebrew term dabar is rendered "word" in 1 Kings , 8 denotes that awakened sinners are delivered from the effects of the curse as they obey the instructions of God's faithful servants.
It was no superficial and temporary change that was wrought, but an effectual and permanent one. Herein we see again the appropriateness of the salt, the emblem of incorruption, used in the covenant to express its perpetuity. Placing in a "new cruse" and then casting into "the springs of water" give figures of the new and honest heart, out of which are "the issues of life" Proverbs The nature of fallen men, even the most attractive specimens, is like unwholesome water and barren soil; it must be renewed by God before any good works can be produced.
Make the tree good and its fruit will be good. The miracle is attributed, instrumentally, not to the faith or the prayer of Elisha though there was both , but to his word. By His response God avouched His prophet and sustained his testimony in Israel. And he turned back, and looked on them, and cursed them in the name of the LORD. And there came forth two she bears out of the wood, and tare forty and two children of them" 2 Kings In seeking to give an exposition of this miracle let us observe its connection.
It will be noted that our passage opens with the word "And. It evidently suggests that we should observe the relation between what we find here and that which immediately precedes. The context records the wonders which God wrought through Elisha at the Jordan and at Jericho. Thus the truth which is here pointed to by the conjunction is plain: when the servant has been used by his Master he must expect to encounter the opposition of the enemy.
There is an important if unpalatable truth illustrated here, one which the minister of Christ does well to take to heart if he would be in some measure prepared for and fortified against bitter disappointment.
After a period of blessing and success, he must expect sore trials. After he has witnessed the power of God attending his efforts he may count upon experiencing something of the rage and power of Satan; for nothing infuriates the devil so much as beholding his victims delivered from spiritual death and set free. Elisha has been favored both at the Jordan and at Jericho, but here at Bethel he hears the hiss of the serpent and the roaring of the lion against him.
Yes, the minister of the gospel is fully aware of this principle and even often reminds his hearers of it. He knows it was the case with his Master; for after the Spirit of God had descended upon Him and the Father had testified to His pleasure in Him, He was at once led into the wilderness to be tempted of the devil.
Yet how quickly is this forgotten when he himself is called to pass through this contrasting experience. It is one thing to know this truth theoretically, and it is quite another to have a personal acquaintance with it.
The servant of Christ is informed that the smile of Heaven upon his labors will arouse the enmity of his great adversary, yet how often is he taken quite unaware when the storm of opposition bursts upon him! It ought not to be so, but so often it is.
Various indeed are the ups and downs which are encountered by those who labor in the Christian vineyard. What a striking contrast is here presented to our view! At Jericho Elisha is received with respect, the young prophets render obeisance to him, and the men of the city seek his help. Here at Bethel he is contemptuously ridiculed by the children. At Jericho, the city of the curse, he is an instrument of blessing; at Bethel, which signifies "the house of God" and where blessing might therefore be expected, he solemnly pronounces a curse upon those who mock him.
The insulting of God's servant occasioned this miracle. As Elisha was approaching Bethel, "there came forth little children out of the city and mocked him. From this analogy the conclusion will be drawn: therefore we should not be surprised nor unduly shocked at the present-day delinquency of some of our youth.
But such a conclusion is entirely unwarranted. It is true there is "nothing new under the sun" and that fallen human nature has been the same in every age. But it is not true that the tide of evil has always flowed uniformly and that each generation has witnessed more or less the same appalling conduct which now stigmatizes the young in every part of the world.
No, very far from it. When there was an ungrieved Spirit in the churches, the restraining hand of God was held upon the baser passions of mankind. That restraint operated largely through parental control—moral training in the home, wholesome instruction and discipline in the school, and adequate punishment of young offenders by the state.
But when the Spirit of God is "grieved" and "quenched" by the churches, the restraining hand of the Lord is removed, and there is a fearful moral aftermath in all sections of the community.
When the divine law is thrown out by the pulpit, there inevitably follows a breakdown of law and order in the social realm, which is what we are now witnessing all over the so-called civilized world. That was the case to a considerable extent twenty-five years ago; and as the further an object rolls down hill the swifter becomes its momentum, so the moral deterioration of our generation has proceeded apace.
As the majority of parents were godless and lawless, it is not to be wondered at that we now behold such reprehensible conduct in their offspring. Older readers can recall the time when juveniles who were guilty of theft, wanton destruction of property, and cruelty to animals were sternly rebuked and punished for their wrong doing.
But a few years later such conduct began to be condoned, and "boys will be boys" was used to gloss over a multitude of sins. So, far from being shocked, many parents were pleased and regarded their erring offspring as smart, precocious, and cute.
Educational authorities and psychologists insisted that children must not be suppressed and repressed but "directed. Today the parent who acts according to Proverbs , , , and will not only be called a brute by his neighbors, but is likely to be summoned before the courts for cruelty; and instead of supporting him the magistrate will probably censure him. The present permissive treatment of children is not normal but abnormal. What is recorded in our passage occurred in the days of Israel's degeneracy!
Child delinquency is one of the plain marks of a time of apostasy. It was so then; it is so now. As with the former miracles, the place where this one happened also throws much light upon that which occasioned it. Originally Bethel was called "the house of God" Genesis , but now it had become a habitation of the devil, one of the principal seats of Israel's idolatry. It was here that Jeroboam had set up one of the calves. Afraid that he might not be able to retain his hold upon those who had revolted from Rehoboam, especially if they should go up to Jerusalem and offer sacrifices in the temple, he "made two calves of gold, and said unto them.
It is too much for you to go up to Jerusalem: behold your gods, O Israel, which brought you up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And he made an house of high places and made priests of the lowest of the people which were not of the sons of Levi.
And Jeroboam ordained a feast for the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made" 1 Kings , Thus it will be seen that, far from Bethel being a place which basked in the sunshine of Jehovah's favor, it was one upon which His frown now rested.
Its inhabitants were no ordinary people, but high rebels against the Lord, openly defying Him to His face, guilty of the most fearful abominations. This it was which constituted the dark background of the scene that is here before us. This accounts for the severity of the judgment which fell upon the youngest of its inhabitants; this explains why these children conducted themselves as they did.
What occurred here was far more than the silly prank of innocent children; it was the manifestation of an inveterate hatred of the true God and His faithful servant. Israel's worship of Baal was far more heinous than the idolatry of the Canaanites, for it had the additional and awful guilt of apostasy.
And apostates are always the fiercest persecutors of those who cleave to the truth, for the very fidelity of the latter is a witness against and a condemnation of those who have forsaken it. The fearful doom which overtook those children must be considered in the light of the enormity of their offense.
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