2 Kings 2:1-2, 2 Kings 2:6-14, Psalm 77:1-2, Psalm 77:11-20, 1 Kings 19:15-16, 1 Kings 19:19-21, Psalm 16, Galatians 5:1, Galatians 5:13-25, Luke 9:51-62.
A). THE SUCCESSION OF ELISHA.
2 Kings 2:1-2; 2 Kings 2:6-14.
1. The main theme of 2 Kings 2:1-14 is not so much the whirlwind, which is only cursorily mentioned (2 Kings 2:1), but rather the matter of succession. Nicely poised between the end of the reign of one king (2 Kings 1:17-18), and the commencement of the reign of another (2 Kings 3:1-3), the passage deals with the parallel question of prophetic continuity.
When it came to the time when Elijah was to be received into heaven, Elijah and Elisha retraced the footsteps of Israel (2 Kings 2:1-8). Three times Elijah told Elisha to return, but the latter was persistent, and refused to leave his master (2 Kings 2:2; 2 Kings 2:4; 2 Kings 2:6). Twice the sons of the prophets informed Elisha of Elijah’s impending departure, and twice Elisha instructed them to keep silence (2 Kings 2:3; 2 Kings 2:5).
They came to Bethel, where Jacob had twice met with the LORD in his journeys from and to Israel: and where Jeroboam had more recently set up one of his golden calves. Then Jericho, where Joshua had begun the conquest of Canaan: a city recently rebuilt at great personal cost to the builder thereof (Joshua 6:26; 1 Kings 16:34)! Then they miraculously crossed the River Jordan, reflecting as in a mirror the first entrance of Israel into the promised land.
Elisha asked for a double portion of Elijah's blessing, but Elijah laid emphasis on God’s sovereignty in this matter (2 Kings 2:9-10). After Elijah was taken up, Elisha tore his own clothes into two pieces, then took up Elijah's mantle and (again miraculously) crossed back over the River Jordan (2 Kings 2:11-14).
2. There was also concern for the continuity of the church after the ascension of Jesus. It was a time for waiting, according to His instruction, for the coming of the Holy Spirit (Luke 24:49). The question of continuity amongst the Apostles was something of a distraction during the waiting time, but did give rise to a timeless definition of the qualifications required of an Apostle (Acts 1:21-22).
3. The visible church still has to address occasional gaps in ministry, when one servant passes the mantle to another. The times between ministries are times for waiting, for prayer (Acts 1:14), and for maintaining church unity (Acts 2:1).
B). WHO IS SO GREAT AS OUR GOD?
Psalm 77:1-2, Psalm 77:11-20.
PSALM 77:1. “I cried unto God with my voice.” This sounds like one persistent prolonged or repeated cry. There is an intensity about it that cannot prevent it becoming vocalised, ‘out loud’ (as we say). The mouth utters what the heart is full of (Luke 6:45).
“He answered me.” The prayer of a righteous man is powerful and effective (cf. James 5:16). Importunity gets results. ‘Shall not God avenge His own elect, which cry day and night unto Him, though He bear long with them?’ (Luke 18:7).
PSALM 77:2. “In the day of my trouble I sought the LORD.” All day long, and into the night, the inconsolable psalmist “stretched out his hand” (N.R.S.V.) to God. This is the posture of prayer, reaching out to God, seeking Him, determined to find Him. ‘Ethiopia shall soon stretch out her hands to God’ (Psalm 68:31).
When we think, we imagine, that God has withdrawn from us, our first concern is to return to fellowship with Him. So we wrestle on, through all our perplexities and doubts, like Jacob of old, who at last found himself to be a true ‘prince with God’ (as his new name ‘Israel’ translates). ‘For as a prince thou hast power with God and man, and hast prevailed’ (Genesis 32:28).
PSALM 77:11. “I will remember the works of the LORD.” This we must do, for ‘Hitherto hath the LORD helped us’ (1 Samuel 7:12). ‘Jesus Christ is the same yesterday, today, and forever’ (Hebrews 13:8), so we let our yesterday inform our today and our tomorrow. Our memory of what God has done hitherto informs and instructs our faith in God for the future.
“I will remember THY wonders of old.” Through all his perplexities, doubts and questions, the Psalmist at last turned His meditation toward the LORD Himself. Hereafter the Psalm is addressed directly to God, recalling the salvation history of Israel.
PSALM 77:12. “I will meditate also of ALL thy work.” If we look alone at the work of God in Creation, or the work of God in Providence, these alone are magnificent. But then we might come to the work of Jesus, and what He accomplished, and the work of the Holy Spirit guiding His people. No wonder we sing, ‘How Great Thou Art.’
“And talk of all thy doings.” We meditate on God, who He is, what He has accomplished, what He has done for us. They are wonders to be told, not to be kept secret. When we look on Jesus, and His work upon the Cross, we just cannot remain silent!
PSALM 77:13. “Thy way O God is in the sanctuary.” This is His holy place, where man may meet with God. The turning point for Asaph in another composition is, ‘When I thought to know this it was too painful for me; UNTIL I went into the sanctuary of God’ (Psalm 73:16-17).
“Who is so great a God as our God?”
PSALM 77:14. “Thou art the God that does wonders: thou hast declared thy strength among the people.” The wonder-working God has displayed His power for all nations to see. He will indeed ‘save to the uttermost’ all who come to him through Christ (Hebrews 7:25).
PSALM 77:15. “Thou hast with thine arm redeemed thy people, the sons of Jacob and Joseph.” The mighty arm of God, bringing Israel out of Egypt. The outstretched arms of Jesus on the Cross, drawing all men unto Him (John 12:32).
“Selah.” Think on these things. The song is reaching its crescendo.
PSALM 77:16. “The waters saw thee, O God, the waters saw thee; they were afraid: the depths also were troubled.” The Red Sea stood back to let the children of Israel pass through upon dry ground (Exodus 14:21-22).
PSALM 77:17. “The clouds poured out water: the skies sent out a sound: thine arrows also went abroad.” This was the discomfiture of the Egyptians (Exodus 14:24-28).
PSALM 77:18. “The voice of thy thunder was in the heaven: the lightnings lighted the world: the earth trembled and shook.” When God acts, heaven and earth cannot stand still. There was an earthquake at Jesus’ death (Matthew 27:51), and also at His resurrection (Matthew 28:2).
PSALM 77:19. “Thy way is in the sea, and thy path in the great waters, and thy footsteps are not known.” God’s ways are unknown to man, His workings are hidden from our view: but He is always at work, working all things together for good for His people (Romans 8:28).
PSALM 77:20. “You led your people like a flock by the hand of Moses and Aaron.” The One whose way is in the sea, who smote the Egyptians, is now at last seen to be the Shepherd of Israel. Jesus said, ‘I AM the good shepherd’ (John 10:11).
C). THE CALL OF ELISHA.
(1 Kings 19:15-16; 1 Kings 19:19-21).
The LORD’s practical response to His despondent servant Elijah was to call him back to duty, and to give him the responsibility for the anointing of:
1. A foreign tyrant (1 Kings 19:15; 2 Kings 8:11-13);
2. A new dynasty (1 Kings 19:16; 2 Kings 9:3); and
3. A young apprentice for Elijah to mentor (1 Kings 19:16; 1 Kings 19:19; 2 Kings 2:13).
This was delegation in operation (1 Kings 19:19; 2 Kings 8:13; 2 Kings 9:1-3).
So Elijah left the Cave of Doubt, and threw his cloak over Elisha, which hardly seems like an anointing. Elisha first made closure with his family and his profession, then he forsook all and followed Elijah (1 Kings 19:19-21). The cloak reappears in the narrative when Elijah dropped it before he was whisked away in a chariot of fire, and Elisha at last picked it up (2 Kings 2:8-13).
When we are called to 'forsake all' (cf. Luke 14:33) and follow Christ, perhaps we also need to cut our connections, or 'burn our bridges' (so to speak). But once we have put our hand to His plough, there is no looking back (Luke 9:62).
D). A PSALM OF CONFIDENCE IN THE LORD.
Psalm 16.
To say, ‘I am hoping that I am hoping’ is to make hope itself the object of our hope. To say, ‘I don’t know if I have enough faith to believe that’ is to make the power to believe the basis of our faith. The Psalmist David is of another mind.
The opening petition of Psalm 16:1, “Preserve me O God”, is grounded in his trust in the LORD: “in thee do I put my trust”. We do not know the occasion of this composition, but the Psalmist’s life was often fraught with danger. Like our Lord Jesus, David knew betrayal by friends and deceit by enemies.
The writer did not imagine that somehow he deserved the LORD’s goodness. None of us do. Instead, he humbly admitted his own limitations: in effect, “I have no good apart from you” (Psalm 16:2).
Not only did the Psalmist yearn after the LORD. The right-thinking believer also has a high regard for God’s faithful people (Psalm 16:3). We cannot love the Lord if we hate the brethren (1 John 3:14).
As for those who follow other ‘gods’, they only multiply their own sorrows (Psalm 16:4). The righteous man will have nothing to do with their incantations or ablutions. Even the names of other ‘gods’ shall not pass his lips (cf. Exodus 23:13).
Every tribe in Israel had their own apportioned inheritance, but David - like the Levites - found his portion in the LORD Himself. Our cup of destiny is wrapped up in our service of the LORD (Psalm 16:5).
It is more important to have a godly heritage than to possess even the best of the land (Psalm 16:6). Our inheritance might be meagre - and already spent - but our relationship with the Lord endures forever. ‘It is better to be a doorkeeper in the house of my God, than to dwell in the tents of wickedness’ (cf. Psalm 84:10).
David received counsel from the LORD when he set his heart to seek the LORD in the night watches (Psalm 16:7). We cannot complain of unanswered prayer if we do not take time, even make time, to pray. Then we will emerge with blessing towards the Lord upon our lips, not cursing.
Having once set the LORD before us, we must go on setting the LORD before us. “Because He is at my right hand, I shall not be moved” (Psalm 16:8). Walk in His path, His way, and you will find Him a very present help in time of trouble (cf. Psalm 46:1).
“Therefore,” says the Psalmist, “my heart is glad” (Psalm 16:9). Reassurance of God’s presence uplifts his spirit, and rejoices his soul. Even his body can rest in hope.
Psalm 16:10 intones the quiet joy of Easter. I read in the Greek of Acts 2:27, “You will not leave my soul in Hades, nor will you give your holy (one) to see corruption.” There Peter is making the case for Jesus’ resurrection as having been foretold by David in our present passage (Psalm 16:8-11; cf. Acts 2:24-31).
David, meantime, could look forward to better things to come. Because of Jesus’ ‘triumph o’er the grave’, God does not abandon His people to death. The Lord shows us the path of life, fullness of joy in His presence, and “pleasures evermore” (Psalm 16:11).
E). THE TRUEST FREEDOM.
Galatians 5:1; Galatians 5:13-25.
Paul established the contrast between bondage and freedom by the use of an allegory concerning Hagar and Sarah, and their respective sons (Galatians 4:22). When we are born into this world, we are born into bondage to the corruption of this world. When we are born again, it is into liberty and freedom (cf. Romans 8:21).
It is for liberty, freedom, that Christ has set us free (Galatians 5:1). Our consciences are set free from the guilt of sin, and our lives released from the tyranny of the law. This is the truest kind of freedom. In this liberty we must stand fast, and not submit again to the yoke of slavery.
Christians are citizens of the heavenly Jerusalem (Galatians 4:26). Citizens, not slaves. Why then should we wish to return into slavery to a law which has not redeemed us (Galatians 3:3)?
Christians are called to liberty, freedom (Galatians 5:13-15). Yet we are not to use our freedom as a pretext to indulge in carnal passions. Instead we are to operate within the context of Christ’s Law of love, serving one another rather than seeking service.
However, there is a battle going on within us (Galatians 5:17). This is why we must “walk in the (Holy) Spirit”: to which imperative is added a promise, “and ye shall not fulfill the lusts of the flesh” (Galatians 5:16). If we are thus “led by the (Holy) Spirit” then neither our former sinful nature nor the externals of the Law have any further hold over us (Galatians 5:18).
Yet the battle is real, nevertheless. The “works” of the flesh (Galatians 5:19-21) are set over against the “fruit” of the Spirit (Galatians 5:22-23). “Works” is plural, as being divisive; “fruit” is singular, as being harmonious (cf. Matthew 6:22; Acts 2:46).
The list of vices is not exhaustive: Paul ends it with, “and things like these” (Galatians 5:21). “As I warned you before,” he concludes, “those who (habitually) do such things shall not inherit the kingdom of God.” ‘Put them to death!’ he says elsewhere (Colossians 3:5-6).
By contrast, the fruit which is cultivated in the life of the Spirit-led Christian needs no restraint: for “against such things there is no law” (Galatians 5:23). This fruit-bowl is not a lucky dip but is the very definition of Christian character.
1. Agape “love”, reflecting God’s love for us: love for Him, love of His, and love for others.
2. “Joy” in the Holy Spirit (Romans 14:17).
3. “Peace” with God through the Lord Jesus Christ (Romans 5:1), peace within ourselves, peace with one another.
4. “Long-suffering” - including patience even towards those who aggravate or persecute us.
5. “Kindness” which brings an unselfish smile even out of the midst of pain.
6. “Goodness” which manifests itself in words and deeds.
7. “Faith” speaks of faithfulness, a trustworthy character.
8. “Meekness” is not weakness, but strength under control.
9. “Self-control” brings composure in the midst of the temptations of life.
In Galatians 2:20 Paul spoke in the passive voice of having been ‘crucified with Christ’ (cf. Romans 6:6). In Galatians 5:24, however, Paul speaks of those who are Christ’s having themselves “crucified the flesh with its passions and lusts.” We may not passively await the Holy Spirit’s work but must also decisively act upon it ourselves (Romans 8:13).
However, we cannot do this on our own: so, thank God for the Holy Spirit! “If we live in the Spirit, let us also walk in the Spirit” (Galatians 5:25). The Greek word for “walk” here is different from the one previously used. Here it speaks of our deliberately ‘getting in line with’ the Holy Spirit’s leading in our lives.
In the final verse of the chapter, Paul effectively warns us of the danger of getting out of step with the Spirit. Don’t be conceited, he says (which is “vain glory”); don’t provoke one another (which is to trip one another up); and don’t envy one another (Galatians 5:26).
We are who we are in Christ Jesus (1 Corinthians 15:10). Let us each thus run the race that is set before us (Hebrews 12:1).
F). A TURNING POINT IN THE MINISTRY OF JESUS.
Luke 9:51-62.
“When the days were being fulfilled for the receiving up of Jesus, He set his face like a flint to go to Jerusalem” (Luke 9:51).
There is a sense of divine destiny about this statement, yet what does it mean? At first we are reminded of the ascension of the prophet Elijah, which is book-ended in similar language (2 Kings 2:1; 2 Kings 2:11). Yet for Jesus there was another raising up before His ascension = His resurrection (Mark 9:9-10); and another before that = His crucifixion (John 12:32-33).
This is the kind of Spirit-led constraint which is replicated in the journeys of the Apostle Paul (Acts 20:22) – but for him, he found that all roads also lead to Rome (Acts 23:11). When we set out with Jesus, we can hardly begin to understand what paths He might lead us down to get to our destination – it is not always what we think, but we must implicitly trust Him. Jesus knew where He was going, and what path He must take, but was determined nevertheless to walk that road for our salvation (Luke 13:33; Luke 18:31; Luke 19:28).
This was the narrative turning point of the Gospel of Luke, and hereinafter the road always leads to Jerusalem – and we are being invited to join Jesus on the journey (Luke 9:59). Now we must begin to understand what Jesus means when He says, “If any man will come after me, let him deny himself, and take up his cross daily, and follow Me” (Luke 9:23). The ‘cross’ would no doubt involve rejection (Luke 9:53), but Jesus had already briefed the disciples on what to do in that event (Luke 9:5).
A certain Samaritan village refused to receive Jesus because “His face was set to go to Jerusalem” (Luke 9:52-53). James and John seem to have momentarily forgotten the drill when they asked Jesus permission to call down fire upon them (Luke 9:54), just as Elijah had done (cf. 2 Kings 1:10-14). As we journey, we must consider what spirit we are of, and recognise that fiery judgment does not belong to the gospel era (Luke 9:55-56).
A certain man approached Jesus and promised, “I will follow you wherever you go” (Luke 9:57). It is perhaps in view of Jesus’ recent rejection by the villagers that He warned this would-be volunteer not to expect the comforts of home along the way. In this respect, on this journey, even the Son of man had nowhere to lay His head (Luke 9:58).
“Follow me,” said Jesus to another (Luke 9:59). The request that the man be allowed first to bury his father may seem reasonable enough, but even the legitimate ties of family and the duties of convention should not hold us back from following Jesus (Matthew 10:37). Jesus’ curt response, “Let the dead bury their dead” (Luke 9:60) speaks to the man’s spiritual condition, and warns us to prioritise our commitments (Matthew 6:33).
Another volunteered, “I will follow you BUT first let me go and say goodbye to my family…” (Luke 9:61). Again the excuse seems reasonable enough: after all, had not Elijah (perhaps reluctantly) permitted the ploughman Elisha to return and bid his folks farewell (1 Kings 19:20)? Jesus warns us at the beginning of the journey not to look back at the furrows already ploughed, but to set our eyes ever forward to our destination (Luke 9:62).
When we lay down our own conditions for following Jesus, we are putting our eternal souls in danger. Looking back is for those who are yearning to stay in the place they are leaving (Genesis 19:26). ‘Remember Lot’s wife’ (Luke 17:32).
