Worship service 6/29/25

Psalm 26 [1]: 1 David oppressed with many injuries, finding no help in the world, calleth for aid from God: and assured of his integrity towards Saul, desireth God to be his judge, and to defend his innocence. 6 Finally he maketh mention of his sacrifice, which he will offer for his deliverance, and desireth to be in the company of the faithful in the Congregation of God, whence he was banished by Saul, promising integrity of life, and open praises and thanksgiving.

A Psalm of David.

1 Judge me, O Lord; for I have walked in mine integrity: I have trusted also in the Lord; therefore I shall not slide.

2 Examine me, O Lord, and prove me; try my reins and my heart.

3 For thy lovingkindness is before mine eyes: and I have walked in thy truth.

4 I have not sat with vain persons, neither will I go in with dissemblers.

5 I have hated the congregation of evil doers; and will not sit with the wicked.

6 I will wash mine hands in innocency: so will I compass thine altar, O Lord:

7 That I may declare with the voice of thanksgiving, and tell of all thy wondrous works.

8 O Lord, I have loved the habitation of thy house, and the place where thine honour dwelleth.

9 Gather not my soul with sinners, nor my life with bloody men:

10 In whose hands is wickedness, and their right hand is full of bribes.

11 But I will walk in mine integrity: redeem me, and be merciful unto me.

12 My foot standeth in an even place: in the congregations will I bless the Lord.

Psalm 26 Footnotes.

Psalm 26:1 He fleeth to God to be the Judge of his just cause; seeing there is no equity among men.

Psalm 26:2 My very affections and inward motions of the heart.

Psalm 26:3 He showeth what stayed him, that he did not recompense evil for evil.

Psalm 26:4 He declareth that they cannot walk in simplicity before God, that delight in the company of the ungodly.

Psalm 26:6 I will serve thee with a pure affection, and with the godly that sacrifice unto thee.

Psalm 26:9 Destroy me not in the overthrow of the wicked.

Psalm 26:10 Whose cruel hands do execute the malicious devices of their hearts.

Psalm 26:12 I am preserved from mine enemies by the power of God, and therefore will praise him openly.

We saw in the previous psalms the posture of the righteous—the one of clean hands and a pure heart—who fears the Lord and is instructed in the secret of His covenant. Such a soul looks not for immediate vengeance but seeks vindication from God alone. Psalm 25 thus reveals the inward life of the godly: meek, humble, and submitted to divine instruction amidst affliction.

But as that psalm draws the line between the righteous and the wicked—between those who fear the Lord and those who rush headlong into evil—this psalm (Psalm 26) presses the distinction further. It sets before us not only an inward consecration but an outward separation. The righteous is not only different in spirit but distinct in association. He does not merely avoid evil in principle; he refuses fellowship with evil in practice.

This echoes the very first psalm: “Blessed is the man that walketh not in the counsel of the ungodly.” So here: “I have hated the congregation of evil doers, and will not sit with the wicked.” Psalm 1 pronounces a blessing upon the man who avoids such company. Psalm 25 shows that he does not lift up his soul to them nor retaliate in the manner of the world. Psalm 26 completes the pattern: he departs from them altogether. Verse 5 says, “I have hated the congregation of evil doers; and will not sit with the wicked.”

It is not sufficient to say, “Yes, that person is ungodly,” or “I do not live as they do,” if we still remain in their company, sharing in their customs, affirming their ways, or partaking in their approval. How can we claim communion with God while maintaining fellowship with those whom the Lord rejects?

As it is written: “Shouldest thou help the ungodly, and love them that hate the Lord? therefore is wrath upon thee from before the Lord” (2 Chron. 19:2). And again:

“Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? And what concord hath Christ with Belial? or what part hath he that believeth with an infidel? And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you.” (2 Cor. 6:14–17).

Thus Psalm 26 continues the same spiritual line drawn in Psalms 1, 24, and 25: the one who has clean hands and a pure heart is not only morally distinct but covenantally separate from the company of the ungodly. Such is the mark of all who fear the Lord.

For the counsel of the wicked is like a bloodstain on white raiment—not only visible and defiling, but also persistent, clinging to the fabric of the soul and crying out for judgment. As with Abel’s blood, which cried from the ground (Gen. 4:10), so the stain of ungodly companionship leaves a testimony not easily silenced. It marks a man, not only in the sight of others, but before the face of God.

Such corruption spreads. “A little leaven leaveneth the whole lump” (Gal. 5:9). The influence of the ungodly is not inert. Like mildew on holy garments (Lev. 13:47–59), it requires careful inspection and, if unclean, must be burned with fire. So too, the believer must examine his associations—lest their corruption cling to his conscience and rot his testimony.

The wicked, in Scripture, are likened to the refuse of the earth. “They are altogether become filthy” (Ps. 14:3)—the Hebrew word denotes moral decay, as of rancidness or rot. Elsewhere they are compared to chaff, light and useless, driven by the wind (Ps. 1:4); to dross, the scum of the furnace, to be purged by fire (Ezek. 22:18); and to the mire of the streets, trampled under foot (Isa. 10:6).

They are “clouds without water, carried about of winds; trees whose fruit withereth, without fruit, twice dead, plucked up by the roots” (Jude 12). And again: “The dog is [that is] turned to his own vomit again; and the sow that was washed to her wallowing in the mire” (2 Pet. 2:22). Shall a child of God find comfort in their company? Shall he delight in what God abhors?

To remain among the ungodly is to pitch one’s tent toward Sodom. Lot did so, and was “vexed with the filthy conversation of the wicked” (2 Pet. 2:7). And even then, his escape was by fire, and his wife left behind as a pillar of salt—a monument to those who linger near sin and burn with affection for what God will burn with fire.

The one who walks with the wicked shall fall with them. “He that walketh with wise men shall be wise: but a companion of fools shall be destroyed” (Prov. 13:20). For the company we keep reveals the loyalty of our hearts. To have clean hands is not enough if we continually defile them by ungodly and unclean fellowship.

Therefore the call of this psalm is urgent and plain: Separate from wicked men. Depart from the foolish. Turn away from the proud. “Depart from me, ye evildoers: for I will keep the commandments of my God” (Ps. 119:115). To love the Lord is to hate evil (Ps. 97:10). It is not possible to serve two masters, nor to have peace with God while we embrace the enemies of His truth.

Thomas Watson says, “Cursed be that peace which makes war with the Prince of peace. Rather let peace go—than truth. The martyrs would rather lose their lives—than let go the truth.”

How then shall we claim the hope of eternal life with the righteous above, if we are content to dwell with the wicked here below? “What concord hath Christ with Belial?” (2 Cor. 6:15). It shall not be. Everyone who refuses to separate from the wicked shall be judged with them.

Let us not tempt the Lord with vain pretences. Let us not suppose we are strong enough to stand where others have fallen. Was not Lot’s family defiled by the conversation of Sodom? And do you think you will escape the pollution of the world so easily? Do not tempt the Lord to destroy you or your children.

Flee from idolatry. Flee from the wicked. Flee from the wrath to come. For the Lord loveth righteousness; His countenance doth behold the upright (Ps. 11:7).

Matthew Henry,.

“Holy David is in this psalm putting himself upon a solemn trial, not by God and his country, but by God and his own conscience, to both which he appeals touching his integrity (Psalms 26:1;), for the proof of which he alleges, I. His constant regard to God and his grace, Psalms 26:3. II. His rooted antipathy to sin and sinners, Psalms 26:4; 5. III. His sincere affection to the ordinances of God, and his care about them, Psalms 26:6-8. Having thus proved his integrity, 1. He deprecates the doom of the wicked, Psalms 26:9;10. 2. He casts himself upon the mercy and grace of God, with a resolution to hold fast his integrity, and his hope in God, Psalms 26:11;12. In singing this psalm we must teach and admonish ourselves, and one another, what we must be and do that we may have the favour of God, and comfort in our own consciences, and comfort ourselves with it, as David does, if we can say that in any measure we have, through grace, answered to these characters. The learned Amyraldus, in his argument of his psalm, suggests that David is here, by the spirit of prophecy, carried out to speak of himself as a type of Christ, of whom what he here says of his spotless innocence, was fully and eminently true, and of him only, and to him we may apply it in singing this psalm. “We are complete in him.””

David Dickson,

David being oppressed by the Judges of the Land, his powerful adversaries, and being exiled from the house of God; he appealeth to God, the supreme Judge in the testimony of a good conscience, bearing him witnesse, first of his endeavour to walk uprightly as became a believer, ver. 1, 2, 3. And secondly, of his keeping himself from the contagion of the evil counsel, sinful courses, and example of the wicked, ver. 4, 5. Thirdly, Of his purpose stil to behave himself holily and righteously, out of love to be partaker of the publick priviledges of the Lords people in the congregation, v. 6, 7, 8. Wherupon he prayeth to be free of the judgment coming on the wicked, ver. 9, 10. According as he was purposed to eschew their sins, ver. 11. And he closeth his prayer with comfort and assurance to be heard, ver. 12.

> >

Opening Prayer.

O Lord God, our God and Father,

Who dwellest in the highest heaven,

Thou who art holy, holy, holy—

Spotless and undefiled,

Separate from all creation, and exalted above the heavens:

We bow before thee in reverence and joy,

For thou art our strong Rock and our Redeemer,

The God of strength and the God of life,

In whom is no darkness, neither shadow of turning.

We lift up our voices to thee in joyful adoration,

For thou alone art worthy to be praised.

Look, we pray thee, upon thy people with favour and blessing—

Not as upon a hypocritical nation,

Nor as upon a foolish and ungodly people,

But as upon those whom thou hast separated from the world,

And made thine own by covenant and by blood.

Thou hast called us to be a chosen generation,

A royal priesthood, a holy nation, a peculiar people,

That we should show forth the praises of him who hath called us out of darkness

And into thy marvellous light.

Thou hast pronounced us blessed—

Even them who walk not in the counsel of the ungodly,

Nor stand in the way of sinners,

Nor sit in the seat of the scornful.

And truly, O Lord, we hate those that hate thee;

We count as enemies those who rise up against thee.

We eschew the fellowship of the ungodly,

And we delight in thy law,

Making it our meditation day and night.

Therefore do we beseech thee, O Lord our God:

Cause us to flourish like a palm tree in thy courts.

Plant us by the rivers of water,

That we may bring forth fruit in due season.

Make us steadfast in the faith—

As trees that shall not be moved.

Make us strong and upright,

Diligent and faithful,

Full of good works done in love for thy name and thy people.

As thou hast blessed us—bless us yet again.

As thou hast given—give more.

For thou art able to do exceeding abundantly above all we ask or think.

We ask not in presumption but in faith,

That we may be wholly thine:

Spotless and undefiled from the world—

A people prepared for thy glory.

And we ask all this in the name of thy holy Son, Jesus Christ—

He alone can cleanse us.

He alone can sanctify us.

He who is holy, harmless, and undefiled;

Separate from sinners, and made higher than the heavens;

Who humbled himself unto death, even the death of the cross;

That we, through his poverty, might be made rich;

That we, through his shame, might enter into glory.

He is worthy of all praise, and glory, and honour.

To him be dominion forever and ever.

In his blessed name we pray,

Amen.

Lesson 38. [1.2.15.] The Contents of Holy Scripture. Pt. 15. The Histories: 2 Kings. Part 2.

Westminster Confession of Faith 1.2

Under the name of holy Scripture, or the Word of God written, are now contained all the books of the Old and New Testaments,

All which are given by inspiration of God, to be the rule of faith and life.

Intro.

What is apologetics?

Christian apologetics, broadly understood, is the theological discipline that seeks to offer a reasoned defense of the Christian faith. It engages both internal coherence (not necessarily doctrinal) and external objections from non-believers, using various methodologies to affirm the claims of Christianity. At first glance, apologetics appears to have ancient roots in the early church, but upon closer inspection its modern expressions having been centralized into distinct schools of thought—each shaped by differing theological traditions and denominational priorities, we see it has no authority from God. These schools however may be generally categorized into three primary approaches: Classical, Evidentialist, and Presuppositional.

I. Classical Apologetics

Summary: Classical apologetics is a two-step method. First, it argues for theism using natural theology—appeals to reason, causality, cosmology, and morality. Once the existence of God is affirmed, it proceeds to make the case for the truth of Christianity specifically, often through historical evidences and the reliability of Scripture.

Denominational Association: This method has found most consistent expression within Roman Catholic theology and certain strains of Anglicanism. It reflects a broader confidence in the rational powers of man and the use of philosophy—particularly Aristotelian and Thomistic reasoning—as a handmaiden to theology.

Features:

Heavy reliance on natural theology (e.g., Aquinas’s Five Ways).

Emphasizes metaphysical arguments such as the cosmological, teleological, and moral arguments.

Affirms the autonomy of reason as a starting point, assuming that fallen man retains the ability to reason to God.

Maintains a sharp distinction between general revelation (accessible by reason) and special revelation (confirmed after the former is established).

II. Evidentialist Apologetics

Summary: Evidentialism focuses on historical and empirical evidence to substantiate their claims, especially the resurrection of Christ, fulfilled prophecy, and miracles. Unlike Classical apologetics, it does not necessarily require a philosophical argument for God prior to arguing for Christianity. It often operates on shared evidential ground with the unbeliever.

Denominational Association: This approach is often associated with Evangelical Baptists, Methodists, and the broader Arminian tradition. It thrives in revivalist and populist expressions of Christianity where appeals to decision-making and persuasive evidence are central.

Features:

Emphasis on the historical reliability of Scripture, archaeology, and fulfilled prophecy.

Frequently adopts the language of courtroom-style argumentation (“beyond a reasonable doubt”).

Seeks common rational ground with unbelievers, asserting that facts are neutral and accessible to all.

Often combined with personal testimony or experiential apologetics.

III. Presuppositional Apologetics

Summary: Presuppositionalism begins with the claim that all reasoning is based on foundational commitments or presuppositions. It argues that only the Christian worldview can consistently make sense of logic, morality, science, and human experience. Rather than attempting to build a neutral case for God, it challenges the unbeliever’s own foundations and asserts the necessity of divine revelation as the precondition for intelligibility.

Denominational Association: This approach is rooted in the neo-Reformed tradition, especially among modern Calvinists. It was systematized in the 20th century through thinkers like Cornelius Van Til and Greg Bahnsen and tries to find theological reinforcement in doctrines like total depravity and the noetic effects of sin. (the effects of sin on the mind)

Features:

Denies the possibility of religious neutrality; all facts are interpreted through the lens of a worldview.

Affirms that the unbeliever knows God but suppresses that knowledge (Romans 1).

Appears to appeal not to human autonomy but to the authority of Scripture from the outset.

Often engages in “internal critique” of other worldviews, showing that they collapse into irrationality or contradiction.

Conclusion:

Each apologetic method reflects not only a distinct strategy of engagement with non-believers but also a deeper theological anthropology and doctrine of revelation. Classical apologetics assumes reason is largely intact post-Fall and works upward toward divine truth. Evidentialism assumes shared rational access to facts and attempts to build a persuasive cumulative case. Presuppositionalism denies neutral ground entirely and insists that Scripture and the Lordship of Christ are the starting point for all true knowledge. These divisions are not strictly denominational in every case, but they broadly reflect the theological emphases of their respective traditions.

Christian apologetics, in its modern form, is an entirely separate and misguided discipline that claims to defend the faith through reasoned argumentation. Unlike the preaching of the gospel, which is the ordained means by which God saves sinners, apologetics tends to operate outside the Church’s authority, often relying on unordained voices, philosophical reasoning, and methods wholly foreign to Scripture. While it is not denied that the truths of the Christian faith may be articulated with clarity and defended against slander, as we see in the early church and Reformation era, the premise of apologetics as a rational appeal to the natural man utterly ignores the doctrine of human depravity, the necessity of spiritual regeneration and the means of regeneration which is the preaching of the gospel (doctrine).

The early Church did not elevate apologists as a distinct class, nor did it recognize as authoritative the reasoning of men apart from the Word. Instead, it confessed the doctrine of Christ as handed down by the apostles and proclaimed by ordained ministers, and refuted the false doctrine of autonomous individuals casting their own opinions into the mix. Modern apologetics, by contrast, has become a platform through which various traditions—including heretical and unqualified voices—advance their views under the guise of defending Christianity.

They are heard today because the church is apostate.

Thus, while apologetics claims to support the faith, it often substitutes persuasion for proclamation, argument for truth, and unauthorized teachers for true shepherds. This makes it not merely insufficient, but in reality an obstacle, obscuring the gospel and granting credibility to false witnesses.

We do not, then, endorse any form of apologetics (as it is known today) as a necessary or beneficial discipline, but this is primarily to present a categorization of its dominant schools of thought, their methods, and the theological traditions from which they arise—so that they may be understood, weighed, and distinguished from the true ministry of the Word.

Summary:

Apologetics as a Separate Discipline: The emergence of apologetics as a standalone branch of Christian study is neither scriptural nor historically grounded in the true Church. It is a modern development that detaches itself from ordained ministry and the preaching of the Word.

Early Church and Authority: The early Church did not rely on philosophical reasoning or autonomous argumentation but accepted the authoritative teaching of the Church and the doctrine of the apostles.

Lack of Ordained Authority: Many so-called apologists are not ordained, lack theological oversight, and in some cases belong to heretical sects. Their arguments carry no authority in the Church and should not be received as such.

Theological Incompatibility: True doctrine, especially the doctrine of sin, teaches that man in his natural state cannot be persuaded by arguments. Therefore, apologetics divorced from the preaching of the gospel is futile and leads people astray.

Apologetics, as it now stands, is a chief tool of the enemy—promoting a false version of Christianity, elevating unqualified men, and substituting human cleverness for divine truth.

Lesson.

iv. The Contents of 2 Kings.

Chapter 1: The Treason of Ahaziah and the Vindication of Elijah

Ahaziah, king of Israel, having injured himself, sends messengers to inquire of Baal-zebub, the god of Ekron. This apostasy—seeking wisdom from a false god—constitutes a rejection of the God of Israel and a breach of the covenant. Elijah is sent to intercept the messengers and proclaim judgment. When Ahaziah sends fifty men to arrest the prophet, fire falls from heaven and consumes them. Two companies are destroyed in this manner before the third captain pleads for mercy, and Elijah goes with him. Ahaziah dies, as the word of the Lord had declared.

Doctrinal Themes and Lessons

1. The Magistrate Is Ordained to Uphold Righteousness, Not Resist It. Ahaziah reverses God’s ordinance by punishing the prophet and defending idolatry, violating the principle of godly civil authority. The role of magistrates is clearly set forth in Scripture:

“For he is the minister of God to thee for good… a revenger to execute wrath upon him that doeth evil” (Romans 13:4).“Woe unto them that call evil good, and good evil… that put darkness for light, and light for darkness” (Isaiah 5:20).

Ahaziah becomes a tyrant rather than a just ruler. His rebellion mirrors the idolatrous kings condemned in Hosea:

Hosea 8:4 – “They have set up kings, but not by me: they have made princes, and I knew it not: of their silver and their gold have they made them idols, that they may be cut off.”

When rulers turn against the truth, let the godly remember that our loyalty is first to God. If Elijah must be hunted for the sake of the truth, let us count it an honour to suffer with him.

2. The Lord Defends His Servants, and Will Not Suffer Tyrants Forever. The fire that consumes Ahaziah’s captains is a visible testimony that God is sovereign and His word inviolable. The comfort of the righteous is this: God Himself avenges, and no earthly power can overturn His decree.

“Touch not mine anointed, and do my prophets no harm” (Psalm 105:15).“The angel of the LORD encampeth round about them that fear him, and delivereth them” (Psalm 34:7).

Though the world rise up in rage, let the faithful fear not. Heaven shall answer earth, and fire shall silence the ungodly. And we ourselves are thrown into the fire. God will protect us from it, or usher us into glory by it.

3. A Contrast with the Spirit of the New Covenant. When Jesus and the apostles faced rejection, James and John asked if they should call down fire as Elijah did. Christ rebuked them:

“Ye know not what manner of spirit ye are of. For the Son of man is not come to destroy men’s lives, but to save them” (Luke 9:55–56).

The Church does not vindicate herself with violence, nor does she demand temporal deliverance in every circumstance. Her weapons are not carnal (2 Corinthians 10:4), and her glory lies in suffering for righteousness, not in being spared from it. “Think it not strange…”

Let the Christian bear reproach without bitterness. Christ commands each of us not to call down fire from heaven—but to bear the fire for his glory even as Christ bore the fire of God’s wrath patiently for us.

Westminster Confession of Faith: Chapter 23, Of the Civil Magistrate

“God, the supreme Lord and King of all the world, hath ordained civil magistrates, to be under Him, over the people, for His own glory and the public good. To this end hath He armed them with the power of the sword, for the defense and encouragement of them that are good, and for the punishment of evildoers.” (WCF 23.1)

Ahaziah perverted this charge. Rather than defending the good and punishing the evil, he persecuted the righteous and protected the idols.

Final Reflection: The first chapter of 2 Kings reminds us that God alone is King. Let the righteous trust His Word, endure affliction, and wait for His vindication. He will answer from heaven, whether by fire or the comfort of his word.

Chapter 2: Elijah’s Ascension and Elisha’s Succession

Elijah is taken up into heaven by a whirlwind in a chariot of fire, leaving Elisha his mantle and ministry. Elisha’s journey through Gilgal, Bethel, Jericho, and the Jordan echoes the conquest of the Promised Land and shows the prophetic office retracing Israel’s geography. After receiving a double portion of Elijah’s spirit, Elisha confirms his authority by performing miracles, including parting the Jordan, purifying the waters of Jericho, and cursing the blasphemous youths.

Doctrinal Themes and Lessons

1. Elisha as a Type and Forerunner of Christ. As Elijah’s successor, Elisha mirrors Christ who fulfilled all that was spoken by the prophets. Elijah prepares the way, but Elisha performs the acts. So John prepared the way for Christ who, with greater power, wrought salvation.

“And it came to pass, when the LORD would take up Elijah into heaven by a whirlwind…” (2 Kings 2:1).”And the spirit of Elijah doth rest on Elisha” (v. 15).

Ministers are to perform their duties like Elisha—clinging to our Master, enduring to the end, and fitted by a double portion of grace for His work.

2. The Miracles Confirm the Prophet’s Divine Authority. Elisha’s parting of the Jordan, healing of water, and cursing of mockers display his divine authorization. Christ likewise affirmed His divinity by signs and wonders, not for show, but as a witness to His gospel of righteousness.

“Rabbi, we know that thou art a teacher come from God: for no man can do these miracles… except God be with him” (John 3:2).”Since the world began was it not heard that any man opened the eyes of one that was born blind… if this man were not of God, he could do nothing” (John 9:32–33).

Let us not look to signs therefore, but to the Christ whom they reveal. If God confirms His servants with power, shall we not trust His Word as dispensed by them?

God confirms His Word through His prophets, and now finally through Christ, the living Word. Elisha points forward, but Christ is the substance.

The “double portion” Elisha requests in 2 Kings 2:9 is a rich and profound petition. While on the surface it might seem merely a request for more power, it is deeply rooted in biblical typology, prophetic office, and the inheritance of the Spirit in covenantal ministry. Here are a few theological imports:

I. A Firstborn’s Inheritance

“Let a double portion of thy spirit be upon me.” (2 Kings 2:9)

In the Law, the firstborn son was to receive a double portion of the inheritance (Deut. 21:17). Elisha is not arrogantly seeking to outdo Elijah, but humbly asking to be established as his true spiritual heir—his prophetic son. This is a request for legitimacy and ordination to carry on Elijah’s work.

God grants His gifts not because he was ambitious, but faithful. He who would inherit the Spirit must not only desire the gift, but follow the prophet to the end.

II. Confidence in God’s Power, Not Human Office

To ask such a thing shows Elisha’s faith in God’s power, not in his own worthiness. Elijah himself says, “Thou hast asked a hard thing” (v. 10), because no man can bestow the Spirit—it is the gift of God. Elisha trusts that the Lord who sent Elijah will not leave Israel without a witness.

“Not by might, nor by power, but by my spirit, saith the Lord of hosts” (Zech. 4:6)

Application: The true minister asks not for ease, but for unction. To face the enemies of God, one must be clothed with the Spirit from on high.

III. Anticipation of Christ

Elisha’s life was marked by mercy, healing, and resurrection. In this he foreshadows the Lord Jesus, of whom John says:

“God giveth not the Spirit by measure unto him” (John 3:34)

Christ received the fullness of the Spirit—not as a portion, but in totality. Elisha’s “double portion” prepares the way for this greater truth—that the Spirit will rest fully and forever upon the Son. Elisha walks in Elijah’s steps, but surpasses him in miraculous acts of grace. So Christ walks after the prophets, yet transcends them all, full of grace and truth.

IV. The Burden of Future Conflict

It may also point to prophetic foresight. Elisha’s ministry was to be full of crisis: apostasy, invasion, famine, and war. He will have to anoint kings, raise the dead, curse scoffers, feed the hungry, and lead blind armies. He asks not for safety from trouble but for sufficiency to overcome it.

“Who is sufficient for these things?” (2 Cor. 2:16)

“But our sufficiency is of God” (2 Cor. 3:5)

The ministers of Jesus Christ must look ahead with sober faith. The day of peace may not last; he must be armed for spiritual conquest, and filled with the Spirit in abundance.

V. The Sign of Divine Approval

Elijah’s cloak falls to Elisha as he is taken. This is no accident—it is the Lord’s doing, signifying that the request was heard. The sons of the prophets say: “The spirit of Elijah doth rest on Elisha” (2 Kings 2:15)

Thus, the transfer of power is confirmed.

Final Reflection:

“And he took the mantle of Elijah that fell from him, and smote the waters, and said, Where is the LORD God of Elijah?” (2 Kings 2:14) This is not doubt, but holy invocation. He does not cry, “Where is Elijah?” but “Where is the LORD God of Elijah?”—showing that the power lies not in the man, but in God.

Summary:

Let every faithful man who follows the footsteps of the saints seek not their name, but their God. Let him not ask for ease, but for a double portion—for the days are evil, and the harvest is great.

Elijah means “The LORD is my God.”

Elisha means “The LORD is my salvation.”

This is no coincidence. God ordains even the names of His servants to preach the doctrine of the covenant.

The first prophet declares who God is—Jehovah alone is God—a cry against Baal, against idols, against apostasy. The second declares what God does—Jehovah saves—a comfort to the faithful remnant in days of distress.

What follows from the confession “The LORD is our God”? It must be this: “The LORD is our salvation.” And upon this foundation, the Spirit comes—not sparingly, but in a double portion, overflowing for the task ahead.

“The LORD is my strength and song, and is become my salvation” (Ex. 15:2).

“Salvation belongeth unto the LORD: thy blessing is upon thy people” (Psalm 3:8).

“For there is no other name under heaven given among men, whereby we must be saved” (Acts 4:12).

So the mantle of Elijah falls upon Elisha, not just as a sign of succession, but of escalation. The revelation grows brighter. If Elijah declared God’s sovereignty by fire, Elisha will declare God’s mercy by healing. Both point forward to the One in whom the Name and the Salvation of God are joined perfectly:

“And thou shalt call his name JESUS: for he shall save his people from their sins” (Matt. 1:21).

“God was in Christ, reconciling the world unto himself” (2 Cor. 5:19).

When the soul truly confesses, “Jehovah is my God,” then the Spirit grants to it a second confession—“Jehovah is my salvation.” And where that truth is confessed and believed, the Spirit does not linger lightly, but descends in power. The Spirit of God moved over the face of the waters but He dwells within us.

Chapter 3: Moabite Rebellion and Divine Intervention

The alliance of Jehoram (king of Israel), Jehoshaphat (king of Judah), and the king of Edom leads to a military campaign against Moab. Yet as their armies falter for lack of water, they seek out the prophet Elisha. Elisha rebukes Jehoram sharply for his idolatry, asking, “What have I to do with thee? get thee to the prophets of thy father, and to the prophets of thy mother” (2 Kings 3:13). Only out of respect for Jehoshaphat does he consent to speak the word of the Lord.

Doctrinal Themes and Lessons

1. God’s Word is Not at the Beck and Call of the Wicked. Elisha’s rebuke reveals a vital truth: the word of God is not a servant to princes, nor a charm to be summoned in desperation. Jehoram, a son of Ahab, had no regard for the Lord in peace and ease; now he presumes upon the prophet’s help in calamity. But Elisha resists:

“What have I to do with thee? get thee to the prophets of thy father, and to the prophets of thy mother.” (2 Kings 3:13)

Just as Christ would not perform miracles for Herod, so Elisha will not flatter the ungodly with divine favours. The Word must not be desecrated by being offered to those who despise it.

“Give not that which is holy unto the dogs, neither cast ye your pearls before swine” (Matt. 7:6).“To the wicked God saith, What hast thou to do to declare my statutes?” (Psalm 50:16).

Let the soul tremble in fear who would use religion as a crutch in extremity. God is not mocked. He will not be summoned to serve men’s lusts, only to be dismissed in peace.

2. God protects the wicked for the sake of the righteous. Though judgment is declared upon Jehoram, God’s patience flows to the army on account of Jehoshaphat:

“Were it not that I regard the presence of Jehoshaphat the king of Judah, I would not look toward thee, nor see thee.” (2 Kings 3:14)

This principle is echoed in the covenantal promises of God: the righteous may become instruments of preservation even in the midst of evil men. As God would spare Sodom for ten righteous (Gen. 18:32), so He grants water for the sake of one faithful king.

“The effectual fervent prayer of a righteous man availeth much” (James 5:16).“The seed of the righteous shall be delivered” (Prov. 11:21).

Pietistic Reflection: Though the world is under judgment and the wrath of God, the presence of God’s people is a hedge to it, and prevents it from breaking forth. Let us therefore live uprightly, that our households and even our nations may reap the benefit of God through us, not for their salvation but ours. For surely God calls His people to bless and not curse. “Not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing. For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile: Let him eschew evil, and do good; let him seek peace, and follow after it. For the eyes of the Lord are over the righteous, and his ears are open unto their prayers: but the face of the Lord is against them that do evil. And who is he that will harm you, if ye be followers of that which is good?” 1 Pet. 3:9-13

Chapter 4: The Word Confirmed by Works of Mercy

Elisha’s ministry continues, marked by miraculous signs that echo the compassion and power of God: multiplying oil for a poor widow, raising the Shunammite’s son, purifying deadly food, and multiplying loaves to feed a multitude. Each act testifies to the sufficiency of God’s word through His prophet.

“Then he said, Go, borrow thee vessels abroad of all thy neighbours, even empty vessels; borrow not a few… And it came to pass, when the vessels were full, that she said unto her son, Bring me yet a vessel.” (2 Kings 4:3, 6)

These signs prefigure Christ’s own miracles and confirm that the Lord, who gave His word, preserves and sustains His people.

Chapter 5: God’s Grace to the Gentiles

Naaman, a Syrian commander, is healed of leprosy not by Elisha’s personal touch, but by obedience to the prophet’s word. The lesson is profound: salvation is not by power, wealth, or favour—but by humble submission to God’s appointed means.

“Are not Abana and Pharpar… better than all the waters of Israel?… Then went he down, and dipped himself seven times in Jordan, according to the saying of the man of God.” (2 Kings 5:12, 14)

Naaman’s cleansing by water anticipates the New Testament doctrine of regeneration by faith. His confession—“Now I know that there is no God in all the earth, but in Israel”—testifies to the universal scope of divine mercy.

Chapter 6: Political Espionage and the Sovereignty of God

When the king of Syria plots secretly against Israel, Elisha reveals his movements in advance, declaring the hidden counsels of God. Despite superior strategy, Syria is confounded. The prophet sees the unseen host of heaven; his servant’s eyes are opened.

“Fear not: for they that be with us are more than they that be with them. And the Lord opened the eyes of the young man; and he saw.” (2 Kings 6:16–17)

Nations may devise counsel, but the Lord overturns it.

“Surely the wrath of man shall praise thee: the remainder of wrath shalt thou restrain.” (Psalm 76:10)”The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children for ever.” (Deut. 29:29)

All intelligence, spying, and warfare is vain if the Lord opposes a nation. And though kings seek to destroy the prophet, God vindicates His servant and judges the wicked.

“The horse is prepared against the day of battle: but safety is of the Lord.” (Prov. 21:31)

Thus the Lord declares through Isaiah:

“Take counsel together, and it shall come to nought; speak the word, and it shall not stand: for God is with us.” (Isa. 8:10)

God overrules nations by a whisper to His servant and judges hearts as well as armies. Political strength, military might, and cunning stratagems are powerless against the God who sees the heart and declares the end from the beginning.

Chapter 7: The Certainty of the Word of the Lord

Samaria is besieged and famine ensues. The king despairs, but Elisha prophesies sudden deliverance. Leprous outcasts discover the deserted Syrian camp, and the prophecy is fulfilled. One officer mocks and is trampled at the gate.

“Behold, thou shalt see it with thine eyes, but shalt not eat thereof.” (2 Kings 7:2)

This chapter demonstrates the power and certainty of God’s word. Though improbable in the eyes of man, what God speaks shall surely come to pass. Skepticism cannot overcome divine truth, but often hastens judgment.

“God is not a man, that he should lie; neither the son of man, that he should repent: hath he said, and shall he not do it?” (Numbers 23:19)

“He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day.” (John 12:48)

God’s promises are not hindered by circumstance. He speaks, and it is done. Those who mock will fall under the very judgment they dismissed. This is a warning to the proud and comfort to the faithful.

Chapter 8: Prophetic Authority and Providential Judgment

The Shunammite woman is restored to her land at the very time Gehazi tells the king of Elisha’s miracles. Thus God’s providence orders events with perfect precision to preserve His people. This is no accident but a divine appointment.

“And Gehazi said, My lord, O king, this is the woman, and this is her son, whom Elisha restored to life.” (2 Kings 8:5)

At the same time, the prophet weeps over the rise of Hazael. As he beholds the man before him, he declares God’s word:

“The Lord hath shewed me that thou shalt be king over Syria.” (v. 13)

But Elisha’s vision pierces deeper: he sees the judgment, the cruelty, the fire and blood that Hazael will bring. And the man of God weeps.

“And he settled his countenance stedfastly, until he was ashamed: and the man of God wept.” (v. 11)

Hazael protests:

“But what, is thy servant a dog, that he should do this great thing?” (v. 13)

Yet Hazael proceeds to suffocate his master and seize the throne. Thus the prophecy is fulfilled. In this we learn the great deceit of the human heart. Man thinks himself incapable of great wickedness—until opportunity opens the door. Then he acts swiftly, shamelessly.

“Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.” (Eccles. 8:11)”Woe is me! for I am as when they have gathered the summer fruits, as the grapegleanings of the vintage: there is no cluster to eat: my soul desired the firstripe fruit. The good man is perished out of the earth: and there is none upright among men: they all lie in wait for blood; they hunt every man his brother with a net. That they may do evil with both hands earnestly, the prince asketh, and the judge asketh for a reward; and the great man, he uttereth his mischievous desire: so they wrap it up. The best of them is as a brier: the most upright is sharper than a thorn hedge: the day of thy watchmen and thy visitation cometh; now shall be their perplexity. Trust ye not in a friend, put ye not confidence in a guide: keep the doors of thy mouth from her that lieth in thy bosom. For the son dishonoureth the father, the daughter riseth up against her mother, the daughter in law against her mother in law; a man’s enemies are the men of his own house.” Mic. 7:1-6

Hazael did not become evil in that moment, or progress to greater evil over time. Opportunity did not change him—it exposed him, and displayed the secrets of his heart. Thus the heresy of free will is refuted. For the natural man does not wait for grace, but for means to sin. “The heart is deceitful above all things, and desperately wicked: who can know it?” (Jer. 17:9)

The gospel, therefore, is not a free offer extended to the willing, but the sovereign call of grace extended to the elect. The mercy of God is not conditioned upon man’s readiness but proceeds from His eternal purpose, and converts the sinner with power.

WCF 9.3: “Man, by his fall into a state of sin, hath wholly lost all ability of will to any spiritual good accompanying salvation… he is not able, by his own strength, to convert himself, or to prepare himself thereunto.”

Let none presume upon providence. If God gives time to repent, it is not a sign of favour, but a test to show the secrets of man’s heart. And if He withholds judgment for a time, it is not to excuse the sinner, but to increase his guilt. (Rom. 2:5)

“O Israel, thou hast destroyed thyself; but in me is thine help.” (Hosea 13:9)

Conclusion.

Closing Prayer.

O God, our God—

Our heart is bent toward thee,

Our soul longeth for thee,

We pant for thy grace,

As the hart panteth after the water brooks.

We thirst for thee, the living and true God,

And we say within ourselves,

When shall we appear before God?

When shall thy grace be renewed within us?

When shall we be enlivened again unto holy duties—

In repentance, in anguish, and in sorrow for sin?

For we confess, O Lord, that we are guilty.

We have not done as we ought.

We have not mourned for iniquity as we ought.

We have not hated even the stain of sin as we ought.

But this we know:

That thou art merciful to the contrite,

And hast promised forgiveness to the penitent.

Therefore, O Lord, work in us that contrition.

Make us truly repentant.

Turn our hearts unto thee, and we shall be saved.

For we hope in thy promises, O Lord,

And we trust in thy covenant.

In thirsting and longing after thee,

Make us fully persuaded

That thou art ever found in thy holy word—

That thou drawest near in the ordinances,

In the sacraments, in the preaching of thy word, and in prayer.

Let us never wander from thee,

Knowing that they who draw near unto these

Do draw near unto thee.

Let us not go mourning because of the oppression of the enemy,

But let us hope in God:

For we shall yet praise him,

Who is the health of our countenance and our God.

Deliver us, O Lord,

From this present evil world,

From the wicked and from all iniquity.

This we ask in the name of our Lord Jesus Christ—

who alone can do it,

who alone is able. By His almighty power.

Amen.”

YouTube Audio: https://youtu.be/S6_okRwk538