Deuteronomy’s History Review

²¹ “At that time I (Moses) gave Joshua this charge: ‘You have seen for yourself everything the LORD your God has done to these two kings (Og and Sihon). He will do the same to all the kingdoms on the west side of the Jordan (Canaan, the Promised Land). ²² Do not be afraid of the nations there, for the LORD your God will fight for you.’ ²³ At that time I pleaded with the LORD and said, ²⁴ ‘O Sovereign LORD, You have only begun to show Your greatness and the strength of Your hand to me, Your servant. Is there any god in heaven or on earth who can perform such great and mighty deeds as You do? . . . ²⁸ Commission Joshua and encourage and strengthen him, for he will lead the people across the Jordan. He will give them all the land you now see before you as their possession.’” Deuteronomy 3:21-24, 28

In the opening chapters of Deuteronomy, Moses gives a new generation of Israelites a history lesson (see Deuteronomy 1:1-4:43). Moses addressed a new generation of Israelites encamped at Kadesh-barnea, the border of the Promised Land (see Deuteronomy 1:1-3). Kadesh-barnea was the gateway into God’s Promised Land. The ancient Israelites’ trip from Mount Sinai, where they received the Law of God, to the Promised Land would have taken only 11 days (see Deuteronomy 1:3). However, the first generation of Israelites spent 40 years wandering the wilderness on a journey that should have lasted 11 days. Sadly, the first generation of Israelites repeatedly rejected God’s love, rebelled against His authority, and ignored His commands for right living (e.g., see Deuteronomy 9:23-24; Psalm 106:24-27). During the 40-year wilderness wandering, the living God punished the first generation because of their unbelief, disobedience, and rebellion.

Deuteronomy gives Moses’ farewell address to a new generation of Israelites on the border of God’s Promised Land. Moses encouraged this new generation of Israelites to faithfully trust and obey God as their only King and true Leader to live successfully in their new land for God’s glory. To help prepare a new generation of Israelites, Moses reviewed Israel’s past, so this new generation will avoid repeating the sins of their unfaithful fathers (see Deuteronomy 1:1-4:43). In the New Testament, the Apostle Paul also reminded the church of Israel’s past so they would avoid the sins of the first generation of ancient Israelites (see Romans 15:4; 1 Corinthians 10:1-12).

At Mount Sinai forty years earlier, the LORD God announced to the Israelites leaving Egyptian slavery to go into and conquer God’s Promised Land (see Deuteronomy 1:6). Through His servant Moses, the LORD God announced to Israel that He would graciously give Israel all the land of the Jordan Valley, the hill country, the western foothills, the Negev, and the coastal plain, including the land of the Canaanites and to Lebanon all the way to the great Euphrates River (Deuteronomy 1:7-8; see also Joshua 1:4). From the very beginning, the LORD God promised Israel’s ancestors the patriarchs — Abraham, Isaac, and Jacob, and all of their descendants this good land — the entire area from the shores of the Mediterranean Sea to the Euphrates River (Deuteronomy 1:8; see also Genesis 13:14-15; Genesis 15:18-21; Genesis 17:7-8; Genesis 26:2-5; Genesis 28:12-15; Genesis 50:24; Deuteronomy 30:19-20).

While in Egyptian slavery, the LORD God had graciously multiplied Israel’s population as many as the stars in the sky as He promised Abraham, Isaac, and Jacob (Deuteronomy 1:9-10). The living God had previously promised His servants Abraham, Isaac, and Jacob a multiplication blessing of their descendants (see Genesis 12:2-3; Genesis 15:5-6; Genesis 22:17-18; Genesis 26:2-5; Genesis 28:12-15). Israel’s forefathers went down into Egypt with only seventy people in all, and the LORD God had increased Israel as numerous as the stars in the sky (see Genesis 46:26-27; Exodus 1:1-5; Deuteronomy 10:22; Acts 7:14). There is NOTHING too hard for the living God (see Genesis 18:14; Jeremiah 32:17, 27; Matthew 19:26; Mark 9:23). Now, Moses blessed a new generation of Israelites that the living God would continue to multiply Israel a thousand times more and bless Israel as He promised (see Deuteronomy 1:11).

To help manage Israel, God requested Moses to appoint wise, experienced, and understanding leaders to help him manage and resolve Israel’s disputes and problems (Deuteronomy 1:12-15; see also Exodus 18:13-27). In God’s eyes, good leaders are wise, understanding, and well respected (see Deuteronomy 1:13, 15). The living God wanted appointed leaders to judge the people justly, fairly, and equally, whether native Israelites, foreigners, rich, poor, great, or small, because they were judging in place of God (Deuteronomy 1:16-17; see also Exodus 18:13-27; Numbers 11:16-17). If Israel’s leaders made their decisions on the basis of nationality, race, social position, crowd opinion, or wealth, they would sin against God and pervert God’s justice and fairness especially to the poor, widows, orphans, and aliens in the land (see Exodus 22:21-24; Exodus 23:2-3; Leviticus 19:9-10, 15; Deuteronomy 10:17-19; Deuteronomy 14:28-29; Deuteronomy 16:9-12; Deuteronomy 24:17-21). The LORD God shows no partiality, and He defends the cause of the fatherless, the widow, the poor, and the alien (see Deuteronomy 10:17-19).

Then, Israel left Mount Sinai and traveled through the great and terrifying wilderness and arrived at Kadesh-barnea, on the border of God’s Promised Land (see Deuteronomy 1:2, 19-20). Upon arriving on the border of the Promised Land, Moses instructed the Israelites to go and possess the Promised Land and not to be afraid or doubtful (see Deuteronomy 1:21). Moses knew their LORD God is God of gods and Lord of lords, the great God, mighty and awesome, and His living Presence was going ahead to protect and care for Israel (see Numbers 14:8-9; Deuteronomy 4:31; Deuteronomy 31:8). However, the Israelites requested that first spies be sent into the Promised Land to scout the best route of entry, and to decide which cities to capture first (Deuteronomy 1:22; see also Numbers 13:1-3). Israel selected twelve spies, one from each tribe, and the twelve spies entered and inspected God’s Promised Land (Deuteronomy 1:23-24; see also Numbers 13:4-16, 22-27). Joshua and Caleb were part of this group of twelve spies (see Numbers 13:6, 16; Numbers 14:6-7).

When the twelve spies returned, they returned with samples of the local fruit as proof the land was good that the LORD God had given Israel – a land flowing with milk and honey (Deuteronomy 1:25; see also Exodus 3:8, 17; Exodus 33:3; Numbers 13:26-27; Numbers 14:7). Nevertheless, ten of the spies discouraged and placed fear in the Israelites’ hearts regarding powerful giants and large cities (Deuteronomy 1:26; see also Numbers 13:28-33). Because of the ten spies’ fearful and bad report, the first generation of Israelites refused to go into God’s Promised Land and rebelled against God’s command to enter and possess His land (Deuteronomy 1:28; see also Number Numbers 14:9). Even worse, the Israelites began to grumble and complain against the living God and His good Promised Land (Deuteronomy 1:27; see also Numbers 14:1-4). The living LORD God promised a good land to Israel (see Genesis 13:14-18; Genesis 15:7-21; Genesis 17:8; Genesis 28:12-15; Exodus 3:8). All Israel had to do was follow God’s orders, and He would give them victory over their enemies. Moses, along with Joshua and Caleb, repeatedly encouraged Israel to faithfully trust in the LORD God Almighty and not to be afraid (Deuteronomy 1:21, 29-31, 33; see also Exodus 14:14; Numbers 14:5-9; Proverbs 3:5-6). Israel’s all-powerful God would protect, care, and fight for them, just as Israel saw God defeat the Egyptians with His miraculous signs, power, and wonders (see also Exodus 14:14; Deuteronomy 1:32-33; see also Numbers 14:10-11; Deuteronomy 4:34; Deuteronomy 29:2-3; Psalm 78:11, 42). Despite the numerous proofs of God’s power and glory on their behalf, the first generation of Israelites refused to obey and trust in the living God. However, the first generation of ancient Israelites walked by sight and not by faith in God’s promises and let their anxieties paralyze them (sees 2 Corinthians 5:7). At the very border of God’s good Promised Land, the first generation of Israelites cowered at the spies’ report, lost faith in God, and toward away from God’s promises.

The Israelites refused to trust and believe in God despite Moses’ continual encouragement to courageously trust and obey the living God (Deuteronomy 1:32-33; see also Numbers 14:9-11; Psalm 78:11, 42). Even more, the all-knowing living God heard the Israelites’ complaining and became very angry (Deuteronomy 1:34; see also Numbers 14:10-12). Moses interceded for Israel to prevent God’s immediate wrath against the first generation of unfaithful Israelites (see Numbers 14:13-16). Because of Moses’ intercession, the living God forgave Israel’s sins (see Numbers 14:19-20; James 5:16). Truly, the living God is patient, forgiving and full of compassion and mercy (see Exodus 34:6-7; Numbers 14:17-18; Psalm 145:8-9; James 5:11). The living God does not stay angry forever but delights to show His mercy and compassion (see Micah 7:18).

Nevertheless, the LORD God does not excuse the guilty and leave the guilty unpunished (see Numbers 14:18). The living God promised that not one person in that entire wicked generation over the age of 20 who witnessed God’s glory against the Egyptians would live to see and enter His good Promised Land He had promised to their fathers – Abraham, Isaac, and Jacob (Deuteronomy 1:35-38; see also Numbers 14:21-23, 28-30; Deuteronomy 32:13; Joshua 5:6). Instead, the living God promised to give His good land to Israel’s children, and that first generation of faithless and rebellious Israelites died in the wilderness desert (Deuteronomy 1:39-40; see also Numbers 14:26-35). In the face of such rebellion, the living God decided to wait for a whole new generation of obedient Israelites to enter His Promised Land. The living God wants obedience to Him (see Exodus 19:5; Deuteronomy 6:3; 1 Samuel 15:22-23; Jeremiah 7:23). Of the entire first generation of Israelites leaving Egyptian slavery over age 20, God would only allow Caleb and Joshua to see His good Promised Land (Deuteronomy 1:35-38). Only Joshua and Caleb followed the LORD courageously and completely (Deuteronomy 1:36, 38; see also Numbers 14:24, 30).

The first generation of Israelites wandered in the wilderness toward the Red Sea, and for many years Israel traveled around the hill country of Seir (see Deuteronomy 1:40; Deuteronomy 2:1). During the 40-year wilderness wandering, the gracious living God continued to watch over Israel and bless their every step and Israel lacked nothing in all that time (Deuteronomy 2:7; Deuteronomy 8:2-4; see also Amos 2:10; Acts 13:16-18). Because of the living God’s great compassion and mercy, He did not abandon Israel during their 40 years wandering in the desert (see Deuteronomy 29:5-6). By day, God’s pillar of cloud never ceased to guide Israel on their path and by night the pillar of fire never ceased to shine on the Israelites’ path (see Exodus 13:21-22; Nehemiah 9:12, 19). The living God gave Israel a good Spirit (see Nehemiah 9:20; Isaiah 63:11-14; Haggai 2:5). Moreover, the living God did not withhold His manna (heavenly bread) from Israel’s mouths, and He gave Israel water for their thirst (see Exodus 16:15; Exodus 17:6; Nehemiah 9:15, 20; John 6:31-33; 1 Corinthians 10:3-4). For 40 years, the LORD God sustained Israel in the desert, and they lacked nothing, their clothes did not wear out nor did their feet become swollen (see Nehemiah 9:21).

Next, the Israelites traveled through the Edom country belonging to their brothers the Edomites (see Deuteronomy 2:4-5, 8, 29). The Edomites were descendants of Esau and therefore thee Israelites’ brothers (see Deuteronomy 2:4, 8; Deuteronomy 23:7). Esau was Jacob’s older twin brother and therefore related to Israel (see Genesis 25:24-26; Genesis 36:8-9). The LORD God had given the descendants of Esau the land of Seir, a mountainous region south of the Dead Sea (Deuteronomy 2:5, 12, 22; see also Genesis 36:1-3, 6-9; Joshua 24:4). God informed Israel not to bother or take the Edomites’ land He had graciously given Esau’s descendants (see Deuteronomy 2:5).

Then, Israel traveled through the Moabites and Ammonites’ lands, who were also relatives of Israel and descendants of Lot (Deuteronomy 2:9, 18, 29; see also Genesis 19:31-38). Lot was Abraham’s nephew (see Genesis 11:27-32). God had previously driven out the people of the land, even giants, to give to the Moabites and Ammonites their land (see Deuteronomy 2:9-12, 18-23).

After 38 years had passed, the living God instructed a new generation of Israelites to now take possession of their Promised Land (see Deuteronomy 2:14-16, 24). By then, all the first generation of Israelites old enough to fight in battle had died in the wilderness, as the LORD God had promised would happen (Deuteronomy 2:14-16; see also Numbers 14:33-34). Only Moses, Caleb, and Joshua remained lived from the first generation of fighting men leaving Egyptian slavery (see Deuteronomy 2:13-16). As with the descendants of Esau and descendants Lot, the living God promised to go before and be with Israel and defeat their enemies (see Deuteronomy 2:25, 31-33, 36). In fact, the LORD God told Moses He would make the enemy nations afraid of Israel (see Deuteronomy 2:25). If God is with you, who can stand against you (e.g., see Numbers 14:9; 2 Kings 6:16; Psalm 118:6; Romans 8:31; 1 John 4:4). The living God goes before His faithful and obedient people to fight their battles and bring them victory (e.g., see Psalm 56:9; Isaiah 41:10; Jeremiah 20:10-12; Hebrews 13:6)!

Indeed, the LORD God would fight for Israel and conquer the lands of the Hittites, Girgashites, Amorites, Canaanites, Perizzites, Hivites and Jebusites and give to His people Israel in victory (Deuteronomy 2:24-36; Deuteronomy 3:1-2, 4-12, 21-22; see also Genesis 15:13-16; Numbers 21:21-32; Deuteronomy 7:1-2). Through His servant Moses, God told Israel not to be fearful and afraid because His mighty hand and outstretched strong arm would guide and lead His people victoriously into the Promised Land (see Deuteronomy 3:2-3). The living God defeated King Sihon and gave King Sihon’s land to Israel (see Deuteronomy 2:31-35). Also, the LORD God helped Israel to conquer Aroer on the edge of the Arnon Gorge, and the town in the gorge, and the whole area as far as Gilead (see Deuteronomy 2:36). No town had walls too strong for Israel (see Deuteronomy 2:36; Deuteronomy 3:5). The fact that Sigon and Og cities had high walls and giants did not create any fear in the new generation of Israelites unlike that the older generation (Deuteronomy 3:5, 11; see also Numbers 13:28-29). God is bigger than the walls and greater than any giants! As with King Sihon, the living God defeated King Og and gave King Og’s land to Israel (see Deuteronomy 3:1-7). Thus, the LORD God defeated King Sihon and King Og and took possession of their lands east of the Jordan to give to Israel (see Deuteronomy 3:8-11). The land previously owned by King Sihon and King Og east of the Jordan, Moses gave the land to the tribes of Reuben and Gad and the half tribe of Manasseh, Joseph’s son (see Deuteronomy 3:12-13). The new generation of Israelites was quickly discovering that the living God could be trusted to overcome every enemy. All Israel had to do was obey God’s orders, trust His promises, and courageously confront the enemy.   

Then, the sovereign God informed Moses to appoint Joshua as his replacement to lead the new generation of Israelites into the Promised Land (Deuteronomy 3: 21-22, 28; see also Numbers 27:18-23; Deuteronomy 1:38; Deuteronomy 31:14-15, 23; Deuteronomy 34:9). Moses informed his assistant Joshua that he would lead Israel into God’s Promised Land (see Deuteronomy 3:21-22). Most important, Moses instructed Joshua not to be afraid and discouraged but be strong and courageous because the living God will fight and protect him and Israel (Deuteronomy 3:21-22; see also Exodus 14:14; Deuteronomy 1:29; Deuteronomy 31:6-8. The living God protects and fights for His faithful and obedient people, and He will never leave you nor forsake you (e.g., see Deuteronomy 7:18; Deuteronomy 20:1; Deuteronomy 31:6; 2 Chronicles 32:6-8; Psalm 23:4; Isaiah 41:10-14). Joshua had seen what the LORD God had done to those two kings east of the Jordan, Og and Sihon (see Deuteronomy 3:21; Deuteronomy 31:4). So, Moses informed Joshua to be strong and courageous and not be afraid for the living God would also fight for him and lead Israel into the Promised Land (Deuteronomy 3:21-22; see also Deuteronomy 31:1-8; Joshua 1:6-9; Acts 13:19).

Joshua was a man of great faith in the living God and fully qualified to lead God’s people (e.g., see Numbers 13:8, Numbers 14:5-9, 28-30, 36-38). Also, Joshua was a great military leader and political leader, but importantly a man filled with God’s Spirit (see Numbers 27:18). Joshua had served faithfully as Moses’ servant (see Exodus 33:11), a leader in Israel’s army against the Amalekites (see Exodus 17:8-16), and he had been on Mount Sinai with Moses when Moses received the Law of God (see Exodus 24:13; Exodus 32:15-17). At Kadesh-Barnea, Joshua proved his faith and obedience by standing with Moses and Caleb against the ten spies and the whole unbelieving first generation of Israelites (see Numbers 14:6-9). The name “Jesus” is from the Greek and Latin for the Hebrew name Jeshua (Joshua), which mean “the Lord is salvation” (see also Matthew 1:21).  

Next, Moses pleaded with the living God to allow him to enter into the good Promised Land and see the result of God’s greatness and power (Deuteronomy 3:23-25; see also Deuteronomy 1:37). However, the LORD God refused Moses’ requests to enter into the Promised Land because of Moses’ prior impulsive sin of striking the rock instead of speaking to the rock as God commanded (Deuteronomy 3:26; see also Numbers 20:6-12; Numbers 27:12-14; Deuteronomy 31:2; Deuteronomy 32:48-52). However, our gracious God did allow Moses to visibly see the land (Deuteronomy 3:27; see also Deuteronomy 34:4). When God’s Son Jesus came to earth, Jesus spoke with Moses along with the prophet Elijah in the Promised Land (see Matthew 17:3-4, Mark 9:4-5; Luke 9:30). Many scholars believe Moses was one of the great witnesses that will come again at Jesus Christ’s second coming (see Revelation 11:1-13).

References

Disciple's Study Bible (Nashville, TN: Holman Bible Publishers, 1988).

Life Application Study Bible (Carol Stream, IL: Tyndale House Pub., 2005).

New Student Bible (Grand Rapids, MI: Zondervan, 1992).

NLT Study Bible (Carol Stream, IL: Tyndale House Pub., 2008).

Ryrie Study Bible: New American Standard Bible (Chicago, IL: Moody, 1995).

The Living Bible Paraphrase (Tyndale House, 1971).

Wiersbe, Warren W. Bible Exposition Commentary – Old Testament (Victor Books, 1989).

Deuteronomy and Second Law

¹ These are the words that Moses spoke to all the people of Israel while they were in the wilderness east of the Jordan River. . . . ² Normally it takes only eleven days to travel from Mount Sinai (Horeb) to Kadesh-barnea (the Promised Land’s borders), going by way of Mount Seir. ³ But forty years after the Israelites left Egypt, on the first day of the eleventh month, Moses addressed the people of Israel, telling them everything the LORD had commanded him to say. . . . ⁵ While the Israelites were in the land of Moab east of the Jordan River, Moses carefully explained the LORD’s instructions as follows. Deuteronomy 1:1-3, 5 (NLT)

The book of Deuteronomy is one of the greatest books of the Holy Bible. Many biblical scholars view Deuteronomy as a covenant, treaty, or constitution between the living God and His people Israel. Webster’s Dictionary defines covenant as a promise. However, others see Deuteronomy as Moses, one of Israel’s greatest prophets, giving his farewell address to Israel before his death. At the end of his life, Moses gave some important parting words to a new generation of Israel.

The book of Deuteronomy is the last of the first five books of the Pentateuch, a collection known to Jewish tradition as the Torah, which means “Law.” The Law is God’s rule of life for the Jews, and if they obeyed, God would bless them. Of course, believers of Jesus today are not under the Law but under grace (e.g., see John 1:17; Romans 6:14-15), but they still walk in the righteousness of the Law through the power of the indwelling Holy Spirit of God (see Romans 8:1-4). Thus, believers of Jesus now have the indwelling Holy Spirit of God to empower us to obey the Law and do good rather than evil (Jeremiah 31:31-34; Acts 5:32; Galatians 5:22-23, 25; Philippians 2:13).

In Deuteronomy, Moses summarizes the essences of Israel’s religion – a covenant relationship with God. The living God had graciously given His love to Israel’s fathers, also called the patriarchs – Abraham, Isaac, and Jacob. Because of God’s gracious love given to Israel, Moses’ primary concern was that Israel responds with wholehearted love and obedience to God (e.g., see Deuteronomy 4:37; Deuteronomy 7:7-8; Deuteronomy 10:15; Deuteronomy 23:5). At least 15 times in Deuteronomy, Moses repeatedly tells Israel to wholeheartedly love and obey God. Through wholehearted love and obedience to God, Israel would continue to receive God’s life, favor (grace), and blessings (e.g., see Deuteronomy 4:40; Deuteronomy 6:24-25; Deuteronomy 12:28). Life itself depended on keeping God’s righteous laws (e.g., see Deuteronomy 4:1; Deuteronomy 5:32-33; Deuteronomy 8:1; Deuteronomy 16:20). Furthermore, Moses instructed Israel to show love and mercy to their fellow brothers and sisters. Thus, many biblical scholars see Deuteronomy not as a list of mechanical rules, but God’s love letter to Israel.

The book of Deuteronomy is an important book to read and study. First, our Lord and Savior Jesus Christ quoted from Deuteronomy to disprove the devil (see Matthew 4:1-11; Luke 4:1-13, quoting Deuteronomy 6:13; Deuteronomy 6:16; Deuteronomy 8:3). Even more, Jesus used Deuteronomy’s teaching to summarize the greatest and first commandment of the Law and the Prophets – “You shall love the Lord your God with all your heart and with all your soul and with all your mind” (see Matthew 22:37-38; Mark 12:29-31; Luke 10:27-28; quoting Deuteronomy 6:4-5). Much of Jesus’ great Sermon on the Mount and Sermon on the Plains are restatements of God’s righteous commands (see Matthew 5:1-7:29; Luke 6:17-49). Of the 27 books of the New Testament, 21 books of the New Testament either quote or allude to Deuteronomy. Some especially important Scripture passages from Deuteronomy include Deuteronomy 5:6-21 (the Ten Commandments); Deuteronomy 6:4-9 (the Shema, “Hear, O Israel”); Deuteronomy 13:1-5 (on false prophets); Deuteronomy 18:9-15 (on false diviners) and Deuteronomy 29:1-30:20 (the Palestinian covenant). Finally, the Holy Scriptures repeat many of the righteous commands from Deuteronomy. God wanted to protect life from murder, respect marriage as holy, protect private property, telling the truth, and setting aside a day for worship of God (e.g., see Deuteronomy 5:6-21; Deuteronomy 32:35; Matthew 19:16-19; Romans 12:9-21; Romans 13:8-10).

Thus, God’s biblical law is more than lists of dos and don’ts. Rather, God’s biblical law is God’s expectations regarding belief and behavior that if faithfully obeyed and followed will bring God’s blessing. As a reminder, the Israelites’ exodus from Egyptian slavery freed Israel to become God’s faithful servants to the world – a priestly kingdom and a holy nation (see Exodus 19:4-6; Deuteronomy 4:5-8). God’s law is embodied most famously in the Ten Commandments (see Deuteronomy 5:6-21), and most succinctly in the Shema (sees Deuteronomy 6:4-5). All other laws of God and the Old Testament Prophets are interpretations and applications of God’s Ten Commandments and the Shema. The life that resulted from obedience to the law is not eternal life in the New Testament sense. Instead, this life was God’s promise that if the Israelites were faithful to the covenant, the nation could expect long and prosperous days in the land (see Deuteronomy 4:1; Deuteronomy 5:16, 33; Deuteronomy 10:8-9). Jesus Christ our Savior also urged His disciples to keep the Ten Commandments and the demands of the Shema (see Matthew 5:17-20; Matthew 22:37-40) — not to have eternal life but as an expression of commitment to Him (see John 14:15-21).

Many biblical scholars believe Moses wrote the first five books of the Bible (the Pentateuch) which includes Deuteronomy. However, over the past 250 years, some biblical scholars have concluded that Moses did not author the Pentateuch and believe the Pentateuch is a collection of four major source documents dating from the 10^th to the 15^th centuries B.C. This theory is known as the “Documentary” or “JEDP” hypothesis. Central to this theory is the belief that Deuteronomy was the document discovered during Josiah’s reformation in 622 B.C. (see 2 Kings 22:8-11). Moreover, some critics argue Deuteronomy’s recording of Moses’ death suggests that Moses did not write Deuteronomy (see Deuteronomy 34:5-12). However, both Jewish and Christian sources are unanimous in attributing Deuteronomy to Moses. The book of Deuteronomy explicitly references Moses as the author (e.g., see Deuteronomy 1:1; Deuteronomy 4:44; Deuteronomy 31:9, 22; Deuteronomy 33:4). Moreover, the Old Testament reference Moses as the author of Deuteronomy (e.g., see Joshua 1:7, 13; Joshua 8:31-32; Judges 3:4; 1 Kings 2:3; 8:56; 2 Kings 14:6; Kings 23:25; 1 Chronicles 15:15; 1 Chronicles 22:13; 2 Chronicles 25:4; Ezra 3:2; 6:18; Nehemiah 1:7; Daniel 9:11, 13; Malachi 4:4). Furthermore, the New Testament reference Moses as the author of Deuteronomy (e.g., see Matthew 19:7-8; Mark 7:10; Luke 2:22; Luke 16:29; John 1:17; John 7:19; Acts 13:39; Acts 15:1, 5; 1 Corinthians 9:9; 2 Corinthians 3:15; Hebrews 10:28). Finally, the writings of the Jewish rabbis also attribute Moses as the rightful author of Deuteronomy (e.g., Baba Bathra 14b-15a).

Biblical scholars often call the book of Deuteronomy the “second law.” In Deuteronomy, Moses summarizes his teaching and events from Exodus, Leviticus, and Numbers. Deuteronomy repeated verbatim the Ten Commandments and other laws given at Mount Sinai and recorded at Exodus chapters 20 through 24, Leviticus, and Numbers (e.g., see Deuteronomy 4:44 – 5:33). The first generation of Israelites leaving Egypt had received God’s righteous commandments at Mount Sinai (see Exodus 19 – 24). At Mount Sinai, Israel verbally agreed to obey the covenant (see Exodus 24:3). However, this first generation of Israelites rebelled against God’s righteous commands and eventually died off during their wilderness wandering (e.g., see Exodus 21-32; Deuteronomy 9:23-24; Deuteronomy 32:8-14). Lacking faith and obedience to God, the first generation of Israelites spent 40 years in the wilderness wandering on a journey from Egypt to the Promised Land that should have lasted only 11 days (see Numbers 14:28-35; Deuteronomy 1:2-3)! The first generation of Israelites that left Egypt refused to believe and trust the living God and accept their inheritance in the Promised Land (see Numbers 13 and 14). They repeatedly grumbled and complained against God (e.g., see Exodus 16:7, 12; Numbers 14:27; Deuteronomy 1:34-35). As punishment for their disbelief in the living God, God punished the first generation of ancient Israelites to wandering the wilderness for 40 years (see Numbers 14:29-30, 33-34; Deuteronomy 2:14-15).

Then on the east bank of the Jordan River, Moses prepared the sons and daughters of that faithless first generation to enter and possess the Promised Land of God. As a new generation of Israelites was about to enter the long-awaiting Promised Land of God, Moses instructed and reminded the people of the living God’s righteous commands. This new generation of Israelites had not personally experienced the deliverance at the Red Sea (see Exodus 13 and 14) or the giving of the Law at Sinai (see Exodus 19 and 20). Moses reminded this new generation of God’s power and God’s moral standards before ending God’s Promised Land.

In the opening verses of Deuteronomy, Moses gave a new generation of Israelites a second chance to believe and obey the living God so they would not repeat the sins of their father. Moses wrote Deuteronomy to review God’s commands and laws for the new generation of Israelites who had survived the wilderness experience. The book of Joshua tells the story of Israel’s second generation under Joshua’s leadership entering and victoriously conquering the Promised Land for God’s glory. Before his death, Joshua reminded Israel to wholeheartedly love and obey God and follow His righteous commands as instructed by Moses (see Joshua 24). However, Israel did not continue to obey God’s instructions. After Joshua’s death, another generation of Israelites returned to disobedience, unfaithfulness, and rebellion against the living God by serving and worshipping other gods such as Baal and the Ashtoreths and disregarded His righteous commands (see Judges 2:6-7, 10-15). Israel’s disobedience angered the living God, and God gave this next generation of disobedient Israelites over to their enemies and brought them defeat (see Judges 2:10-15). The rest of the Old Testament is God’s efforts through His prophets, priest, and servants to return His people to love Him faithfully as their only true God and King and obey His righteous commands.

As a reminder, the land of promise was unconditionally given Abraham and to his seed in the Abrahamic Covenant (see Genesis 13:15; Genesis 15:7). However, the Promised Land was under the conditional Palestinian Covenant at Deuteronomy 28 through 30. Utterly violating the conditions of that God’s covenant (promise) caused Israel’s first disruption at 1 Kings 12 with the dividing of the kingdom. Israel’s continual disobedience and rebellion against the living God lead to Israel exile from the Promised Land (see 2 Kings 17:1-18; 2 Kings 24:1 through 2 Kings 25:11).

Deuteronomy gives Moses’ instructions on the importance of wholehearted faithfulness, obedience, and love to the living God and His moral commands. If Israel continued to love and obey God, God promised Israel strength, victory, and peace. However, Moses reminds Israel that rebellion and disobedience against the living God would lead to God’s wrath, destruction, and defeat (see Deuteronomy 28 and 29). Repeatedly, Moses reminds Israel to keep God’s Law! The essences of the entire Law and the Prophets is to love the LORD God first and love others (see Matthew 22:34-40). Deuteronomy is Moses’ repeated call to love, trust, and obey the living God FIRST!

God’s love forms the foundation for our trust in Him. The living God cares for us, and He will protect us (see Isaiah 46:3-4). The God of Israel has no equal, and He is the only living and true God (see Isaiah 46:5, 9). Choosing to love and obey wholeheartedly God benefits us and improves our relationships with others.

References

Amplified Bible (Grand Rapids, MI: Zondervan, 1987).

Apologetics Study Bible: Understanding Why You Believe (Nashville, TN: Holman Bible Publishers, 2012).

ESV Study Bible, English Standard Version (Wheaton, IL: Crossway Bibles, 2008).

Life Application Study Bible (Carol Stream, IL: Tyndale House Pub., 2005).

Life Essentials Study Bible (Nashville, TN: Holman Bible Publishers, 2011).

New Student Bible (Grand Rapids, MI: Zondervan, 1992).

NLT Study Bible (Carol Stream, IL: Tyndale House Pub., 2008).

Ryrie Study Bible: New American Standard Bible (Chicago, IL: Moody, 1995).

Wiersbe, Warren W. Bible Exposition Commentary – Old Testament (Victor Books, 1989).

Searching for Elijah

¹ When the LORD was about to take Elijah up to heaven in a whirlwind, Elijah and Elisha were traveling from Gilgal. ² And Elijah said to Elisha, “Stay here, for the LORD has told me to go to Bethel.” But Elisha replied, “As surely as the LORD lives and you yourself live, I will never leave you!” So they went down together to Bethel. ³ The group of prophets from Bethel came to Elisha and asked him, “Did you know that the LORD is going to take your master away from you today?” “Of course I know,” Elisha answered. “But be quiet about it.”. . . ⁹ When they came to the other side, Elijah said to Elisha, “Tell me what I can do for you before I am taken away.” And Elisha replied, “Please let me inherit a double share of your spirit and become your successor.” ¹⁰ “You have asked a difficult thing,” Elijah replied. “If you see me when I am taken from you, then you will get your request. But if not, then you will not.” ¹¹ As they (Elijah and Elisha) were walking along and talking, suddenly a chariot of fire appeared, drawn by horses of fire. It drove between the two men, separating them, and Elijah was carried by a whirlwind into heaven. ¹² Elisha saw it and cried out, “My father! My father! I see the chariots and charioteers of Israel!” And as they disappeared from sight, Elisha tore his clothes in distress. . . . ¹⁵ When the group of prophets from Jericho saw from a distance what happened, they exclaimed, “Elijah’s spirit rests upon Elisha!” And they went to meet him (Elisha) and bowed to the ground before him. ¹⁶ “Sir,” they said, “just say the word and fifty of our strongest men will search the wilderness for your master (Elijah). Perhaps the Spirit of the LORD has left him (Elijah) on some mountain or in some valley.” “No,” Elisha said, “do not send them.” ¹⁷ But they kept urging him until they shamed him into agreeing, and he finally said, “All right, send them.” So fifty men searched for three days but did not find Elijah. ¹⁸ Elisha was still at Jericho when they returned. “Didn’t I tell you not to go?” he asked. 2 Kings 2:1-3, 9-12, 15-18 (NLT)

Where is Elijah? Many people have asked that question. Elijah was taken to heaven in bodily form suddenly when a chariot of fire, drawn by horses of fire, appeared and carried Elijah away by a whirlwind (see 2 Kings 2:11). After Elijah’s departure, a group of mighty men searched diligently for Elijah, but the men could not find Elijah (see 2 Kings 2:16). Therefore, the question remains, “Where is Elijah?”

Elijah was a prophet from Tishbite, who came from the region of Gilead in Transjordan (see 1 Kings 17:1). Biblical scholars have translated the name Elijah to mean, “Yahweh is God,” “the Lord, He is God,” and “the Lord is my God.” The essence of Elijah’s message was to declare to Israel that Yahweh is the only true God of heaven and earth (see 1 Kings 18:21, 39). “Yahweh” is the Name of the living God. In older Christian tradition, the Name of God was pronounced “Jehovah,” although this pronunciation was never actually used in the Biblical period. Most English translations of the Holy Scriptures represent Yahweh as “LORD” (using small capitals). 

Elijah conducted his prophetic ministry in the northern state of Israel from approximately ca. 875-850 B.C., during the Omride Dynasty, principally during the reign of King Ahab and his wicked foreign wife, Jezebel.  In the Old Testament, the principal sources of Elijah’s life are found in 1 Kings 17:1 through 2 Kings 2:12. Elijah is one of the Scriptures greatest prophets. Unlike many other prophets, the Holy Scriptures has no book named after Elijah. Important events in Elijah’s life include raising the widow's son (see 1 Kings 17:17-24), the contest on Mount Carmel with the prophets of Baal (see 1 Kings 18:20-40), the encounter with God on Mount Horeb (see 1 Kings 19:9-18), and his sudden departure from this world in a chariot of fire (see 2 Kings 2:11-12). The living God sent Elijah to turn Israel’s whole hearts to Him and away from worshipping other gods, such as Baal, and man-made gods, such as the golden calves at Dan and Bethel (see 1 Kings 12:25-33; 1 Kings 16:29-33).

Elijah’s distinguished disciple, Elisha, succeeded him after his departure into heaven (see 2 Kings 2:12-18). Elisha was Elijah's faithful servant and apprentice for probably ten years (see 1 Kings 19:19-21). Some biblical scholars see Elisha as a second Joshua. Elisha’s name means, “God is salvation” or “God saves,” while Joshua means, “Yahweh is salvation.” Elisha was a young farmer living with his parents when he was called to be Elijah’s successor (see 1 Kings 19:19–21). Elijah found Elisha while Elisha was working the fields, and he threw his mantle (some translations say “coat” or “cloak”) across Elisha’s shoulders making Elisha his successor (see 1 Kings 19:19-20). Elijah’s mantle was a symbol of his authority as God’s prophet.  The living God had ordained Elisha to succeed Elijah as a Spirit-powered prophet (see 1 Kings 19:16). Elisha left home and family to faithfully follow Elijah (see 1 Kings 19:20-21). Later, when the transfer of authority was complete, Elijah left his mantle for Elisha at his departure to heaven (see 2 Kings 2:11-14).

Just before Elijah’s departure to heaven by a whirlwind, Elijah traveled from Gilgal into Bethel, then Jericho and to the Jordan River (see 2 Kings 2:1-2, 4, 6). During Elijah’s travels, Elisha faithfully accompanied Elijah and never left Elijah’s side before Elijah’s departure to heaven (see 2 Kings 2:2, 4, 6). Elisha wanted to be with Elijah to the very end, listening to his counsel, and learning from him. 

Gilgal, Bethel, Jericho, and the Jordan River were important places in Jewish history.  Possibly the author of 1 and 2 Kings wanted to draw attention to the special roles of Elijah and Elisha in Israel’s history. Gilgal, Bethel, Jericho, and the Jordan River each carried a significant message. Gilgal was the first city where the ancient Israelites camped after they crossed the Jordan River and entered the Promised Land (see Joshua 4:19-20). At Bethel, Abraham and his son Jacob called upon and worshipped the living God (see Genesis 12:8; Genesis 13:3; Genesis 28:11-19; Genesis 35:1-15). Bethel means “house of God.” Unfortunately, evil King Jeroboam also caused Israel to sin by placing a golden calf at Bethel and made Bethel the site of idolatrous worship (see 1 Kings 12:26-32; Amos 3:14; Amos 4:4-6). Jericho was the site of Joshua’s first victory in the Promised Land (see Joshua 5:13-6:27). Finally, the Jordan River is where the Lord God opened the rushing waters to allow the ancient Israelites to enter into the Promised Land and conquer Canaan after living in the wilderness for 40 years (see Joshua 3:1-4:24).

During Elijah and Elisha’s travels before Elijah’s departure, a group of young prophets met Elijah and Elisha from Bethel, Jericho, and the Jordan (see 2 Kings 2:3, 5, 7). Bible translators also call the group of young prophets a “company of the prophets” or “sons of the prophets.” The group of prophets was like school or seminary of dedicated men called of God to study the Scriptures and teach the people.  The Holy Scriptures first mentions a company or school of prophets in 1 Samuel 10:5, 10 and at 1 Kings 20:35. Samuel led one of the group of prophets at Ramah (see 1 Samuel 7:17; 1 Samuel 28:3). The group of prophets warned Elisha that God was about to take Elijah away from the earth (see 2 Kings 2:3, 5, 7). However, Elisha informed the group of young prophets he know the living God was about to take Elijah (see 2 Kings 2:3, 5, 7).

While at the Jordan River, Elijah folded his mantle (cloak) together and struck the waters with his mantle (cloak) and the river divided (see 2 Kings 2:8). Fifty of the young prophets stood at some distance from them, as Elijah and Elisha stood by the Jordan River (see 2 Kings 2:7). Elijah and Elisha walked across the Jordan River on dry ground (see 2 Kings 2:8)!

Many scholars note similarities between Moses and Elijah as the two greatest prophets in the Bible. In fact, some scholars identify Elijah as a second Moses. Both Moses and Elijah opened bodies of water – Moses the Red Sea (see Exodus 14:16, 21-22, 26) and Elijah the Jordan River (see 2 Kings 2:7-8). Also, Moses and Elijah called down fire from heaven by God’s power (see Exodus 9:22-24; Leviticus 9:23-24; Numbers 11:1; Numbers 16:35; 1 Kings 18:38; 2 Kings 1:10, 12). Moreover, both Moses and Elijah saw the living God provide food. Through Moses, God provided Israel manna and quails from heaven (see Exodus 16:1-36; Numbers 11:4-35). Through Elijah, God provided oil and flour for the widow and his meals (see 1 Kings 17:1-16). In the land of Egypt, Moses prayed and God altered the weather (see Exodus 9:13-35), and Elijah prayed and God stopped the rain and then three years later started the rain again (see 1 Kings 17:1; 1 Kings 18:1; James 5:17-18). Moses gave the covenant of God to the people of Israel, and Elijah called the people to repent and return to the true and living God and His covenant given by Moses (see Exodus 20:1-23:33; 1 Kings 19:10). Both Moses and Elijah were associated with mountains – Mount Sinai (Horeb) and Mount Carmel (see Exodus 19:1-3; 1 Kings 18:20-40; 1 Kings 19:8). Moses and Elijah both made journeys through the wilderness (see Exodus 3:1; Exodus 19:3; Exodus 24:18; 1 Kings 19:4-8). Moreover, Moses and Elijah had unique endings to their lives: God buried Moses in a grave nobody can find (see Deuteronomy 34:1-12) and God carried Elijah to heaven by a whirlwind (see 2 Kings 2:11-12). Both Moses and Elijah had faithful successors to their ministries – Moses to Joshua and Elijah to Elisha (see Exodus 24:13; Deuteronomy 34:9; 1 Kings 19:19-21; 2 Kings 2:14). Finally, both Moses and Elijah were privileged to be present with Jesus on the Mount of Transfiguration (see Matthew 17:1-8; Mark 9:2-13; Luke 9:28-36).

When Elijah and Elisha arrived on the other side of the Jordan River, Elijah said to Elisha, “Ask what I shall do for you, before I am taken from you” (see 2 Kings 2:9, ESV). Elisha replied to Elijah, “Please let there be a double portion of your spirit on me” (2 Kings 2:9, ESV). One translation says that Elisha requested from Elijah “twice as much prophetic power as you have had” (see 2 Kings 2:9, TLB). The Holy Spirit mightily empowered Elijah, and Elisha realized he could never follow in Elijah’s steps in his human strength. As with Moses, the spirit of Elijah was transferrable to others (see Numbers 11:16–17, 24–26). Elijah informed Elisha, “You have asked a hard thing” (see 2 Kings 2:10, TLB). However, Elijah informed Elisha that if Elisha sees him when he was taken from him, then Elisha will get his request (see 2 Kings 2:10). Nonetheless, if Elisha did not see Elijah, then Elisha would not receive his request (see 2 Kings 2:10). Elisha requests of Elijah what the eldest son would expect of a father in Israel. A “double portion” was the inheritance or spiritual blessings that a firstborn son would receive from his father (see Deuteronomy 21:15-17). Many commentaries see Elijah as Elisha’s spiritual father and personal mentor.

As Elijah and Elisha were walking and talking, suddenly a chariot of fire, drawn by horses of fire, appeared and drove between and separated Elijah and Elisha (see 2 Kings 2:11). Fire in the Old Testament is associated with God’s presence (see 2 Kings 1:10, 12). The chariots and horses belong to the living God (see Habakkuk 3:8). Then, God carried Elijah by a whirlwind into heaven without dying, and Elisha witnessed Elijah’s departure (see 2 Kings 2:11). Because of Elisha’s eyewitness of Elijah’s departure, the Lord God equipped Elisha to continue Elijah’s prophetic ministry. Elijah’s departure into heaven “in a whirlwind” means literally “in the storm of the heavens.”  The whirlwind or storm is associated with God’s presence and activity (e.g., see also Job 38:1; Job 40:6; Jeremiah 23:19; Jonah 1:4-5; Zechariah 9:14).

Elijah is the second person mentioned in Holy Scriptures that did not experience death and was taken bodily by God. Enoch was the first to be taken by God without dying (see Genesis 5:21-24). Like Elijah, Enoch faithfully walked and pleased God and then suddenly went to be with God (see Hebrews 11:5-6). Both Enoch and Elijah illustrate the catching away (rapture) of faithful believers at Jesus’ second coming to earth (see 1 Corinthians 15:51; 1 Thessalonians 4:13-18). Notably, Jesus also was taken to heaven in bodily form after His resurrection from the dead (see Mark 16:19; Acts 1:9). Some theologians believe the two faithful witnesses in Revelation 11 that reappear before Jesus’ second coming is either Enoch and Elijah or Moses and Elijah (see Revelation 11:1-13).

Upon seeing Elijah’s sudden departure, Elisha cried out, “My father! My father! The chariots and horsemen of Israel” (2 Kings 2:12, NIV). Elisha saw Elijah no more (see 2 Kings 2:12). As the chariot of fire drawn by horses of fire disappeared, Elisha tore his robe in utter sadness and distress (see 2 Kings 2:12). The “chariots and horsemen” refer to the Lord God’s heavenly divine army that had come for Elijah and that would also be Israel’s continued defense (see 2 Kings 6:15-17). God’s divine army is forever present (e.g., see Numbers 22:31; Luke 2:13). Also, the “chariot of fire and horses of fire” supported Moses’ ministry (see Exodus 15:1-10). Elijah embodied the strongest instrument of God’s power for Israel because he was the equivalent of a whole army!  Also, Elisha so faithfully followed and pleased God that Jehoash king of Israel went down to see him and wept over him and cried, “My father, my father! The chariots of Israel and its horsemen” (see 2 Kings 13:14, ESV).

Then, Elisha picked up Elijah’s prophetic mantle (cloak) and returned to the bank of the Jordan River (see 2 Kings 2:13). Elisha struck the Jordan River with Elijah’s mantle and cried aloud, “Where is the LORD, the God of Elijah?” (2 Kings 2:14, RSV). Upon striking the Jordan River, the waters parted and Elisha went across the Jordan River on dry ground and without harm as had Elijah (see 2 Kings 2:8, 14). The Holy Spirit who empowered Elijah had now come upon Elisha (see 2 Kings 2:15), and miracles immediately followed Elisha’ ministry (e.g. see also 2 Kings 2:19-22; 2 Kings 4:1-7). Elisha’s prophetic authority and power were immediately demonstrated by three miraculous episodes: (1) the dividing of the Jordan River as Elijah (see 2 Kings 2:8, 13-14); (2) the purifying of the bad waters (see 2 Kings 2:19–23); and (3) judgment on the mocking youths (see 2 Kings 2:23-24). Also, Elisha’s parting of the Jordan River parallels Joshua’s parting of the Jordan, which likewise demonstrated God’s presence with Joshua shortly after he succeeded Moses (see Josh 3:7–8, 15–17).

When the young prophets of Jericho saw what had happened, they shouted, “The spirit of Elijah rests on Elisha” (2 Kings 2:15, RSV). The young prophets went to meet Elisha and greeted Elisha respectfully by bowing to the ground before him (see 2 Kings 2:15). Then the young prophets asked Elisha, “just say the word and fifty of our best athletes will search the wilderness for your master; perhaps the Spirit of the Lord has left him on some mountain or in some ravine” (see 2 Kings 2:16, TLB). However, Elisha told the young prophets, “do not bother” (see 2 Kings 2:16, TLB). Nevertheless, the young prophets kept urging until Elisha was embarrassed and finally said, “All right, go ahead” (see 2 Kings 2:17, TLB). Then, the fifty men searched diligently for three days for Elijah’s location, but the men could not find Elijah (see 2 Kings 2:17). Elisha remained at Jericho (see 2 Kings 2:18). When the fifty men returned to Elisha, Elisha growled and told the men, “Did I not say to you, ‘Do not go’?” (see 2 Kings 2:18, ESV). Finding no physical trace of Elijah confirmed that the living God took Elijah.

In later Judaism, Elijah came to be seen as a forerunner of the Messianic Age based on the prophecy of Malachi (see Malachi 3:1; Malachi 4:5-6). In the Old Testament book of Malachi, the prophet predicted that the return of Elijah would come before the “great and terrible day of the LORD” (see Malachi 4:5). John the Baptist came in the spirit and power of Elijah (see Luke 1:16-17). Jesus proclaimed that Elijah had already appeared in the person of John the Baptist (see Mark 9:11-13). Indeed, many people believed that Jesus was Elijah (see Mark 8:27-28). At the Transfiguration, Jesus talked with Moses and Elijah, who represented the Old Testament Law and the Prophets. At Jesus’ second coming, Elijah will also reappear (see Revelation 11:6). Thus, Elijah’s life is tied to redemptive history. Without Elijah, there will be no redemption!

Also, Elijah is referred to frequently in the Jewish Talmud and the later mystical writings of Judaism as one who visited the rabbis and mystics, instructing them the meaning of the Torah (the Mosaic Law).  Elijah is believed to be present in the contemporary Jewish ritual of circumcision, and an empty chair is set out for him, his presence symbolizing faithfulness to the covenant. Elijah is also a significant figure in Islam. The Koran of Islam refers to Elijah.  Elijah’s efforts to turn people away from the worship of Baal, back to the true faith in God, is used in Muhammad’s preaching to exemplify true prophecy.

References

Apologetics Study Bible: Understanding Why You Believe (Nashville, TN: Holman Bible Publishers, 2012).

Faithlife Study Bible (Nashville, TN: Thomas Nelson, 2012).ESV

ESV Study Bible, English Standard Version (Wheaton, IL: Crossway Bibles, 2008).

Life Application Study Bible (Carol Stream, IL: Tyndale House Pub., 2005).

Wiersbe, Warren W. Bible Exposition Commentary – Old Testament (Victor Books, 1989).

John the Baptist Is the New Elijah

² John the Baptist, who was in prison, heard about all the things (miraculous works, deeds) the Messiah (Christ) was doing. So he sent his disciples to ask Jesus, ³ “Are You the Messiah we have been expecting, or should we keep looking for someone else?” ⁴ Jesus told them (John’s disciples), “Go back to John and tell him what you have heard and seen — ⁵ the blind see, the lame walk, the lepers are cured (cleansed), the deaf hear, the dead are raised to life, and the Good News (Gospel) is being preached to the poor. ⁶ And tell him, ‘God blesses those who do not turn away because of Me.’” ⁷ As John’s disciples were leaving, Jesus began talking about him (John the Baptist) to the crowds. “What kind of man did you go into the wilderness to see? Was he a weak reed, swayed by every breath of wind? ⁸ Or were you expecting to see a man dressed in expensive clothes? No, people with expensive clothes live in palaces. ⁹ Were you looking for a prophet? Yes, and he (John) is more than a prophet. ¹⁰ John is the man to whom the Scriptures refer when they say, ‘Look, I am sending My messenger ahead of You, and he will prepare Your way before You.’ ¹¹ I tell you the truth, of all who have ever lived, none is greater than John the Baptist. . . . ¹³ For before John came, all the Prophets and the Law of Moses looked forward to this present time. ¹⁴ And if you are willing to accept what I say, he (John the Baptist) is Elijah, the one the Prophets said would come. ¹⁵ Anyone with ears to hear should listen and understand! ¹⁶ To what can I compare this generation? It is like children playing a game in the public square. They complain to their friends, ¹⁷ ‘We played wedding songs, and you did not dance, so we played funeral songs (dirges), and you did not mourn.’ ¹⁸ For John did not spend his time eating and drinking (with others), and you say, ‘He is possessed by a demon.’ ¹⁹ The Son of Man (Jesus), on the other hand, feasts and drinks, and you say, ‘He is a glutton and a drunkard, and a friend of tax collectors and other sinners!’ But wisdom is shown to be right by its results.” ²⁰ Then Jesus began to denounce (censure) the towns where He had done so many of His miracles (mighty works), because they had not repented (change their hearts) of their sins and turned to God. ²¹ “What sorrow awaits you, Korazin and Bethsaida! For if the miracles I did in you had been done in wicked Tyre and Sidon, their people would have repented of their sins long ago, clothing themselves in burlap and throwing ashes on their heads to show their remorse. ²² I tell you, Tyre and Sidon will be better off on judgment day than you. ²³ And you people of Capernaum, will you be honored in heaven? No, you will go down to the place of the dead. For if the miracles I did for you had been done in wicked Sodom, it would still be here today. ²⁴ I tell you, even Sodom will be better off on judgment day than you.” Matthew 11:2-11, 13-24 (NLT)

The New Testament Gospel writers reveal many links between the Old Testament prophet of Elijah and John the Baptist and our Lord Jesus Christ. However, Jesus is more superior to Elijah and John the Baptist. The living God, who is Father of Jesus and Creator of the heavens and earth, has entrusted everything to His Son, Jesus Christ (see Matthew 11:25-27; Matthew 17:5; Luke 10:21; Acts 17:24; Ephesians 3:9). Blessed are those who believe and accept Jesus as the Son of the living God (see Matthew 11:6; John 20:31).

In Matthew 11, Jesus the Messiah identified John the Baptist as the long awaited Elijah (see Matthew 11:14). John the Baptist was not the literal reincarnation of Elijah. Nonetheless, John the Baptist did fulfill the prophetic function and role of Elijah by coming in the spirit and power of Elijah (see Luke 1:16-17). Elijah never died, but rather chariots and horses of fire took Elijah into heaven in a whirlwind (see 2 Kings 2:11). Because Elijah ascended to heaven without dying, faithful Jews believe Elijah would return again to rescue them from troubles on Day of the Lord (see Malachi 4:5-6). At the Jewish annual Passover feast, each Jewish family set an extra place for Elijah in expectation of his return. Enoch was another person taken into heaven without dying (see Genesis 5:21-24). The only other person taken into heaven in bodily form was Jesus after His resurrection from complete death (see Acts 1:9). One day, faithful believers of Jesus Christ will also rapture and taken into heaven at the time of Jesus’ second coming (see 1 Corinthians 15:51-54; 1 Thessalonians 4:15-18).

John in a moment of weakness, while imprisoned, doubted Jesus’ mission as the Messiah (Christ) (Matthew 11:2; see also Luke 7:18). Sadly, Herod had John arrested and imprisoned because he criticized his adulterous marriage Herodias, his brother Philip’s wife (see Matthew 4:12; Matthew 14:3-5; Luke 3:19-20). John had heard about all the miracles and mighty works of Jesus (see Matthew 11:2). So, John the Baptist sent his disciples to ask Jesus, “Are You the One who is to come, or shall we look for another?” (Matthew 11:3, ESV; see also Luke 7:18-20). The Jews had long been awaiting the arrival of the Messiah from God as predicted by the Old Testament (e.g., see Genesis 49:10; Numbers 24:17; John 4:25; John 6:14; John 11:27).

Then, Jesus answered and told John’s disciples,

“Go and tell John what you hear and see: the blind receive their sight and the lame walk, lepers are cleansed and the deaf hear, and the dead are raised up, and the poor have Good News preached to them. And blessed is the one who is not offended by Me” (Matthew 11:4-6, ESV).

Jesus performed many miraculous works and healing during His public ministry as predicted by the Old Testament prophets (e.g., see, Isaiah 29:18-19; Isaiah 35:5-6; Isaiah 61:1-2; Matthew 15:31; Luke 4:18-19; Luke 7:22-23). Interestingly, the Old Testament prophets of Elijah and Elisha also performed the same supernatural and amazing miraculous deeds listed by Jesus in the Gospels (e.g., see Matthew 11:4-6; Luke 7:11-17; Luke 8:40-42, 49-56). Elijah and Elisha were the great prophets of the Old Testament that ministered to the Northern Kingdom of Israel. The Old Testament reveals Elijah and Elisha restored the dead to life (see 1 Kings 17:17-24; 2 Kings 4:8-37); brought food and Good News to the poor (see 1 Kings 17:7-24; 2 Kings 4:1-7, 42-44); healed people suffering from leprosy (see 2 Kings 5:1-14); and gave sight to the blind (see 2 Kings 6:18-20). Like Jesus, both Elijah and Elisha had God’s power to control the forces of nature and control the raging waters (e.g., see 2 Kings 2:7, 13-14; 2 Kings 2:19-22; Luke 8:22-25). Interestingly, Jesus acknowledged the miraculous works of Elijah and Elisha and linked His ministry to the prophetic ministries of Elijah and Elisha (see Luke 4:24-27).

After John the Baptist’s disciples had gone away, Jesus began talking about John to the listening crowds. Jesus said concerning John:

“What did you go out into the wilderness to see? A reed shaken by the wind? What then did you go out to see? A man dressed in soft clothing? Behold, those who wear soft clothing are in kings’ houses. What then did you go out to see? A prophet? Yes, I tell you, and more than a prophet. This is he of whom it is written, ‘Behold, I send My messenger before Your face, who will prepare Your way before You.’” Matthew 11:7-10 (ESV)

John the Baptist was a prophet, and the Jewish people held John in high regard as a prophet sent from God (e.g., see Matthew 14:5; Matthew 21:25-26; Luke 1:76; Luke 20:6). Many people repented of their sins and were baptized by John (e.g., see Matthew 3:5-6). However, Jesus declared that John the Baptist was a more than just a prophet (see Matthew 11:9; Luke 7:26-27). John the Baptist was the messenger predicted in the Old Testament prophets that would precede the Messiah’s arrival and announce the Messiah’s coming to prepare the people’s hearts to return to God (see Matthew 11:10; Mark 1:2; Luke 7:27-28, John 3:28; cf. Malachi 3:1). Moreover, Jesus declared that of all humans ever born, none shines more brightly than John the Baptist (see Matthew 11:11). Most important, Jesus explicitly proclaimed that John the Baptist is Elijah (Matthew 11:14-15; see also Matthew 17:10-13; Mark 9:11-13; cf. Malachi 4:5-6). John the Baptist came “in the spirit and power of Elijah” as the forerunner announcing Jesus the Messiah’s arrival (Luke 1:16-17, 76; cf. Malachi 3:1).

Oddly, John the Baptist declared to the Jewish religious leaders that he was not the long awaited Elijah or the Messiah (Christ) (see John 1:21, 25). Elijah was one of the greatest prophets who ever lived, and his story is recorded in 1 Kings 17 — 2 Kings 2). The New Testament mentions the prophet Elijah at least thirty times, and ten of those references relate Elijah to John the Baptist. The Old Testament prophet Malachi predicted that Elijah would return to earth before the time of God’s great judgment when the Messiah arrives (see Malachi 4:5-6). In the religious leaders’ minds, there were four options regarding John the Baptist’s identity: John was (1) the prophet predicted by Moses (see Deuteronomy 18:15-19), (2) Elijah (see Malachi 4:5-6), (3) the long awaited Messiah (see Luke 3:15), or (4) a false prophet. Instead John the Baptist called himself, in the words of the Old Testament prophet Isaiah, “A voice cries: ‘In the wilderness prepare the way of the LORD; make straight in the desert a highway for our God’” (see John 1:23, quoting Isaiah 40:3). John emphasized only why he had come — to prepare the way for the Messiah. The New Testament Gospels confirmed that John the Baptist prepared the people’s hearts for Jesus the Messiah by urging everyone to repent of their sins and turn to God (see Matthew 3:1-12; Mark 1:2-8; Luke 3:2-17; John 1:6-8, 19-34).

Interestingly, the prophet Malachi predicted the coming of Elijah “before the coming of the great and dreadful Day of the Lord” (see Malachi 4:5-6). This “Day of the Lord” is the time of Tribulation that will come on all the earth (see Matthew 24:15). However, no such judgments followed the ministry of John the Baptist because John’s ministry was to prepare the nation for Jesus the Messiah and to present Jesus to the nation (see John 1:29-34). Many Bible scholars believe that the prophecy of Malachi 4:5-6 will be fulfilled literally when Elijah comes with Moses as one of the “two witnesses” spoken of in Revelation (see Revelation 11:3-12). Both Moses and Elijah appeared with Jesus at His Transfiguration (see Matthew 17:1-7; Mark 9:2-13; Luke 9:28-36).

John the Baptist and Elijah shared many similarities. Like Elijah, John the Baptist was a courageous man, a man of prayer empowered by God’s Holy Spirit, a man who lived alone in the wilderness, and a servant who turned many people back to the Lord. The Gospels particularly demonstrate John the Baptist’s relationship to Elijah as to their distinctive dress. Both Elijah and John the Baptist wore clothes made of camel’s hair and wore a leather belt around their waists (see 2 Kings 1:7-8; Matthew 3:4; Mark 1:6). Furthermore, both Elijah and John the Baptist’s main enemies were women in the royal court who sought their lives. For Elijah, the evil woman was Jezebel (see 1 Kings 19:2, 10, 14), and for John the Baptist the wicked woman was Herodias (see Matthew 14:3-12). Moreover, both Elijah and John the Baptists had days of discouragement and isolation (see 1 Kings 19:3-5; Matthew 11:2). Also, both Elijah and John the Baptist anointed their successors at the Jordan River, and both witnessed the heavens opening and flying objects descending from heaven above (see 2 Kings 2:7-8, 11-12; Luke 3:21-22). Elijah and Elisha saw an approaching chariot of fire (see 2 Kings 2:11-12), and John the Baptist and Jesus saw a descending dove (see Matthew 3:16). Like the prophet Elijah, John the Baptist boldly confronted sin and evil leaders that dishonored God (e.g. see 1 Kings 17:1; 1 Kings 18:1-2, 16-39; 1 Kings 21:17-24; 2 Kings 1:1-3; 15-17; Luke 3:8). Most importantly, both Elijah and John the Baptist encouraged Israel to repent by turning away from sin and turning back to the living God (see 1 Kings 18:30-39; Matthew 3:2, 8; Mark 1:4-5; Luke 3:3, 8).

Furthermore, both John the Baptist and Elijah chose to work alone and live in isolation during their ministries (e.g. see 1 Kings 18:22; 1 Kings 19:14; Matthew 3:1; Matthew 11:18). John the Baptist was like Elijah as a voice of the wilderness (see 1 Kings 17:2-6; Mark 1:4). Jesus noted that John the Baptist’s prophetic message was like a funeral song because John the Baptist did not come drinking and socializing but fasting and isolation (Matthew 11:16-19; see also Matthew 3:4; Matthew 9:14; Luke 1:15). John the Baptist and Elijah preferred the bleak hills without a support group. Both John the Baptist and Elijah were able to condemn Israel’s policy because he is outside the earthly system. In fact, both John the Baptist and Elijah abruptly appears to Israel proclaiming the living God (see 1 Kings 17:1; Matthew 3:1; Mark 1:4-5; Luke 3:2-3).  

In contrast, Elisha and Jesus did not work alone or in isolation during their prospective ministries. Elisha and Jesus were involved with other people eating and drinking. Jesus came as an insider, and He was often called a glutton and friend of sinners (Matthew 11:16-19; e.g., see also Matthew 9:10; Luke 7:36; Luke 15:1-2; John 2:1-2). In fact, Jesus compared His message as a wedding with feasting and drinks (see Matthew 9:9-17). Also, Elisha was often accompanied by a company of prophets (e.g., see 2 Kings 2:3; 2 Kings 4:38; 2 Kings 6:1-7).). Similarly, many faithful disciples, women, and followers accompanied Jesus during His public ministry on earth (e.g., Luke 5:8-11, 27-28, 33; Luke 6:17; Luke 7:11; Luke 8:1-4). All social classes had access to Jesus and Elisha, from the lowly widow to foreign kings.

Most importantly, Jesus proclaimed that the people rejected John the Baptist just as the people rejected Him (see Matthew 11:16-19). At Matthew 11:20-24, Jesus began rebuking and scolding the various cities where He completed most of His miraculous works and deeds. The people of Bethsaida, Chorazin, and Capernaum saw Jesus’ miraculous deeds firsthand (see Matthew 11:21, 23). The various miracles Jesus performed confirmed Him as the long awaited Messiah sent from God. However, the people stubbornly refused to repent of their sins and believe in God’s only Son, Jesus Christ (see Matthew 11:5-6, 20).

References

Life Application Study Bible (Carol Stream, IL: Tyndale House Pub., 2005).

NLT Study Bible (Carol Stream, IL: Tyndale House Pub., 2008).

Amplified Bible (Grand Rapids, MI: Zondervan, 1987).

The Living Bible Paraphrase (Tyndale House, 1971).

Dr. George Schwab, Ph.D., Professor of Old Testament (Due West, SC: Erskine Theological Seminary, 2017).

Wiersbe, Warren W. Bible Exposition Commentary –New Testament (Victor Books, 1989).

Jesus Is Elijah and Elisha

¹⁴ Then Jesus returned to Galilee, filled with the Holy Spirit’s power. Reports about Him spread quickly through the whole region. ¹⁵ He taught regularly in their synagogues and was praised (honored) by everyone. ¹⁶ When He came to the village of Nazareth, His boyhood home, He went as usual to the synagogue on the Sabbath and stood up to read the Scriptures. ¹⁷ The scroll of Isaiah the prophet was handed to Him. He unrolled the scroll and found the place where this was written: ¹⁸ “The Spirit of the LORD is upon Me, for He has anointed Me to bring Good News (Gospel) to the poor. He has sent Me to proclaim that captives will be released, that the blind will see, that the oppressed (broken, downtrodden) will be set free, ¹⁹ and that the time of the LORD’s favor has come.” ²⁰ He rolled up the scroll, handed it back to the attendant, and sat down. All eyes in the synagogue looked at Him intently.²¹ Then He began to speak to them. “The Scripture you have just heard has been fulfilled this very day!”

²² Everyone spoke well of Him (Jesus) and was amazed by the gracious words that came from His lips. “How can this be?” they asked. “Isn’t this Joseph’s Son?” ²³ Then He said, “You will undoubtedly quote Me this proverb: ‘Physician, heal yourself’—meaning, ‘Do miracles here in Your hometown like those you did in Capernaum.’ ²⁴ But I tell you the truth, no prophet is accepted in His own hometown. ²⁵ Certainly there were many needy widows in Israel in Elijah’s time, when the heavens were closed for three and a half years, and a severe famine devastated the land. ²⁶ Yet Elijah was not sent to any of them. He was sent instead to a foreigner—a widow of Zarephath in the land of Sidon. ²⁷ And there were many lepers in Israel in the time of the prophet Elisha, but the only one healed was Naaman, a Syrian.”  ²⁸ When they heard this, the people in the synagogue were furious (outraged). ²⁹ Jumping up, they mobbed Him (Jesus) and forced Him to the edge of the hill on which the town was built. They intended to push Him over the cliff, ³⁰ but He passed right through the crowd and went on His way. Luke 4:14-30 (NLT)

The prophets Elijah and Elisha are among the greatest prophets of the Holy Scriptures. Elijah and Elisha’s ministries form the great middle section of the Old Testament books of 1 and 2 Kings (see 1 Kings 16:23 – 2 Kings 13:21).

Elijah and Elisha were Old Testament prophets that ministered to the Northern Kingdom of Israel. The living God raised up the prophets Elijah and Elisha to combat the unfaithfulness and idolatry of Israel during the 9^th century BC. The living God had called His people Israel to exclusive allegiance and worship to Him (see Exodus 20:1-3, 23; Exodus 34:14) and to tell the world about Him as the only true God (see Deuteronomy 4:5-8). Sadly, the Northern Kingdom of Israel started mixing devotion to the living God with made-up gods and other foreign religions. Starting with evil reigns of King Jeroboam and his successor kings such as Omri and Ahab, Israel’s faithfulness to the living God was threaten with the worship of the golden calves at Dan and Bethel, creation of high places, and the worship of foreign gods such as Baal and Asherah (see 1 Kings 1 Kings 12:25-33; 1 Kings 16:25-26, 31-33).

The New Testament notes many parallels between the life of Jesus and that of the prophets Elijah and Elisha. Not the least of these is the account of Jesus’ ascension into heaven by the glory cloud as the prophet Elijah was received into God’s glory cloud (see 2 Kings 2:11-12; Acts 1:9-11). The New Testament often proclaimed Jesus as the new Elijah and the new Elisha. The Gospel writers, especially the writers of Matthew, Mark, and Luke, seem to draw on the Elijah and Elisha narratives when telling the Gospel of Jesus. Jesus duplicated many of the same miracles of Elijah and Elisha such as raising the dead, feeding the poor, and healing the sick (e.g., see 1 Kings 17:17-24; 2 Kings 4:1-7; 2 Kings 4:8-37; 2 Kings 4:38-41; 2 Kings 4:42-44; 2 Kings 5:1-14; Matthew 4:23-25; Luke 4:18-21; Luke 5:17-26; Luke 9:10-17; Luke 7:11-17; Luke 8:40-42, 49-56).

Interestingly, throughout Jesus’ public ministry the crowds believed that Jesus was a mighty prophet like Elijah and Elisha. Ruling authorities, kings, and even common people believed Jesus was like an ancient prophet, such as Elijah (e.g., see Luke 7:16, 39; Luke 9:7-9, 19). In fact, some people considered Jesus to be Elijah (see Matthew 16:14; Mark 6:15). Jesus performed many of the same miraculous works of Elijah and Elisha that the Jews recognized Jesus as the great Prophet the Jews had been waiting to arrive (e.g., see Deuteronomy 18:15-19; Matthew 16:14; Mark 6:15; Luke 4:24; Luke 7:16, 39; Luke 9:7-9, 19; Acts 2;22). In Luke 4:23-30, Jesus explicitly sees Himself as the new Elijah and Elisha at the start of His public ministry.

In the New Testament, Jesus is described by many titles, including Messiah, Son of David, Son of Man, Son of God, Savior, and Lord (e.g., see Matthew 1;1, 16-17, 21-22; Mark 1:1; Luke 2:10-11; John 20:31). Jesus is also the Great Prophet predicted by Moses (see Deuteronomy 18:14-22). As a Prophet, Jesus preached God’s word and performed miracles like those of the great Old Testament prophets, such as Elijah and Elisha (e.g., see Luke 7:16-17). The disciples on the Emmaus road identified Jesus as “a Prophet who did powerful miracles, and He was a mighty Teacher” (see Luke 24:19). Like other prophets of the Old Testament, Jesus suffered for His faithfulness to God and His testimony (e.g., see 1 Kings 19:3-18; Jeremiah 11:18-19; Jeremiah 18:18; Jeremiah 20:1-2, 7-18; Jeremiah 26:7-11, 20-23; Jeremiah 38:1-6).

After Jesus’ testing and temptation by Evil in the Judean wilderness, Jesus returned to Galilee, full of the Holy Spirit’s power (see Luke 4:14, 18). With the coming of Jesus, Jesus brought God’s abundant Spirit upon His life (see Luke 4:1; John 1:14; John 3:34; Acts 10:38; Romans 1:4-5). In the Old Testament, the Spirit of God most often appeared as the power that endowed and enabled God’s prophets, such as Elijah and Elisha. Many passages associate the gift of prophecy with the possession of the Holy Spirit (e.g., see Numbers 11:25-26; 1 Samuel 10:6, 10; 1 Kings 22:22-23; 2 Kings 2:15; Joel 2:28; Zechariah 7:12; Luke 1:67; Acts 2:17-18). The Holy Spirit often “clothed” God’s prophets (e.g., see Judges 6:34; 1 Chronicles 12:18-19; 2 Chronicles 24:20). Today, God has graciously poured out His Holy Spirit to all faithful believers of His Son Jesus (e.g., see Acts 2:38-39; Acts 11:15-18; Romans 8:9-11; Romans 10:14-17; Galatians 3:2, 5, 14; Ephesians 1:13-14). In the church today, God’s Spirit is not given to just a few, but to all through faith in God’s Son, Jesus the Messiah (e.g., see Luke 24:49; John 14:16-17; Acts 1:1-5; Timothy 1:7; 1 Peter 1:4-5; 1 John 4:13-15).

God through His Holy Spirit empowered His Son Jesus to preach the Gospel (Good News), to announce freedom to the captive, to heal the sick and demon possessed, and to proclaim God’s grace to all people as predicted by the Old Testament (e.g., see Isaiah 11:2; Isaiah 42;1; Isaiah 61:1-2; Luke 4:17-21; John 5:39. After His resurrection, Jesus declared the words of Moses, the Prophets, and even the Psalms of Israel point to Him because Jesus is the living Word of God (e.g., see John 1:1-5; Luke 24:44-49). During, Jesus’ public ministry, Jesus fulfilled the Old Testament by feeding the poor, freeing the prisoners and the oppressed, raising the dead, the giving sight to the blind, and healing the sick (see also Matthew 11:4-5; Luke 7:20-23). Soon, Jesus’ popularity spread throughout the region, and everyone praised and applauded Jesus’ authoritative and Spirit-filled teaching, preaching, and healing (Luke 4:15-16, 22, 32, 44; see also Mark 1:21-22). Similar to Elijah and Elisha who focused their ministries in Northern Israel (see 2 Kings 2:1-8), Jesus traveled all throughout Galilee, the northern portion of Israel, teaching in the Jewish synagogues, preaching the Good News about the Kingdom of God, and healing every kind of sickness and disease (e.g., see Matthew 4:23; Matthew 9:35; Mark 1:14-15; Luke 4:18-21). The news spread widely about Jesus as the miracle worker from Nazareth. Reports of Jesus’ powers and miracles spread far beyond the borders of Galilee so that sick and demon-possessed people were soon coming for healing as far away as Syria (e.g., see Matthew 4:24-25; Matthew 8:16-17; Matthew 15:30-31; Mark 3:7-10; Luke 4:37; Acts 10:38). Jesus all healed them all (e.g., see Matthew 4:25; Luke 4:40).

When Jesus arrived in Nazareth, Jesus’ hometown family, friends, and neighbors were anxious to see one of Jesus’ supernatural powers. The people of Nazareth had heard of Jesus’ miraculous works and authoritative teaching throughout the region and the hometown people of Nazareth also admired Him and wanted to see Jesus’ miracles and hear His wisdom teaching (Luke 4:22-23; see also Matthew 13:54; Mark 6:2). Nevertheless, some people in His hometown of Nazareth challenged Jesus and said, “Is not this Joseph’s son” (Luke 4:22, ESV; see also Matthew 13:55-57; Mark 6:3). Importantly in Luke 4:23-27, Jesus compared His rejection in Nazareth to the rejection of God’s Old Testament prophets, Elijah and Elisha. In fact, Jesus explicitly compared His ministry to Elijah and Elisha and told the listening crowd,

²⁵ “But in truth, I tell you, there were many widows in Israel in the days of Elijah, when the heavens were shut up three years and six months, and a great famine came over all the land. ²⁶ And Elijah was sent to none of them but only to Zarephath, in the land of Sidon, to a woman who was a widow. ²⁷ And there were many lepers in Israel in the time of the prophet Elisha, and none of them was cleansed, but only Naaman the Syrian.” Luke 4:25-27 (ESV)

Jesus proclaimed to His hometown of Nazareth that God sent the prophet Elijah to use his miraculous works to help the widow of Zarephath—a foreigner from the land of Sidon (see Luke 4:25). Jesus noted that there were many Jewish widows needing help in those days of famine in Israel, for there had been no rain for three and a half years, and hunger stalked the land (Luke 4:26; see also 1 Kings 17:1; 1 Kings 18:1; James 5:17-18; Revelation 11:6). However, God bypassed all the Jewish widows and helped a Gentile widow living in Sidon through His prophet Elijah (see 1 Kings 17:8-16). Then, Elijah’s successor Elisha healed Naaman, a foreigner from Syria, rather than the many Jewish lepers living in Israel (see Luke 4:17, cf. 2 Kings 5:1-24). Jesus implied that His hometown Jews were as unbelieving and unfaithful towards the living God as the people of the rebellious Jews of Northern Kingdom of Israel during the days of Elijah and Elisha, a time great wickedness and idolatry in Israel. The cynical unbelief at Nazareth contrasted sharply with the simple trust and obedience toward the living God of the Zarephath's widow and Naaman. A climate of belief and trust in the living God leads to a display of God’s supernatural powers.

Jesus’ remarks about the Zarephath widow and Naaman the Syrian infuriated His hometown people of Nazareth (see Luke 4:28). Our Lord’s message of grace to all people by faith was a blow to the proud Jewish exclusivism. The Jews believed they were the only elect and chosen people of God. However, Jesus revealed that God’s everlasting love, grace, goodness, salvation, and care are available to all people by faith in Him, whether Jew, Gentile, man, woman, rich, or poor. The people of Nazareth became anger with Jesus, and an angry crowd led Jesus to the edge of the hill to push Him over the cliff (see Luke 4:29). However, God protected His Son Jesus, and Jesus walked away through the anger and riotous crowd’s grasp without harm (see Luke 4:30).

References

Disciple's Study Bible (Nashville, TN: Holman Bible Publishers, 1988).

Life Application Study Bible (Carol Stream, IL: Tyndale House Pub., 2005).

NLT Study Bible (Carol Stream, IL: Tyndale House Pub., 2008).

The Living Bible Paraphrase (Tyndale House, 1971).

Dr. George Schwab, Ph.D., Professor of Old Testament (Due West, SC: Erskine Theological Seminary, 2017).

Wiersbe, Warren W. Bible Exposition Commentary –New Testament (Victor Books, 1989).