We often have a hard time asking for help. The spirit of independence begins early. When we are 8 years old, we want to do everything on our own. As we turn 16, we prize the independence of a car and a driver’s license. And when we reach our late 80s, we resent the prospect of losing that license.

Ahaz took the throne at 22 years of age and immediately turned from the Lord to following false worship practices (vv. 3–4). In time, his kingdom was besieged by the king of Syria and the king of Israel. While they didn’t win immediately, they succeeded in taking some of Judah’s territory. This war is chronicled in Isaiah 7 where we find that Ahaz and his people were terrified, “shaken by the wind” (Isa. 7:2).

God sent the prophet Isaiah with a message: “Ask the LORD your God for a sign, whether in the deepest depths or in the highest heights” (Isa. 7:11). It was an offer for Ahaz to demonstrate faith by trusting God for deliverance. Yet Ahaz would not take the gift. His reply revealed a deep unwillingness to depend on the God of Israel. “But Ahaz said, ‘I will not ask; I will not put the Lord to the test’” (Isa. 7:12). He chose instead to turn to the Assyrian king, Tiglath-Pileser III, for help (2 Kings 16:7). He submitted to him and took money from the Temple and sent it as tribute to him. In essence, Ahaz became his indebted servant! After the Assyrian saved him, Ahaz adopted worship practices that replaced the true worship of God in the Temple. Ahaz’s actions revealed that he would not, could not trust God. Even when God extended His arm to deliver Judah, Ahaz would not accept help.

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While success can be wonderful, it can also give us a sense of false confidence. Just because we were able to make a basket from behind the three-point line or score a strike while bowling, it doesn’t ensure that every other attempt will be equally successful. Sometimes we develop false confidence that the one success will guarantee victory in the future.

In chapter 15, the spotlight shifts back to the southern kingdom of Judah and the reign of Azariah (called Uzziah in 2 Chronicles 26). A young man when he took the throne, he followed the Lord (v. 3). Yet for all his righteousness, Azariah did not destroy the high places (v. 4). As a result, the Israelites continued to worship in those places. After an introduction, we may be stunned to hear that God “touched” Azariah so that he became a leper and was forced to live alone until his death (v. 5).

What happened?! For the details we must turn to 2 Chronicles 26:1–23. There we have a presentation of the reign of this king, which gives us additional information. We find that Azariah (or Uzziah) achieved great success during his reign. He conquered enemies, took territory, built cities, designed defensive weapons, all the while becoming quite famous. Yet despite his many exploits, his success led him to assume he could do anything.

He was so confident, that he entered the Temple to burn incense to the Lord with his own hands! This worshipful act was reserved only for priests. Even the king was not permitted to worship this way. When he was rebuked, he became angry and rejected their challenge. As a result, the Lord punished him with leprosy. He ended his life separated from his people, a leper until death (v. 5). His false confidence led to his downfall.

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We live in a world that celebrates inclusion. But sometimes this represents a rejection of reality. For example, how many gods are there exactly? And is it possible for all these gods to be equals? While our society may tell us to accept them all, the writer of 2 Kings would disagree.

In the ancient Near East, a god would fight for, defend, and take care of the people within the boundaries of that country. So, it was disturbing to read that Naaman had achieved success at the hand of Yahweh (v. 1)! The Israelites believed there was only one God. His sovereignty extended over every nation, and Israel would only succeed if and when He willed it.

Naaman was “commander of the army of the king of Aram.” Although he was “a great man” (v. 1), he suffered from leprosy, an incurable disease. A girl, whom Naaman had enslaved, knew there was a prophet in Israel through whom wonders were taking place (v. 3)! Naaman, in an act of faith, requested leave to visit this prophet. He planned to appeal to the god of an enemy nation for help. So, he sent gifts to the king of Israel hoping to win the favor of this god. Little did he know that the king of Israel was wicked; the god of Israel was against him. “When Elisha the man of God heard that the king of Israel had torn his robes, he sent him this message: ‘Why have you torn your robes? Have the man come to me and he will know that there is a prophet in Israel’” (v. 8).

Elisha issued a simple command: Go and wash in the river Jordan (v. 10). Naaman returned clean! God’s miracle convinced Naaman that Yahweh was God of the whole earth.

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When times get tough, we tend to question fundamental truths of life, asking ourselves: Where is God? Is He powerful enough to help me? Will He provide for my basic needs? If He chooses not to, why?

Life in Israel during the reign of Ahab and Jezebel was difficult. The three-year drought had caused a famine, and although rain had come again, the recovery was slow. People still suffered. Amid that suffering, it would have been tempting to believe that the God of Israel was weak, and perhaps Baal could do a better job providing for their basic needs. After all, he was worshiped by the Canaanites as the god of thunder, rain, fertility, and life!

These mighty acts of God through Elisha were designed to show that Yahweh is the God of all those facets of life, and the only God. With the widow who had no food, God showed that He could provide even for the lowest in society (vv. 1–7). In the story of the Shunammite woman (4:8–37), God proved that He is in control of fertility as well as life and death! Then in the story of the poisonous stew and the servant with limited food (vv. 38–44), God showed that He can provide and even multiply food for His people. Why tell about these seemingly random events? Because they demonstrated that Yahweh, not Baal, was God to a people who were sorely tempted to believe otherwise.

For certain, Israel was suffering under the hand of judgment because of their sinfulness, but faithful people were suffering as well. Where was God when they needed Him? He was right there, providing according to His plan. He was making it plain to see, that despite the famine, despite the reality of death, despite their limited resources, He was still there. And He was in charge!

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Transitions can be difficult. We wonder, Will the new leader lead well? Will circumstances be too difficult for the team to handle? And, as economists will tell you, the market hates uncertainty!

The departure of Elijah “in a whirlwind” was a significant moment of transition for God’s people (v. 1). The prophet who confronted the followers of Baal on Mt. Carmel and saw God display His power was leaving the scene. His disciple Elisha was aware of the impending transition of leadership, and everyone reminded him about it too (vv. 3, 5). Elijah, perhaps avoiding a painful goodbye, asked that Elisha stay behind. Elisha refused. Finally, Elijah asked, “What can I do for you before I am taken from you?” Elisha’s request? “Let me inherit a double portion of your spirit” (v. 9).

Elisha’s request suggests he understood Elijah’s strength came from something supernatural! He was not asking for Elijah’s spirit; he was asking for the Spirit that empowered Elijah! That Spirit came from the God who called and empowered him to be a prophet. After Elijah was taken into heaven on a flaming chariot, Elisha took his mentor’s cloak and asked, “Where now, is the Lord, the God of Elijah?” (v. 14). It was less a challenge than an opportunity for Elisha, and anyone watching, to understand that God was now with him. Times in Israel may have been difficult, and Elijah’s departure created uncertainty, but the God of Elijah was also the God of Elisha. He had not left His people without His Spirit. The miracles Elisha performed afterward proved the point: God was with him!

The same lesson applies to us. As we walk through times of transition, we must remember that God is on the throne. The God who helped you in the past will not abandon you now.

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Occasionally when conversing with people who have strong opinions about a particular topic, I ask where they found their information. If the answer is “I Googled it,” their convictions become suspect. Why? Because the source of our information is critical to forming our opinions. Whom you ask shows whom you trust.

The book of 2 Kings begins where 1 Kings left off. Ahaziah, the son of Ahab is on the throne, and he is behaving like his father (see 1 Kings 22:51–53). We should recall that former king Ahab and his wife, Jezebel, were responsible for the institutionalization of Baal worship in Israel. After Ahab died, he was replaced by his like-minded son, Ahaziah, who continued his father’s idolatrous practices.

Ahaziah’s lack of faith was exposed when he was injured (v. 2). Wondering if he would survive, he reached out for divine help. What he reached out to revealed where his confidence lay; he reached for Baal! Yahweh, the God of Israel, sent a message dripping with sarcasm to challenge the king: “Is it because there is no God in Israel that you are going off to inquire of Baal-Zebub?” (v. 3).

The king’s search for answers in the wrong place led him to behave as if God, a trustworthy source, did not exist! This would have been a particularly bad example for the king to set. The people would be tempted to believe that if the king inquired of Baal, maybe it was because the God of Israel was not real. Ahaziah came under God’s condemnation and, as a result, would die of his injuries. The message for God’s people, then and now, is clear: Do not seek truth from false gods. Whom we trust in times of trouble reveals a great deal about what we believe.

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Singer-songwriter Caroline Cobb based these lyrics on the book of Revelation: “I see a city coming down / Like a bride in whitest gown, / Purely dressed / I see the pilgrims coming home / All creation finds shalom; / The promised rest...Behold, behold / God makes His home with us / He’ll take His throne, forever glorious! / The curse will be undone / O come, Lord Jesus, come.”

One day, we will all wear the garments of the Lamb! As we continue on our pilgrimage through this fallen world, we long “to be clothed instead with our heavenly dwelling,” a metaphor for our glorified bodies (2 Cor. 5:1–5; see 1 Cor. 15:35–44).

Revelation 7 describes that blessed day with waves of praise. The first wave (vv. 9–10) features “a great multitude that no one could count, from every nation, tribe, people and language...wearing white robes” and holding palm branches (alluding to the Triumphal Entry, see John 12:12–16). Led by those martyred during the Tribulation (vv. 13–14), these are all believers, including us. Our white robes, washed in the blood of the Lamb, symbolize salvation, purity, and righteousness. We rejoice: “Salvation belongs to our God, who sits on the throne, and to the Lamb” (v. 10).

The second wave of worship expands to include angels, the twenty-four elders, and the four living creatures (vv. 11–12). They respond with a sevenfold “Amen” to the multitude’s doxology of praise.

The martyrs and the entire multitude of believers will enjoy God’s presence for eternity (vv. 15–17). We’ll serve Him and be sheltered by Him. Our suffering will be at an end—God will comfort us and dry our tears (see Isa. 25:8). We’ll be shepherded by the Lamb Himself and led to “springs of living water,” that is, to eternal life.

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The words of a traditional spiritual show the joy of our salvation: “I’m born of God, I know I am, My soul’s been anchored in the Lord, I’m purchased by the dying Lamb, My soul’s been anchored in the Lord, O Lord! Going to shout and pray and never stop, My soul’s been anchored in the Lord; Until I reach the mountain top, My soul’s been anchored in the Lord, O Lord!”

We have been raised from death to life, made alive with Christ (vv. 1–4)! Our life is hidden in Him, meaning not only that it comes from Him but also that it’s safe with Him. As a result, our hearts—our affections and desires—should be set on things above. Our minds—our thoughts and choices—in the same way should be focused on eternal priorities.

In the life we now live, we should be putting to death sins, including immorality, greed, and idolatry, as well as sins of the tongue such as anger, slander, and lies (vv. 5–11). Such behaviors are who we were, not who we are. In Christ we have put on a “new self, which is being renewed in knowledge in the image of its Creator.”

We are to clothe ourselves with virtues including compassion, kindness, humility, gentleness, patience, and love (vv. 12–14). We are also to forgive as Christ forgave us, freely and without limits (Matt. 18:21–22). These are not qualities we can develop or put into practice on our own. They can only be done through our life in Christ.

To clothe ourselves in this way is to live out our transformed identity as believers “raised with Christ.” Just as clothing can imply social status, the metaphor of clothing here reflects our spiritual status, the reality of our life in Him.

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In the winter of 1777–1778, George Washington’s army at Valley Forge was sick and starving. Chief Shenendoah of the Oneidas sent a gift of corn in support. An Oneida woman known as Polly Cooper also helped the soldiers with nutrition and medicine. Though she refused payment, she accepted the gift of a shawl from General Washington. Today the “Polly Cooper shawl” is one of the greatest treasures of the Oneida people.

Generosity, especially at the right time, is praiseworthy in God’s eyes. Faith, after all, must be accompanied by good deeds, or of what use is it (James 2:14–17)? In today’s parable, the Son of Man, as king and judge, separates true (sheep) from false believers (goats) (vv. 31–33; see also Matt. 13:24–30). What standard does He use? Practical service.

What distinguishes the sheep from the goats is simply what they did or did not do (vv. 34–36, 41–43). The good works mentioned are feeding the hungry, giving drink to the thirsty, welcoming strangers (that is, showing hospitality), clothing the naked, caring for the sick, and visiting the prisoner. The sheep showed compassion-in- action for the needy; the goats did not. These six actions are examples, not a complete list. Each is still something we can do today.

Jesus was of course not saying that salvation is by works. We know that salvation is by grace through faith, with good deeds following afterwards (Eph. 2:8–10). The parable has a limited point and is not a complete doctrinal statement. The point is simply that a tree is known by its fruit (Matt. 7:17–20). Both groups act surprised so that the King can explain: Good deeds done in faith for a fellow believer are as significant as if they had been done for Christ Himself (vv. 40, 45).

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In my office at Moody I have a small rock, a gift from one of my daughters. The front is painted with a field of sunflowers. On the back is Luke 12:27: “ Consider how the wild flowers grow. They do not labor or spin. Yet I tell you, not even Solomon in all his splendor was dressed like one of these.”

Jesus spoke similar words in Matthew 6. He taught that food is nothing to worry or be anxious about (vv. 25–27). It is certainly a legitimate need, but there is abundant evidence in nature and history that God cares about us and will provide. The parallel passage in Luke refers to ravens (Luke 12:22–31). This is probably an encouraging allusion to the story of Elijah and how he was fed by ravens during a drought (1 Kings 17:1–6).

Similarly, we shouldn’t worry or be anxious about clothing (vv. 28–30). Just as God feeds the birds, so He also “dresses” the flowers. What’s more, their “clothing” is not minimalist but extravagantly beautiful. Despite their transience, despite their lack of sewing or spinning, they outdress Solomon. The obvious conclusions? One, worry is utterly useless. Two, God loves and values us far more than birds or flowers. Three, He can be trusted to provide for our needs.

People who do not know God run after temporal things, therefore, we should not (vv. 31–32). God knows our needs, therefore, we should trust Him (see Phil. 4:6). What should we focus on instead? “Seek first his kingdom and his righteousness” (vv. 33–34). This should be our top priority. When it comes to food and clothing and such, “tomorrow will worry about itself.” Anxiety about the future, when God already has it covered, is both pointless and faithless.

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