This sermon is from the Rev. Charles G. Dennison sermon archive, part of the “Life of Elisha” series, and was preached at Grace Orthodox Presbyterian Church in Sewickley, PA, during a worship service on Sunday, October 30, 1988.

42 lads of their number. And he went from there to Mount Carmel, and from there he returned to Samaria. Then, if you turn over to the New Testament, to Matthew’s Gospel, Chapter 21, read from verse 12 through verse 17. And Jesus entered the temple and cast out all those who were buying and selling in the temple, and overturned the tables of the money changers and the seats of those who were selling dogs. And he said to them, It is written, My house shall be called a house of prayer. you are making it a robber’s den. And the blind and the lame came to him in the temple, and he healed them. But when the chief priests and the scribes saw the wonderful things that he had done, and the children who were crying out in the temple and saying, Hosanna to the Son of David, they became indignant and said to him, Do you hear what things they are saying? And Jesus said unto them, Yes, have you never read out of the mouths of infants and nursing babes, Thou hast prepared praise for thyself? And he left them, and went out of the city to Bethany, and lodged there.”

Our God, it is important that we hear your word. It is important that we store that word up in our hearts. We pray, Father, that we may have that word within us as we go about our daily tasks. For surely in the midst of our callings and responsibilities, You, in your spirit, call to mind your word for our encouragement that we may be strengthened in doing what is right. May we learn as well, Lord, that your word is a place for us in which to abide. And we ask, Lord, that we may, in fact, abide in your word and live from it. Father, we ask these things now through Jesus Christ, Amen.

Well, bears tearing up children. Possibly the New American Standard and other translations are trying to lessen the impact of this passage when they translate, as they do, young lads, at least juveniles, teenagers, maybe a little older than teenagers. but not children. The authorized version, King James, says children. It’s a tough passage. go to work on it and see what we can do with it.

Elisha is going up to Bethel, the city of Bethel. The name of the city means House of God. The Hebrew word for house is Beth, and you have the word El, from Elohim. El, the word for God, house of God. Pass a synagogue, names are Beth something or other. Beth Shalom, house of peace. Well, Beth El, house of God.

The city is located 12 miles north of Jerusalem, relatively close to Jerusalem, but part of the territory now of the Ten Northern Tribes, a strategic city set on the border of the Northern Kingdom as you move from north to south into the territory of Judah. It is close by the site of ancient Ai. In fact, it’s within a stone’s throw. Those two cities are seen together repeatedly in the Old Testament.

In fact, the judgment that comes upon the city of Ai is one that comes upon the city of Bethel as well, when the Israelites enter the land of Canaan. It is a mountainous region, mountainous territory, and those mountains in the region play an important part in the development of the theme of Bethel, as in fact that name is related to the site, and ideas begin to arise with regard to that site in the thinking, in the attitudes of the people of Israel. The first place where the city appears, and it does so in conjunction with the site of Ai, is Genesis chapter 12, verse 8.

Abraham has entered the land. We are told that He first of all stops by Shechem, remember Shechem, because that’s between Mount Ebal and Gerilim, of significance later in the history of Israel, to be sure. He stops by at Shechem, and he builds an altar and sacrifices there near the yoke. and then he moves southward to Bethel, or the site that is destined to become Bethel, and the region of Aeon. It’s in the mountainous region, and we are told once more that he sacrifices upon an altar which he has built there as he is settling into the land, but not for long, of course, his journeys continue.

That’s the first time that Bethel appears. The second time is probably even more familiar to you. You probably can guess where we’re going to go. The important events that take place at this site, in fact, the events that take place later, so significant for the people of Israel, actually confer upon the site the name. the name Bethel, then in Genesis 12, verse 8, being sort of an anticipation of the name, the name actually being conferred later in this more famous story, this more famous and familiar event. Genesis 28, you have the flight of Jacob from his home And he’s on the run, he’s making his way north to his uncle’s house, and he is fleeing ahead of his brother’s rat.

Well, he lies down at night for his evening’s rest, and lo and behold, he has a dream. And it’s the dream where he sees the ladder stretching from earth to heaven, and the angels ascending and descending from the throne of God, from heaven itself. And after he has this dream, he, of course, awakes in the morning remembering the dream, and he memorializes the site, and he calls the place Bethel.

Truly, this is the house of God. And he makes a vow here to God, a vow which is then later on, later on solidized, when Jacob returns with his family from his uncle’s house, he appears once more at Bethel for the sake of completing the cycle, if you will. And that, I believe, takes place in Genesis chapter 35, verse 15. OK, so there Bethel is introduced to us.

And it continues to be a site of importance in the history of Israel. We’ve already mentioned the fact that it is spoken of in connection with the conquest of Ai. If you, for instance, look at the story of that conquest in Joshua chapter 7, chapter 8, Bethel is mentioned in a breath with the city of Ai, which is destroyed. the story of the destruction of Aion and the significance of it.

The children of Israel have moved from Jericho and their victory there. They’ve gone up into the hill country now and they’ve laid siege against Ahai. First of all, they’re defeated and sin is uncovered in the camp, the sin of Achan. Then they go out once more to fight against the people of Ai and the people of Bethel, I might add. And this time, under the blessing of God, they are victorious.

Moving from Jericho to the site of the House of God. That movement itself being of significance. later in 1 Samuel 7, verse 16, that the prophet Samuel includes Bethel as one of the cities on his circuit. He used to go to Bethel regularly in order to instruct, to encourage the people. It was on the prophet’s circuit.

Bethel becomes so important in the history of the northern territory. the northern kingdom, capital at Samaria. As Jeroboam organizes his dominion, his reign, his rule in the northern kingdom, he sets about to establish sites in his kingdom that would become centers of worship for the people of Israel. He doesn’t want them going to Jerusalem, because he thinks if they go to Jerusalem, their affections will be drawn to that city and to the political authority that reigns from that city, and they will then desert him, betray him, and what kingdom will be left to him? So he sets up centers of worship at Dan to the north, in the northern territories, the northern border of the land, you don’t want them going out that way either, and to the south, at the southern border, and the southern city, the southern site, is Bethel. He sets up altars there, he actually fashions two idols for the people, golden calves if you will, and sets them up there in these respective sites. and he tells the people, these are your God, these are the ones that have brought you out of your captivity and have established you here, and you are to worship them at these sites. 1 Kings 12, that’s where you find all of this taking place, 1 Kings 12, 25-33.

Not only does he establish these idols in these competitive sites of worship these sites that then will compete with Jerusalem, he also establishes an alternative priesthood. He takes priests, or he takes men from different tribes, from tribes other than the tribe of Levi, and he establishes them in a priesthood, and they serve in Dan and in Bethel. is certainly one now that is compromised. It becomes a focus of a apostasy in the nation.

But nonetheless, it remains a city on the circuit. And that brings us to Second Kings. We’ve already spoken about the circuit, the circuit which probably Elijah went on. periodically, and Bethel was part of that circuit, and Elisha now is taking up this circuit as his own. Not only are they on the circuit, but in the city there are pockets of prophets in these cities that then are instructed by Elijah, Elisha, encouraged, strengthened as the Prophet makes his rounds. So 2 Kings 2 and 3 mention the city of Bethel once more. That brings us to our passage here in 2 Kings 2 verses 23 and 24. Elisha is making It is the route in reverse, if you will, that he has been on with Elijah.

Remember, they had started out from Gilgal, and they went to Bethel, and then they went to Jericho and across the Jordan into the Transjordan area. Well, Elisha is now retracing retracing the steps that had been already tried. But interestingly as well, as Elisha makes this journey, it has a significance all of its own, because as we look at it, it’s the retracing of the steps of the nation of Israel when Israel entered the land. They came from the from the Transjordan, across the Jordan to Jericho. We see what happens at Jericho, but now Elisha goes up to the region of Bethel and Ai. There’s a retracing of the steps of the nation itself, as if with Elisha, there’s a new entrance.

There’s a new entrance for for the Word of God into this territory, this territory that is apostate. So previously, you see, it was the Canaanites that were living in such sin and idolatry, but now it is Israel itself that is living in such sin and idolatry. It’s as if the Israelites that are now in the land have become the new Canaanites. and they must now be subdued by the word of the Lord as Elisha is making his trek as the vanguard of the new Israel. We also know of a latter day Elisha, one better than Elisha, one to whom Elisha points. He will come from the transjordan from the waters of the Jordan itself, and he will make his way into the territories of Israel and proclaim the gospel of the kingdom. And his word will be the vanguard of the new Israel, the final Israel, the Israel of God. The old Israel, no better than Canaan. The old Israelites, no better than canons judged by him. Well, that’s the sedancy, is it not, for what we read here? After having problems with the children, I want you to put, I want you to put that matter of the children in perspective.

So it is that the prophet Elisha comes to the house of God. So it is that the prophet Elisha comes to Bethel, the house of God. And what does he experience at the house of God? Well, here is the situation. The city is submerged in apostasy, in the betrayal of the true God. That doesn’t mean that there isn’t that note of orthodoxy to be heard in the city streets. We’ve already mentioned the fact that there exists even here a pocket of prophets. Nevertheless, the prevailing tone of the city is that of rebellion against God and rejection of him. Now consider the impact of that rejection and rebellion, the extent to which it has registered now upon the society that lives there. Do you think that apostasy is a problem that affects those that are 21 and older? Do you really believe that apostasy is an adult problem? and that the effects of it can be restricted to the adult population.

If you believe that, you are utterly naive. The problem with the Bible is, it is thoroughly realistic. And many people can’t stand its realism because they are hopelessly sentimental. Modern. They’ve learned their theology elsewhere. Not from the Bible. Not from the Bible. The God of the Bible is abhorrent to them. Really, truly. The God of the Bible is abhorrent to them.

The effect of the apostasy of Bethel is not restricted to the adults, those who are of age, those who are accountable. I think that’s the language. Age of accountability. All these youth, these lads, must have at least achieved the age of accountability. They’re responsible for their own acts.

No, no, no, no. They’re children. Children. And the effects of the apostasy have reached even unto them. Now, consider the seriousness of this apostasy. You might say, well, they’re just a bunch of foolish little kids running around. And like kids are wont to do, they’re taunting somebody, a stranger possibly, who’s passing through.

Stranger on the road. Being devilish, mischievous. They know who he is. The man is known to their parents. He’s viewed as a fool. And the attitudes of the parents have now filtered down to the children, and the children have the same attitudes as the parents. The man’s a fool, dad says, over dinner. And the child hears. So he, with his buddies, is out in the street. And here comes the fellow. The prophet of God. And the children say, get out of here, you fool.

But how serious is it to say such a thing to the Prophet of Young? Well, you see, your attitude towards the Prophet is your attitude That’s the point that Jesus is making in Matthew chapter 10, as he is sending out his disciples on their circuit. Those who receive you, receive me. And those who receive me, receive him who sent me. The Prophet is united to the God who sends him.

To reject the Prophet is to reject God. The attitude expressed by the children is that which is held certainly by their parents. And as the parents have rejected the Prophet, they have rejected God, and no less their Children’s rejection then concentrates the city’s rejection.

And Bethel, the house of God, has become truly a synagogue of Satan. It may be well for you to recognize the seriousness of what is going on here along these lines. Elisha is the one who bears the word of God. The focus of Beth-El, the house of God, is the word of God. And the prophet who is the word-bearer has been rejected. How do you know when a so-called house of God has become a synagogue of Satan? It is when those in that house, those who are part of it, reject the word of God.

Was Machen right? Was Machen right? His contention was that the mother church had rejected the word of God, and that is the reason he had to separate himself from her. He pled. in the courts of the church, try me by the word of God. They said no, we will try you by the polity of the church. He said, for you not to try me by the word of God is indicative of your rejection of it. And the traditions of men displace the word of the Lord.

So the judgment now, the judgment of God comes. And the judgment comes, you see, at that point where it should register most upon the consciousness of the people. It is not the adults, it is their children. And if anything should wake them up to what’s coming, that should.

Don’t you understand the covenantal pattern of life, the covenantal structure of existence. You don’t believe for your sake alone. You believe for the sake of your seed as well. Do you not understand that your faith and the practice of your faith registers upon your children? Do you think your judgment The judgment for your sins is a judgment that registers solely for yourself alone. If in fact you bear children, if you have children, that judgment takes hold upon your entire household. Your attitude over dinner registers upon the consciousness of your children.

Your child judged is a judgment of yourself. and incrimination of you, will you not live for Christ, for God, not just for your own sake, but for the sake of your children? The Jewish mind understands that, we don’t do so well. The day of Pentecost, Peter is preaching a sermon. And the reaction of those Jews that day in Jerusalem was because they recognized that what Peter was saying was The judgment that is going to be read out by Christ upon the people of Israel is not simply a judgment upon those who actually were implicated in the crucifixion of Christ. It’s a judgment read out upon the entire nation, including the seed. Now this is the pattern that you find throughout scripture, and it’s a horrifying picture.

When the flood came, did only adults die? Only people over 21. Those who had driver’s license. Sixteen. What is the flood? The flood is a picture of the final judgment. Not just the adults, it’s the adults and the children. What happens at Sodom and Gomorrah? Only those who are consenting adults, right? No. No. When the fire comes, it’s not a discriminatory fire.

It’s people and their seed. They’re all destroyed. What happens when Israel enters the land? The commandment from the Lord is, you destroy them. All of them. The men, the women, and the children. It is a picture of the Last Judgment. Very, very serious business. Very, very serious business. So serious, in fact, that it’s enough to make people reject God. I don’t want a God like that, does I?

The judgment hits at the place where it should have awakened the nation. The people seemingly are not moved, even in that which is called the house of God. The adults and the children who are like them, the society being monolithic, judged. If the children judged, then what of the adults? They too, the adults judged for their sin, the judgment comes, and their children, who are like them. Israel as a whole, prophecy with regard to the destiny of the nation. And all of those would rebel against the true God.

That’s second Kings two. Also read from Matthew. Chapter twenty one. We see. The latter day Elisha. He too comes to the house of God. He comes to the temple in Jerusalem, and he observes that the house of God here has sunk to the level of a den of thieves, and judgment is going to be read out against this house of God and against the nation in which it stands. But notice Notice the contrast from what we have read in the story of Elisha. In that story of Elisha, you see, the children are judged. They profane the Prophet and the God of the Prophet, indicative of the sin of the adults, judgment then being read out upon them.

But now we read in Matthew 21, of the children’s praise. Not cursing, not rejection of the word bearer, not rejection of the prophet of God, the last prophet, but acceptance, standing in contrast to the nation. For now, in the work of our Savior, the latter-day Elisha, there shall be constructed a new nation of praise. to inhabit the true temple of God, the true house of the Lord. And the praise shall begin not with the adults who have apostatized and profaned the house of the Lord, but with the children. For the Lord is about to construct a congregation from the children up, that is, the children and those who are like children, the blind and the lame, the ones who are utterly dependent, without strength. The children accept, they praise, The leaders, the rulers, the adults reject. The children and the adults like them. Of such is the kingdom of God. Of such are those who enter the house of God. Out of such, then, around such, with such. Jesus is establishing the new and final Beth-El, house of God. Left behind is Jerusalem and the house of God there, Jesus leaves it and goes to Beth-Amin. Beth-Amin. Well, Beth, house, Amin, sorrow.

Jesus doesn’t leave the house of God in Jerusalem without the sorrow that is now attending to that house impressed upon him. He goes to a house of mourning, a house of weeping, because, you see, that house of God in Jerusalem will be left desolate, and all the inhabitants there will be destroyed. Now as Jesus is intending to build his house out of the children who give him praise, we are not to think that there is not judgment coming upon the city of God, the former house of God, the apostatizing house of God, adult and child alike. You remember what Jesus says on his way to the cross, there are the women mourning and weeping. He says, don’t weep for me, weep for yourselves and for your children, because the judgment is coming upon you. Blessed is she who never bore child.

The house of God at the site of Bethel overturned a synagogue of Satan now, under the wrath and curse of God, judged by him. The house of God at Jerusalem under the wrath and curse of God, judged by Him. Where, then, is the house of God? Where are we to look? Where are we to find a house of God that will not be destroyed, that will not come under the wrath and curse of God, that will not be judged. The new house of God is of no city of this creation. The new house of God is not located in Bethel or Jerusalem. The new house of God is none other than Jesus Christ himself.

Do you remember the story that ends the first chapter, John? It’s the story of Philip and Nathan. Now, it’s a strange story indeed. It would take a great deal of explanation to get through the particulars of it. But notice the conclusion of that story, and I’ll call your attention to that as we conclude this message. Verse 49.

Nathaniel answered him, Rabbi, you are the son of God, you are the king of Israel. Marvelous confession on Nathaniel’s part. Jesus answered and said unto him, Because I said to you that I saw you under the fig tree, do you believe? You shall see greater things than these. And he said to him, Get this. Get this. Truly, truly, I say unto you, You shall see the heavens open and the angels of God ascending and descending upon the Son of Man.”

What is Jesus saying? Well, he’s lifting that right out of the story of Jacob in Genesis 28, when Jacob was on the run. He has the dream of the ladder, and he names that site Bethel, house of God. It’s the ladder scene. L-A-D-D. It’s the latter scene. Jesus is the house of God, upon whom now the angels are ascending and descending. He’s the true Bethel. He is the place to which we must come. And it’s in Him we find security. Security, let me ask you, security for whom? What is the promise of the covenant? What is the extent of the covenant? Promises for whom? Towards whom?

You, just yourselves, adults over twenty-one, with your driving licenses? For your children! For heaven’s sake! For your children! And the children pre-eminent. For such is the house of God. The children and those who are like children. Amen. Thank God. But if you’re going to be a Presbyterian, then you better be, for heaven’s sakes, a good one. It’s for you and your children. I think more people with children should have been here to hear that tonight, don’t you?

The sermon text provided above is derived from the sermon audio recording making use of generative tools. It has not been manually edited. While transcription tools have a high degree of accuracy, the output may include generative textual, punctuation, and/or formatting errors.