Elisha, a prophet of God returns to Gilgal at a time of crisis.
“And Elisha returned to Gilgal, and there was a famine in the land. Now the sons of the prophets were sitting before him; and he said to his servant, ‘Put on the large pot, and boil stew for the sons of the prophets.’”
—2 Kings 4:38
Gilgal, once a place of covenant renewal under Joshua (Joshua 5:9), is now marked by hunger. But more than physical lack, it symbolizes the spiritual dryness of the nation. Famine was one of the judgments God promised for disobedience:
“When I have broken the supply of bread, ten women shall bake your bread in one oven, and they shall bring back your bread by weight, and you shall eat and not be satisfied.”
—Leviticus 26:26
This gathering of prophets around Elisha represents a remnant holding fast to truth during a time when many had turned to Baal and false worship. Yet even among them, danger was near.
A Dangerous Provision
In their attempt to survive, one of the young prophets ventures out into the field. In zeal or desperation, he gathers what he believes are edible herbs.
“So one went out into the field to gather herbs, and found a wild vine, and gathered from it a lapful of wild gourds, and came and sliced them into the pot of stew, though they did not know what they were.”
—2 Kings 4:39
The Hebrew word for “wild gourds” is paqqūʿōt, likely referring to colocynth, a plant that is bitter and can cause purging or death. This moment captures the image of good intentions without discernment. The man did not know what he was adding to the pot. It is a spiritual lesson. Even in ministry, we must beware of mixing foreign things into God’s provision.
“There is a way that seems right to a man, but its end is the way of death.”
—Proverbs 14:12
There was no malice in the act, but the result was still deadly.
“Then they served it to the men to eat. Now it happened, as they were eating the stew, that they cried out and said, ‘Man of God, there is death in the pot!’ And they could not eat it.”
—2 Kings 4:40
The Prophetic Solution
Elisha responds not with panic, but with authority.
“So he said, ‘Then bring some flour.’ And he put it into the pot, and said, ‘Serve it to the people, that they may eat.’ And there was nothing harmful in the pot.”
—2 Kings 4:41
There is no magic in the flour. It is symbolic. Just as in Exodus 15:25, when Moses threw wood into bitter waters and they were made sweet, the act points to divine intervention. Flour, used for bread, which sustains life, points to the Word of God and the Bread of Life.
“Man shall not live by bread alone; but man lives by every word that proceeds from the mouth of the Lord.”
—Deuteronomy 8:3
“I am the bread of life. He who comes to Me shall never hunger.”
—John 6:35
Elisha, a type of Christ in this moment, purifies what was poisoned. He doesn’t discard the pot or its contents. He transforms it. What man corrupted, God redeems.
Spiritual Implications
This account is more than a miracle story. It teaches that not all poison is obvious, and not all danger is external. Sometimes, spiritual poison enters subtly: through ignorance, compromise, or false teaching.
“A little leaven leavens the whole lump.”
—Galatians 5:9
“Beware lest anyone cheat you through philosophy and empty deceit, according to the tradition of men, according to the basic principles of the world, and not according to Christ.”
—Colossians 2:8
But the solution is never in fear or removal. It is in correction by truth, by the Bread of Life Himself. Elisha did not need a new pot, just a divine word.
My Final Thoughts
The pot wasn’t thrown out. The prophets weren’t punished. The food wasn’t wasted. God stepped in and redeemed the situation through a simple act of faith. That’s what He does for us. When death seeps into the pot… AKA into our homes, churches, or hearts, He doesn’t destroy what was once good. He purifies it.
Let this remind you: be cautious what you gather. Not all vines bear life-giving fruit. And when something deadly slips in, don’t despair. Call on Jesus. He can take what was once poisoned and make it whole again.
In the Sermon on the Mount, Jesus opens with a list of blessings that define the heart of Kingdom living. These are not mere suggestions for behavior, they describe the character of those who are truly His. Each Beatitude is rich with truth and finds harmony with the rest of Scripture.
“Blessed are the poor in spirit…”
“Blessed are the poor in spirit, for theirs is the kingdom of heaven.” (Matthew 5:3)
The poor in spirit are those who know they have nothing to offer before God. They recognize their spiritual poverty and cling to mercy. This is echoed in Isaiah 57:15, which says,
“For thus says the High and Lofty One… I dwell in the high and holy place, with him who has a contrite and humble spirit…”
“Blessed are those who mourn…”
“Blessed are those who mourn, for they shall be comforted.” (Matthew 5:4)
This is not mere sorrow over life’s trials, but mourning over sin. It is the heart that grieves over the brokenness caused by rebellion against God. James 4:9–10 affirms this call to holy mourning:
“Lament and mourn and weep! Let your laughter be turned to mourning… Humble yourselves in the sight of the Lord, and He will lift you up.”
“Blessed are the meek…”
“Blessed are the meek, for they shall inherit the earth.” (Matthew 5:5)
Meekness is strength restrained and submitted to God. It is the opposite of arrogance or aggression. This is prophesied in Psalm 37:11:
“But the meek shall inherit the earth, and shall delight themselves in the abundance of peace.”
“Blessed are those who hunger and thirst for righteousness…”
“Blessed are those who hunger and thirst for righteousness, for they shall be filled.” (Matthew 5:6)
This is the deep desire for God’s holiness, His justice, and His will to be done. It echoes Psalm 42:1–2,
“As the deer pants for the water brooks, so pants my soul for You, O God… for the living God.”
“Blessed are the merciful…”
“Blessed are the merciful, for they shall obtain mercy.” (Matthew 5:7)
Mercy flows from a heart that has received mercy. It’s forgiving, compassionate, and slow to condemn. Jesus teaches the same in Luke 6:36:
“Therefore be merciful, just as your Father also is merciful.”
“Blessed are the pure in heart…”
“Blessed are the pure in heart, for they shall see God.” (Matthew 5:8)
Purity of heart refers to single-minded devotion to the Lord. It is not outward ritual, but inward sincerity. Psalm 24:3–4 declares,
“Who may ascend into the hill of the Lord?… He who has clean hands and a pure heart.”
“Blessed are the peacemakers…”
“Blessed are the peacemakers, for they shall be called sons of God.” (Matthew 5:9)
Peacemakers reconcile others to one another and to God. They reflect their Father’s nature. Romans 12:18 commands,
“If it is possible, as much as depends on you, live peaceably with all men.”
“Blessed are those who are persecuted…”
“Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven.” (Matthew 5:10)
When believers stand firm in righteousness, the world reacts with hostility. But their reward is sure. 2 Timothy 3:12 warns,
“Yes, and all who desire to live godly in Christ Jesus will suffer persecution.”
“Blessed are you when they revile you…”
“Blessed are you when they revile and persecute you, and say all kinds of evil against you falsely for My sake.” (Matthew 5:11)
Rejection for Christ is not a curse, but a crown. This blessing echoes the prophets’ suffering and calls us to eternal joy. Acts 5:41 tells of the apostles:
“They departed… rejoicing that they were counted worthy to suffer shame for His name.”
My Final Thoughts
The Beatitudes display a radical call, a Kingdom where the weak are strong, the humble are exalted, the sorrowful are comforted, and the persecuted are crowned. They are not steps to earn God’s favor, but evidence of God’s work in us. May our lives reflect these attitudes, not by our strength, but by the Spirit who transforms hearts into the likeness of Christ.
Paul’s exhortation to “put off the old man” and “put on the new” speaks to every believer’s transformation in Christ. It is not about moral improvement alone, but about being renewed in the very image of the Creator through redemption.
Who Is the “Old Man”? Who Is the “New”?
In Ephesians 4, Paul writes:
“That you put off, concerning your former conduct, the old man which grows corrupt according to the deceitful lusts, and be renewed in the spirit of your mind.” (Ephesians 4:22–23)
“Old man” refers to our former identity in Adam, characterized by sin, deception, and corruption. Paul contrasts that with being “renewed in the spirit of your mind”, a transformation of inner life from the Spirit.
Similarly, Colossians says:
“Put off, concerning your former conduct, the old man which is corrupt according to the deceitful lusts, and be renewed in the spirit of your mind, and that you put on the new man which was created according to God, in true righteousness and holiness.” (Colossians 3:9–10)
The “new man” is our identity in Christ: a person recreated by God, belonging to His kingdom, and revealing His righteousness and holiness.
What Must Be Discarded
Paul carefully identifies behaviors and imageries associated with the old nature:
“Fornication, uncleanness, passion, evil desire, covetousness” (Ephesians 4:19)
“Anger, wrath, malice, blasphemy, filthy language” (Colossians 3:8)
This list frames the old man’s deeds as both internal lusts and external actions, revealing a corrupted heart. But Paul’s focus is not solely on behavior; his emphasis is on heart transformation, rooted in who we are in Christ, produced by the Spirit.
Putting On the New Man
Putting on the new man means wearing virtues that reflect Christ Himself:
“put on the new man” is creational language indicating a garment that covers, and a identity assumed (Colossians 3:10).
“Let all bitterness, wrath, anger, clamor, evil speaking be put away… be kind to one another” (Ephesians 4:31–32).
“Put on tender mercies, kindness, lowliness, meekness, longsuffering” (Colossians 3:12).
These qualities are not self-generated; they flow from the heart renewed by the Spirit and formed by union with Christ. They reflect the new identity, a person in positions of righteousness and holiness.
How Does This Transformation Occur?
Paul teaches the process:
“Do not lie to one another, since you have put off the old man… and have put on the new man who is renewed in knowledge according to the image of Him who created him.” (Colossians 3:9–10)
Deliberate Decision: Believers intentionally remove old patterns (“put off”) and adopt new attitudes (“put on”).
Mind Renewal: “…renewed in the spirit of your mind…” (Ephesians 4:23). This is inner transformation from daily communion with Scripture and prayer.
God’s Image Restoration: This renewal is “according to the image of Him who created him.” This is not moral reformation, it is creational restoration in Christ.
Why This Matters for the Believer
This command to put off the old man and put on the new is not about modifying our behavior, it is about living in the fullness of our identity in Christ. It underscores that we are not reforming ourselves through self-effort, but receiving and wearing the righteousness already revealed and given to us in Jesus Christ. This transformation is not instant, but progressive, a lifelong journey of renewal in the Spirit, as seen in Romans 12:2 and 2 Corinthians 3:18. Unlike Pharisaical obedience that tries to earn favor through outward actions, this renewal begins in the heart, in alignment with the grace of God described in Ephesians 2:8–10.
This inward renewal has outward implications. As we put on the new man, our lives begin to reflect Christ, shaping how we speak, how we forgive, how we bear with one another. In community, it fosters unity and reflects the gospel not just in word, but in practice. The virtues of Christ: meekness, patience, love, and truth. These bind the body of believers together and become a living testimony of His work in us.
Practical Steps to Put Off and Put On
To walk in this truth, Paul’s teaching invites us into practical, Spirit-led discipline. We are called to daily meditate on the truths of Scripture that affirm our new identity, as modeled in Psalm 1, where the man who delights in the law of the Lord is fruitful. When temptation arises, we must not excuse it or entertain it, but flee and replace it with righteousness, as taught in 1 Corinthians 10:13.
In our relationships, we are exhorted to speak the truth in love, to confess our faults, and to forgive one another, because that is what it looks like to walk as God’s family (Ephesians 4:15–16). Above all, we must not depend on our strength, but submit fully to His Word and His Spirit. As Colossians 3:16–17 reminds us, letting the word of Christ dwell richly in us is the way we are clothed in spiritual readiness, garments fit for those raised to walk in newness of life.
My Final Thoughts
“Putting off the old man and putting on the new” is not a legalistic checklist, it is the daily wearing of a sacred identity. It is the Spirit’s craft in us, by His Word, in Christ’s likeness. May we live each day knowing our garments are righteousness and holiness, not by our merit, but by God’s finished work.
The stories of Susanna (Daniel 13) and Bel and the Dragon (Daniel 14) appear in the Septuagint but are absent from the Hebrew Masoretic Text and all ancient Hebrew or Aramaic manuscripts. These narratives, while morally edifying, display characteristics inconsistent with canonical prophecy and highlight concerns about deriving doctrine from LXX additions.
What Is Susanna?
Susanna tells the story of a devout and beautiful woman wrongly accused of adultery by two corrupt elders. The narrative follows a courtroom drama with a clear moral arc:
Accusation: Two elders spy on Susanna and blackmail her with false sexual claims (Daniel 13:20–22).
Trial and Judgment: Susanna is brought out for public condemnation, but Daniel intervenes (Daniel 13:41–50).
Interrogation by Daniel: He questions each elder separately, highlighting their contradictory testimonies (Daniel 13:52–55).
Vindication: Daniel pronounces her innocent, and the guilty elders are justly executed (Daniel 13:63–64).
Susanna emphasizes integrity and God’s justice. Yet, it lacks prophetic voice, covenant promises, or divine revelation. Its tone is moral and ethical, not revelatory. It contains no direct speech from God, no Messiah reference, and no fulfilment of covenantal prophecy.
“And the Lord saved her from the hands of the wicked men… the elders, because they had falsely accused her.” (Daniel 13:57)
This verse encapsulates the story’s redemptive arc. But note: the source of deliverance is God generally, not through prophetic office or covenant promise. The narrative reads like moral fiction rather than inspired Scripture.
What Is Bel and the Dragon?
Bel and the Dragon comprises two distinct episodes following Susanna:
Bel Exposed: Daniel uncovers the priests’ deception in Bel’s temple by using ashes to reveal they eat the offerings at night (Daniel 14:13–22).
Dragon Killed: Daniel feeds the living dragon cakes made of hair and pitch, causing it to burst (Daniel 14:23–30).
Third Event: Daniel is thrown into a lion’s den, yet emerges unharmed (Daniel 14:31–42), echoing but not part of the canonized Daniel 6.
The core message is a rebuke of idolatry crafted in narrative form. But like Susanna, there is no prophetic revelation. No divine speech, no covenant promise, no vision of future redemption. Instead, we see clever human action backed by God’s protection. The account lacks the structure and substance of inspired Scripture.
“Bel is dead, and his priests are devoured by the dragon… Daniel told the king how they had deceived him.” (Daniel 14:17)
Notice the conclusion: the idol’s priests are exposed; the story teaches idols are powerless. Yet, there is no covenant depth, no Messianic prophecy, no theological teaching beyond moral victory.
Key Biblical Excerpts and Brief Analysis
Let’s look more closely at some of the pivotal text:
“Susanna wept… Lord, the God of my fathers, save me from them.” (Daniel 13:44)
Susanna’s prayer invokes “God of my fathers” but contains no mention of covenant promises or prophetic fulfillment, only a plea for rescue.
“And Daniel said to her, ‘Your faith has rescued you… fear not; stand firm.’” (Daniel 13:55)
Daniel’s words affirm faith and deliverance but remain within ethical boundaries, not prophetic or revelatory.
“Daniel answered and said, ‘O king, let not thy thought be troubled… Bel is not a god.’” (Daniel 14:15)
Daniel shows faith-based wisdom and courage, yet again this is moral instruction, not prophecy.
Why These Stories Raise Concern
When we examine Susanna and Bel & the Dragon, we find:
- No Hebrew original text: Only Greek versions exist.
- No support from Dead Sea Scrolls: They never appear in the Hebrew fragmentary Daniel scrolls.
- No prophetic voice: They do not include Divine revelation, apprenticeship to covenant promise, or future-oriented prophecy.
- No apostolic endorsement: The New Testament quotes canonical Daniel but never these stories.
Their absence from foundational sources, combined with their moral-narrative style, indicates they were probably later Greek additions. Maybe valuable as literature perhaps, but not on par with Scripture.
Building on our understanding of these narratives, we can now examine the theological and canonical issues raised by the inclusion of Susanna and Bel & the Dragon in the Septuagint. These additions raise serious concerns for any believer who seeks to preserve the integrity of God’s Word as it was originally delivered.
Lack of Covenant Revelation and Prophetic Authority
True Scripture always contains elements of covenant, prophecy, or direct revelation from God. These narratives do not. Susanna presents a moral tale. Bel & the Dragon offers a story of religious courage. But neither one contains the core attributes of inspired prophecy:
- No divine speech or “Thus says the Lord”
- No covenant language rooted in Abraham, Moses, or David
- No Messianic foreshadowing or redemptive promise
Contrast this with the true prophetic writings, such as Isaiah, which are filled with covenant reminders, divine rebuke, and clear Messianic expectation:
“Come now, and let us reason together,” says the Lord, “Though your sins are like scarlet, they shall be as white as snow; Though they are red like crimson, they shall be as wool.” (Isaiah 1:18)
Absent from Hebrew and Aramaic Manuscripts
The most direct reason to reject these additions is the complete absence of them in any Hebrew or Aramaic manuscript. The Dead Sea Scrolls include the Book of Daniel, yet end at chapter 12. There is no trace of chapter 13 (Susanna) or chapter 14 (Bel and the Dragon) in any fragment or scroll.
This matters because all genuine Scripture given to Israel was written in Hebrew or Aramaic and preserved by the Jewish community. If these stories were truly Scripture, they would exist in that tradition, not just in Greek.
Never Quoted or Used by Jesus or the Apostles
Jesus quotes from Daniel multiple times, including His reference to the “abomination of desolation” in Matthew 24:15. The apostles likewise cite the Hebrew Scriptures repeatedly, but neither Susanna nor Bel & the Dragon is ever quoted, referenced, or hinted at in any New Testament book.
This silence is important. The apostles confirmed the Scriptures by their use. Their total omission of these Greek additions suggests they did not regard them as divinely inspired.
Doctrinal Consequences and Confusion
These stories, while moral, are doctrinally thin. They lack theological richness. There are no teachings about sin, atonement, Messiah, or the Law of God. Their inclusion blurs the difference between morally uplifting tales and divinely revealed Scripture.
Additionally, relying on such texts may lead to further doctrinal error. If these are accepted, why not the apocryphal books that promote praying for the dead or salvation by works? Scripture must be drawn only from what God has revealed, not what man has added.
“You shall not add to the word which I command you, nor take from it, that you may keep the commandments of the Lord your God which I command you.” (Deuteronomy 4:2)
The LXX and Its Mixed Authority
The presence of these additions in the Septuagint reveals its limitations. While the LXX can be a useful translation tool, it is not a perfect representation of the inspired Word. It was produced over time by various translators and redacted by multiple scribes. Not all content in the LXX can be trusted as Scripture.
This is why the Masoretic Text, preserved carefully by the Jewish scribes and confirmed by the Dead Sea Scrolls, remains the faithful source of the Old Testament. It contains what God actually gave to Israel, not later additions composed in Greek centuries after the prophets had ceased speaking.
“Forever, O Lord, Your word is settled in heaven.” (Psalm 119:89)
My Final Thoughts
Susanna and Bel & the Dragon may contain good moral lessons, but they are not the Word of God. They are later additions to the Greek Septuagint, written without Hebrew originals, never quoted by Christ, and never confirmed by the apostles. Their inclusion in some Bibles reflects tradition, not divine inspiration.
If we desire to follow God faithfully, we must be people of the Word, God’s Word, not man’s inventions. We must hold fast to the Scriptures that were given by inspiration of God and preserved through His covenant people.
“All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness.” (2 Timothy 3:16)
After Jesus raised Lazarus from the dead, the Jewish leaders recognized that Lazarus himself had become powerful testimony to Christ’s authority. Their decision to kill him was a deliberate attempt to suppress that testimony and maintain control.
The Miracle That Could Not Be Hidden
John records that news of Lazarus’s resurrection spread quickly:
“Then a great multitude of the Jews… came to see Lazarus, whom He had raised from the dead.” (John 12:9)
It was no private event. Everyone heard about it. Because Lazarus was alive again, many believed in Jesus:
“Therefore the chief priests plotted to put Lazarus to death also; because that on account of him many of the Jews went away and believed on Jesus.” (John 12:10–11)
Earlier, when Lazarus had been raised, the council had met:
“Then the chief priests and the Pharisees gathered a council and said, ‘What shall we do? For this Man works many signs. If we let Him alone like this, all will believe in Him… then the Romans will come and take away both our place and nation.’” (John 11:47–48)
The leaders feared that public belief would undermine their religious authority and provoke Roman reprisals.
Deliberate Plotting
When it became clear that Lazarus himself was drawing people to Jesus, they took action:
“So the chief priests made plans to put Lazarus to death also.” (John 12:10)
The plot was not reactionary, it was calculated. Lazarus’s testimony threatened their control, so they aimed to remove him.
John clarifies the purpose of the plot:
“But because on account of him many of the Jews were going away and believing in Jesus…” (John 12:11)
Lazarus alive was proof of Jesus’ power. Belief based on testimony was spreading. They responded not by examining their hearts, but by silencing the witness.
Despite their plot, Jesus did not remove Lazarus from Jerusalem. Instead, Lazarus’s living testimony remained central. John notes:
“Jesus hid Himself and did not walk openly among the Jews.” (John 12:36)
God protected Lazarus and Jesus until the appointed time, when all things, even opposition, would fulfill redemptive purpose.
My Final Thoughts
The plot to kill Lazarus demons/”>demonstrates how deeply men will resist clear evidence of Christ’s power. Lazarus himself became living proof, and the leaders would rather silence the evidence than submit to the truth. May we recognize that genuine testimony of God’s power provokes decision, and may we stand with that testimony, regardless of opposition.