Justified by Faith Alone: Apart from Baptism???

To be “justified” is to be counted righteous (forgiven, sanctified, saved) by God’s grace on his terms. The Bible clearly affirms that we are “justified by faith” (Rom. 3:28; 5:1; Gal. 2:16; 3:24), but nowhere does the original text of scripture say we are justified by faith alone. In fact, it says just the opposite: “You see that a person is justified by works and not by faith alone” (James 2:24).¹ So where did this popular “faith alone” idea come from?

Protestant Traditionalism

Around fourteen centuries after the close of the New Testament era, Roman Catholicism’s corruption, abuse of power, and distorted teachings sparked the Protestant Reformation. Reacting against the erroneous notion of purchasing or meritoriously earning salvation, German priest Martin Luther (1483-1546) went to the opposite extreme and promoted the extrabiblical concept of justification by faith alone. Needing a scriptural basis, Luther added the word allein (“alone”) in his German translation of Romans 3:28 (“through faith alone”), contradicting James 2:24 (“not through faith alone”). Rather than amending his own mistranslation, Luther’s solution was to characterize James as “an epistle of straw.”²

Justified By Faith But Not Faith Alone

Attempting to give credence (or the appearance of biblicality) to this Lutheran doctrine, isolated verses are often cited without due attention to their respective contexts. By cherry-picking selected passages and ignoring the qualifying information surrounding them, their intended meaning is misconstrued. However, all relevant information must be gathered and evaluated before valid conclusions can be drawn. It is helpful to remember that no book of the New Testament was written to non-Christians telling them how to get saved. All were addressed to reading audiences already redeemed in Christ.³

While faith is repeatedly contrasted in scripture with meritorious works, particularly works of the Law of Moses, saving faith is never pitted against or void of gospel obedience. Before Paul wrote Romans chapters 3–4 (highlighting the essentiality of faith), he had already established the necessity of “obedience of faith” (1:5) and affirmed that God “will render to each one according to his deeds …. glory, honor, and peace to everyone who works what is good …” (2:6, 10).⁴ To skip the first two chapters of Romans to find a proof-text for an alleged “faith alone” doctrine is misleading, not to mention ignoring all other references to faithful obedience throughout the epistle (e.g., 6:16-17; 10:16; 15:18; 16:26) and elsewhere in the New Testament. Before quoting the Old Testament adage, “whoever calls on the name of the LORD shall be saved” (10:13), Paul had already established the requisite of obedience in general and baptism in particular (1:5; 2:6-16; 6:1-18).⁵

So What Does Baptism Have To Do With Justification?

In denominational circles, the so-called Romans Road to Salvation—advocating “faith only” salvation—is actually an abbreviated and distorted version of the gospel.⁶ While based on the inspired letter written to the “saints” in mid-first-century Rome, it fails to mention the fact that these sanctified believers had previously “died to sin” (repentance) and “were baptized into Christ Jesus” in the likeness of his death, burial, and resurrection, in order to “walk in newness of life” (Rom. 6:3-4). In other words, the letter was written to penitent baptized believers already saved.

It was not merely an internal belief prior to active obedience that had enabled these Roman saints to receive divine forgiveness and justification. “But God be thanked that though you were slaves of sin, yet you obeyed from the heart that form of doctrine to which you were delivered. And having been set free from sin, you became slaves of righteousness” (Rom. 6:16-17). The expression “having been set free” [ἐλευθερωθέντες] (v. 18) is parallel to “has been freed” [δεδικαίωται] (v. 7), which is a form of the verb δικαιόω meaning “justified.”⁷

The noun “faith” [πίστις] does not appear in Romans chapter 6. Would it be fair to conclude that we are justified by obedience in baptism alone, apart from faith? Of course not! The verb “believe” [πιστεύω] occurs only once in this chapter: “Now if we have died with Christ, we believe that we will also live with him” (v.  8).⁸ However, this belief is contingent upon having died with Christ and having been buried and raised with him in baptism, thereby freed from sin and justified to live a new life (vv. 1-8).

Conclusion

Are we justified by faith? Absolutely! But not faith alone apart from obedience (incl. repentance, baptism, and a living confession of faith). A single verse in the Bible is intrinsically qualified by its immediate context, which is further informed by its remote context, which is inseparably linked to the overall context of scripture. Failure to realize this fundamental approach to biblical interpretation inevitably leads to misinterpretation and misuse of God’s word. God “desires all people to be saved and to come to the knowledge of the truth” (1 Tim. 2:3-4), which requires conscientious and diligent effort “to present yourself to God as one approved, a worker who has no need to be ashamed, rightly handling the word of truth” (2 Tim. 2:15).

--Kevin L. Moore

Endnotes:

     ¹ New American Standard Bible (2020).

     ² See C. M. Jacobs, trans., Works of Martin Luther (Philadelphia: A. J. Holman, 1915) 6:444.

     ³ For detailed information about each NT document, including original audience, see K. L. Moore, A Critical Introduction to the New Testament: Study and Lecture Notes (Henderson: Hester, 2009) 58-232.

     ⁴ New King James Version (1996).

     ⁵ See K. L. Moore, “Calling on the Name of the Lord,” Moore Perspective (12 June 2024), <Link>.

     ⁶ From the evangelical parachurch website GotQuestions.org: “The Romans Road to salvation is a way of explaining the good news of salvation using verses from the book of Romans. The Romans Road is a simple yet powerful method of explaining why we need salvation, how God provided salvation, how we can receive salvation, and what are the results of salvation” <Link>. Reformed (Calvinist) theologian Matt Slick’s concerted attempt to remove baptism from the justification process focuses primarily on Romans chapter 4, with other selected verses from chapters 3, 5, and 10 (see “Baptism and Romans 4,” CARM [22 Nov. 2008], <Link>), but he completely ignores the first two chapters of Romans that lay the groundwork for the rest of the epistle, and he ignores every reference in Romans to gospel obedience and baptism. He also fails to consider that Paul has written this letter to people who have already been baptized and justified.

     ⁷ Cf. ASV, Darby, Disciples’ Literal NT, Douay-Rheims, ERV, Expanded Bible, Jubilee Bible, Legacy Standard Bible, New Matthew Bible, Wycliffe; footnotes H/CSB, NRSV.

     ⁸ English Standard Version (2016).

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Running the Race Together

In the athletic world, it has long been recognized that group training has significant advantages. Fitness and health advisor Daren Lake has observed:

There’s an undeniable energy that comes from being surrounded by like-minded individuals. When you’re part of a group, there’s a sense of accountability. You’re less likely to skip a run when you know others are counting on you to show up. Plus, the camaraderie and support can push you to achieve more than you might on your own. Group runs can also be a great way to learn from more experienced runners, picking up tips and advice that can improve your technique and performance.¹

But this is not a new concept. In fact, for centuries the Bible has affirmed this God-designed model for human interaction, cooperation, and group dynamics.

Two are better than one, Because they have a good reward for their labor. For if they fall, one will lift up his companion. But woe to him who is alone when he falls, For he has no one to help him up. Again, if two lie down together, they will keep warm; But how can one be warm alone? Though one may be overpowered by another, two can withstand him. And a threefold cord is not quickly broken (Eccl. 4:9-12).²

Athletic metaphors, such as running a race, are also fairly common in scripture, particularly in view of the commitment, preparation, and effort involved (1 Cor. 9:26; Phil. 1:27; 2 Tim. 2:5). In the first-century Greco-Roman world, with the popularity of the Panhellenic Games, the apostle Paul often used these well-known images to describe his own ministry (Acts 20:24; Gal. 2:2; Phil. 2:16; 3:12-14; 2 Tim. 4:7-8). But neither he nor any other NT Christian was a solo competitor. The apostle and all other NT writers and church leaders and workers were very much team advocates and practitioners.

Galatians

The churches of Galatia were reminded, “You all [plural] have been running well …” (Gal. 5:7a).³ These brethren were not meant to be competing as individual athletes. Otherwise, everyone would be hindered and diverted off course (vv. 7b-12, 15, 26). Instead, Paul says, “through love serve one another” (v. 13) and “you all bear one another’s burdens, and thus you all will fulfill Christ’s law” (6:2). To the entire Christian community he reaffirms, “but let us not get exhausted doing good, for in due time we will reap if we do not give out” (6:9).

Corinthians

The collectivity of Christians at Corinth were exhorted: “Do you all [plural] not know that those running in a race, all indeed run, but one receives the prize? So you all run that you all might attain it. Now everyone striving is self-controlled in all things, that they indeed might receive a perishable wreath [στέφανος], but we, an imperishable [one]” (1 Cor. 9:24-25).

Likened to competing in an athletic competition, the point Paul is making, using imagery familiar to the Corinthians, is that the Christian life requires self-discipline and endurance. The Isthmian Games (second only to the Olympic Games) took place in Corinth every two years. The prize awarded was a temporary, perishable wreath of pine or wild celery, whereas the prize at the end of the Christian race is a heavenly reward that is permanent and will never fade away (cf. Phil. 3:12-14; 2 Tim. 4:7-8; Rev. 2:10). Once again, this is something we are striving for together.

Philippians

Paul expresses his desire for the Philippi saints, “that … I might hear the things concerning you all [plural], that you all are standing firm in one spirit, with one mind, striving together [συναθλοῦντες] for the faith of the gospel” (Phil. 1:27b). The expression “striving together” is translated from the compound συναθλέω, from σύν (“with”) + ἀθλέω (“contend,” “compete”). It is an athletic term (cf. 2:16; 3:12-14), and the σύν- prefix reiterates the preceding call for unity, cooperation, and teamwork.

Paul continues, “having the same struggle [ἀγῶνα], such as you all saw in me, and now hear is in me” (Phil. 1:30). The word ἀγών (“struggle” or “conflict”), the source of the English word “agonize,” is another athletic expression, descriptive of an intense athletic contest. Yet again, the participatory struggle is collective.

Hebrews

“Therefore, we also, having such a great cloud of witnesses surrounding us, having laid aside every weight and the easily-entangling sin, we should run with endurance the race set before us, looking unto Jesus, the author and perfector of the faith, who, considering the joy set before him, endured the cross, having despised its shame, having sat down at the right hand and the throne of God” (Heb. 12:1-2).

Pointing back to chap. 11, the heroes and heroines of faith who have gone on before us bear witness (testify), by their exemplary lives of faith, that it is possible, with the help of God, to endure the struggles of this sin-filled world and be victorious. The metaphorical race is not a momentary sprint but more like an extended (lifelong) marathon, something the Lord’s people participate in together. We are to discard the weighty impediment of sin, motivating each other daily (3:13), and as a unified community run with endurance to the end. Our mutual focus is on the ultimate hero and champion of faith, the crucified and exalted Jesus.

Conclusion

The appraisal of athletic “group” running, cited at the beginning of this article, simply reiterates basic principles relative to God’s design for his church. The Christian race is not an individual exercise but is very much a collaborative team effort. Resolutely focusing on and honoring Christ, let’s make sure we are running the appointed race as active members of his body, surrounded by like-minded runners, accountable to each other, responsible, giving and receiving encouragement, and energized in an atmosphere of learning and support among the faithful. We must not attempt to do this alone. The church of our Lord is the divinely-chosen environment in which the grueling race is run, side-by-side, and the goal is achieved together.

--Kevin L. Moore

Endnotes:

     ¹ Daren Lake, “Club/Group vs. Solo Marathon Running: Which is Best?” The 1% Better Runner (retrieved 20 August 2026), <Link>.

     ² New King James Version.

     ³ Unless otherwise noted, NT quotations are the author’s own translation. Emphasis added in italics.

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Did a vindictive God send wild bears to mutilate naughty little boys? (2 Kings 2:23)

Introduction  

Based on the account recorded in 2 Kings 2:23-25, as traditionally told, God allegedly sent two ferocious bears to maul a group of little boys simply because they made fun of a prophet’s bald head. Critics of the Bible reason accordingly that “IF God exists, then this is a perfect example of the fact that God is not actually omnibenevolent …. Or he does not exist and this story is just an example of God being made in man’s image …”¹ Others put the blame on a hypersensitive prophet, claiming the narrative “demonstrates Elisha to be quite villainous. His unbelievable pettiness is striking …”²

But before calling into question the integrity of the Bible or its Author or his authorized representative, let’s examine the account more closely to ensure it is not being misread and misunderstood. Perhaps there are important lessons to be learned.

Background

Elijah was a leading prophet of God in the ninth-century BC during the evil reigns of King Ahab and his Phoenician wife Jezebel and their son Ahaziah. The northern kingdom of Israel was in rapid spiritual and moral decline, having forsaken God’s covenant to embrace the pagan religions of Baal and Asherah (1 Kings 18:17-19). The prophet Elijah, whose name means “My God is Yahweh,” steadfastly defended the word of God, and despite suffering violent threats and persecutions, he boldly confronted the corruption and apostasy of a rebellious people. Nearing the end of his formidable ministry, Elijah was instructed by the Lord to anoint a young farmer named Elisha to be his protégé and successor (1 Kings 19:16).

Elisha, as a newly appointed prophet, obviously had enormous sandals to fill! In 2 Kings 2 he accompanied his revered father-figure (v. 12) from Gilgal to Bethel to Jericho to the Jordan River, where Elijah was taken up in a whirlwind to heaven. Three times Elijah had asked his young apprentice to stay behind, three times Elisha refused to leave his side (vv. 2, 4, 6), and on three occasions in three different places they encountered groups of fellow-prophets (vv. 3, 5, 7). Elisha requested a double portion of Elijah’s spirit, which the Lord apparently granted, along with Elijah’s cloak (vv. 9-13). Elisha then retraced their steps back to Jericho and towards Bethel, and with divine affirmation performed his first miracles along the way (vv. 14-23). On the road just outside of Bethel is where the story in question takes place.

Translation

When the Hebrew phrase qə·ṭan·nîm ū·nə·‘ā·rîm is assigned a strict lexical translation without due attention to contextual nuance, confusion and misunderstanding occur. Common renderings include “little children” (ERV, KJV), “boys” (NIV, NLT), “small boys” (CSB, ESV, RSV), “little boys” (Darby), “young boys” (NASB20, NET), “young lads” (ASV, NASB95), or “youths” (NKJV, WEB). However, “young men” (ISV, LB) would be a better fit in this particular context. The Hebrew noun nə·‘ā·rîm, the plural form of naʿar, is descriptive of a youthful male “ranging in age from infancy to young adulthood; by extension: servant, attendant, steward, with a possible focus on lower social status.”³

The term naʿar is used in the Hebrew Bible for Abraham’s trained servants, the “young men” (ASV, ESV, NASB, NKJV) who rescued Lot by defeating the armies of four regional kings (Gen. 14:14-15, 24). The same word is also descriptive of those old enough to:

‣  commit sexual violence (Gen. 19:4).

‣  get married (Gen. 34:19).

‣  offer sacrifices of oxen (Ex. 24:5).

‣  lead an army into battle (Ex. 17:9-10; 33:11).

‣  be sent to spy out a hostile land (Josh. 6:23).

‣  be armed with a lethal weapon (Judg. 8:20; 9:54).

‣  serve as priest (Judg. 17:7-12; 18:3-4, 15).

‣  work in the harvest fields (Ruth 2:9-21).

‣  engage in coercive extortion (1 Sam. 2:13-17).

‣  pay a fee (1 Sam. 9:8).

‣  engage in mortal combat (1 Sam. 14:1-14).

‣  fatally overpower a lion and a bear (1 Sam. 17:33-37).

‣  be sent as emissaries and to bear arms (1 Sam. 25:5-27; 26:2, 22).

‣  commit violent assault, kidnapping, and pillaging (1 Sam. 30:16-17).

‣  go to war and fight in hand-to-hand battle (2 Sam. 2:14-21).

‣  serve as executioners and assassins (2 Sam. 4:12; 13:28-29).

‣  commit murder and treason (2 Sam. 14:21; 18:5-32).

‣  lead a rebellion (1 Kings 11:28-37).

‣  govern provinces and lead armies (1 Kings 20:14-20).

‣  work in construction and stand guard (Neh. 4:16-23; 5:16; 13:19).

‣  obey God’s word (Psa. 119:9).

‣  blaspheme (Isa. 37:6).

The same word is applied to a 37-year-old man with facial hair (Gen. 41:12, 14, 46).

The adjective qə·ṭan·nîm (plural of qatan) could mean “small” or “insignificant” or “unworthy” or “trifling.”⁴ Elsewhere it describes those of lowly status or rank,⁵ or considered of lesser significance in society.⁶ The young men who confronted Elisha appear to have been what some might describe as “lowlife scoundrels,” comparable to the degenerate troublemakers that caused Paul and Silas to be driven out of Thessalonica (Acts 17:5-10). Moreover, this was not merely a handful of mischievous kids but a gang of forty-two—a hostile mob—railing against a lone messenger of God.

Why the Translational Confusion?

The Hebrew OT consists of approximately 8,000-12,000 distinct vocabulary words, compared to the English language with approx. 171,000 to over 1,000,000 words. A single expression in biblical Hebrew must therefore be somewhat flexible, with various shades of meaning depending on how it is used in any given context. This is why, in the translation process, contextual nuance must take precedence over rigid lexical correlation.

Geographical Setting

Bethel was the northern kingdom’s principal hub of idol worship, where Jeroboam had set up a graven image of a golden calf, appointed non-Levitical priests, instituted an unauthorized feast, and built an altar for sacrifices and burning incense to a pagan deity (1 Kings 12:28-33). The band of malfeasants “came out” [min yā·ṣə·’ū] of the idolatrous city, not randomly but approaching the prophet from behind to antagonize him (2 Kings 2:23-24a). They apparently identified Elisha, like his predecessor whose cloak he wore, as a staunch proponent of the one true God of Israel and fierce opponent of the false god of Bethel.

Topographical Setting

Bethel was located in the hill country of Ephraim (Judg. 4:5), a steep uphill climb from Jericho in the Jordan Valley. As Elisha made the ascent from lower to higher elevation, “he went up [‘ă·lêh] from there to Bethel, and he was going up [‘ă·lêh] the road …”⁷ This is where the gang of forty-two hostile young men accosted him, mocking him, saying, “Go up [‘ă·lêh] baldhead, go up [‘ă·lêh] baldhead!’”

In the immediate context, they may have been sarcastically challenging Elisha to “go up” to the city of Bethel to pay homage to their golden calf, or threateningly ordering him to “go up” the road and bypass their city altogether. In the broader context, it is not without significance that Elisha’s dear friend and colleague recently “went up” [‘ă·lêh] in a whirlwind into heaven (2 Kings 2:11). If news of this extraordinary occurrence, having been witnessed by “fifty men of the sons of the prophets” (v. 7), had already spread from beyond Jericho (vv. 15-18), the calloused aggressors could have been telling Elisha to “go up” and join his departed companion, far away out of their sight.

The fact that they repeated the words indicates more than an off-the-cuff remark but more of a hateful chant. Irrespective of any or all of the above possibilities, the intent behind the words is fairly evident: contempt for God and God’s prophet, malice, disrespect, profane irreverence, and overt rejection.

The Insult

Elisha was not an old man at the time, seeing that his parents were still living (1 Kings 19:20) and he ultimately survived the reigns of four Israelite kings spanning a total of seventy-three years (2 Kings 3:1; 10:36; 13:1, 10). Elisha’s baldness does not appear to have been age-related but the plight of a young man’s premature balding, unlike his hairy predecessor (2 Kings 1:8). Condescending insults from debased minds generally target any unique feature, anomaly, or defect. Calling attention to Elisha’s lack of cranial follicles would otherwise have been unnecessary.

Making matters worse, Elisha was an acknowledged “holy man of God” (2 Kings 4:7, 9, 16, 21-27; et al.) deserving utmost respect and dignity, the very opposite of what he was receiving from these hateful menaces (compare 2 Kings 1:13; 2:15, 19!). To resist, reject, and dishonor God’s chosen emissary is to resist, reject, and dishonor God himself (Ex. 16:8; 1 Sam. 8:7).

The Curse

Elisha, whose name means “God is salvation,” was known as “a prophet of Yahweh” in that “the word of Yahweh is with him” (2 Kings 3:11-12). Accustomed to invoking Yahweh’s authoritative name (2 Kings 2:2, 4, 6, 14, 21; etc.), Elisha therefore, with divine authority, reviled them [way·qal·lêm]⁸ “in the name of Yahweh” (v. 24).

There have always been grave repercussions for rejecting the God of salvation and his sacred word, especially when done with willful subversion (Deut. 7:10; 18:19; Lev. 24:10-16). This would include the maltreatment of the Lord’s inspired spokesmen (1 Kings 18:4; 19:10; 2 Chron. 36:16; Jer. 20:8; 38:9). The Bethelite delinquents should have known better and were in fact breaking the first three of the original ten commandments that formed the basis of God’s covenant with Israel (Ex. 20:3-7). Through his prophets the Lord had clearly demonstrated his superior power and magnificence (1 Kings 13:1-6; 17:1–18:46), but the rebellious-at-heart are slow to learn (cf. 1 Kings 13:33-34; 14:9, 16; 21:20, 25-26).

Mauled by Bears

It is not necessarily the case that God supernaturally caused the bears to attack. More likely, his divine favor and providential protection (including keeping vicious animals at bay)⁹ was suspended and the bears simply did what bears naturally do in the wild.¹⁰ “Because you have forsaken Yahweh, he has forsaken you” (2 Chron. 24:20c).¹¹ These would have been Syrian brown bears, weighing up to 550 pounds (250 kg) each, especially ferocious if they were “mama bears” protecting their cubs.¹² 

The text does not say the young men were “killed” by the bears but “torn” or “mauled” [bāqaʿ] (2 Kings 2:24). These agitators, reaping the consequences of their own sinful actions, apparently suffered punishment, while the sparing of their lives and teaching an unforgettable lesson are actually suggestive of divine mercy (a second chance?).

Conclusion

After losing his beloved mentor and stalwart defender of the faith, young Elisha was just beginning his prophetic ministry. Despite what must have been overwhelming trepidation, he accepted the enormous responsibilities and challenges in the midst of a rebellious and apostate nation. It was necessary from the start for the sovereignty of God and the authority of God’s prophet to be established. Outnumbered forty-two to one and met with disdain and mockery—no sympathy, no validation, no appreciation, no respect—Elisha and his God were undeterred.

Critics of the Bible have mischaracterized the Bethelite gang as the victims and Elisha as the bad guy. “Woe to those calling evil good, and good evil” (Isa. 5:20a). The narrative is not about a cruel and vindictive God, or helpless children, or a thin-skinned prophet with a bruised ego. It is about the destructiveness of sin and the futility of rejecting and resisting Almighty God.

Elisha went on to devote more than five decades of his life in faithful service to the Lord and the Lord’s people. The final description of him before his death as simply “the man of God” (2 Kings 13:19) was his rightful due from the beginning.

--Kevin L. Moore

Endnotes:

     ¹ Reddit post from Ezk3626 (retrieved 13 August 2026), <Link>.

     ² Jim West, “Beware the Angry Prophet: 2 Kings 2:23-25,” originally published in the Journal of Biblical Studies (March 2013): 1-10; retrieved 13 August 2026, <Link>.

     ³ Kohlenberger/Mounce Concise Hebrew–Aramaic Dictionary of the Old Testament, eds. John R. Kohlenberger III and William D. Mounce, s.v. נַעַר (paragraph 11785).

     ⁴ Ibid., s.v. קָטָן (paragraph 15622).

     ⁵ 2 Kings 18:24; Esth. 1:5; Job 3:19; Psa. 115:13; Isa. 36:9; 60:22; Jer. 6:13; 8:10; 31:34; Jonah 3:5.

     ⁶ Ex. 18:22; Deut. 1:17; 1 Sam. 9:21; 15:17; 20:2; 1 Kings 22:31; 1 Chron. 12:14; Eccl. 9:14; Jer. 49:15; Amos 7:2, 5; Zech. 4:10. The Hebrew term bᵉliyyaʿal, “lacking value or worth,” is descriptive of “worthless persons,” “scoundrels,” “rogues,” “rebels” (Deut. 13:13; Judg. 19:22; 20:13; 1 Sam. 2:12; 10:27; 25:17, 25; 30:22; 2 Sam. 16:7; 20:1; 23:6; 1 Kings 21:10, 13; 2 Chron. 13:7; Prov. 6:12; 16:27; 19:28; Nah. 1:11, 15).

     ⁷ Unless otherwise noted, scripture citations are the author’s own translation.

     ⁸ The Hebrew verb qālal, most often rendered in this text “curse,” also means “revile” (Kohlenberger/Mounce, op. cit., s.v. קָלַל, paragraph 15733). Cursed are those guilty of transgressions such as selfish anger, cruelty, idolatry, disrespecting parents, dishonesty, injustice, sexual immorality, violence, bribery, murder, and dismissing God’s law (Gen. 49:5-7; Deut. 27:15-26).

     ⁹ Cf. Lev. 26:1-6; Deut. 8:15; 1 Sam. 17:34-37; Psa. 91:9-16; Dan. 6:16-24.

     ¹⁰ As well as other dangerous animals in the wild; cf. Gen. 37:20; Num. 21:5-7; 1 Kings 13:24; 20:36.

     ¹¹ Cf. Deut. 1:42; 31:17-18; 32:16-20; 2 Chron. 15:2; Rom. 1:18-32.

     ¹² Cf. 2 Sam. 17:8; Prov. 17:12; Hos. 13:8.

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