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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Being a “Leader” in the Lord’s Church

God’s design for congregational leadership is summed up in Acts 14:23, where Paul and Barnabas, having planted churches in multiple Galatian cities, appointed “elders” (plural) in every “church” (singular). Qualifications of these church leaders (variously designated elders, presbyters, overseers, pastors, shepherds) are listed in 1 Timothy 3:1-7 and Titus 1:5-9.¹ While not everyone can serve in this official capacity, and there are those who should not serve in any leadership role, the listed criteria relevant to character and observable behavior provide a commendable standard for all Christians.

Not every congregation of the Lord’s church has a plurality of qualified men who can function as a scriptural eldership. But no congregation is without leadership.² Faithful men and women, fulfilling their respective God-given roles, will always ensure the Lord’s work gets done. In whatever capacity in whatever ministry one serves, basic leadership qualities are necessary.

Leadership Development in Rome

“For as we have many members in one body, but all the members do not have the same function, so we, being many, are one body in Christ, and individually members of one another” (Rom. 12:4-5). Every member of the Lord’s body has something to contribute, even though we cannot and should not all be doing the same things. “Having then gifts differing according to the grace that is given to us, let us use them: if prophecy, let us prophesy in proportion to our faith; or ministry, let us use it in our ministering; he who teaches, in teaching; he who exhorts, in exhortation; he who gives, with liberality; he who leads, with diligence; he who shows mercy, with cheerfulness” (Rom. 12:6-8).³ Whatever gifts one might have, and whatever functional qualities are necessary to exercise those gifts, ought to be recognized, developed, and implemented.

“Now I myself am confident concerning you, my brethren, that you also are full of goodness, filled with all knowledge, able also to admonish one another” (Rom. 15:14). The verb nouthetéō, descriptive of one’s counsel to avoid or stop improper conduct, means “admonish, warn, instruct” (BDAG 679). The responsibility is given to “you” (plural), all the brethren, yet with two prerequisites: “full of goodness” and “filled with all knowledge.” No one is capable, with divine sanction, of effectively engaging in this important work who is full of goodness but lacking knowledge or is filled with knowledge but lacking goodness. Both are necessary. Neither is optional.

Leadership Development in Corinth

Parallel to Romans 12, in Paul’s letter to the Corinth church, he also used the imagery of the body of Christ comprised of functioning members (1 Cor. 12:12-27). He then writes, “I urge you, brethren—you know the household of Stephanas, that it is the firstfruits of Achaia, and that they have devoted themselves to the ministry of the saints—that you also submit to such, and to everyone who works and labors with us. I am glad about the coming of Stephanas, Fortunatus, and Achaicus, for what was lacking on your part they supplied. For they refreshed my spirit and yours. Therefore acknowledge such men” (1 Cor. 16:15-18).  

The verb translated “devoted” here is étaxan (from tássō), meaning to “appoint,” “assign” or “put in charge” (BDAG 991). It would appear that Stephanas and associates had appointed themselves to the ministry of the saints, not that they usurped the wishes of the congregation but they saw what needed to be done and got to work. Paul says, “submit to such, and to everyone who works and labors with us.” The criterion is twofold: “work” [ergéō] (‘activity of work’) and “labor” [kopiáō] (‘vigorous effort’). These men were not self-appointed leaders but self-appointed workers, which Paul identifies as the quality of true leadership (cf. also 1 Thess. 5:12-13). The Corinthians were instructed to “acknowledge such men.”

Leadership Development in Philippi

In his letter to the saints at Philippi, including overseers and deacons (1:1), Paul encourages and challenges the brethren with the examples of Christ (2:5-11), himself (2:17-18), Timothy (2:19-24), and Epaphroditus (2:25-30). He further writes, “Brethren, join in following my example, and note those who so walk, as you have us for a pattern” (3:17). The apostle serves as a model worth following in so far as he is modeling Christ, while other faithful disciples (“who so walk”) are also worthy of emulation.

Conclusion

Before a man is appointed to serve as an elder, he is already exhibiting observable leadership qualities (1 Tim. 3:2 ff.). Brethren who are mature (1 Cor. 2:6), spiritual (Gal. 5:22–6:1), strong (Rom. 15:1), and faithful (2 Tim. 2:2) are recognizable, as “the good works [of some] are clearly evident” (1 Tim. 5:25). When members of the church show commitment and faithfulness by their regularity, involvement, hard work, and caring spirit, they demonstrate true spiritual leadership as servants of the Lord (2 Tim. 2:24-26).

--Kevin L. Moore

Endnotes:

     ¹ See K. L. Moore, “Qualifications of Elders: Part 1,” Moore Perspective (16 June 2021), <Link>. Unless noted otherwise, scripture quotations are from the New King James Version.

     ² See K. L. Moore, “Congregational Leadership Without Elders,” Moore Perspective (6 Feb. 2025), <Link>.

     ³ The word “gifts” [charísmata] applies to whatever God has provided for the benefit of his church and for accomplishing his purpose. The gift of “prophecy,” the proclamation or forthtelling of divine revelation, is the only miraculous gift listed here. In the absence of the complete NT, prophesying in the fledgling Christian movement was a necessary component of revealing and communicating the divine will but would no longer be needed and would discontinue when God’s revelation was complete. See K. L. Moore, “Duration of Miraculous Gifts,” Moore Perspective (29 July 2020), <Link>.

*Originally prepared for June 2026 summer series, Ripley MS church of Christ.

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