Waiting On God: Lessons from Elijah for Modern-Day Christians

Note: This is an extracted and edited version of a message preached by the Rev. Colin Buchanan at Dumbarton Free Church in December, 2024.

In the thirty-eighth year of Asa king of Judah, Ahab the son of Omri began to reign over Israel, and Ahab the son of Omri reigned over Israel in Samaria twenty-two years. And Ahab the son of Omri did evil in the sight of the Lord, more than all who were before him. And as if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, he took for his wife Jezebel the daughter of Ethbaal king of the Sidonians, and went and served Baal and worshiped him.

He erected an altar for Baal in the house of Baal, which he built in Samaria. And Ahab made an Asherah. Ahab did more to provoke the Lord, the God of Israel, to anger than all the kings of Israel who were before him.

In his days Hiel of Bethel built Jericho. He laid its foundation at the cost of Abiram his firstborn, and set up its gates at the cost of his youngest son Segub, according to the word of the Lord, which he spoke by Joshua the son of Nun.

Now Elijah the Tishbite, of Tishbe in Gilead, said to Ahab, “As the Lord, the God of Israel, lives, before whom I stand, there shall be neither dew nor rain these years, except by my word.”

1 Kings 16:29 – 17:1

Life often places us in seasons of waiting—times when God feels silent, and answers seem distant. This journey can be challenging, but it’s within these moments that faith is tested and strengthened.

The story of Elijah, one of the Bible's most prominent prophets, and one whose ministry foreshadows the ministry of the Messiah, offers profound lessons on waiting, perseverance, and God’s intervention.

When I was struck with a chronic illness in 2009, my cry to God was, “Why?” The ministry I had been called to was no longer possible, and I wrestled with what felt like abandonment. Through this journey, I came to understand that God’s silence does not mean His absence. Instead, His seeming distance invites deeper trust.

The Challenge of Waiting

As Christians, we often hear that God responds to prayers with “Yes,” “No,” or “Wait.” While “No” may be difficult, “Wait” often feels more challenging. Waiting can feel like a test of endurance, leaving us questioning God’s presence and our own faithfulness. Yet, it’s in these silent seasons that God shapes our character.

Romans 5:3-5 reminds us of the spiritual growth that occurs during trials: “We rejoice in our sufferings, knowing that suffering produces endurance, and endurance produces character, and character produces hope.” These words, though difficult to embrace during pain, reveal the transformative power of waiting.

Elijah’s Time of Darkness

Elijah’s ministry began during one of the darkest periods in Israel’s history. King Ahab, influenced by his wife Jezebel, championed Baal worship, which brought moral degradation and widespread idolatry. The faithful were isolated, prophets were killed, and those remaining hid in caves.

Amid this darkness, Elijah emerged as a bold, solitary voice of truth. His first recorded act was to confront Ahab, declaring a drought (1 Kings 17:1). This proclamation not only punished Israel’s sins but also challenged Baal, the so-called storm god, on his own turf, demonstrating that only Yahweh controlled the rain.

Lessons in God’s Timing

Elijah’s story teaches us that God’s timing is perfect, even when it feels delayed. In moments of personal trials or societal corruption, it’s tempting to despair. Yet, Elijah’s unwavering faith reminds us that God is always working, even when His plans are hidden.

The Jewish tradition of the “empty chair” set aside for Elijah during rituals symbolizes hope for God’s intervention. It’s a reminder that God has not forgotten His promises. Revelation 21:4 assures us, “He will wipe every tear from their eyes,” and suffering will not have the final word.

When God Seems Silent

Waiting on God often feels like speaking into a void, especially during times of great injustice or personal grief. “Why don’t You act?” we might ask. Yet, Scripture affirms that God’s silence is not inaction. It’s during these times of waiting that faith matures.

As Paul writes in Romans 8:28, “We know that for those who love God, all things work together for good.” This truth, stored in our hearts, becomes a foundation during trials. While it may be insensitive to offer this verse to someone in the depths of suffering, sharing biblical narratives of faith and rescue can bring comfort and renewal.

Hope Amid Despair

Elijah’s confrontation with Ahab in 1 Kings 17:1 underscores the power of standing firm in faith. Despite appearing out of nowhere, Elijah boldly declared, “As the LORD, the God of Israel, lives, before whom I stand, there shall be neither dew nor rain these years, except by my word.” This proclamation marked the beginning of the end for Ahab’s reign and the false worship of Baal.

Elijah’s story reminds us that even one faithful individual, empowered by God, can stand against overwhelming darkness. It’s a call to remain steadfast, trusting that God’s justice will prevail. The promise of a future where God sets all things right sustains us through life’s challenges.

ELIJAH THE TESTIMONY

Elijah’s ministry is a testament to God’s faithfulness. His story encourages us to persevere through silence, trust in God’s promises, and believe in His ultimate justice. The hope we hold is not in vain; God hears our cries, and His intervention is certain.

The ‘spirit and power of Elijah’ played a key role in the life of Christ as well. John the Baptist was sent as a messenger like Elijah, and Elijah was one of the men who appeared with the transfigured Christ. Thus, Elijah not only stood as a prophet and servant in his own right, but he also served as an example of God’s power even in dark times — and how God will fulfill his promises.

As we continue exploring the lives of Elijah and Elisha, let’s draw strength from their unwavering faith, knowing that the same God who worked through them is at work in our lives today. Even when the darkness feels overwhelming, God’s light is never far, and His promises remain true.

A Church On The Move

Since mid-May, we’ve been out of our church building.
It’s an odd feeling, meeting one week in a spot where the congregation has met faithfully since 1908; the next week, scrambling to find a suitable spot.

In this case, issues with the building itself forced us to "(at least temporarily) relocate.

Providence

The Rev. Colin Buchanan often refers to “God-incidences” rather than coincidence. Nothing occurs apart from the provision of God, and our situation is certainly no exception.

Without going into details, the timeline of the week of our move went as follows:

• Monday - discover issue

• Tuesday - decide to leave

• Wednesday - find a new (temporary) home

A lot of talking took place over those three days. Most of our congregation, I daresay all of it, was talking to God, asking for His guidance and provision. Our leadership spent hours on the phone to each other, other parties, and to members of the congregation. Despite the rapid decision, there was a real sense of momentum and initiative amongst the leadership. This was an opportunity to see what the Lord would have for us next and to approach some questions that we’ve been dealing for a while.

Provision

Some of our congregation at Latta St. have distinct memories of Overtoun House. The large baronial house sits at the foot of the Lang Craigs high above the town. Notably, it was the home of Lord Overtoun, who in the early 1900s led a landmark challenge on behalf of the Free Church to the newly-reunified United Free Church.

In more recent times, Overtoun house served as a maternity hospital, a Christian retreat centre, and more.

And now, temporarily, it serves as the location where Dumbarton Free High Church meets every Sunday morning.

Overtoun House today is a registered charity. Led by Rev. Bob Hill, the house serves as a private residence and the home of multiple ministries, and Rev. Hill graciously opened his doors to DFHC as soon as he heard of the situation.

The speed at which everything developed was astounding. There was a frenetic burst of phone calls, intense conversation and furious emailing; but within 48 hours we’d decided on a course of action.

That was in May. As it turned out, finding an interim meeting place was the easy part. Planning for the future is a lot harder.

Planning

We start with God. There can be no successful planning for the future apart from Him. He led us to Overtoun, and now we look for Him to lead to the next spot. But as we wait for Him, there are a few principles that our leadership has kept in mind for our next meeting place:

• In town: we are Dumbarton Free Church, and it’s our desire to continue our presence here

• Fit for the future: we’re looking for a place that provides room for growth, a place that will work not just for the next year, but the next decade

• Ambitious: this is both a principle and a prayer. ‘Attempt great things for God; expect great things from God.’ We aim high, for His glory.

How will all those principles play out? How will the Lord answer? We don’t yet know - but we wait on Him, and look for the Lord’s continued work.

A Simple Call to Christian Worship from Hebrews 10:25

Why go to church?

Not so long ago, I suspect this was a deceptively simple question. We went to church because it was the expected thing. Christians went to church, I’m a Christian, therefore I go to church.

The Covid-19 pandemic, and the ecclesiastical response to it, put a whole new spin on that question.

I’m not here to criticise or even to recap that event. Instead, I want this to be a simple call to corporate Christian worship, from arguably the most important single text on the subject - Hebrews 10:25.

And let’s consider how to encourage one another in love and good deeds, 25 not abandoning our own meeting together, as is the habit of some people, but encouraging one another; and all the more as you see the day drawing near.

Hebrews 10:24-25

The Prime Importance of Meeting Together for Worship

Communal worship is not just a tradition, but a vital aspect of Christian life, worth arguing for, as the writer of Hebrews does here. Let’s look at some of his reasons why worship, together, is so important.

1. Fostering a Sense of Community

At its core, Christianity is a faith that thrives in community. The act of gathering serves as a reminder that we are not isolated believers but part of a larger body. In communal worship, individuals unite, reflecting the unity of the body of Christ.

This gathering is not merely a routine; it is an essential practice that binds believers together, offering support and understanding among those who share the same faith. Notice also that communal worship is a prerequisite for “love and good works.” Can we serve the Lord without worshipping together? Possibly! But the expectation is that those things happen within the context of worshipping together.

2. Mutual Encouragement

Hebrews 10:25 emphasizes the importance of "encouraging one another." Suffering is an expected feature of the Christian life, and regular, normative meeting together allows Christians to support each other through these trials.

All the normal interactions of corporate worship, from prayer and praise, to hearing the Word, to partaking in Communion together, provide strength and encouragement that are crucial for sustaining one’s faith.

3. Spiritual Growth and Edification

Worship gatherings are key for spiritual instruction and growth. Through sermons, Bible studies, and other forms of teaching, believers gain insights and understanding of God's word. This learning environment fosters spiritual maturity by equipping Christians with the knowledge and wisdom needed to navigate life according to biblical principles.

Again - spiritual growth through the study of the Word can and should be done on the individual level as well. But throughout church history, when many believers were unable to study the Word privately through lack of resources, time, and education, it was in corporate worship that Christians were primarily equipped for spiritual growth.

4. Corporate Worship Enhances Personal Worship

While personal prayer and worship are invaluable, there is something uniquely powerful about corporate worship. Singing psalms and hymns, praying together, and hearing God's Word in a collective setting enhances the worship experience. It helps affirm our beliefs and deepen our connection with God. Corporate worship acts as a catalyst for personal renewal and spiritual vigour.

5. Witness to the World

When Christians gather, they serve as a witness to the world around them. The love and unity displayed in these gatherings can be a powerful testimony to the life-changing impact of the gospel. In a world that values individualism, the church offers a contrasting model of community and shared life that can draw others toward Christ.

6. Preparing for the "Day Approaching"

Interestingly, the writer ties regular worship together to preparing for the return of Christ - "the Day approaching." Meeting together is part of the preparation for this day. Regular worship keeps the hope of Christ’s return alive in the community's heart, motivating continual growth and readiness.

Come to Church!

The instruction in Hebrews 10:25 to not neglect meeting together is as relevant today as it was in the early church. In a modern age where technology can create a sense of connection, the physical act of coming together in worship remains irreplaceable.

Why come to church? Come because the local assembly of believers is where faith is nurtured, spirits are uplifted, and the church is strengthened.

To circle back around; Christians attend church regularly. Are you a Christian? Then go to church! Make the most of every opportunity to meet, encourage, and edify one another as we await the glorious day of Christ’s return.

Understanding the Image of God, Part 3: The Impact of the Fall

In our series exploring the biblical concept of the "Image of God," we’ve covered the purposes of the image of God and the definition of the image of God - what it is (or isn’t!). Now it’s time to delve a bit deeper into the profound implications of the Image of God for believers and unbelievers alike, reflecting on humanity's unique position within creation and our intrinsic value derived from this divine likeness. 

Then God said, “Let us make man in our image, according to our likeness. They will rule the fish of the sea, the birds of the sky, the livestock, the whole earth, and the creatures that crawl on the earth.”

So God created man in his own image;

he created him in the image of God;

he created them male and female.

God blessed them, and God said to them, “Be fruitful, multiply, fill the earth, and subdue it. Rule the fish of the sea, the birds of the sky, and every creature that crawls on the earth.”

God also said, “Look, I have given you every seed-bearing plant on the surface of the entire earth and every tree whose fruit contains seed. This will be food for you,

for all the wildlife of the earth, for every bird of the sky, and for every creature that crawls on the earth — everything having the breath of life in it — I have given every green plant for food.” And it was so.

God saw all that he had made, and it was very good indeed. Evening came and then morning: the sixth day.

Genesis 1:26-31, CSB

Important Terms and Concepts

The Image of God in English corresponds to the older theological term "Imago Dei," literally “image of God” in Latin. In the Septuagint, the Greek word used is eikon, from which we get common English words like "icon" and "iconic," which allude to the visual and representative aspects of this concept.

Three Aspects of the image of God

At the core, the Image of God in humanity is seen through three lenses:

• our physical creation in God’s likeness (Genesis 2:7-8)

• God’s purpose behind this divine choice (Genesis 1:26-27)

• the resultant relationship between God and mankind (Genesis 1-3)

This triad underscores not just a physical resemblance but a deeper, spiritual connection that reflects God’s intention for humanity to hold a special position in creation and to embody a unique relationship with the Creator.

The Fall

The narrative takes a turn with the fall of man, introducing the concept of a marred image. Despite being created in God's likeness, humanity's choice to seek knowledge apart from God introduced a flaw—a crack in the mirror, so to speak. This act didn't just have physical repercussions but also fundamentally altered the spiritual and relational aspects of the Image of God within us. Our inherent ability to reflect God’s character was distorted, leaving humanity in a state of brokenness and separation from God.

The Remedy

The story doesn’t end there. The biblical narrative offers hope through redemption—a restoration of the Image of God through Jesus Christ. This redemption is not just about repairing what was broken but about offering a new way to see and reflect God’s image clearly once again. In Christ, we find the perfect reflection of God, and through Him, we are invited to rediscover our true identity and purpose.

What It Means For Us

The takeaway from this reflection on the Image of God is multifaceted. It challenges us to recognize the inherent worth in every individual as image-bearers, despite the marred reflections we often perceive. It also calls us into a deeper understanding of our purpose and position within creation, urging us to live in a way that reflects God’s character and intentions for us.

In conclusion, the concept of the Image of God serves as a reminder of our origin, purpose, and destiny. Despite the fall and the resulting flaws in our reflection of God, redemption through Jesus Christ offers a path back to the clarity and fullness of this divine image. 

And there’s a final challenge here: we are called ourselves to reflect God’s image to the world around us, demonstrating the redemption in Christ and living as restored images for His glory.

Bibles - How To Choose One

Man doth not live by bread only, but by every word that proceedeth out of the mouth of the LORD doth man live

Deuteronomy 8:3b 

This is the second guest post from Cameron Braidwood. The first post dealt with the importance of the written Word to the life of the believer. In this post, the author lays out a brief guide to choosing a new Bible.

Now that we have established, to some degree, the importance of Bible-intake, let us list some of the things we might consider when looking to purchase a copy of the bible.

Translation

Firstly, and most importantly, translation.

As I have already said, there are multiple English translations available. I shall avoid delving too deep into this issue as most Christians have an opinion and preference on which is ‘best’ (perhaps a topic for another post). Broadly speaking, in translation, there are two types:

• Formal equivalence

• Dynamic equivalence

The former holds to a more ‘literal and word for word’ translation style that seeks to remain as close to the original source material as possible, while the latter sacrifices a degree of literality in favour of a more ‘readable and readily understood’ style. You ought to consider which translation may suit you best. There is a ‘spectrum’ of translations available from the New Living translation (on the dynamic equivalent side) all the way to offerings such as the King James Version or the New American Standard Bible (on the more formal equivalent side).

Purpose

Secondly, the purpose for your new Bible.

I propose that it is necessary to consider the purpose for which you require a new bible, as the answer will influence a variety of factors.

• Are you a pastor/elder who may require one for pulpit preaching?

• Are you in the market for a desk bible from which to study?

• Do you require a new copy to carry to church?

If you require a bible for study, particularly one that is intended less for carrying around and more for keeping at a desk, well, you may want to consider a ‘study bible’. These are, generally, large copies with paragraphs of additional explanatory notes, full reference suites, maps and other book-introductory information. I would recommend every Christian household have access to one. They provide helpful information pertaining to background and context in which certain books or letters were written as well as offering brief commentary material on some of the less-clear passages of scripture.

In addition to study bibles there are also options more suited to ‘note-taking’ such as a ‘wide margin bible’. These are great for annotating with your own notes as they contain a good margin of blank space particularly suited for this purpose. These bibles generally have paper with a greater degree of opacity and often of a higher ‘gsm’ (grams per square metre) than other bibles which help them stand up to additional writing or ‘marking up’.

If you are in the market for a more casual reading experience, the ‘Readers Editions’ are a great option. The main feature of these editions is that they generally have the chapter and verse numbers omitted and are often set in a single-column paragraph format, all contributing to a more ‘reading with your boots off’ experience in which you can comfortably work your way through whole books in a single sitting.

If you are a minister of the gospel/elder and are looking for something from which to make pulpit-use of then you may wish to consider a ‘text-only’ edition. These present with the omission of the references in favour of either greater margin space or larger text size. There are so-called ‘preachers editions’ which lack many of the features that are included with reference and study bibles.

I would say that the most helpful text-format for an expository preaching-style would be a ‘dual-column verse by verse’ layout. The text is split into two columns on the page and each verse begins on a new line making it far easier to specifically refer to a particular verse. This is a classic favourite of mine as it definitely makes it easier to find a particular verse with a cursory scan of the text.

If your pastor/teacher has settled on a particular bible, sometimes there are ‘pew editions’ available for the congregation. These are usually hardbacks with the same text block and retaining the same pagination as the preacher’s copy. That is to say, the page numbers will correspond exactly with the preacher’s copy, making for more of a streamlined, congregational reading experience.

Finally, a note for the more ‘collector’ types. If you enjoy a ‘premium’ bible reading experience, there are many editions available which include finer leather bindings inclusive of calfskin and goatskin &c. Other ‘premium’ options include edge-lining for the leather liners, multiple dual-sided satin ribbons, art-gilting and perimeter cover stitching.

Conclusion

There are a vast number of options available depending on your specific bible-reading requirements. Consider your particular needs and look at the options available; but most importantly…read your bible. Often. Daily. And ‘let the word of Christ dwell in you richly’ (Col 3:16).

Psalm 120 - The Sojourner's Psalm

Towards the end of 2022, we started going through the Psalms of Ascent (or Psalms of Degrees) during our weekly Wednesday night Bible study and prayer service.

Psalms of Ascent (Psalms of Degrees)

These Psalms, 120-134, clearly form a unit. While their exact purpose is unclear, they share a common theme - the pilgrimages to Jerusalem/Zion/the temple - and seem to display some progression. They may have been sung at particular stages on the journey to the temple, or perhaps form a counter to the preceeding Psalm 119 (the law of God alongside the temple of God).

Whatever the case, these 15 songs showcase the centrality of God’s house and the worship of God in the life of the believer. That was visibly the case for ancient Israel, and remains vital for modern-day believers.

Let’s start with Psalm 120.

1. In my distress I called to the LORD,
and he answered me.
2. Deliver me, O LORD,
from lying lips,
from a deceitful tongue.

3What shall be given to you,
and what more shall be done to you,
you deceitful tongue?
4A warrior’s sharp arrows,
with glowing coals of the broom tree!

5Woe to me, that I sojourn in Meshech,
that I dwell among the tents of Kedar!
6Too long have I had my dwelling
among those who hate peace.
7I am for peace,
but when I speak, they are for war!

The text above (taken from the NASB version) indicates the three general sections of the psalm. Verses 1-2 cry out to God. The next two verses are an imprecation, or maybe even a curse, on a false and betraying tongue. And verses 5-7 are a straight-up lament.

A sense of depression, of being “down” emotionally and spiritually, pervades the entire psalm. Nearly every verse contains a negative sentiment, from the opening “distress” to the plaintive cry “woe is me”! Other psalms in this series move us upwards, but Psalm 120 begins low and far away.

Together, the whole psalm forms a plea, the weary cry of someone who isn’t in the right place: a Sojourner. Someone who, as Kipling says, “wandered on a foreign strand.”

Let’s take each section in order to explore it a bit further.

The Sojourner’s Psalm

120:1-2, Cry

1. In my distress I called to the LORD,
and he answered me.
2. Deliver me, O LORD,
from lying lips,
from a deceitful tongue.

Distress! The psalmist begins in a dark place. He doesn’t wallow in distress; even there, he’s able to turn his eyes upward and cry to God. Note the quiet but firm reassurance at the end of verse one: “and he answered me.”

Confident that God will hear him, whatever his sad state, the psalmist makes a plea for deliverance. From what? From “lying lips” and a “deceitful tongue.” It’s an inward enemy that confronts him.

There are some questions even here. Is the psalmist lamenting the false witness of those around him? Later in the psalm, we see that he is dwelling outside the people of God, beyond the confines of the promised land. It could be that he is worn down by the oppression of their constant falsehoods.

On the other hand, a passage like Matthew 15:17-20 might be helpful here. When confronted with the question of eating with unwashed hands (an issue the Pharisees were condemning the disciples over), Jesus responded with:

Do you not understand that everything that goes into the mouth passes into the stomach, and is eliminated? 18But the things that come out of the mouth come from the heart, and those things defile the person. 19For out of the heart come evil thoughts, murders, acts of adultery, other immoral sexual acts, thefts, false testimonies, and [i]slanderous statements. 20These are the things that defile the person; but to eat with unwashed hands does not defile the person.”

Note also that in the same passage, Jesus quotes from Isaiah, condeming people who honour God with their mouths but do not follow Him inwardly.

120:3-4, Condemnation

The psalms spring from the psalmist’s heart, so applying the warning of 1-2 to our own tongues is appropriate. But the entirety of the psalm seems focused on the circumstances surrounding the psalmist. The “distress” or “trouble” of verse 1 seems to be primarily external.

3What shall be given to you,
and what more shall be done to you,
you deceitful tongue?
4A warrior’s sharp arrows,
with glowing coals of the broom tree!

In that light, the condemnation of vv. 3-4 is imprecatory. “What shall be done you, you deceitful tongue?” cries the psalmist.

Answer? Sharp arrows to pierce, and burning coals to scorch. Fire can be cleansing or destructive, and clearly here the emphasis is on the latter.

The deadliness and damage of the tongue is such that it takes arrows and burning coals to fight it. There’s a sharp lesson here for any of us prone to sins of the tongue; words can indeed hurt, and so much so that it can take a warrior to counteract them. Don’t excuse your own tongue!

120:5-6, Lament

The final verses of the psalm pack a punch.

5Woe to me, that I sojourn in Meshech,
that I dwell among the tents of Kedar!
6Too long have I had my dwelling
among those who hate peace.
7I am for peace,
but when I speak, they are for war!

This is truly a man apart from his people. Meshech and Kedar seem to be references to locations well beyond the land of Israel to the north and south, respectively. The psalmist is dwelling far away from his own people, outside the land.

What’s more, notice the reference to peace and war. He longs for the peace, for the fellowship, of God’s people. But the place he dwells is intrinsically opposed to that peace. The construction in verse 7 is pointed and almost plaintive; it is only when “I speak,” that “they are for war.”

Application

Psalm 120 forms the perfect starting point for a series of psalms that moves the reader closer to God’s house and God’s people. Three applications to consider:

1. We are all sojourners - this world is not our home; we look for a different city, whose builder and maker is God.

2. Weariness is natural - “distress,” “woe,” and “war” come hand-in-hand with our sojourning state. We dwell in a world opposed to God and His people; soul-weariness comes with the territory.

3. We yearn for something better - there’s weariness, yes, but also a sense of longing. We are distressed with our current state because it doesn’t satisfy; only Zion, fellowship with God and His people, will truly satisfy.

May these thoughts be a blessing to your soul. We’ll continue to work through these psalms in sequence, so stay tuned!

Bibles - The Importance of God's Word

Man doth not live by bread only, but by every word that proceedeth out of the mouth of the LORD doth man live. Deuteronomy 8:3b 

This is the first part of a two-part guest post from Cameron Braidwood. This first part focuses on the importance of the Word of God, in the form of the written Word, to the life of the believer. Part 2 then shifts to answer common questions about what to look for in a Bible, in the hopes of giving believers a simple guide to choosing a new edition of God’s Word.

The above scripture is echoed by our Lord Jesus in the book of Matthew when He quoted from the Old Testament in response to temptation from Satan in the wilderness. The consumption of God’s word is as vitally important to our spiritual life as the consumption of bread is to our bodies.

We may not always consider this, but it is the inescapable meaning of our Lord’s words. Scripture is replete with passages that speak of the life-giving and treasurable nature of God’s word.

• The Psalmist describes the word (law) of God as ‘perfect, converting the soul’ (Psalm 19:7).

• In Paul’s second epistle to Timothy we are informed that it [God’s word] is profitable for ‘doctrine’, ‘reproof’, ‘correction’ and ‘instruction in righteousness’ (2 Tim 3:16).

• Elsewhere in his epistle to the Romans, Paul outlines the crucial link between scripture and faith: “faith cometh by hearing and hearing by the word of God” (Rom 10:17).

• Throughout the book of Psalms there are many descriptions and comparisons used to convey the nature of God’s word; often referred to in other terms such as ‘law’, ‘statutes’, 'judgements’, ‘testimonies’ and ‘precepts’.

• Also in Psalm 19, King David describes God’s word as even sweeter than ‘honey’ and the ‘honeycomb’ (v10) as well as more desirable than ‘much fine gold’ (v10).

The biblical evidence is overwhelming - the written Word of God is crucial to our lives as believers. It is so critical, in fact, that its worth almost cannot be estimated.

It’s worth pondering the inspired example. Have we ever considered the value of the Bible as even greater than a large quantity of the purest gold? It seems near impossible to overstate the necessity of scripture to spiritual life and growth.

In earlier eras of church history, the people of God had little access directly to the Word of God. To put it into our own context, there would have been no Bible in the native tongue of the inhabitants of Dun Breaton, the fortress for which our own town of Dumbarton is named. Access to the written Word came through priests and teachers, who largely worked in Latin or the biblical languages of Greek and Hebrew.

A push began in the latter middles ages and accelerated with the Reformation to put the Bible in the vernacular - the common tongue of the people. In the English-speaking world, the crowning achievement of that movement was the Authorised Version of the Bible, also known as the King James Version.

But the movement didn’t end there. The number of modern English translations of the Bible has proliferated in recent years. There are a vast variety of versions in multiple formats and bindings available to us. We may rightly say that we are exceedingly blessed with such variety; we might also note how blessed we are to have God’s word translated into our native tongue at all.

Having the Word of God accessible in our own language is a direct testimony to God’s grace to us. May the kingdom-furthering work of Bible translation into other languages continue for the eternal good of man and the glory of God!

On Biblical Persistence, Part 1

And Elijah said to Elisha, “Please stay here, for the LORD has send me as far as Bethel.” But Elisha said, “As the Lord lives, and as you yourself live, I will not leave you.”

Elijah said to him, “Elisha, please stay here, for the LORD has send me to Jericho.” But he said, “As the LORD lives, and as you yourself live, I will not leave you.”

Then Elijah said to him, “Please stay here, for the LORD has sent me to the Jordan.” But he said, “As the LORD lives, and as you yourself live, I will not leave you.”

2 Kings 2:2, 4, 6

What to do with the curious case of Elijah and Elisha here in 2 Kings 2? On the one hand, a senior man of God, Elijah, is giving explicit instructions to his junior, Elisha - instructions which Elisha steadfastly ignored.

Is this blatant disrespect? Disobedience? Rebellion, even?

Or is there something more going on?

We’re going to explore what lies behind Elisha’s persistence. In doing so, we’ll discover a couple of useful applications to our lives today - whatever the circumstance.

Testing, testing, testing . . .

It can be helpful to think of Elijah’s statements not as commands, but as tests. In each case, he’s offering Elisha an easy out. We do this all the time in modern life, saying things like “only if you’re free,” or something similar. We have an idea that someone isn’t truly committed or doesn’t really want to do something, so we make it easy for them to step aside.

Elijah is doing something similar, testing Elisha’s commitment to the mantle of responsibility that he will, quite literally, take up very shortly.

Jesus does something similar in the New Testament. In John 21, the resurrected Jesus appears to the dsciples ’ on the shores of the Sea of Galilee. Dejected, they’ve returned to a life of fishing. In a remarkable scene, Jesus asks Peter three times, “Do you love me?” He knew the answer, but by asking repeatedly he gave Peter a chance to demonstrate his faith. And in Peter’s case, it also served as a chance for Peter to match his thrice-repeated denial of Christ with a thrice-repeated statement of faith that resounds even today.

Location, location, location . . .

Back to Elijah and Elisha. There’s also an element of progression here. Note the locations Elijah mentions - “to Bethel,” “to Jericho”, “to the Jordan.”

Elijah is led by God a bit further each time, each a little farther out in the desert. Each time, he tests Elijah to see if he, also, is willing to be led.

This one we know experientially. We even talk this way, of being “led” from one life event to another by the Spirit of God. There’s significance, however, even in the locations to which Elijah is led - and where Elisha persists in following.

Bethel, the “house of God,” is a place of great refuge for God’s people. From that place of refuge, the prophets are led to Jericho. That great, ancient city, one of the oldest in the world, was the site of a great victory for God’s people. But like all great cities, it was full of sin and misery. And in this case, it was a literal fount of impurity - note that Elisha’s first independent miracle will be done here, just a few verses along in the chapter.

Finally, from Jericho the prophets are led across the river Jordan. That river, the site of so many miracles, would see more in the course of Elisha’s ministry. But first, Elijah and Elisha would cross it on dry ground, symbolic of the Israelites crossing the Red Sea centuries before.

It’s easy to find parallels in our own lives; the place of refuge, perhaps our home or our supporting church, gives way to a new location. We find opportunity and challenge in equal measure there. And often we’re led out once again - perhaps just for a season of testing and triumph, as Elisha was.

Persistence is key to it all. It’s a persistence through testing and a persistence in any location, wherever the Lord may lead.

That persistence is not without reward, as we’ll see in the next part of our study. But it’s worth noting that Elisha doesn’t see the reward at first. True, Elijah does promise that Elisha will receive a double portion of his blessing on him - but only if he persists to the end. But that promise doesn’t come until after the verses above. In other words, the reward is disclosed only after the test is completed. Had Elisha failed to persist, he would have missed on the chance altogether.

What gave Elisha the wisdom to persist from the beginning? We’ll look at that more fully in the next instalment.

Snapshots from Samuel, #1: Hophni and Phineas

Greed.

With some lust and gluttony on the side.

These were hardly the qualities of a priest. But for years, the children of Israel had the unfortunate blessing of being ministered to by the sons of Eli - Hophni and Phinehas. These were men entirely guided by their own selfish desires, with devastating consequences.

What were their crimes?

Gluttony. Priests were entitled to a portion of food from the sacrifices that were offered at the tabernacle. There were strict rules in place for what the priests could take, and when. They were instructed to wait until after the meat was cooked and the fat reduced (Lev. 3).

Hophni and Phinehas didn’t wait. In fact, I Samuel 2:16 highlights that if any of the men making sacrifice attempted to convince the priests to follow the rules, Hophni and Phinehas would only insist even more.

This was role reversal of the worst sort; men of God expressly leading the people of God away from the right practice.

But the sons of Eli were even worse with the women who came to worship.

Lust. Hophni and Phinehas seduced women who came to worship, leading them astray in brazen and blatant sin “at the door of the tabernacle.” (1 Samuel 2:22).

Combine sexual indulgence with gluttonous appetites, and the picture of Hophni and Phinehas is one of two men completely given over to self-indulgence. These aren’t men who serve God; their only master is themselves.

The lessons here are striking. Paul talks about men like Hophni and Phinehas in Philippians: “Their destination is destruction, their god is their appetite, their glory is in their shame, their minds are set on earthly things.”

As Paul said, destruction was the outcome for the sons of Eli. But as leaders, they wouldn’t go down by themselves; their example of selfish indulgence dragged down 30,000 Israelite warriors with them (I Samuel 4).

The people of Israel needed a high priest who was dedicated not to his own desires, but to the service of the Lord and His people. They needed a “faithful priest” that would do what God desired.

They got such a priest in Samuel.

Samuel was a contrast in every way. He stayed faithful to the Lord, he didn’t fall into sexual sin, and he helped to establish the anointing of David to the kingship. In other words, Samuel ministered faithfully.

And by helping to establish David, Samuel played a role in setting a man after God’s own heart on the throne - and from David’s line, God would someday bring His own son.

Jesus wasn’t just a faithful priest, like Samuel. He was a perfect priest.

Where Hophni and Phinehas led women astray in sexual sin, Jesus rescued them from it.

Where the sons of Eli feasted prematurely, Jesus fasted.

And while Hophni, Phinehas, and even Samuel died, Jesus lives.

There’s a number of takeaways from the story of Hophni and Phinehas, but two are worth noting today.

First, several of the fruits of the Spirit, including temperance, love, and meekness, directly counter the greed of Eli’s sons. We are to strive for a pattern of life that bears fruits of godliness, not greed. We aim to “walk in the Spirit,” and not to fulfill the lusts of the flesh.

Hophni and Phinehas needed a bit of self-denial in their lives. Instead, they denied themselves nothing - no food was too good and no woman off limits. And Eli, much to his shame, indulged them (I Samuel 1-3 tell the fuller story of Eli’s own complicity).

Deny ourselves. Take up our cross. Follow Him. That’s the best way to avoid falling into a greedy, selfish pattern of life.

The final takeaway is simply this: God held Hophni, Phinehas, and even Eli responsible for their actions. Judgement came on them, swift and terrible.

At the same time, God held Samuel and David responsible for their actions as well, rewarding them for faithful service. Both men held important offices before the Lord, as priest and king-to-be, and both fulfilled their offices.

What office do we hold? What faithful service should we render?

Even two unfaithful, despicable priests can serve as an important reminder: we do not serve a powerless God.

We serve a King and a Risen Saviour.

Best to serve Him, faithfully.

Readings: I Samuel 1-4, Leviticus 3.