Third Sunday after Pentecost
Third Sunday after Pentecost – 30 June 2019
The Mission and Discipleship Council would like to thank Rev Dr Ana K Gobledale, Minister of Salisbury United Reformed Church and member of the Joint Liturgical Group of Great Britain, for her thoughts on the third Sunday after Pentecost.
2 Kings 2:1-2, 6-14 ...... 2 Psalm 77:1-2, 11-20 ...... 3 Galatians 5:1, 13-25 ...... 5 Luke 9:51-62 (NRSV) ...... 6 Sermon ideas ...... 7 Time with children ...... 10 Prayers ...... 11 Musical suggestions ...... 13 Supporting Material ...... 15
2 Kings 2:1-2, 6-14
The first book of Kings tells the story of Israel’s first Kings, starting with David, and the great prophets from Nathan to Elijah. Second Kings begins with the transfer of prophetic power from Elijah to Elisha.
Let’s start with the names. Lest we get confused, as many do, Elijah and Elisha are not the same name. Like Anna and Hannah, they sound similar, but with correct pronunciation provide two distinct names for two distinct people.
Elijah’s ministry and mission draw to a close, his life and purpose complete. Elisha follows, seemingly bewildered, anxious, unsure of himself. He seems to sense Elijah’s shoes are too large for him to fill. Perhaps Elisha’s request to Elijah for a double portion of the Spirit (Ruach: wind) arises from trepidation rather than greed. He has seen that even for Elijah it has been difficult and that a larger dose of spirit may be needed to meet what lies ahead.
In spite of any uncertainty or worry, Elisha remains steadfast and constant. Three times, like Peter, he sticks by Elijah’s side. Even when Elijah instructs him to stay behind, Elisha, like Ruth, refuses to leave. He follows closely and keeps his eyes on Elijah.
Their movements are intriguing. First they go to the Jordan River, standing on the Jericho side, the west bank, the Promised Land. Then crossing over to the east bank, traditionally the desert or wilderness, leaving the crowd of prophets behind. What is the significance of crossing the river, of leaving the Promised Land and re-entering the wilderness? Perhaps, given Israel’s history (outlined in 1 Kings), returning to the east side means returning to the peaceful place, leaving behind the turmoil of the people of Israel. Perhaps we hear this echoed in Jesus leaving the people of Jerusalem to go into the desert, face his initial temptations, delve into prayer, and clarify the direction of his ministry and mission.
With Elijah gone, Elisha takes up his mantle, such a common phrase today. First he uses it to strike the water in doubt and anger, demanding, “Where is Yahweh, the God of Elijah?” A first miracle – parting the waters? Perhaps this is Yahweh’s way of confirming the double portion of Spirit bestowed upon Elisha? Perhaps it is an invitation of the Eternal One, like rolling out a red carpet? For now Elisha steps forth and crosses over, back to the Promised Land with the people and their turmoil.
Other curious points to notice and ponder:
• What do we make of the prophets, 70 in number, who foretell Elijah’s departure and keep their eyes on the unfolding events?
• The image of Elijah ascending in a chariot pulled by horses shines iconic in Christian wə·sū·sê) refers not to horses but) ְ ו ס֣ וּ סֵ י imagery and art. Yet the Hebrew word used to swallows or swifts (Strongs Hebrew 5483). Is it not easier to imagine wings on birds than horses? Why and when was there the shift to steeds?
• A second miracle follows (verses 19-22) when Elisha changes bad water into good water; is this an echo of water into wine?”
Psalm 77:1-2, 11-20
The Psalms are divided into five books. Psalm 77, appears in Book 3 (Psalms 73-89) sometimes referred to as the ‘Dark Book’ of the Psalms.
Psalm 77 provides powerful metaphors of God in nature. We can see, hear, feel and experience the presence of God in the vibrant, even violent, display of nature through the words: tremble, thunder, flash, pour out, crash, shook, whirlwind. The speaker focuses on God’s work and ‘mighty deeds’ in an attempt to comfort their soul. Do you find these metaphors comforting? Do you see them helping you fall asleep? Would this psalm be your choice to sing as a lullaby to a distressed child?
The psalmist provides a formula for calming meditation. Can’t get to sleep at night? Turn to the Eternal One! ‘Count your blessings, name them one by one!’ Try counting sheep or, better yet, name the sheep in that flock: starting with Moses and Aaron. What are the elements here that can be considered essential for meditation, for moving from a disquieted state to one of praise and peace?
• Verses 1-2 describe the state of agitation
• In verses 11-12 the decision is made twice to meditate. ‘I will…’ ‘I will…’ reminding us that meditation is not always an automatic response to agitation. It can require an act of will, a resolute resistance to one’s own will or ‘refusal’ to be comforted. • Verses 13-19 present a rush of thoughts, a free flowing torrent. Then they calm suddenly in v.20, returning to the immediate, to God’s intervention in human
experience, to God intervening now to restore comfort and open the gate to a peaceful sleep.
I can easily imagine the writer, having persistently counted their blessings and named their sheep, dropping immediately into a deep slumber.
One might respond to the passage asking:
• In times of trouble to whom do we turn? How do we get there? What do we recall?
• How do we meditate? When do we meditate? On what do we meditate?
Interesting points to notice and ponder:
• Might the whirlwind compare with that in which Elijah ascends to ‘heaven’?
• Jeduthun and Asaph are musicians, two of the three Levites David commissions to oversee religious singing in the temple. Psalms 73-83 are a group of Psalms ‘of Asaph’.
• The speaker’s focus moves back and forth from talking about God to speaking directly to God. What effect does this literary tack have on the reader and hearer of the psalm? Are the thoughts about God spoken in brackets? Or are we overhearing a dialogue, spoken by a single person? How might the congregation be drawn in to the psalm to overhear meaningfully? What if the reader were to look directly at the gathered congregation for those lines about God, and look away for the other lines? What if it was read by two voices?
• Experiment by reading the Psalm, replacing ‘He’ and ‘Lord’ with God and Eternal One. Liberate your imagination, and that of the gathered people.
Galatians 5:1, 13-25
Galatians is often referred to as Paul’s Declaration of Independence. Being from a nation that gives great weight to our Declaration of Independence, I can hear the Liberty Bell ringing! No more tyranny! Free at last! Citizens rush to sign their name, to declare their allegiance to this new vision, new song, new truth. The world has shifted.
Verse 1 could be a rallying cry for any Civil Rights Movement: “Free at last, Free at last, Thank God almighty we are free at last.” -- Martin Luther King Jr.,1963
Paul’s rallying cry is part of the 50% of the New Testament removed from the biblical text when the so-called Slave Bible was printed for use by slaves in the British West Indies: find out more here: religionnews.com
Paul’s Declaration provides a direction, a framework to avoid a spiral into anarchy. Hearing reports that followers are interpreting their new freedom as ‘anything goes,’ Paul sets out parameters. He warns that personal desires and ambitions will conflict with and even negate or destroy this new freedom. He clarifies that the fruits of the Spirit arising from this new freedom require an overarching law of love.
A Law or Rule (as in Rule of Saint Benedict), like a garden trellis, provides ‘a structure which can support growth and beauty.’ (Karen O’Donnell, Sarum College lecture, 2019). Whether within a new nation, a 12-Step Programme or a Christian community, freedom is experienced only to the extent we cling to the framework and adhere to the Rule founded on love and caring for others.
What constitutes this structure upon which freedom flourishes? Paul’s list of the Fruits of the Spirit (neither speaking in tongues nor prophesy are listed) are not required as religious actions, but rather as personal qualities that both come from and add up to love. Some may think ‘They’ll know us as Christians by our speaking in tongues.’ But Paul holds out for something greater: ‘They will know we are Christians by our love.’ Freedom flourishes on the trellis of love, this framework (Rule) that includes a passion for justice, joy, peace, patience, kindness, generosity, faithfulness, gentleness, and self-control.
One can be easily distracted by the specifics in Paul’s examples, or in his tendency to drift toward the Greek duality of spirit and flesh. To accompany Paul to his eventual focus on wholeness as the key (v.14) is crucial. It’s no longer a matter of cutting hair or not cutting hair, of wearing tassels or not wearing tassels. Paul moves us away from this distraction
with ritual and moral detail to a focus on the Rule of Love. We are directed to let go of the laws that cage us in, and cling to the spirit of the law – love, that supportive and guiding Rule upon which we can flourish and grow in freedom.
Interesting points to note and ponder: • In verse 22 the word ‘peace’ comes from the Greek εἰρήνη eirḗnē -- to join; wholeness; peace--God's gift of wholeness.’ (Strong’s Concordance 1515).
Luke 9:51-62 (NRSV)
Jesus, like the prophet Elijah before him, nears the end of his earthly mission and ministry, and the day draws near for him ‘to be taken up’ (v.51).
The path ahead stretches out through tough even treacherous terrain. Jesus, the teacher this time, faces repeated rejection. Luke employs a common literary tool to emphasise the extent of this rejection; in good storytelling form he presents a pattern of three: I will Follow…but (57-58); Call to Follow…but (59-60; I will Follow…but (61-62). To each of these bumblers, Jesus provides further description of the clarity and commitment He expects from those who follow Him, those who will be called upon to take up His mantle following His departure. This is serious business, not for the weak-hearted. Taking this path means we will find ourselves sitting with people we don’t want to sit with, doing things we don’t want to do, taking actions that are counter-cultural, disappointing those who love and trust us. Jesus is asking for a commitment with great intensity and with great consequences.
Interesting points to notice and ponder:
• This section of Luke starts with the Transfiguration (9:28ff) of Jesus and then moves to his rejection at the Samaritan village. One can see a parallel with the previous section, which starts with Jesus’s baptism, another peak experience for Jesus, and then moves to His rejection at Nazareth. A lesson for us, perhaps from the example of Jesus: we may feel the Holy Spirit upon us, but rejection will happen; it’s not all plain sailing, even when you feel confident you’re doing God’s work. Blockades will arise before us and not everyone will jump on board with enthusiasm.
• This section is a preface to ten chapters recapping the journey/pilgrimage Jesus takes to Jerusalem. He does not take a direct route, but seems to wander here and there. He tells stories/parables, teaches lessons, has personal encounters (Lazarus, Zacchaeus) along the way retold in some of the most familiar Bible stories. Like Abraham before Him, the direct route seems to elude Him.
• In verse 9:55-56 Jesus refers to the possible misinterpretation of the Spirit’s guidance by the disciples, suggesting there are multiple spirits to choose from. This might be seen to parallel Paul’s contrast between the spirit of love verses the spirit of personal ambition.
Sermon ideas
Four themes have arisen for me from the day’s readings: 1) Facing doubt – part of the strongest faith; 2) Stepping up to discipleship – Jesus takes it seriously, do we?; 3) Meditation – turning to gratitude can change the world; and 4) Freedom through the Rule of Love.
1. Facing doubt – part of the strongest faith
• Preceding the sermon spot, you may like to act out the dramatised version of the 2 Kings passage, found in the Supporting Material section on page 15.
• Accepting doubt as a natural element of faith; seeing it in Elisha and the Psalmist. You might like to look in more detail at the methodology or the operational theology of both Elisha and the Psalmist. How do they respond to their doubt? What actions do they take despite or because of their doubt and uncertainty?
• You might start the sermon/message time with conversations: ‘Turn to the person next to you and share what you do when you are feeling doubtful or uncertain about God’s presence in your life and your day.’ Often, more robust conversation ensues when people (in pairs) are asked to take turns completing a sentence, e.g. ‘When I feel doubtful or uncertain about God’s presence in my life I….’ Include children in this exercise; if they are very young, have one join a group of two adults, making a group of three. There is no need to share these conversations more widely; they may be respected as valid and complete in themselves. The sermon will speak into these conversations without needing to know the details.
• Share a time when you doubted, what you did, and how your faith was restored or strengthened. It might be a simple recovery, like that of the Psalmist or an arduous, round-about path like that of Elisha following Elijah.
• Consider inviting one or two people (plan ahead) to be interviewed about their experiences of facing doubt, living with doubt, and recovering from debilitating doubt.
• ‘…the real enemy of faith is not doubt, but a faith unwilling to acknowledge doubt honestly.’ [Revd Dr John de Gruchy of South Africa in ‘Led into Mystery: Faith seeking answers in life and death’ SCM Press 2013.]
2. Stepping up to Discipleship – Jesus takes it seriously, do we?
How do we respond to the call to discipleship?
• Are we distracted by the chores of the world like the three in the passage from Luke? What are we not willing to shelve, to put aside?
• Are we like Elisha who knows that he will require twice Elijah’s great strength, because the path ahead is tough and his weakness, doubt and temptations are great? What does it mean for us to take up the mantle of Jesus as Elisha took up the mantle of Elijah? (If Elisha is used as an example, you might like to include the dramatised reading of 2 Kings, found in the Supporting Material section on page 15.
• Are we like the Psalmist, who laments how difficult it is?
• Are we like Paul, trying to get all our ducks in a row, hoping to be ‘clean’ on the day the mantle is shared?
• Are we like the Samaritans, who think Jesus is heading the wrong way? (Note: The Jewish sect in Samaria believe God is found residing on Mount Samaria, not on the Temple Mount in Jerusalem. As Jesus is heading to Jerusalem and not Mount Samaria, one can only assume, if one is a faithful Samaritan, that Jesus’ path will lead Him further away from God than He already is.)
• I find great comfort in the cries of the uncertain, such as the person portrayed in Mark 9:24: ‘Immediately the boy's father exclaimed, "I do believe; help me overcome my unbelief!’ --New International Version
Belief does not free us from all doubt and uncertainty, weakness and temptation. Like Elisha, we need to start with full acceptance of our weakness. Like the Psalmist, we need to begin with a truthful iteration of our anguish. Like Paul, we need to remember or be
reminded of our humanness before we can look up into the light of fiery chariots, face the rush of whirlwinds and confront the power of human ambition. Only then, accepting our full humanness, can we choose life and step boldly onto the road to death.
‘First things first’ (verse 60, The Message). We cannot start at the end of the road, for other than to death/departure we do not know where the road ahead leads. We need to get honest and start where we are.
Luke’s narrative sets out stringent guidelines for the preparation and consideration of our daily agenda as disciples. Our commitment needs to be intense and strong, so that perceived obligations can be evaluated in a new light, in a new spirit. Consider the common excuses used to avoid being who God wants us to be, from doing what God wants us to do, excuses that are pulled out when our ambition eclipses God’s plan: “I have to; I must; she needs me; I can’t; but…; what will they say/think?; I need to…”. Jesus asks us to defy cultural and familial expectations. Are we willing perhaps to have no home in which to rest, to have our family angry with us? To break the law, or at least customs and traditions?
Think of modern equivalents to ‘I need to bury my father first’? Or ask the congregation for ideas.
3. Meditation – Turning to gratitude can change the world
• Psalm 77 basically presents a ‘how-to’ for meditation
• How do we meditate? When do we meditate? On what do we meditate? Can’t get to sleep at night? Turn to the Eternal One! ‘Count your blessings, name them one by one!’
• If the congregation gathers around tables, they can easily form groups to make lists of ‘blessings’ they might use when they are anxious. You might suggest that groups of 3-4 form for this exercise. Children can easily participate in this activity. Another option might be to incorporate this exercise into a Children’s Time: gather the children and talk about the Psalm and its example of ‘listing your blessings.’ Then ask the children what blessings, what wonderful and amazing things, they are grateful for. Close with a prayer of thanksgiving.
• Share one or more personal experiences of meditation. Use examples that are accessible and relevant to your listeners.
• Invite sharing, either through one-to-one conversations or through interviews:
o One-to-one conversations (before the message). Turn to the person next to you and describe a time you meditated. Or: Turn to the person next to you and complete this sentence: When I hear the word meditation, I feel…’ or ‘A blessing in my life is….’ Include children in this exercise; if they are very young, have one join a group of two adults making a group of three.
o Interview 1-2 people about their meditation practices, or attempts. When I hold an interview, the questions are given out at least one week in advance, allowing plenty of time for the person to pray and consider their responses. If they want to write out their responses word-for-word, I’m fine with that.
4. Freedom through the Rule of Love – focusing on Galatians
• Expand upon the metaphor of ‘rule’ as a trellis upon which we can grow and flourish.
• Explore the notion of freedom arising from a ‘law’ of love.
• Review the spirit of Paul’s Declaration of Independence, but avoid getting mired in the details.
Time with children
Psalm 77: Everything is important in God’s creation Notice the dual nature of water depicted in the psalm: water represents chaos (deep trembled, v.16) and represents life (rain, v.17). Contrast rough, unfriendly water and clear, nurturing water, concluding that there is an important place/role for both in God’s creation. End with a prayer.
2 Kings: Finding extra strength When have you needed some extra strength to do something? Maybe you haven’t been strong enough, or you thought you might not be clever enough, or you were too tired?
What did you do?
Sometimes things can seem really hard, and when that happens, the Bible suggests that first we admit we can’t do it on our own, that we need some help. And then it suggests we
ask people who are wiser and stronger to help us out. Elisha asks the prophet Elijah to help him be strong and wise. Do you remember what Elisha asks for? Double strength!
Let’s pray.
Prayers
Call to worship Come! Rejoice! For we are in the presence of the Holy One. We turn our eyes and hearts toward the Light of Love.
Be glad and find comfort in the Eternal One. We delight in gathering as the Family of Faith.
With open minds and hearts celebrate this day of Life. Together we will sing our praises!
Approach to God (inspired by Psalm 77) Your way, O God, is holy. What god is so great as You? You are the God who works wonders. You have displayed Your might among the peoples whom You have redeemed with Your strong arm. We approach You as Your faithful people. Our ears are open to Your word. Our hearts are open to Your comfort, renewal and challenge. Pour out Your truth upon us as we worship You. For Your way, O God, is holy. What god is so great as You? Amen.
Confession (inspired by Psalm 77) God of Elisha, Paul and everyone here today, You are present yesterday, today and forever.
We often find ourselves in trouble, irritable and with no peace. Darkness seems to wrap itself around us like a mist. We say we want to find You, but, truthfully, sometimes we don’t, not really.
Forgive us for crying loudly when a quiet call would suffice. Forgive us for creating drama when a sincere plea would close the distance between You and us. Comfort us when our fears and insecurities flare up and make it difficult to trust Your presence. Forgive our obsession with worldly gain and ambition that clouds the path to You.
Bring us to our knees and redirect our thoughts from our earthly realm to Your realm. Open our hearts as we meditate on Your work and call to mind Your mighty deeds, Your wonders of old.
You are the God who works wonders; You have displayed Your might among the people. Please work wonders with us, display Your might among us, restore us to wholeness. In forgiveness, wrap Your light around us, lighting our path through the troubled waters of life.
Lead us, Your people, Your flock. In trust we pray. Amen.
Intercession (prayers for our world) The following response can be used during the intercessions:
“God, in Your goodness, Pour out Your wholeness into our world.”
Litany of thanksgiving – based on Galatians 5 Stand firm! Stand tall! We are free in Christ! For freedom Christ has set us free!
The chains of guilt and shame are broken! For freedom Christ has set us free!
Our self-indulgence is transformed into love for one another. For freedom Christ has set us free!
Our lives are guided by the spirit of love. For freedom Christ has set us free!
We are restored to peace and wholeness. For freedom Christ has set us free!
Thanks be to God Almighty – we are free at last! Amen
Musical suggestions
• CH4 629 – “Spirit of the living God, fall afresh on me /us all” – connects to story of Elisha
• CH4 49 – “Psalm 77” – this version of Psalm 77 can be sung antiphonally
• CH4 495 – “Spirit of God Descend Upon my Heart” – verse 2 in particular picks up on the themes found in 2 Kings 2
• CH4 533 – “Will You Come and Follow Me” – picks up on the themes from the Gospel reading
• CH4 644 – “O Jesus I Have Promised” – picks up on the themes from the Gospel reading
• CH4 265 – “Pray for a Child” – picks up on the themes from the Galatians passage
• CH4 374 – “From Heaven You Came” – verse 4 in particular picks up on the Galatians passage
• “They will know we are Christians by our love” – connects to theme from Luke https://hymnary.org/text/we_are_one_in_the_spirit
• “Count your blessings, name them one by one” – connects to theme from Psalm 77 https://hymnary.org/text/when_upon_lifes_billows_you_are_tempest
The following hymns are found on the website “Worship Words.” They are free to use, and tend to employ fresh relevant words written to old familiar tunes. https://worshipwords.co.uk
• “Jesus asks us to…” – a children’s song/hymn to the tune of Old McDonald had a farm, by Australian hymn writer, George Stuart. The theme is being thankful and choosing what is right, linking to themes from Galatians and Psalm 77. https://worshipwords.co.uk/jesus-asks-us-to-old-macdonald-george-stuart-australia/
• “Praise & Elation” – by George Stuart, to the tune: “To God be the glory,” focusing on the theme of freedom through love, linking to I Galatians. https://worshipwords.co.uk/praise-elation-hymn-george-stuart-australia/
• “We find ourselves between two worlds” – by Welsh song writer Stephen Best, to the tune: Gonfalon Royal. Steve writes of the challenge of fusing the life we live and the life we hope for, touching on the major themes raised by today’s readings. https://worshipwords.co.uk/hymn-we-find-ourselves-between-two-worlds-stephen- best-uk-2/
• “Holy, holy, holy, Love Now Ascending” – by the American writer, Jim Burklo, to the tune: Nicaea (Holy, Holy, Holy). It touches on the theme of freedom through love. https://worshipwords.co.uk/hymn-love-now-ascending-jim-burklo-usa/
• “Love Alone” – by Stephen Best, to the tune: Blaenwern. This picks up the theme of love from 1 Corinthians 13, which connects to today’s reading from Galatians https://worshipwords.co.uk/hymn-love-alone-stephen-best-wales-uk/
• “Would be Disciples” – by George Stuart, brings Jesus’ words to life from Luke 9. Words and music are on George’s website, ‘Singing a new song’ https://sites.google.com/site/yearblectionary/home/after-pentecost/pentecost-6--- maybe-disciples
Supporting Material
A dramatisation of 2 Kings 2:1-2, 6-14 – by Ana Gobledale
Also available at: https://worshipwords.co.uk/elijah-passes-the-mantle-a-drama-2-kings-2- ana-gobledale-uk/
The three parts need not be memorised, but the participants may hold and read their scripts. Microphones will be needed by all three. Simple costumes might be shawls over the shoulders for both Elijah and Elisha. Be sure Elisha’s can be easily removed and torn in two.
Storyteller: When Yahweh is about to take Elijah up to heaven by a whirlwind, Elijah and Elisha are on their way from Gilgal. The two prophets – teacher and student – have this conversation.
Elijah: “Elisha, stay here; for Yahweh is sending me as far as Bethel.”
Elisha: “As Yahweh lives, and as you yourself live, I will not leave you, Elijah. We will go to Bethel together.”
Elijah & Elisha walk…
Elijah: “Stay here, Elisha; for Yahweh is sending me to the River Jordan.”
Elisha: “Elijah, as Yahweh lives, and as you yourself live, I will not leave you.”
Elijah: Let us then go on together.
Elijah & Elisha walk…
Storyteller: Fifty men of the company of prophets also go, and stand at some distance from Elijah and Elisha, as they both are standing by the Jordan.
[An aside, addressing the congregation: Today you all can be the company of prophets witnessing these events.]
[As storyteller reads slowly, Elijah carries out the actions.]
Then Elijah takes his mantle and rolls it up. Then he strikes the water with it.
The water parts to the one side and to the other, until the two of them, Elijah and Elisha, cross on dry ground.
Elijah: Elisha, now that we have crossed, tell me what I may do for you, before I am taken from you.”
Elisha: “Please, Elijah, let me inherit a double share of your spirit.”
Elijah: “Elisha, my student, you have asked a hard thing. Yet, if you see me as I am being taken from you, it will be granted you. If you do not see me taken, it will not be granted you.”
[Elijah and Elisha carry out the actions as they are read: walk across the front of the church and gesture with hands; look up in awe at the fiery chariot.]
Storyteller: As they continue walking and talking, a chariot of fire and swallows, great birds of fire, separates the two of them. [You may prefer to use the traditional horses.]
Elisha [looking toward Elijah, cries out in a loud voice] “Father! Father! The chariots of Israel and its drivers!”
Storyteller: And Elijah ascends in a whirlwind into heaven.
[Perhaps Elijah can turn in a circle and go up into the chancel and ‘disappear’ perhaps behind an old pulpit or table or out a side door.]
When Elisha can no longer see Elijah, Elisha grasps his own clothes and tears them in two pieces.
[If Elisha has an old piece of bedding sheet, perhaps wearing it as a belt or shawl, he can easily open it and rend it loudly in two.]
Elisha picks up the mantle of Elijah that has fallen from him, and goes back and stands on the bank of the River Jordan. He takes the mantle of Elijah that has fallen from him, and strikes the water.
Elisha: “Where is Yahweh, the God of Elijah? Ah, the water has parted to the one side and to the other, so I, Elisha, will go over. I will cross back to the other side of the River Jordan.”
Storyteller: Here ends today’s Bible story about the dramatic departure of the great Prophet Elijah, and his protégé, Elisha, who takes up his mantle. May Yahweh bless our hearing with understanding.
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Please note that the views expressed in these materials are those of the individual writer and not necessarily the official view of the Church of Scotland, which can be laid down only by the General Assembly.