Fifth Sunday After Trinity (B C P). Series

Psalm 84:8-12, 1 Kings 19:19-21, 1 Peter 3:8-15a, Luke 5:1-11.

A). O FOR A DAY IN THY COURTS.

Psalm 84:8-12.

The Psalmist’s second “Selah” separates between two prayer petitions. The first is that the “LORD God of hosts… the God of Jacob” would “hear” his prayer, and “give ear” (Psalm 84:8). The Psalmist is in no doubt that our God is a prayer hearing, prayer answering God. "Selah." Think on this!

Then he prays, “Behold, O God our shield, and look upon the face of thine anointed” (Psalm 84:9). Now David was God’s anointed, and if he was the author of this Psalm then he was praying for himself. But the ultimate ‘Anointed One’ is Jesus, great David’s greater Son, and Christian people are anointed in Him. When we pray, ‘in Jesus’ Name,’ we are asking the Father to behold us only inasmuch as we are found in Him.

“For a day in thy courts is better than a thousand” (Psalm 84:10). The superscription of this Psalm includes the words, “to the sons of Korah.” This particular clan were “doorkeepers in the house of God” (Psalm 84:10). This is a time-honoured and honourable job, and much to be preferred than “dwelling in the tents of wickedness.”

“For the LORD God is a sun and shield: the LORD will give grace and glory: no good thing will He withhold from them that walk uprightly” (Psalm 84:11). In the words of John Newton’s ‘Amazing Grace’: ‘It is ‘grace that brought me safe thus far, and grace will bring me home.’ Not only to the earthly tabernacle or Temple, but to the heavenly glory.

No wonder the Psalmist can conclude with one final beatitude (cf. the two around the first “Selah”, Psalm 84:4-5). “O LORD of hosts, blessed is the man who trusts in thee” (Psalm 84:12).

B). THE CALL OF ELISHA.

1 Kings 19:19-21.

The LORD’s practical response to His despondent servant Elijah was to call him back to duty, and to give him the responsibility for the anointing of (amongst others) a young apprentice for Elijah to mentor (cf. 1 Kings 19:16). This was delegation in operation (1 KINGS 19:19).

So Elijah left the Cave of Doubt, and threw his cloak over Elisha (which hardly seems like an anointing). Elisha first made closure with his family and his profession, then he forsook all and followed Elijah (1 KINGS 19:19-21). The cloak reappears in the narrative when Elijah dropped it before he was whisked away in a chariot of fire, and Elisha (at last) picked it up (cf. 2 Kings 2:8-13).

When we are called to 'forsake all' (cf. Luke 14:33) and follow Christ, perhaps we also need to cut our connections, or 'burn our bridges' (so to speak). But once we have put our hand to His plough, there is no looking back (cf. Luke 9:62).

C). CALLED TO BLESS.

1 Peter 3:8-15a.

Peter names five virtues whereby we might be a blessing to one another (1 PETER 3:8).

(i). Like-mindedness; i.e. living in harmony with one another. Being willing to submit ourselves to one another in godly love (cf. Ephesians 5:21).

(ii). Compassion; i.e. sympathising. Being ready to ‘rejoice with those who rejoice, and weep with those who weep’ (cf. Romans 12:15).

(iii). Brotherly love; the Greek word is ‘philadelphia.’ Love of the brethren is one of the identifying marks of the Christian faith (cf. John 13:34; 1 Peter 1:22; 1 Peter 2:17; 1 John 3:14; 1 John 4:7).

(iv). Be pitiful; literally, ‘tender-hearted.’ Pity looks upon those in distress, and where possible will seek to relieve that distress (contrast the example in James 2:15-16).

(v). Be courteous; i.e. modest, humble, kind and meek. Jesus set us the ultimate example of this humility when He died for us!

God has called us to “inherit a blessing” (1 PETER 3:9b). He has also called us to a life of blessing others, even to the extent of “blessing” those who mean us harm (1 PETER 3:9a).

In 1 PETER 3:10-12, the Apostle Peter echoes the wisdom teaching of Psalm 34:12-16.

The offer of life in this passage is, in effect, ‘do good if you wish to receive good’ - not unlike Jesus’ Golden Rule: “Do unto others as you would have them do unto you” (cf. Matthew 7:12). For Christians this is not so much ‘do good in order to be good’ - the ‘this do and live’ of salvation by works - but ‘do good because you are good.’

Righteousness is ‘by grace through faith’ - but we are saved ‘unto’ good works (cf. Ephesians 2:8; Ephesians 2:10). Having received the gift of grace, we are summoned throughout Scripture to live the life, and do the deeds of the righteous - and where we are able, to right the wrongs that we come up against in the world (cf. Micah 6:8; James 1:27).