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).
This is not the only place in Scripture where we are exhorted to guard our tongues from evil (cf. James 3:5; James 3:10). We are also exhorted to ‘overcome evil with good’ (cf. Romans 12:21).
As recipients of ‘peace with God through our Lord Jesus Christ’ (cf. Romans 5:1), we are to actively seek peace: and to make every effort to live in peace with all men (cf. Hebrews 12:14). This is in fulfilment of our blessedness, and is an ongoing duty of our role as the “children of God” (cf. Matthew 5:9).
1 PETER 3:13. “Who will harm us if we do that which is good?” The question is rhetorical. Like, ‘if God be for us, who can be against us?’ (cf. Romans 8:31).
1 PETER 3:14. Yet even if we do seem to suffer for righteousness’ sake, we have the blessing of Jesus (cf. Matthew 5:10-12). Peter exhorts us not to fear, and echoes Jesus’ encouragement to us not to be troubled (cf. John 14:1). We are to be of good cheer because He has overcome the world (cf. John 16:33).
1 PETER 3:15a. Even thus, we are to reverence the Lord God within our hearts. We need fear no other (cf. Isaiah 8:12-13).
D). A SINNER SAVED.
Luke 5:1-11.
I can remember reading a quaint old book by a Puritan whose only acknowledged qualification for conducting a Christian ministry was, ‘Sinner Saved’. Without that we are either honestly mistaken, or really just charlatans and frauds! This begs the question, ‘What Must I Do to Be Saved?’ (Acts 16:30), which is also the title of one my other sermons; to which the answer is, ‘Believe on the Lord Jesus Christ, and you shall be saved’ (Acts 16:31).
As we open this chapter, we find the multitude pressing in upon Jesus to hear the word of God (Luke 5:1). It is wonderful to see such enthusiasm: but also quite alarming for the preacher. However, Jesus was not fazed by this: He had a work to do (John 9:4) and was tireless in fulfilling it (Luke 2:49).
There was a danger that Jesus might be trampled underfoot, but a solution lay at hand. Two empty boats lay by the shore. The fishermen had left them there while they were washing their nets (Luke 5:2).
The matter of teaching the people was urgent enough for Jesus to commandeer one of the boats. He invited Himself into the one belonging to Simon, and asked Simon to put out a little from the land. [This encounter between Jesus and Simon was not as sudden as it seems: Jesus had healed Simon’s mother-in-law the previous day (Luke 4:38-39).] Jesus sat down (the customary posture for teaching) and taught the multitude (Luke 5:3).
There is a natural auditorium in each inlet of a zigzagging coastline like that of Lake Gennesaret. It is possible for a person on the shore to hear a voice from a boat with great clarity. In a similar setting, I have heard voices of boatmen a little way out at sea as clearly as if they were standing right beside me!
When Jesus had finished speaking, Jesus said to Simon “Launch out into the deep and let down your nets for a catch” (Luke 5:4). The average fisherman might be offended at someone else telling them how to ply their trade. However, what we need to learn too, is that Jesus knows best!
Simon’s response was respectful: he addressed Jesus as “Master/Teacher” which is equivalent to ‘Rabbi’. Then he began to frame what may have begun as an excuse: “through the whole night having laboured, nothing have we TAKEN.” However, there is a ‘nevertheless’ of obedience: “Nevertheless at Your word I will let down the net” (Luke 5:5).
“And this having done, they ENCLOSED a great shoal of fishes…” (Luke 5:6). It is never a loss to us when we obey the word of Jesus: quite the contrary. Putting it into cold figures: there and then, Simon was enriched (as long as his net didn’t break)!
Simon’s crew signalled to their partners in the other boat (a silent gesture, otherwise every fisherman in Capernaum would be pressing in towards their little boat). Together they filled both boats to the point of almost sinking (Luke 5:7).
Somewhere in the midst of all this frenetic activity (by fishermen who still hadn’t gone to bed after what had begun as an unsuccessful night), Simon’s priorities began to change. It wasn’t about him. It wasn’t about the catch. It was about Jesus coming into his life!
We often speak of Simon Peter’s call to the ministry. However, prior to that, what we have here is his overwhelming sense of being ‘undone’ (cf. Isaiah 6:5). “Depart from me, for a man a sinner am I, O Lord” (Luke 5:8).
So the first stage in Simon Peter’s call to the ministry was conviction of sin, contrition for sin, and an awareness of his wrong standing with God. The repentant King David had acknowledged, ‘I have sinned against the LORD’ (2 Samuel 12:13); and later confessed, ‘Against thee, thee only have I sinned’ (Psalms 51:4). But David soon discovered, as did Isaiah and Simon Peter after him: ‘A contrite heart, O God, you will not despise’ (Psalms 51:17).
Here Luke skilfully introduces what was to become Jesus’ inner circle of disciples: Peter, James and John (Luke 5:8-10). Initially “astonishment laid hold” upon them, and all with them (Luke 5:9).
But Jesus said to Simon, “Fear not; from henceforth men you shall be ‘CAPTURING-ALIVE’(!)” At Pentecost, that is just what happened. After Peter’s inaugural sermon, 3,000 people were added to the church (Acts 2:41). And so the work goes on.
After the miraculous catch of fish, they brought their boats to land, forsook all (including the fish!) and followed Jesus (Luke 5:11). It wasn’t about them. It wasn’t about the catch. It was about Jesus coming into their lives!
‘Believe on the Lord Jesus Christ, and you shall be saved’ (Acts 16:31).
