Second Sunday After Trinity (B C P). Series

Psalm 120:1-7, Genesis 12:1-4, 1 John 3:13-24, Luke 14:16-24.

A). JUST PASSING THROUGH.

Psalm 120:1-7.

The Psalmist’s testimony is, “In my distress, I cried unto the LORD" (PSALM 120:1a). Prayer is our only recourse in time of trouble (cf. John 16:23-24). It is sure to gain a response from the LORD: “and He heard me” (PSALM 120:1b; cf. Psalm 18:6; Psalm 50:15).

The nature of that distress, and that prayer, is spelled out: “Deliver my soul, O LORD, from lying lips, and from a deceitful tongue” (PSALM 120:2; cf. Psalm 52:4). The tongue can be, and often is ‘an unruly evil’ (cf. James 3:8). Lies told against the Lord’s people are often believed in a godless world.

Addressing “thou false tongue,” the Psalmist asks (in effect), “What shall (the LORD) give to thee? or” (literally) “what shall He add to thee?” (PSALM 120:3). What punishment awaits those who ‘make lies their refuge’ and ‘hide themselves’ under falsehood (cf. Isaiah 28:15; Job 27:8; Matthew 16:26; Romans 6:21)?

In Jeremiah 9:8, a deceitful lying tongue is compared to ‘an arrow shot out.’ In James 3:6, an unruly tongue is compared to ‘a fire, a world of iniquity.’ So, the punishment is seen to fit the crime: “Sharp arrows of the mighty, with coals of juniper” PSALM 120:4; cf. Deuteronomy 32:23).

Speaking on behalf of the whole community, the Palmist’s complaint is that even he/they must ever dwell in the midst of enemies. “Woe is me that I sojourn in Meshech” (PSALM 120:5a). Meshech was one of the sons of Japheth, son of Noah (cf. Genesis 10:2), often mentioned alongside his brother Tubal, and Gog and Magog (cf. Ezekiel 38:2).

Woe is me that “I dwell in the tents of Kedar” (PSALM 120:5b). Kedar was a son of Ishmael, the son of Abraham (cf. Genesis 25:13). Like Abraham before them, even when they dwell in the promised land, Israel finds themselves, as it were, but ‘strangers and sojourners’ (cf. Genesis 23:4).

The complaint of the Psalmist and the complaint of Israel; the complaint of Jesus and the complaint of His Church; the complaint of the believer is, “My soul hath long dwelt with him that hateth peace” (PSALM 120:6).

“I am for peace, but when I speak, they are for war” (PSALM 120:7; cf. Psalm 57:4).

For the Christian, this Psalm addresses the perplexities of being (as the saying goes) ‘in the world but not of the world’ (cf. John 17:16; Hebrews 13:14); of maintaining our unique identity in the midst of a world that does not recognise the LORD.

We are like sheep in the midst of wolves (cf. Matthew 10:16); like righteous Lot at the gate of Sodom (cf. 2 Peter 2:7-8).

We are aliens, strangers and pilgrims in a foreign land (cf. Hebrews 11:13; 1 Peter 2:11).

We are just passing through.

B). ABRAM STEPS OUT IN FAITH.

Genesis 12:1-4.

Our story begins in Ur of the Chaldees, in what is now Southern Iraq, a predominantly pagan city of about 250,000 people, with a central temple to the moon god Sin. Here Abram’s father Terah was thought to have been a craftsman within the moon cult. At a crucial turning point in history, and for reasons unknown, Terah and various members of his family determined to travel to Canaan, and, uprooting themselves from all that was familiar, took to the road.

They got as far as Haran, another centre of moon worship on the trade routes between Syria and Turkey. The allure of this pagan city detained them, and there they settled down (Genesis 11:31). Where they stopped, there Terah died (Genesis 11:32).

Abram was called to leave his father’s house in order to go to a land which the LORD would show him (Genesis 12:1). “So Abram departed, as the LORD had spoken unto him” (Genesis 12:4), into the unknown. This was a step of faith not unlike our initiation into Christianity, where we are required to leave all and follow Jesus (Luke 9:57-62).

Along with the command, the LORD made two promises. First of all there was a promise of land (Genesis 12:1). Secondly, though Abram’s wife Sarai was barren (cf. Genesis 11:30), Abram was informed that he would become a great nation (Genesis 12:2).

Furthermore Abram would be blessed in his walk with God. That blessing would manifest itself in a tangible “greatness.” The “exalted Father” (as his name means) would become a source of blessing to others (Genesis 12:2).

God was focussing the whole of salvation history into one family. From that family, the whole world would be blessed (Genesis 12:3). Yet every single person who opposes this family, which is ultimately the family of Jesus Christ, falls under a divine curse.

At 75 years old Abram obeyed the call of the LORD, and “departed out of Haran” (Genesis 12:4).