1st Sunday in Lent 2013
Psalm 2 2 Corinthians
6:1-10 Matthew 4:1-11
The Ascent of the King
My brother once challenged me to a
race. He had timed himself while running a certain number of laps around our
house and wanted to see if I could do any better. Obviously, I rose to the
challenge and began to run as if the devil himself was behind me. Apparently,
my brother realized that I was going to win and so he ambushed me as I took the
final corner – he hit me in the head with a wooden golf club. He stopped me,
quite literally in my tracks, from achieving what I was determined to do.
Previously we saw that Psalms 1 and
2 form an introductory unit to the whole Psalter. As such, they set the tone
and theme for the entire collection, namely that in order to be blessed, one is
to depend solely on the God who alone reigns as supreme Monarch over all that he created. This theme of God’s kingdom is one of the great themes of
Scripture, from start to finish, as the divinely inspired authors and editors
wrote and compiled their material in such a way as to point out that rebellion
against God as universal King only leads to destruction. Starting with the Fall
of Man in the Garden of Eden, the Scriptures trace the lives of various
biblical characters who either prosper because they submit themselves to the
rule of God or who are crushed under the weight of their own stubborn
resistance to His reign. The latter category are those who set out to challenge
their Creator and who are, in one way or another, and at some time or another, divinely dealt with.
The authorship of Psalm 2 is
ascribed to King David by the Early Christians in Acts 4 where they quote the
Psalm in reference to the united forces of the Jews and Gentiles against Christ in
His trial and crucifixion. Indeed, this Psalm is often quoted in the New
Testament because of its Messianic claims and because of its vision of His
universal rule. It is most often considered to be a coronation Psalm spoken or
chanted when the eternal covenant between God and the House of David was
renewed each time the new descendant of the Davidic dynasty ascended to the
throne. So, the words, “You are My Son”, would then mark the renewal of the
covenant in the person of the newly crowned king.
Thus, if we are correct in
assuming that the Book of Psalms in its present Canonical form was compiled
some time during or after the Babylonian exile, at which time the Davidic
dynasty seemed to be a thing of the past, the significance of this Psalm as an
introduction to the rest of the collection may highlight the post-exilic hope
that one day, God would restore His promises to David at the coronation of one
of his descendants…a restoration the New Testament claims was fulfilled in the
Person of our Lord and Saviour, Jesus the Christ. In the words of the Archangel
Gabriel to the Blessed Virgin Mary; “He shall be great, and will be called the
Son of the Highest, and the Lord God will give Him the throne of His father
David. And He will reign over the House of Jacob forever, and of His Kingdom
there will be no end.” (Luke 1:32-33)
The Psalm itself dives right into
the deep end of life in a fallen, broken world with a question of amazed
astonishment at the pointless and futile rejection of God’s rule through His
anointed and appointed ruler. “Why?” the Psalmist asks, ‘why would anyone dare
to rise up against the One Who is and always will be Lord?” If King David is
the author of this Psalm, it may be that he is recalling the period of time
between his anointing as king at the hands of Samuel and his actual ascendance
to the throne after the death of his predecessor and persecutor, King Saul. The young David,
who was and yet was not king, may have marveled at the fury of Saul and others who sought to bring an untimely end to his existence…and perhaps he pondered on
the futility of resisting what God had already clearly ordained. Whether or not
this is the case, there does seem to be a tension between the now and the not
yet…between the appointment of God’s ruler over the world and the final
subjugation of all the nations under his feet. Perhaps the shadow of the reign
of David’s greater Son can be seen here in that Jesus was, indeed, enthroned at
the right hand of God (Hebrews 10:12), having received all authority in
heaven and earth (Matthew 28:18-20), having led captivity captive (Ephesians 4:8), having disarmed principalities and powers, having made a public
spectacle of them, triumphing over them in the cross (Colossians 2:15), and
yet He is still to reign for a protracted period of time before all His enemies
are finally placed under His feet (Acts 3:21; 1 Corinthians 15:24-25). Satan's advance has been checked, even though not quite stopped...
As I have alluded to before, one of
the central themes of Scripture is the Kingdom of God .
This can be seen right from the beginning in that the first humans were created
in the image of God to be God's vice-regents in the ruling of God’s world.
Ultimately, of course, God alone is the universal King, but Adam and Eve were
to exercise dominion as representatives of their Divine Monarch. However, they
failed in their task because, unlike Jesus (whom the New Testament portrays as
the 2nd Adam), they chose to follow the word of the enemy and would
be usurper rather than the word of their one true King. This can perhaps be
illustrated by an ambassador who has been appointed by the authorities to
represent the interests of his country elsewhere, and who yet chooses to turn
traitor and side with an enemy. Nevertheless, this idea of God’s reign in and
through a human representative resurfaces time and again throughout the
Scriptures, but especially during the period of the monarchy in which the
joint-kingship of God and man can be seen most clearly. Unlike the kings of the
pagan nations, the king of Israel was not free to rule as he pleased, but was
governed and judged by God’s Word, by God’s Law…and he was, himself, to govern
and judge God’s people using the same Word, the same Law. In this sense he was
God’s son – a term used by God Himself to describe His relationship with
King David’s son, Solomon – because he was considered a human (not a divine or
even quasi-divine) extension or expression of the Divine will on earth.
It is probably because of God’s
universal reign that the jurisdiction of His earthly representative, in this
case, David and his descendants, is portrayed in terms of a world-wide
authority. This ideal, however, only became a reality in the Person of Jesus as
we have already seen. But what is important for us to note here, is that the
humanity – the human nature – of our Lord is an essential part of God’s
creation arrangement for a Man to rule over the world. This is why the New
Testament writers are anxious to show that Jesus is, humanly speaking, both a
descendant of the 1st Adam, and well as a descendant of the royal
lineage of King David, a lineage that was divinely decreed to be eternal. This
is why Paul refers to Jesus as the Second Adam and why other New Testament
authors refer to Jesus as the Son of David – Jesus is the reality of which Adam
and David were but shadows. The genealogical records of Matthew and Luke tell
us that Jesus was at once both the son of Adam and the son of David. All four
Gospels also tell us that Jesus died and rose again to life everlasting because
death could not hold the sinless Son of God. Thus Jesus is not only entitled to
the throne to reign over God’s world, but He is also, unlike His human
predecessors, well able to rule for all eternity because of His divine nature –
because He is God.
It is interesting to note that
after the demise of the monarchy during and after the Babylonian exile, the
prophets began to predict a future new covenant with the House of David that
would essentially involve the ascent of a descendant of David to the throne.
Just as the young King David no doubt pondered on the interim period between his
anointing by Samuel and the death of King Saul as well as the subjugation of
various enemies before he actually was enthroned as king, so too the exilic and
post-exilic prophets contemplated the nature of the renewed kingdom. How was God
going to restore the monarchy?
We are not sure whether they
envisioned a divine King as such – most commentators seem to think this is
doubtful – even though the biblical authors and characters often used terms
that would normally be applied only to God, such as ‘Almighty’ and ‘Mighty God’
– and even though both Elizabeth and Mary referred to the Child in the womb as
‘Lord’ – most assume that this may merely reflect the joint-kingship of God and
his representative ruler. So while we are not sure of what they had in mind,
what was certain in the mind of the author of the 2nd Psalm was that regardless of
the fury of the nations and their plotting and scheming against God and his
anointed, nothing would be able to thwart the eternal decree – “I have set My
King upon My holy hill of Zion”. In other words, no matter what happened, no
matter how hopeless things might appear to be, God would fulfill his promise to
King David and restore his royal house to the throne.
In the light of this prophetic
Messianic hope, imagine then how startling the message of both John the Baptist
and Jesus Himself must have seemed to their 1st Century listeners.
“Repent for the kingdom
of God is at hand!” In
other words, the time for the fulfillment of the Messianic hope had dawned. Be prepared, for the King is coming!
The words ‘You are My Son’ are used in reference to Jesus not once, but several times in the New Testament. At his baptism (Mark 1:11), his transfiguration (Mark 9:7), with reference to his resurrection (Acts 13:33) and his eternal priesthood (Hebrews 5:5-11). It seems obvious then that John the Baptist, the divinely inspired authors of the Gospels as well as the other New Testament books all believed that in Jesus God was fulfilling his promises to David concerning the eternal nature of his throne.
The words ‘You are My Son’ are used in reference to Jesus not once, but several times in the New Testament. At his baptism (Mark 1:11), his transfiguration (Mark 9:7), with reference to his resurrection (Acts 13:33) and his eternal priesthood (Hebrews 5:5-11). It seems obvious then that John the Baptist, the divinely inspired authors of the Gospels as well as the other New Testament books all believed that in Jesus God was fulfilling his promises to David concerning the eternal nature of his throne.
Once again we must remind ourselves
that the Early Church in Acts 4 applied the fury and
violent rejection of God and his anointed representative depicted in this Psalm
to the participation of Herod, Pontius Pilate, the Gentiles, and the Jews in
the trial and execution of Jesus. The point that they were attempting to make
in quoting from this Psalm in their prayer was that even though the enemies of
Christ did their worst and actually crucified the Lord of glory, Jesus did
triumph in the end clearly shown in his resurrection and in his ascension to
his heavenly throne at the right hand of God – and so, even though these same
men (the Sanhedrin in particular and later the Empire of Rome) were now
threatening them with violence should they refuse to comply with the order to stop
preaching in the name of Jesus – even though they would follow through with
their threats – the Church would continue to triumph in their quest to bring
God’s world into subjection under his rule. The gates of hell would not, indeed, could not prevail against the advance of God's people...
This eschatological inevitability
of divine victory in spite of adversity still remains a source of comfort and
hope for the Church today. Many missionaries have been encouraged to take the
message of the Gospel to the ends of the earth to make disciples of all nations
because of this Psalm. They have also been sustained in their efforts in spite
of discouragement and hardship in the field and in spite of rejection,
resistance, and, at times, even persecution. Like Paul, they believe that as
Christians they are ambassadors for Christ – that they have been given a task
to reconcile the world to God through Jesus – and for this reason, they endure
temptations, tribulations, needs, distresses, beatings, imprisonments, and all
other manners of discomforts, so that, through them, the nations may come to
share in the blessing that is ours in Christ.
But there is a further dimension to
the reign of Christ in which the continuing rebellion of the world to this day
is also addressed. Jesus is King. He does reign presently at
the right hand of the Father. But he reigns now ever to place his enemies under
his feet. Thus once more, we are confronted with the sense of the now and the
not yet, as the climax of his reign remains a future reality. So it is not
surprising to see that this Psalm is quoted in the Epistle to the Hebrews as a
remedy against discouragement and doubt in the present reign of Christ and that
it is quoted frequently in the Book of the Revelation – a book that anticipates
the eventual triumph of the God-Man Jesus over all the world.
For this reason, the Psalm ends
with a summons issued to all worldly authorities. Their only hope is in their
submission to God’s anointed and appointed King. But notice that this final
statement is couched in the language of an invitation and not that of an
ultimatum. God’s graciousness may yet be resisted, but, if it is, they can be
rest assured that their rejection of his mercy will result in their ultimate
destruction. They may be determined in their objective to win their battle
against the Lord – and it may even seem as if they are succeeding from time to
time – but they will be stopped dead in their tracks as surely as if they had
been hit in the head with a wooden golf club.
As you partake of the symbols of
our Lord’s victory over sin, death, and the devil, recall the words of Martin
Luther’s well known hymn. “And though this world with devils filled, should
threaten to undo us, we will not fear for God has willed his truth to triumph
through us. The prince of darkness grim, we tremble not for him; his rage we
can endure, for lo, his doom is sure, one little word shall fell him.” Jesus,
God’s only begotten Son, has ascended to the eternal throne of his father David
– through his sacrificial death he has secured his inheritance of the nations
and indeed the ends of the earth and he has dealt a lethal blow to the head of
the serpent. He has pierced the dragon and has given us the key to his lair so
that we might plunder it. Let us then come to his throne with bold and joyful
hearts, and let us leave his throne with confidence, knowing that as he has won the battle,
so we shall win the war, for his Kingdom is forever.
© Johann W. Vanderbijl III Lent
2013
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