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11.13.22 Psalm 2 Tim Sigler · HBCWestminster

• 0:00
  Well, what a privilege to be back with you again and to study from God's Word. You already know what I'm preaching on. You know the title of the message, and you know the psalm. It's Psalm 2. So if you would open your Bibles, that's where I'd like to begin, reading the inspired biblical text and realizing that we are not the first ones to do it. These words of the psalms have encouraged the saints for millennia.
• 0:27
  Not just 2,000 years since the time of Christ, but at least 3,000 years from the time of David. And we're looking forward to how they will be an encouragement to God's people in our midst even today. How blessed. That's how Psalm 1 opens, how blessed. And Psalm 2 opens, unfortunately, not with blessing, but with rebellion.
• 0:53
  Take a look. Psalm 2, verse 1. Why are the nations in an uproar and the peoples devising a vain thing? The kings of the earth take their stand and the rulers take counsel together against the Lord and against His anointed, saying, Let us tear their fetters apart and cast away their cords from us. He who sits in the heavens laughs. The Lord scoffs at them.
• 1:20
  Then he will speak to them in his anger and terrify them in his fury, saying, But as for me, I have installed my king upon Zion, my holy mountain. I will surely tell of the decree of the Lord. He said to me, Today I have begotten you. Ask of me, and I will surely give the nations as your inheritance and the very ends of the earth as your possession. You shall break them with a rod of iron. You shall scatter them like earthenware.
• 1:51
  Now, therefore, O kings, show discernment. Take warning, O judges of the earth. Worship the Lord with reverence and rejoice with trembling. Do homage to the Son. Some translations say, kiss the Son, that he may not become angry and you perish in the way. For his wrath may soon be kindled. How blessed are all who take refuge in him. Let's pray.
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  O Lord, we come before you to thank you once again as we have sung your words back to you, as we are reading your word, as we open your word to study your word, we pray and ask that you would help us to open our hearts. We ask that you would pry us open so that we might gladly receive the word that has been given to us. We ask that as we...
• 2:47
  respond in faith to the word that is preached that you would create worshipers that you would create those who long to enjoy your presence who find delight in the law of the lord and who meditate on it day and night we ask that you would help us even as we are tempted to rebel to be reminded of how blessed we are
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  should we turn from our rebellion and turn to you. And so, Lord, with the saints here at Highland today, I thank you for the opportunity to worship, and we commit our time to you in the name of your anointed Son. Amen. Well, Psalm 1 introduces the entire collection of 150 praises, and it begins with the word blessed. In fact, Psalm 1 opens with the concept of blessed.
• 3:44
  And Psalm 2 closes with the concept of blessed. And I might mention that Psalms 1 and 2 do not have something that many of the other Psalms have. They do not have a little superscription. Have you seen those words maybe just before or after in your English Bibles, the number of the Psalm? You know, Psalm 2, 3, 4. Some of them will say something like a Psalm of David or a Psalm for the choir master or...
• 4:13
  it will mention some rare Hebrew term about a tune to which it was sung, a tune which has long been forgotten. But Psalms 1 and 2 have no superscription, and it's been suggested by some that perhaps these two Psalms together serve as the ultimate superscription over the entire Psalter, the entire collection of 150 praises. By the way, that's what Psalms means. It means praises. These were...
• 4:42
  the praises, if you will, like the hymnal of ancient Israel, because they describe the type of person who will sing these psalms, who will memorize them, who will ponder their lyrics, who will obey their truths, who will pray them back to God, who will tell them to others and apply them to the deepest struggles of our lives.
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  If Psalm 1 and 2 could be considered as the double door entry to the entire collection of the Psalter, then Psalm 1 is that first handle that you grab. And Psalm 2 allows us to open those doors all the way. And that's what I'd like to do with you today. I'd like to open the doors wide to the praises of God's people because these psalms have been sung for ages by the faithful.
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  This is where the godly go in our time of need. Look, if you're discouraged, I just encourage you, read the Psalms. If you need direction, clarity, instruction, read the Psalms. This collection has been called the praises of God's people because ultimately they lead you to the conclusion that he is to be praised. The word hallelujah has often been on the lips of God's people, and that's how...
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  The 150 psalms in this collection conclude with a great series of hallelujahs. And the word hallelujah, by the way, isn't just a word. It's a sentence. It means praise. Can I say ye? Okay, say y'all the Lord. I think I had to move to North Carolina before I learned the plural of y'all. It's all y'all.
• 6:32
  That's how this word works. Can I get grammatical with you for a moment and say, Hallel is the key term, the verb, in its command form, praise. That's what you're to do. But who's to do it? It's all you all. That's the oo in hallelujah. Hallelu is the second common plural pronoun. You're probably hearing a lot about pronouns these days in ways that you never imagined. But here's a biblical pronoun for you, the oo.
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  It's all of you. It's that invitation and even command to do the active work of praising God. Because that's how the sentence ends. The object of the verb, the one who is to be praised, is Yah, short for Yahweh. This is his name. This is his covenant-keeping name, which he revealed to Israel. And so this becomes the collection of 150 praises to Yahweh.
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  for Israel, but also for the nations who learned from Israel, who was to be a light to the nations about praising God, the creator of all the earth. So Psalm 1 shows that there are really two ways to live and a choice to be made, but Psalm 2 shows that there are consequences to that choice. Psalm 1 has been called a wisdom psalm or a Torah psalm because it speaks of
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  the law of the Lord and the person who meditates upon it. But Psalm 2 has been called a royal psalm. It speaks of coronation. It talks about the king of Israel and his capital in Zion. But not only coronation and royal.
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  but it's also been called a messianic psalm because it points to the ultimate descendant of David who will not just rule temporarily like other Davidic kings, but the one who would rule forever and not only have authority in Israel, but have authority globally, universally, everywhere. Like the famous Christ hymn of Philippians 2, Psalm 2 would remind us that every knee will bow.
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  And every tongue confess that God's king is ultimately king. In fact, one author suggests in his monograph on these two psalms, which he calls a gateway to the Psalter.
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  That when we see the intended coherent reading of Psalm 1 and 2 together as a pair and link them as the double door entry to the praises, these tehillim, these praises of Israel, then we observe that Psalms 1 and 2 were intended as prophecy in the ultimate sense. Because they tell us how it's all going down. They tell us what's going to happen. And they allow us, Psalm 1,
• 9:32
  to be invited to make a decision, and Psalm 2, to let us know the consequences of the decision. So Psalm 2 will ultimately show us the futility of conspiracy against the Lord in what we'll see as four segments of three verses each. That's how the poetry is divided. And we come to that first unit where we look here at the rebellion of earthly kings in verses 1.
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  Here, the psalmist is the one speaking, and he asks the question ever so incredulously, why? Why are the nations in an uproar and the people devising a vain thing? Already, we see in verse 1 how the nations are actively rebelling against God. They are in a rage. This speaks of their actions.
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  They're also plotting. This speaks about their thoughts. And this word plot, or perhaps in your English Bibles, it could be translated something like devising a vain thing, planning a vain thing, has already been used previously in chapter 1, verse 2, where we read that the blessed person is delighting in the law of the Lord, and in his law he...
• 10:47
  Meditates day and night. This is the same word used in chapter 2, verse 1, for devising. You see, it's that internal processing in the mind. You're thinking about it. You're bringing it up again and again. You're wondering. You're planning. See, when you're planning something good and when you're thinking about good thoughts, it's meditation. But when you're planning something evil and you're plotting something bad, this is rebellion.
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  And here is how the word gets translated in chapter 2, verse 1. Devising, plotting a vain thing. We find that this is an intentional insurrection. And it's against, verse 2, the Lord. As the kings of the earth take their stand and the rulers counsel together, they are planning against the Lord himself. You see, the Psalms call us to praise.
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  the lord but the rebellious kings of the earth are uniting and rebelling against the lord if ever the nations are united and we hear about the work of a group known as the united nations if ever the nations tend to unite they often unite over things that rebel against the lord unfortunately while people
• 12:14
  try to offer human solutions for a humanly constructed peace. Their peace often leads people astray from God's truth, and thus these rulers of the earth, we're told in verse 3, are conspiring in an evil uprising, and they say things like, let us tear their fetters apart and cast away their cords from us. Who is the there in verse 3?
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  To whom does this refer? It refers in the plural to those in the previous line in verse 2, the Lord and his anointed ruler. They are rebelling against them. They're rebelling against the Lord and his anointed ultimate king. And in their united effort of rebellion, they are saying things like, let us break their bonds apart. Let us...
• 13:08
  Tear their fetters or cords. These words, bonds, could refer to boundaries or restrictions. Cords could refer to the binding of legislation that is authoritatively given by God. Let's try a few of these on for size. How about thou shalt not steal? You see, with a little bit of entitlement,
• 13:40
  and a little bit of a sense of human authority, one could respond, don't tell me what to do. I will have what I will have, and I will have it no matter how I need to get it. Don't tell me don't steal. How about thou shalt not commit adultery? Oh, oh yes I will. I will have whom I wish, and I will have how I wish.
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  You see, it is rebellion. And the kings of the earth lead the way in this rebellion. They are saying that we do not want God-given laws. We do not want God-given restraints. Break his bonds. We do not want God-given boundaries. Break his cords. Even the cords of the created order are being challenged today.
• 14:46
  by those with some sense of human authority. God, who created all that there is and established that the creatures of the earth would be male and female and that each species would reproduce after its own kind. In the name of science today and of human authority, many are saying no to male and female and blending the unblendable.
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  in ways that promote gender confusion and biological disorder, so that there are attempts through scientific progress to change the makeup of species and to cause the blending of unblendable, well, we're told things like men can have babies. But you know, it's never happened. And the prediction is pretty good.
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  that it never will, and yet there is this rebellious desire to change the way God made the created order, to break the restraints, to cast off the boundaries, to reassign genders, to say, and all of this is, of course, in the name of some twisted form of love for a confused, perhaps, youth who feels uncomfortable in their own skin and who says,
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  They're not sure about their gender. Friends, can I encourage you to think long-term about this? That many are making long-term decisions to perhaps adjust the gender of a person who is questioning or confused in a way that will have long-lasting repercussions so that they will never be able to reproduce. And when the confusion persists, look.
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  you need to talk to some people who have had these gender reassignment surgeries and ask them how satisfied they are. There are certain things that they will never be able to experience once the incisions are made. These casting off of divine boundaries are creating such terrible internal conflicts that it is not the pressure of a...
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  conservative worldview that is making people miserable. It is this internal dissatisfaction even with that which they have rebelled in order to attempt to accomplish and then it doesn't work. I fear that the people of this generation will one day, those who are adults now, have to give an account to those who are one day going to become adults and say, why did you let this happen to me? Why did you not step in? Why did you not speak up?
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  And instead, we're telling messages that simply cast off divine boundaries, telling people that love is love and nothing matters in terms of any boundaries or restraints. But this, friends, is simply a rebellion which will lead to further chaos. This is the warning of Psalm 2. As they rebel, they're rebelling against the Lord and against His anointed King. They are shaking their fists in the face.
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  Of Almighty God. How futile this is. Have you considered our solar system lately? And then the relative power of any of these very entitled kings. They are a speck on a dot amongst lots of other dots. All that have been created by God. And then for you and me to engage in the similar type of rebellion, you realize, I don't think any of us are kings today.
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  Did you bring your scepter with you to church this morning? I'm lucky if I even get the remote at my house, much less a scepter. I mean, we are not kings, and yet we can feel ever so powerful and entitled and rebellious that I will do what I want to do. No one will tell me. And we have the same responses, and yet it is not as though in the midst of this...
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  global rebellion against the lord by earthly kings the lord is like shaking his hand you know wondering what am i gonna the lord never says oh no you know uh-oh he he he never is moved by this instead the next unit goes on to tell us how he who sits in the heavens laughs you see you have this wrath of the heavenly king
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  described in verses 4 through 6, which is so different than godly rulers of this world. I think of Her Late Majesty Queen Elizabeth, who went on to her heavenly reward in September of this year. A worthy read for your consideration is a book which shares her Christian testimony titled The Servant Queen and the King.
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  she served. Should the words of this testimony accurately reflect the faith that she professed, she is now among the worshipers surrounding an even greater throne, a universal throne, an eternal throne. You see, we could look back among other royals over the years and find that it's not many who were willing to bow the knee. I think of
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  Further back in British history, the Countess of Huntington, 1707 to 1791, Selina Hastings, who is quoted as having said that she is thankful for the letter M. And when asked why, she referenced 1 Corinthians 1.26, which says, not many mighty, not many noble will become a part of God's believing community.
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  It doesn't say not any mighty, not any noble. She's thankful for the letter M. If we were to look further in the history of many who bowed the knee before the Lord.
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  One of the chaplains of Her Late Majesty Queen Victoria from 1819 to 1901, he had been preaching on the second coming of the Lord, and afterward, in conversation with the preacher, the queen exclaimed, Oh, how I wish that the Lord would come in my lifetime. And the chaplain asked her why, and she said with quivering lips, her countenance lightened up by deep emotion, she said,
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  I should so love to cast my crown at his feet. Friends, with any authority that the Lord may have entrusted you with, with any sense of power or wealth or the things which make for autonomy in this world, would you be like those who want to cast their crowns at his feet and recognize his authority as greater than your own? If not,
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  The Lord's response to you could be like that in verses 4 through 6, where the wrath of the heavenly king is on display. Here we read that he who sits in the heavens laughs and we're reminded of him sitting on his throne. He is not giving up, worried. He is not running to the gate to see what will happen in the future as they storm in rebellion. No, he sits on his throne.
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  Which reminds me, if you ever feel far from God, where is he? He's on his throne. If you ever feel far from God, who moved? We did. You see, he's always seated upon his throne. He is always there and he is always inviting those to worship him. He who sits in the heavens in the face of this earthly rebellion, he laughs, he scoffs at them.
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  We're told in verse 5, he will speak to them in his anger and terrify them in his fury, saying, but as for me, I have installed my king upon Zion, my holy mountain. You see, these verses speak of how the king of the universe sits in the heavens, verse 4, and how he sets his king in Zion, verse 6. The very mention of Zion in the Psalms is a...
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  throwback to remind us of the Davidic covenant. In fact, some authors have called the entire collection of 150 praises a cantata on the Davidic covenant. All of it is looking either back at the woes of King David in light of the promises God gave him and how he was running from Saul or how finally he was coronated and he became king.
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  But still there were problems and various crises throughout the history of Israel experienced by the Davidic king, but ultimately how even in the rebellion of Israel's kings there would be yet God as king over Israel and over all the earth that God promises an ultimate anointed one. And thus some English translations will capitalize the word anointed back there in verse 2 to reference that this is not just the anointed one.
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  One of the many kings in David's line, this is the ultimate anointed one against whom the kings of the earth are rebelling. One writer said that the royal robes hung loosely on the Davidic kings. In other words, so many were disappointments to their office. Have you read the chronicles of the kings of Israel? How so often?
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  We're faced with the words like, and he also did that which was evil in the sight of the Lord and walked in the sins of his father, so and so. I mean, it's just kind of predictable that human rulers disappoint. Even if we've voted for them, they often disappoint. And here we are told that the Lord sits in heaven and he will set in Zion his ultimate king. Verse 6.
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  reminds us of the Davidic covenant and points us back to that place in Scripture where that covenant was made, you can go there sometime on your own to 2 Samuel 7. I'd so encourage you to read that passage where God promises to David not only that he will have his descendants seated upon his throne in a line of succession, but that there will be ultimately one of David's seed who would rule forever upon his throne. There would be the ultimate son of David. And by the way,
• 26:43
  The mention of Zion not only recalls for us the Davidic covenant, but reminds us that there's a Davidic capital. And the Psalms often pair the word Zion with the word Jerusalem, so you know where that capital is. It's the place to which David brought the Ark of the Covenant and established worship and wanted to build a temple, whereas 2 Samuel 7 will remind us that, David, it's good that you had it in your heart that you wanted to...
• 27:10
  build a house for me, the Lord says, but look, I'm going to build a house for you. You're going to have a dynasty. You're going to have a line of kings and it's going to eventuate in an ultimate king, the Messiah, the ultimate anointed one. And so his son Solomon was allowed to build the house. You'll recall the Lord says that David, you're not going to be the one to build the temple, but your son Solomon, because see you, David, are a man of blood, a man of war.
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  But your son, remember his name? Solomon. I like it in the Hebrew. It's pronounced Shlomo. Perhaps that allows you to remember the root word of his name, Shalom. You see, Solomon was to be a man of peace who enjoyed the benefits of the warfare earned by David and his armies. Solomon builds the temple. The Lord inhabits the temple. But all of this points to an ultimate...
• 28:09
  Davidic capital and place where the Lord will dwell in the time of the Davidic Messiah. You see, Romans chapter 1 and Matthew chapter 1 open up the New Testament gospel with the reminder of who Jesus is. And you might talk about who Jesus is to you. You might mention things that are important in the life of Jesus in your own testimony. But let me just encourage you that if you mention who Jesus is and somehow you neglect,
• 28:40
  to mention that he's the son of David? You might be telling the New Testament message in a way that makes sense to you, but you're not really telling it the way the New Testament tells it. Can I challenge you on that? Matthew 1 opens with the words about the genealogy of Jesus, that he's the son of Abraham.
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  the son of David. That's how the New Testament opens. And for that matter, when in Romans chapter 1, Paul is speaking to a Gentile audience at the most important city in the known world of his day, the seat of the Roman Empire in Rome. He's speaking to these believers there, and he says that he is himself set apart for the gospel of God, which, and he goes on in one of those long Pauline sentences to describe the gospel, and it describes how it is the message concerning God's son who was born a descendant of David.
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  according to the flesh. This seemed important for Paul to say, even to a Gentile audience in a land far away from Israel, that we're talking about the king of Israel here, the king who will rule from Jerusalem. I mean, this, by the way, is so important that it is also what Paul says to Timothy when he tells him about the importance of understanding the gospel message and how it should be preached. He says in 2 Timothy 2,
• 29:58
  Eight, remember Jesus Christ, risen from the dead, the offspring of David, as preached in my gospel. Friends, this is awfully important that Jesus is the son of David. Or maybe we could put it like this, that he's the Messiah, the anointed one, of Israel. Because if he ain't Israel's Messiah, he ain't anybody's Messiah. We worship the God of Israel.
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  the one who revealed himself in real history, who is coming again. And when he comes, he's not coming to North Carolina, I can tell you that. And he's not even coming to Denver, as nice as it is here. But he's coming to set his feet on the Mount of Olives and to establish his throne on David's throne in Jerusalem.
• 30:51
  We're looking forward to that day, and it's a day in which all the other kingdoms will have to give way because God's promises to David are essential to the biblical storyline. Someone has put it like this, that, look, you might tell the story of Jesus like you'd attempt to tell the story of Narnia. If you were to summarize Narnia and you don't mention a lion, a witch, or a wardrobe,
• 31:18
  You might be telling it in a way that makes sense to you, but you're not telling it the way Lewis wrote it. And if you don't mention what Jesus will do in the future, how he will rule and reign on the earth from Jerusalem, you're leaving out some really important parts of the story. You see, this wrath of the heavenly king will be realized through the rod of Zion's king. And that's what we come to in verses 7 through 9. Here we read that...
• 31:50
  We are now, by the way, in this inner Trinitarian conversation where the previous three verses were God the Father was the speaker, but now we have God the Son who is going to speak and say, I will surely tell of the decree of the Lord. He said to me, you are my son. Today I have begotten you. By the way, don't let this word begotten
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  confuse you as if it's to say that when jesus was born and was laid in a manger that's when he began that's no begotten language in scripture like also in romans chapter one is in reference to jesus's resurrection from the dead not his birth he has been begotten in a way to be recognized to be the one who is acknowledged with having this divine authority through the resurrection of the dead and the lord says to him ask of me
• 32:44
  and I will surely give the nations as your inheritance, and the very ends of the earth as your possession. You see, we see the son's coronation in verse 7, and we see the son's inheritance in verse 8, and ultimately we see the son's responsibility to judge in verse 9. It is because even in the Davidic covenant in 2 Samuel 7, 14, the Lord says, I will be to him as a father, and he shall be to me a son. This is the son's...
• 33:12
  inheritance. It is his responsibility, and his responsibility is to judge. How will he judge? How will he rule? Here we're told he will rule as one with a rod of iron. This rod of iron is often contrasted being so strong to that which is so weak, earthenware or pottery.
• 33:43
  when it comes into contact with a rod of iron, will be, well, in worse condition than that plate from your kitchen that drops on the tile floor. This pottery will be shattered. For this reason, in the book of Revelation, in chapter 2, verse 9, and in several other places where we are introduced to this concept of the rule of the Messiah and how...
• 34:08
  Other rulers will be broken when they come into contact with his rod of iron. By the way, these pieces of pottery are from the place of Thyatira, mentioned as one of the locations of the seven churches in the book of Revelation. They are broken pieces. You can find these all over the ancient world as remnants of previously known cultures that are today gone. You know, they may have been very powerful.
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  so much so that we know the designs and the intricacies of their preferences in terms of what their pottery looked like, and we can distinguish them from other cultures. By the way, some people really dig archaeology, and they like comparing these types of pottery with one another, and they're experts in ancient ceramics and such, but you know what's so common among all the pottery? Most all of it is broken, and broken badly.
• 35:06
  Revelation 2, verse 27 tells us that the Messiah will rule them with a rod of iron as when earthen pots are broken in pieces, even as I myself have received authority from my Father. Revelation 12, verse 5 says she gave birth to a male child who was to rule all the nations with a rod of iron, but her child was caught up to God and to His throne.
• 35:30
  Revelation 19.15 reminds us that from his mouth comes a sharp sword with which to strike down the nations and he will rule them with, guess what? A rod of iron. He will tread the winepress of the fury of the wrath of God the Almighty. It is as if the scripture is warning us, let it be known to every king, to every prime minister, to every president that their authority will not last forever.
• 35:59
  That no matter how important you may feel you are today, no matter how much wealth you have amassed, no matter how much authority you might have over human beings, that authority will be terminated. The nations who unite against God and His love for Israel, for Zion, for Jerusalem, and for His anointed Davidic King will only be setting themselves up. As they unite, they will be like one.
• 36:30
  big ceramic piñata. And when that comes into contact with the rod of iron, you know where this is going. You know who wins in this confrontation. Like broken pottery, the breaking the bonds of the nations will reduce them to nothingness and that there will be no meaningful opposition to the anointed one. Thankfully, the psalm does not end.
• 37:05
  with words of judgment, but with words of invitation. Where the final three verses offer these words and can be summarized as the refuge for repentant kings, now the psalmist speaks on behalf of God and says, now therefore, O kings, and even by saying O kings, you see how tender this offer is? It's like, I know you've been rebelling.
• 37:36
  I know you're shaking your fists and casting off the bonds, and you want nothing to do with God, but oh, kings, will you listen? Will you be wise? Will you be warned, oh, rulers of the earth? Serve the Lord with fear and rejoice with trembling. Kiss the Son. Must he be angry and you perish, by the way, for his wrath is quickly kindled.
• 38:03
  You see, Psalm 2 is warning about the ultimate outcome of rebellion. Psalm 1, that wisdom psalm, was pointing out, like the book of Proverbs, that there are only two ways to live. There's the way of the righteous wise. It's the straight path. It's the narrow path that leads to life. And there's the path of the wicked fools. It's the crooked path. It leads to death. But friends, in the midst of all of this iniquity, in the midst of all of this...
• 38:39
  fist-shaking rebellion against God, this psalm ends the way Psalm 1 begins with the word blessed. It offers, in the face of this rebellion, blessed are all who take refuge in him. Despite the prophetic determinism about the doom of all who rebel, Psalm 2 concludes with an invitation to all who will repent. Will you?
• 39:15
  Take refuge in him for there is no refuge apart from God's son, apart from God's Messiah, apart from God's king. Is he your king? Let's pray. Lord, we come before you thanking you for the invitation to bow before your throne. Thanking you for the opportunity to turn away from our own rebellion.
• 39:51
  to turn from our own sense of self-rule to your governing, to your rule over our lives. Lord, we pray that today might be a day of salvation, a day of turning, a day of repentance, so that you are enthroned as king. Not of the kings of this world yet. We know that day is coming. But that you would be enthroned as king of our hearts even now. So we come to worship you.
• 40:25
  We come to ask that you would receive our worship. We desire you to be enthroned. In Jesus' name, amen.