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Psalm 2 | The Messiah’s Speech

Psalm 2 | The Messiah’s Speech

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Introduction

The first two Psalms form a sort of introduction to the Psalter. Where Psalm 1 introduces us to the contrast between the blessed life of walking with God and the miserable life of walking with the scoffers and evildoers, Psalm 2 presents an eschatological vision. The first Psalm tells us how to live in the here and now, and the second Psalm goes on to lay before us the glorious future under the global reign of the Messiah.

The Text

1 Why do the heathen rage, and the people imagine a vain thing? 2 The kings of the earth set themselves, and the rulers take counsel together, against the LORD, and against his anointed, [saying], 3 Let us break their bands asunder, and cast away their cords from us. 4 He that sitteth in the heavens shall laugh: the Lord shall have them in derision. 5 Then shall he speak unto them in his wrath, and vex them in his sore displeasure. 6 Yet have I set my king upon my holy hill of Zion. 7 I will declare the decree: the LORD hath said unto me, Thou [art] my Son; this day have I begotten thee. 8 Ask of me, and I shall give [thee] the heathen [for] thine inheritance, and the uttermost parts of the earth [for] thy possession. 9 Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter’s vessel. 10 Be wise now therefore, O ye kings: be instructed, ye judges of the earth. 11 Serve the LORD with fear, and rejoice with trembling. 12 Kiss the Son, lest he be angry, and ye perish [from] the way, when his wrath is kindled but a little. Blessed [are] all they that put their trust in him.

Psalm 2

Summary of the Text

This Psalm pits mankind’s word against the Word of God’s Messiah. This song opens with the question which often confronts God’s people (v1). Why do the goyim rage? Why do the people have brains full of daydreams? Earth’s kings & rulers have called a war-council to determine what to do about Yahweh & the one He has Anointed (v2); they issue the results of their council: “let us overthrow the Almighty (v3).”

How does God respond to this challenge? He laughs (v4). Then He replies with the Word of His wrath (v5). What judgement shall these rebels bring forth upon themselves? How will He vex them? Despite their raging, despite their protests, despite their vanity, His anointed King shall reign from Zion (v6).

The Messiah then speaks. He reveals to the nations God’s decree. This Christ is Yahweh’s begotten Son (v7; Cf. 2 Sam. 7:14). This Sonship comes with the right to ask of the Most High for an inheritance of nations (v8, Cf. 1 Kg. 3:5, Is. 7:10-16); the Anointed Son might shepherd the nations firmly to either obedience or damnation (v9). He has every right to crush the nations into powder. But He holds out wisdom to the kings of the nations (v10). Obey His imperatives. Serve Yahweh with joyful reverence (v11). Kiss His Son in humble love, and so His lawful wrath might be removed (v12). This done, all the covenant blessings of Eden & Sinai held out in Psalm 1 are offered to these nations by trusting in the Christ of Yahweh.

An Apostolic Favorite

At the Apostolic Psalm-sings this second Psalm was likely a crowd favorite. It is one of the most cited Psalms in the NT. After Peter and John’s examination before the Chief Priests, after healing the lame man, the early Christians lift up a prayer with one accord. This congregational prayer quotes this Psalm and applies it to Herod, Pilate, and the threatening of the chief priests and elders (Cf. Acts 4:24-31). The wicked opposition to Christ had been foretold by David’s Psalm, and this emboldens the early church to stand courageous even in the face of the threatenings of those same rulers. A sort of second Pentecost takes place at the offering of this prayer.

Verse 7 is cited three times, once in Acts13:33; and twice in Hebrews (1:5 & 5:5). In Acts the thrust is that Christ’s resurrection was a new birth which affirmed that Jesus was indeed the Son of God, and therefore the heir of all the earth. While Hebrews asserts that Jesus total ministry was a proof of His Sonship, and thus a better ministry than the Angels or Aaron. Luke also records two moments where the Father declares the Sonship of the Christ, at Jesus’ baptism and at the transfiguration (Lk. 3:22, 9:35). Jesus’ baptism, an anointing of sorts, is immediately followed by the temptation in the wilderness, where one of Satan’s temptations was offering Jesus all the nations (Cf. Ps. 2:8).

Finally, verses 8-9 are either alluded to or directly cited by John as He describes the just wrath of the Lamb upon unbelieving Israel (Rev. 2:26,27; 12:5; 19:15). John saw the judgement on Jerusalem as an example of how the Ascended Christ was fulfilling His calling to break the nations and rule them with an iron scepter.

The Messiah’s Wisdom

It should be plainly seen that the way God vexes rebel kings, the way He subdues raging nations, is by the Word. The Father sent the Word, in the Flesh, and now that Word issues His Word to the nations.

Jesus offers true wisdom, not just for kings & rulers, but for all mankind. He is depicted as a Shepherd King alike to David. The LXX translates “breaks” the nations as rule/shepherd the nations. The Good Shepherd is not a pushover. He will shepherd the nations to adhere to His commandments. It is apparent that for the Apostles, they viewed this Psalm as being fulfilled in Christ’s ascension. 

This means that as the body of the Anointed our proclamation of the Word is an outworking of the Good Shepherd’s commission to us to teach and disciple the nations. This Psalm inspired great missionary movements, going to all the ends of the earth to serve the Shepherd King in gathering His flock from every nation. So, what are the missionaries, according to Psalm 2, tasked with teaching the nations? To come near to Christ. To learn the wisdom of this better Solomon. To rejoice while trembling.

The Inevitable

Christ reigns from Zion. This is not a far off dream. This is not a description of some day in eternity. The kings & rulers sought to thwart the coronation of Christ Jesus by slaying Him, but by His resurrection He displayed that God’s eternal purpose was not derailed. Christ arose from the grave. So not even death can stop the inevitable reign of Christ over all nations and distant isles.

This brings a great deal of implications for all spheres of human life. If Christ is the King of all nations, He is reigning over them now, He is shepherding them now. All of His commands pertain to all people from all nations. His commands to husbands to cherish their wives as they do their own body is not confined merely to Christian husbands. Parenting is not a clinical or medical proposition, for Christ commands fathers and mothers to raise their children in the nurture of the Lord; for parents to refuse to do so is to bring down the fierce wrath of the Lamb upon themselves. And what of a nation that doesn’t wince at aborting their offspring en masse?

This brings particular comfort in your own battle against sin. When your heart is turned into a broiling sea and tempest of temptation, you might think that the only route is to give in to the sin. You are the king and ruler of your own life, insisting that God & His Christ must be overthrown. This is what we, in effect, do when we sin, we join in the insane project to break the bands of divine restrain which God has placed upon you. But if you are in Christ, you should know, in the moment of temptation, that God’s purposes for your sanctification are not thwarted by the folly of your sinful rebellion, or the fearful circumstances which you are facing (Eph 2:5-6). Christ’s word to you, is the same word He speaks to the raging nations. Be wise. Kiss Him with contrite love, and serve Him. Come into the blessing of trusting Him. 

Indeed, the scope of Christ’s jurisdiction is both global and personal. He is Lord of all, and He is Lord of you. There are two options, and only two, be Shepherded by the Shepherd who laid down His life for the flock, or be dashed to pieces by the Potter who can dispose of malformed vessels as He sees fit. What you can’t do is ignore this Anointed One which God the Father has enthroned in Zion. Here, in the gathering of the saints, Christ reigns, Christ feeds us, Christ Shepherds us, and sends us forth to bring all nations to enjoy the promised blessing of trusting in Him.

Charge & Benediction

You are living in a world in which the Anointed Son of God is the Shepherd of the nations. That is the reality, it cannot be reversed by UN decrees, or even by your own sinful failures. Christ who won You, shall bring you at last to glory. He who He justified, He will also sanctify and glorify. So Kiss the Son, heed Messiah’s wisdom.

The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit be with you all. Amen.

2 Corinthians 13:14

Other Sermons

A Word to #DatPostmil Bros

A Word to #DatPostmil Bros

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It does no good to chest-thump online about theonomy, or #datpostmil if your lawn resembles the Amazon Rainforest, your sheets haven’t been washed in weeks, your children are unruly & unloved, and your finances are a wreck. Building a Christian culture takes sanctified work.

Not busy work. Not self-righteous work. Not the work of slaves. But grace saturated work. If we would build a Christian nation, it means we actually need to be able to build. Not just figuratively, but literally. This undertaking requires diligent hands, faithful hearts, wise minds, and unswerving zeal.  It will involve both sawdust and flour, sweaty brows and calloused hands, stacks of dog-eared books, and well-worn garden trowels.

Psalm 90 concludes with a prayer we must learn to pray: “Let the beauty of the LORD our God be upon us: and establish thou the work of our hands upon us; yea, the work of our hands establish thou it.” If God’s beauty rests upon us only then will our work be firmly established.

Works of selfish ambition & vainglory must give way to works of mercy & worship. Faithful Christian work is no longer the futile labor of self-preservation, it’s the work of giving your life away. You build wealth, not to horde, but in order to provide work, food, shelter and healing for not only your children, but for multitudes.

The drumbeat of Christian work is diligence. We aren’t gamblers swept off by the latest gold-rush. We lay strong foundations, we restore ruins, we tame forests, we nurture the streams. We do so in order that our children’s children might not only build upon those foundations, but extend the borders. Our diligent work isn’t to make a name for ourselves, but because we’ve received the name of Christ. So, we work to bring glory to His name.

Christ saved us from the futile works of sin, and set us to work the works of faith. The Father has prepared good works for us to do, well in advance of us doing them. Yet often we turn aside through laziness, sloth, cowardice, or compromise. We excuse untidy homes by some vague mention of how busy we’ve been. We blame our business failures on the economy. We claim all sorts of reasons as to why we’ve avoided the hard work God’s providence has set before us to do. If we would see reformation, we must come to God for forgiveness over our lazing about, and ask that His Spirit might be poured out upon us that we might work the works of faith and good works. All to the glory of Christ our King.

Our work, if it is to last, must be built on the foundation of God’s grace to us in Christ. every other foundation will crumble. But if we build on sins forgiven and mercy extended, than the Lord will indeed establish the work of our hands. So we repent, and then we get to work.

Double-Vision Instead of Short-Sighted

Double-Vision Instead of Short-Sighted

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Christians live with double-vision. We walk by faith, not sight. Many well-meaning Christians, however, take this to mean we no longer see the things of this earth, or that, as the hymn goes: “The things of earth will grow strangely dim.” If I might, I propose a revision to that lyric: “the things of earth will grow wonderfully clear.”

Looking to Christ in faith does not blur our vision of earthly things. Rather, it brings it all into clear focus. Our mission to preach the Gospel to every creature isn’t done on the astral plane. It’s done by physically going: whether it be by boarding an earthly means of transportation, or by using earthly means of communication like books, websites, and podcasts to reach the lost. The Gospel is proclaimed over dinner tables, at hospital beds, through prison bars, in coffee shops, and around water coolers.

This double-vision enables you to see this world as what it shall one day be: filled with the knowledge of the glory of the Lord as waters cover the sea. The world is rightfully Christ’s, and our evangelistic efforts are aimed to tell the world to get with the program. Our evangelism must be centered here, as the saints gather around the Word to worship the Word.

Every nation, tribe, and tongue will one day confess the Gospel we preach and believe. This will be accomplished as Christians live with double vision in their daily vocation. So change that next set of tires. Build the next website. Grade the next paper. Write the next article. Change the next diaper. Each of these mundane activities are in vain if they’re not done out of faithful service to the Lord. But by faithfulness in the seeming mundane duties of our daily vocations, Christ is hastening the day when our faith is sight, and our prayers melt into praise.

Remember, the hope of the resurrection is ours. This should dispel worry, fear, and despair. Yet how often do we cower back when we should charge forward. We worry about the scary things in the news. We treat the mundane moments of life with discouragement or contempt, when we should offer them up to our Father, trusting Him to use these moments to build His kingdom. Stop living with such short-sightedness. Instead, we should live with the double vision of seeing that Christ’s Kingdom is already but not yet.

Jesus is Coming

Jesus is Coming

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Introduction 

The danger of clichés is that they are usually quite right. To illustrate this, one French poet remarked that, “The first man who compared a woman to a rose was a poet, the second, an imbecile.” Because clichés are often right, they too easily get consigned to poster-board behind the goalposts of a televised football game. What should shake the foundations of darkness is met with an eye-roll.

The Text

And I will encamp about mine house because of the army, because of him that passeth by, and because of him that returneth: and no oppressor shall pass through them any more: for now have I seen with mine eyes. Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. And I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the battle bow shall be cut off: and he shall speak peace unto the heathen: and his dominion shall be from sea even to sea, and from the river even to the ends of the earth.

Zechariah 9:8-10

Summary of the Text

Judah was once more enduring an occupation by foreign nations (Zech. 9:1-8). Zechariah assures the returning exiles that God was soon to come and would cast out those powers (9:4), and would see to it Himself (9:8). The assurance of this promised deliverance would be that Messiah would enter Jerusalem upon the foal of an ass, with rejoicing shouts filling Zion (9:9); Zechariah also elaborates on Isaiah’s earlier prophecy of the Messiah entering Zion endowed with salvation (Is. 62:11). This joyful entrance would result in the expulsion of the foreign forces while establishing peace with the heathen (9:10). Messianic texts like this one convinced godly Jews to conclude that under Messiah’s reign, the boundaries of the promised land would be universalized. To the ends of the earth, enemy nations would either crumble or convert.

Riding Upon A Donkey

Roman generals were accustomed to enter a city either on a donkey or upon a horse, signifying peace with the former and as a conqueror in the latter. So some point to this easy explanation. However, at one point in Biblical history, riding an ass was for the illustrious (i.e. Balaam, the early Judges of Israel, etc.). By the time of Zechariah’s prophecy riding upon an ass was a sign of lowliness.

We don’t necessarily have to choose sides here. Was Jesus coming like an ancient judge (i.e. Samson, Gideon, Barak)? Was Jesus taking a Roman custom and using it for his own purpose? Was Jesus coming in humble lowliness to defeat the dragon alone? The answer can be yes to all three.

But the full sum of the picture should be guided by what the text explicitly states. Matthew tells us that Christ riding into Jerusalem was the prophetic sign which Zechariah foretold come alive and fulfilled (Mt. 21:4-5). Which means that Christ’s entrance wasn’t a publicity stunt, it was a fork in the road. Either Jesus of Nazareth was the promised Messiah as attested by His many signs, this being perhaps the most public, or He wasn’t. The gears of war which occupied Israel were soon to be overthrown. The Messiah is described as being just, having salvation, and lowly. Whatever other symbolism might be involved, Jesus riding upon the ass was a claim to be the Messiah.

His kingdom was not of this world, but by His sufferings, He would conquer all the kingdoms of this world. Yes, Israel was once more occupied by a foreign power. But the foreign power which Jesus had come to defeat was the spiritual principality of Satan’s kingdom.

Our Evangelical Heritage

Perhaps no motto shaped 20th century American Evangelicalism than the statement: “Jesus is coming soon.” In the late 1800s a new end-times position rose to popularity. It hinged on a belief that the world was on the verge of an apocalyptic end. One sign of this would be growing apostasy, followed by Jesus secretly rapturing true Christians. At the same time, many of the mainline denominations––which held to the more prevalent postmillennial view––were being duped by various errors: German theologians’ Higher Criticism, the implications of embracing Darwin’s theory of the origin of species, and a Gospel that was neutered into merely a “neighborhood clean up”.

The premillennialists saw that the authority of Scripture was under attack, the Gospel was at stake, and Christian morality would be compromised by these threats. Their defense of Scriptural authority was truly heroic. They sought to return to the fundamentals of the Christian faith, and thus this movement came to be known as Fundamentalism, while many  leaders in the movement––J. Greshem Machen, as a prime example––sought to retain the more historic term: Evangelical. 

The engine driving much of the modern Evangelical fervor was that conviction that “Jesus is coming.” This sentiment motivated the Evangelicals to fight against the looming darkness so as to be found faithful when Christ came. A noble aim, even if situated atop flimsy exegesis. It’s like the Algebra student who, despite faulty steps to solve the problem, comes to the correct answer. The thing which marked 20th century evangelicals was urgency in light of Christ’s imminent return.

Jesus IS Coming

The reality is that Jesus is coming. Our evangelical heritage got that right. Indeed that sentiment outdates 20th century Fundamentalism, and was expressed during the Reformation by the emphasis on living coram Deo.

The true saint, in any age, waits expectantly for Christ’s coming, whether it be in revival, in death, or in the final judgement. Note the rejoicing of the Palm Sunday crowds, and the substance of their song: “Hosanna! Blessed is He who comes in the name of the Lord.” Jesus is coming, and their response was the right one, joyfully receiving Him as the Messiah which He claimed to be.

The Christ we preach is ascended to the right hand of the Father. He isn’t playing video games with Cheeto-dusted fingers, until His dad tells Him to come get us. Jesus is not a dispassionate observer of human history. Rather, Christ is ruling the world. He is present and involved in the affairs of history. Jesus is not disengaged from the affairs of history. He is holding the scepter of the universe.

So we rightly join the Palm Sunday crowds in declaring Jesus is coming. He is coming to cleanse the temple. He is coming to make dry bones come alive. He is coming to topple tyrants. He is coming to mend the brokenhearted. He is coming to humble overbearing husbands and rebuke sniping wives. He is coming to rescue prodigal sons. He is coming to defeat His enemies.

He comes in fire and fury. He comes in gentle words of redemption. He comes to usher saints to their eternal rest in His presence. He comes to undo the wicked and their evil designs. Neither you nor I can stop Him. Congress can’t pass bills to halt the advance of His Kingdom. Jesus is coming.

The Kingdom is Christ’s

Ezekiel was given the vision of God’s throne, and it rested upon wheels within wheels (Ez. 1:15-28). The implication being that God’s authority was swift, immediate, and universal. Christ’s authority is not like a bureaucracy of committees, where we need to wait until the regularly stated meeting to take up the business of motioning and seconding to take up this or that question at the next stated meeting. No. When Christ comes, it is as King, endowed with salvation, so as to overthrow the wicked and establish peace.

We’re at the point where a generation will be saturated in their sins (both real and imagined). But there’s no way to be saved, forgiven, atoned. You can’t grovel enough, no one is righteous enough, no one has enough intersectionality points to escape the coming mob. Sooner or later your tweets will be found out, your unorthodox opinion on some vital matter will be discovered, and the pitchforks will come for you. We are a generation laden with guilt and shame. But the black midnight of this generation’s soul, is just the sort of moment in which Jesus will come. His Holy Spirit will convict of true sin, reveal the righteous Judge who comes endowed by the Father with the power to save. Jesus is coming, and when He comes we shall be turned. The enemies will be driven from our midst and we shall be free.

Christ’s entrance into Jerusalem is a claim to be the Messiah, who would not only overthrow evil nations but would overthrow the evil which dwells in you, and then would establish His dominion upon every inch of this world. You must either receive Him as the Lord of all the earth, or reject Him. You must either throw wide the gates of faith to have Him rule in your heart, in your family, in your business, in your temptations; or you must close the doors. But the Gospel which the church has faithfully preached through her many windings, is this: Jesus is coming indeed (Ps. 50:3).

The god-killer

The god-killer

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Introduction 

Postmodernism is like a swamp in which all sorts of toxic algae can flourish. Christians who swim in those waters will invariably come down with the side-effects of those poisoned waters. One of the primary consequences of imbibing postmodern thought is that of thinking of the God revealed in the Bible as an isolated deity. But God is the God of the whole world, and every turn in earth’s history proves this to be true.

When God shakes the world––like He has this year––people turn to their gods for salvation. But they find that God has undone their gods. You trust in finance? Ok, here’s an economic crash. You believe in health food? Ok, here’s a global pandemic. You live in awe of Hollywood or sports stars? Ok, they’re all stuck in their basements trying to entertain us on Zoom. You rely on political activism? Ok, none of the activism will make sense (i.e. #BlackLivesMatter or #MeToo). Conservatives cheered when Trump proposed to send out another round of stimulus checks via executive order, while liberals cheered when Biden solemnly claimed to be an originalist when it comes to the constitution.

The Text

Zephaniah 2:1-15

Gather yourselves together, yea, gather together, O nation not desired; Before the decree bring forth, [before] the day pass as the chaff, before the fierce anger of the LORD come upon you, before the day of the LORD’S anger come upon you. Seek ye the LORD, all ye meek of the earth, which have wrought his judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the LORD’S anger [ . . .]

Summary of the Text

After a scathing opening salvo, the prophet gives the first hint of hope. Judah is implored to gather together before the day of the Lord comes upon them (vv1-2). These gathered are told to seek the Lord in humility, and perhaps they shall be hid in the day of the Lord’s wrath (v3).

The Lord’s wrath is centered on Jerusalem, but the ripple effects will impact all the nations. The Philistines (Israel’s ancient enemy) are told of their doom: they’ll be left desolate, driven out, and uprooted. All their towns and ports will be destroyed and uninhabited, fit only for the use of wandering shepherds (vv4-6). This is done so that the remnant of God’s people will dwell and feed in peace along the coastland.

Then Moab and Ammon (Israel’s distant relatives and frequent rivals) will have their proud boasts silenced (v8). They’ll be left like Sodom and Gomorrah (Cf. Gen. 19); and once again, God’s remnant shall spoil their enemies’ land, possessing it for their own (v9). All this will come upon these ancient nations because of their boasting against the Lord’s people (v10), and God is coming unto them in holy terror (v11a).

These denouncements form a compass. Philistia to the west, Moab and Ammon to the east. But before moving to the south, Zephaniah declares that God is coming to vanquish all the gods of the earth, and that men from from every place and distant isles shall worship Him (v11b). Then we proceed on our tour by heading to the Ethiopian lands, the most southerly kingdom of the known world; distant though the land of Cush may be, it, too, cannot escape the sword of the Lord’s judgement (v12). 

Zephaniah takes us north, to the fierce land of Assyria (which took Israel into captivity). The Lord’s hand is stretched out against its capital city, Nineveh, and He’ll make it as dry as the Mohave desert. That once bustling metropolis will become the haunt of roaming herds; the din of the city will be replaced by the sound of birds and wild beasts; all the beauty of their artisans will be left bare for the dust of the desert to erase from memory (vv13-14). This city––once full of pompous boasts of its glory, at ease in its position as the world’s superpower, which thought “I am, and there is none beside me,”––will soon be a ghost town inhabited only by beasts, and when passersby see it, they’ll wag their heads in dismayed wonder (v15).

God’ll Cut You Down

As that great theologian, Johnny Cash, once sang, “Sooner or later, God’ll cut you down.” In this chapter we have God’s sure promise that Israel’s ancient enemies––Philistia, Moab and Ammon, Cush, and Assyria––will soon be cut down. So, although judgement begins with the house of God, it won’t be confined there.

Israel’s history is marked be repeated episodes of these enemies ensnaring them, enticing them, or infringing on their borders. The Lord is preparing to do what Judah’s kings were unable to do: reform the people and avenge them of their enemies. Zephaniah is building up to a reveal of God being the true King of His people. The apathetic amidst God’s people, and the scoffers amidst the nations will all soon be cut down, regardless of their personal religious views.

Postmodern Goo

Postmodernism wants to think that we can each have a little closet in our life that is full of jars that contain our private “truths.” The Gospel comes along and asks, “Why is your closet full of rotten ideas, selfish mush, moldy jealousies?” The postmodern mind insists that you keep your truth in your closet, and leave their closet alone. Postmodernism has brought people to think that every person has a private closet of views, and we should appreciate and tolerate the contents of each person and culture’s private closet. Really? Should we really appreciate the Hindu practice of sati? Should we really appreciate Muslim dogma which teaches that war against infidels is required for entrance into Paradise?

But the truth of God’s word is universal. God’s reign over the world is complete. God’s claim on the nations is total. While Judah is rebuked first, and rightly so, God will not just politely stay on His carpet square, as if He were a tame god. Zephaniah declares to these enemy nations––near and far, east and west––that God is coming, like a vengeful King, to do battle with their gods. And God will devastate their puny gods. God will break their sacred jars full of postmodern goo.

The Conquest of the Gathered Meek

In the midst of the pronouncements of judgement is the promise that the remnant shall possess the lands of their enemies. God’s promise to this gathered remnant is that He will surely cut down their enemies, that they may then enjoy the spoils of His conquest.

Current events make it seem like the church is cowering in the corner like a kicked puppy. When it looks like the whole world is falling apart, God assures us that He is in the business of conquering His and our enemies. God calls to those who hope for mercy to gather themselves together (Heb. 10:25); not to scurry like cockroaches into the caves.

In Hebrew when you want to really emphasize something, you generally will find a sort of doubling of the same word. In this invitation to humble repentance by seeking the Lord in meekness, we find one such doubling: “In gathering yourselves be gathered.” Yes. God is coming to bring judgement on all wickedness, and not one corner of the world will be left untouched by his roving eye. But that does not mean there is no escape. 

There may be a remnant in the midst of Jerusalem. They are implored to gather together in meekness and seek the Lord. Think of the harvester binding the sheaves together, before the wind and fire comes to burn up and blow away the chaff.

But we ought not to think of this remnant as a mousy little band, hiding in a corner. No, they follow behind their Lord as He marches forth to conquer their enemies, and they then enjoy the plunder of His war. 

But just like God’s promised vengeance on wickedness cannot be confined to Jerusalem, neither can His promise of mercy be confined to only the Jews. In fact, as God goes out with His sword of judgement––vanquishing false gods as He goes––men from every nation, even the distant isle’s, come to join the remnant in worshipping Jehovah (Cf. Ps. 2).

Severe judgement awaits evildoers, whether in Jerusalem or in the uttermost parts of the earth. So seek the Lord. Humble yourself. Gather with the meek. Then follow the true King of Israel in His conquest of the nations, where their idols are toppled, and those once His enemies become His worshippers.

In the prophetic books there’s a kind of two-fold meaning to their prophecies. The first is the immediate fulfillment. Here it would be that God is drawing out His sword––i.e. Babylon––to effect what has been proclaimed. But there’s a deeper messianic fulfillment that isn’t fulfilled immediately. In this passage, the faithful remnant might wonder after the Babylonian conquest begins: “So if this is means of God’s judgement, when will the promise of possessing our enemies’ land and all men worshipping the Lord be fulfilled?” This messianic promise points to when the sword of the Gospel would be unsheathed, and Christ––the god-killer––would go forth to topple all nations and all their gods, and bring men from distant isles to worship Jehovah.

Christmas Catechizing

Christmas Catechizing

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Christmas is an eschatological catechism class for the whole world. A few illustrations of what I mean. A friend of mine once shared the story of being in Dubai during the Christmas season, and—while in a large shopping mall—heard carol after carol: Joy to the World, Silent Night, etc. Recently, I took my kids to see the latest rendition of Dr. Seuss’ The Grinch. In one scene, the titular green grouch is chased through Whoville by carolers singing:

God rest ye merry gentlemen
Let nothing you dismay
Remember Christ our Savior
Was born on Christmas Day
To save us all from Satan’s pow’r
When we were gone astray
Oh tidings of comfort and joy

One more example: from factories in third-world countries, to city halls, church-yards, and front lawns across the world, Nativity scenes are manufactured, set-up, displayed, and then, of course, sued by the ACLU.

Christ’s first advent is quite inescapable. During the Christmas season, People and cultures the world over are forced to reckon with a baby born in Bethlehem two-thousand years ago. Of course, the means of reminding us of the first advent are sometimes vague, sometimes clouded over by sentimentality, often imperfect. However, we must not forget that the mere reminder of Christ’s first advent, brings up the promise of His second advent; where He will come again, with all His holy angels, to judge the living and dead.

That is why Christmas is an eschatological catechism. We are telling the world that God became a man, and that that God-man is coming again. The glad tidings which the angels declared at Bethlehem is like leaven. Centuries later, we see that leaven working its way slowly, imperceptibly at times, through all the world. We see that Stone growing into a mountain. We see that mustard seed growing into a mighty tree. This month of preparation for and celebration of Christmas is perhaps the most vibrant reminder to believers and unbelievers alike: the Kingdoms of this world have become the kingdom of our God, and of His Christ.

Christmas is such an opportune time to remind our neighbors, friends, families that Christ has come and is coming again. So up your game: take some cookies to the neighbors and sing a carol while you’re at it, or invite a handful of families over—including unbelieving coworkers or neighbors—and sing a few Christmas hymns, read Luke 2, and make sure the hot chocolate is on point. If you happen to own some silos, plaster a massive Merry Christmas for the whole town to see; you get the idea.



Book Review: “He Shall Have Dominion” by Kenneth Gentry

Book Review: “He Shall Have Dominion” by Kenneth Gentry

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He Shall Have Dominion: A Postmillennial EschatologyHe Shall Have Dominion: A Postmillennial Eschatology by Kenneth L. Gentry Jr.
My rating: 5 of 5 stars

Marvelous on almost all counts. It is quite common in some circles for eschatological preoccupation to take up far too much time, and in other circles to be almost entirely neglected. In the first group, it is often accompanied by what Gentry calls “Newspaper exegesis”; in the other group it is thought that it is a peripheral issue and therefore not discussed so as not to stir up debate.

Gentry does a wonderful job of presenting the postmillennial view as the most consistently biblical view, while interacting with the other schools of eschatological thought (pre- & a-). Now, if “end times” stuff either bores you, or you’ve been burned by “prophetic date-setting” (often found in dispensational camps), Gentry reminds us:

Eschatology is a deeply rooted and intricately involved aspect of Christian theology. It should not be approached in a naïve manner or be given superficial treatment. Consequently, no single passage may be expected to present an entire eschatological system […] Eschatology is woven into the whole fabric of Scripture as the story within.<fn>Gentry, Pg.497</fn>

Meaning, we must remember that the Scriptures lead us to look forward to what God has in store. What we believe about what God’s purposes are for history and eternity will affect how we live here and now. Gentry shows how postmillennialism is the only view (of the three primary camps) that has a theology of Gospel-victory in history. He is careful in expositing the applicable texts as well as quoting various voices of all three camps. He is always charitable, but somewhat merciless, especially when the other viewpoints are shown to hold utterly ridiculous and unbiblical views.

This is really a must read for every Christian, as it would be immensely profitable for Christians to understand that the pessimism of amillennialism and premillennialism is afflicting the church in such a way that we are rather impotent in our Gospel proclamation. We must affirm and proclaim the Lordship and Kingship of Christ in history, in recognition of His great redemptive work on Calvary. In my own journey to a postmillennial/preterist eschatological position, this has been terrifically helpful.

I highly commend this to the top of your “to-read” list!

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Ben Zornes