Cast Away – by Bernhardt Writer

I suppose this is also the title of a popular survival movie involving a volleyball as costar. However, after a post titled: “Coup,” I thought it fitting to examine further the motivations of our political, economic, and religious elites from a biblical standpoint. And, when I write ‘religious,’ I mean that term in the broadest sense.

Psalm 2 lays down God’s assessment of the kings of the earth:

The kings of the earth set themselves,

and the rulers take counsel together,

against the Lord and against his Anointed, saying,

“Let us burst their bonds apart

and cast away their cords from us.”

Psalm 2:2-3 English Standard Version (ESV)

When King David said, “kings and rulers,” most likely he meant those in charge of nations. Nowadays, that term refers to many more than in his day, as we discussed in our post “Why We Use Block Quotes.” There, our commentator, John Calvin, wisely points out regarding Philippians 2:

Hence it is not to be wondered if humility is so rare a virtue. For, as one says, “Everyone has in himself the mind of a king, by claiming everything for himself.” [emphasis added]

Here, we review Calvin’s comments on Psalm 2. He first grounds King David’s statements in his history as told elsewhere in the Old Testament, and as summarized in the Psalms:

We know how many conspired against David, and endeavored to prevent his coming to the throne…But, he had the testimony of an approving conscience, that he had attempted nothing rashly nor acted as ambition and depraved desire impel many to seek changes in the government of kingdoms.

On the contrary, [as he was] thoroughly persuaded that he had been made king by divine appointment, when he coveted no such thing, nor even thought of it; he encouraged himself by strong confidence in God against the whole world, just as in these words, he nobly pours contempt both on kings and their armies.

…We ought carefully to mark the ground of such confidence, which was, that he had…only followed the call of God… He declares that he reigned only by the authority and command of God, inasmuch as the oil brought by the hand of Samuel made him king who before was only a private person.

Just like the Lord Jesus Christ was opposed by His own nation and its chief priests, as we discussed in the post “If Only They Had Known,” Calvin notes:

David’s enemies did not…think they were making a violent attack against God. [Indeed], they would resolutely deny their having any such intention; yet it is not without reason that David places God in opposition to them, and speaks as if they directly levelled their attacks against Him, for by seeking to undermine the kingdom which he [, David,] had erected, they blindly and ferociously waged war against Him. If all those are rebels against God who resist the powers ordained by Him, much more does this apply to that sacred kingdom which was established by special privilege.

Next, Calvin develops the thought that David foretold of Christ’s kingdom.

…That David prophesied concerning Christ, is clearly manifest from this, that he knew his own kingdom to be merely a shadow… He, with his posterity, was made king, not so much for his own sake as to be a type of the Redeemer…David’s temporal kingdom was a kind of [sign or promise] to God’s ancient people of the eternal kingdom, which at length was truly established in the person of Christ, those things which David declares concerning himself are not violently, or even allegorically, applied to Christ, but were truly predicted concerning him.

Drawing together both David’s history and prophesy, he says:

…To place our faith beyond the reach of all [complaints], it is plainly made manifest from all the prophets, that those things which David testified concerning his own kingdom are properly applicable to Christ.

Let this, therefore, be held as a settled point, that all who do not submit themselves to the authority of Christ make war against God. Since it seems good to God to rule us by the hand of his own Son, those who refuse to obey Christ himself deny the authority of God, and it is in vain for them to profess otherwise. For it is a true saying,

“He that honors not the Son, honor not the Father which has sent him,” (John 5:23.)

And it is of great importance to hold fast this inseparable connection, that as the majesty of God has shone forth in his only begotten Son, so the Father will not be feared and worshiped but in His person.

In conclusion of the foregoing, Calvin applies this doctrine to us, saying:

A twofold consolation may be drawn from this passage: First, as often as the world rages, in order to disturb and put an end to the prosperity of Christ’s kingdom, we have only to remember that, in all this there is just a fulfillment of what was long ago predicted, and no changes that [may] happen will greatly [upset] us. …Nor is it at all [amazing], or unusual, if the world begins to rage as soon as a throne is erected for Christ.

The other consolation which follows is, that when the ungodly have mustered their forces, and when, depending on their vast numbers, their riches, and their means of defense, they not only pour forth their proud blasphemies, but furiously assault heaven itself, we may safely laugh them to scorn, relying on this one consideration, that he whom they are assailing is the God who is in heaven.

Then, having laid the groundwork, Calvin explains:

Let us break, etc. …The prophet introduces his-enemies as [expressing] their [own] ungodly and traitorous design. Not that they openly avowed themselves rebels against God, (for they rather covered their rebellion under every possible pretext, and presumptuously boasted of having God on their side;) but since they were fully determined, by all means, fair or foul, to drive David from the throne, whatever they professed with the mouth, the whole of their consultation amounted to this, how they might overthrow the kingdom which God himself had set up.

Lastly, he examines the inner attitude of those rebels toward King David and his Messiah:

When he describes his government under the metaphorical expressions of bonds, and a yoke, on the persons of his adversaries, he indirectly condemns their pride. For he represents them speaking scornfully of his government, as if to submit to it were a slavish and shameful subjection, just as we see it is with all the enemies of Christ who, when compelled to be subject to his authority reckon it not less degrading than if the utmost disgrace were put upon them.

Therefore, lest we be found fighting against God, no matter what our words, let us submit to His rule and “kiss the Son.”

Treasury of David: Commentary on Psalm 2 – C. H. Spurgeon (Audio book,) YouTube

Pray for Peace

Where do we find ourselves now? Is this the country you thought you’d be living in? Are you fed up and ready to “burn it all down?” Or do the alternatives we have scare you? Imagine what exiles from their homelands must feel.

We have an example of just such exiles in the book of Jeremiah. The people of Judah and Jerusalem were taken captive to Babylon by Nebuchadnezzar. The prophet Jeremiah exhorted the exiles to live in obedience to God for seventy years, the term God decreed for their banishment. While in Babylon, to show obedience, they were to build houses, plant gardens, and establish families. And, in their obedience, they were to do one more thing for their captors:

But seek the welfare of the city where I have sent you into exile, and pray to the Lord on its behalf, for in its welfare you will find your welfare. Jeremiah 29:7 English Standard Version (ESV)

We find ourselves in a very turbulent time. Those who want to “take a chance” don’t know what they’re in for. Neither do I, really. However, in the midst of this we are called to pray for those we would otherwise oppose. A very hard thing to do, I have to admit. However, lately I’ve been praying:

“Make bad men and women good.”

This is a prayer Calvin had recommended nearly 500 years ago. His commentary on the passage in Jeremiah is challenging:

…By saying that their peace would be in the peace of Babylon, he [suggests] that they could not be considered as a separate people until the time of seventy years was completed. He therefore commanded them to pray for the prosperity of Babylon.

At the first view this may seem hard; for we know how cruelly that miserable people had been treated by the Chaldeans. Then to pray for the most savage enemies, might have appeared unreasonable and by no means suitable. But the Prophet mitigates the hardness of the work by saying, that it would be profitable to them to pray for the happy condition of Babylon, inasmuch as they were the associates of their fortune.

…The Prophet teaches the Jews that they ought not to refuse what was required from them, when God [commanded] them to pray for Babylon, because the prosperity of that kingdom would be for their benefit…They were so connected with Babylon, that they could not expect to be exempt from all trouble and annoyance, if any adversity happened to Babylon, for they were of the same body. We now perceive the meaning of the Prophet.

…Hence [we] deduce a very useful doctrine, — that we ought not only to obey the kings under whose authority we live, but that we ought also to pray for their prosperity, so that God may be a witness of our voluntary subjection.

In our voluntary subjection to God’s appointed ruler’s (even ones we do not like), we must also act for their good:

He not only [entreats] them patiently to endure the punishment laid on them, but also to be faithful subjects of their conqueror; he not only forbids them to be seditious, but he would have them to obey from the heart, so that God might be a witness of their willing subjection and obedience.

He says, Seek the peace of the city; this may be understood of prayers; for דרש, daresh, often means to pray: but it may suitably be taken here, as I think, in reference to the conduct of the people, as though he had said, that the Jews were to do what they could, to exert themselves to the utmost, so that no harm might happen to the Chaldean monarchy…

Of course, this means opposing criminal acts (those would not be for their ultimate good before God,) possibly even to our harm. We are called to “seek their peace.”

So, we have a high bar to meet based on this example from antiquity. Not only must we pray for the prosperity of God’s appointed rulers (even those He uses as scourges,) but, we must act for their good to prove our willing submission to God who rules all.

***

For those of us who hope in the Lord Jesus Christ’s atonement for our sins, let us pray what Calvin prayed in his day:

Grant, Almighty God, that we may be more and more [accustomed] to render obedience to [you], and that whenever [you chastise] us with [your] scourges, we may examine our own consciences, and humbly and suppliantly [seek to avert your] wrath, and never doubt but [you will] be [benevolent] to us, after having chastised us with [your fatherly] hand; and may we thus [rest] on [your paternal] kindness, that we may ever look forward with quiet minds, until the end appears, which [you have] promised to us, and that when the warfare of this present life shall be finished, we may reach that blessed rest, which has been prepared for us in heaven, through Christ our Lord. — Amen.

We, who wait for a Savior from heaven, know this world is not our own. We are exiles. We should pray for Kings such that we, and our neighbors, might lead peaceful and quiet lives, and all would be, in His providence, saved.

Fiery Furnace