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

God or Money?

Which will it be, God or money? The God spoken about in this context is the Father, the Son, and the Holy Spirit; one God in three persons. Money, or mammon, on the other hand, is any earthly means of exchange or gain (i.e., possessions).

While speaking with His disciples, the Lord Jesus Christ was overheard by the religious rulers of the day. They scoffed at what He said to His disciples:

“No servant can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money.” Luke 16:13 English Standard Version (ESV)

Christ then turned to these rulers and addressed how their heart attitudes kept them out of His Kingdom.

Christ spoke the same words to a different audience who listened intently to His Sermon on the Mount. He spoke about the heart attitude that His disciples and the crowds that followed Him should possess in the Kingdom of God. As part of that sermon, Christ said:

“No one can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money.” Matthew 6:24 (ESV)

Although the disciples were common to both groups, many in the first audience sneered at what He said and in the second, they hung on His every word.

John Calvin commented on this two-thousand-year-old chronicle over five hundred years ago:

No man can serve two masters. …[Christ] had formerly said, that the heart of man is bound and fixed upon its treasure; and he now gives warning, that the hearts of those who are devoted to riches are alienated from the Lord.

For the greater part of men are [inclined] to flatter themselves with a deceitful pretense, when they imagine, that it is possible for them to be divided between God and their own lusts. Christ affirms that it is impossible for any man to obey God, and, at the same time, to obey his own flesh…

We commonly call this a ‘divided heart.’ Calvin goes on:

True, it is not impossible that those who are rich shall serve God; but whoever gives himself up as a slave to riches must abandon the service of God: for covetousness makes us the slaves of the devil…

So it isn’t the riches themselves, so much as setting our hearts on those riches to the partial (or total) exclusion of Him. Calvin then extends this principle to all our vices.

…As God pronounces everywhere such commendations of sincerity, and hates a double heart, (1 Chronicles 12:33; Psalm 12:2); all are deceived, who imagine that he will be satisfied with the half of their heart…

The covetous, the voluptuaries, the gluttons, the unchaste, the cruel, all in their turn offer the same apology for themselves: as if it were possible for those to be partly employed in serving God, who are openly carrying on war against him.

But wait, we are beset with sins that, the scriptures say, so easily entangle us. Are we double minded and in danger of hell fire? To this, Calvin, the shepherd, says:

It is, no doubt, true, that believers themselves are never so perfectly devoted to obedience to God, as not to be withdrawn from it by the sinful desires of the flesh.

But as they groan under this wretched bondage, and are dissatisfied with themselves, and give nothing more than an unwilling and reluctant service to the flesh, they are not said to serve two masters: for their desires and exertions are approved by the Lord, as if they rendered to him a perfect obedience.

But this passage [Luke 16:13] reproves the hypocrisy of those who flatter themselves in their vices, as if they could reconcile light and darkness.

So there we have it. The question now becomes: “Do I serve the devil or do I serve the Lord.” For, we all have to serve somebody.

Serve Somebody, Johnny Q. Public, Lyrics by Bob Dylan

A New Prophet like Moses

“The end is near, the end is near!” We all associate this trope with crackpots and lunatics. Especially street corner prophets wearing sandwich boards. However, they are right in a sense. Around 150,000 people die every day, worldwide. Their ends are no longer near but already past.

We have to be wary of a prophet and his message. Thus Moses pointed us to the Prophet we should all listen to:

“The Lord your God will raise up for you a prophet like me from among you, from your brothers—it is to him you shall listen…and whoever will not listen to my words that he shall speak in my name, I myself will require it of him. Deuteronomy 18:15, 19 English Standard Version (ESV)

John Calvin has quite a bit to say about these verses:

The Lord thy God will raise up …But if He had referred them to Christ alone, the objection would naturally arise that it was hard for them to have neither Prophets nor revelations for two thousand years. Nor is there any strength in those two arguments on which some insist, that the Prophet, of whom Moses bears witness, must be more excellent than him who proclaimed him; and that the eulogium that he should be “like unto” Moses could not be applied to the ancient Prophets, since it is said elsewhere that “there arose not a Prophet since like unto” him. (Deuteronomy 34:10)…

…Yet Peter aptly and elegantly accommodates this testimony to Christ, (Acts 3:22) not to the exclusion of others of God’s servants, but in order to warn the Jews that in rejecting Christ they are at the same time refusing this inestimable benefit of God; for the gift of prophecy had so flourished among His ancient people, and teachers had so been constantly appointed to succeed each other, that nevertheless there should be some interruption before the coming of Christ.

Hence, in that sad dispersion which followed the return from the Babylonian captivity, the faithful complain in Psalm 74:9, “We see not our signs; there is no more any prophet.” On this account Malachi exhorts the people to remember the Law given in Horeb; and immediately after adds, “Behold I send you Elijah the prophet,” etc., (Malachi 4:4, 5) as much as to say, that the time was at hand in which a more perfect doctrine should be manifested, and a fuller light should shine. For the Apostle says truly, that:

“God, who at sundry times and in divers manners spoke unto the fathers by the prophets, hath in these last days spoken unto us by his Son,” (Hebrews 1:1, 2)

And, in fact, by the appearing of the doctrine of the Gospel, the course of the prophetic doctrine was completed; because God thus fully exhibited what was promised by the latter.

And this was so generally understood that even the Samaritan woman said that Messiah was coming, who would tell all things. (John 4:25) To this, then, what I have lately quoted as to the transition from the Law and the Prophets to the Gospel refers; and hence it is made out, that this passage was most appropriately expounded by Peter as relating to Christ; for unless the Jews chose to accuse God of falsehood, it was incumbent upon them to look to Christ, at whose hand was promised both the confirmation of doctrine and the restoration of all things.

They had been for a long time destitute of Prophets, of whom Moses had testified that they should never be wanting to them, and whom he had promised as the lawful ministers for retaining the people in allegiance, so that they should not turn aside to superstitions; they had, therefore, either no religion, or else that greatest of Teachers was to be expected, who in his own person would present the perfection of the prophetic office…

…But with regard to the comparison which Moses makes between himself and other prophets, its effect is to raise their teaching in men’s estimation. They had been long accustomed to this mode of instruction, viz., to hear God speaking to them by the mouth of a man; and the authority of Moses was so fully established, that they were firmly persuaded that they were under the divine government, and that all things necessary to salvation were revealed to them.

And, as recorded in John’s Gospel, chapter 5, verses: 39-40 and 46-47, the Lord Jesus Christ Himself says:

“You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me, yet you refuse to come to me that you may have life…For if you believed Moses, you would believe me; for he wrote of me. But if you do not believe his writings, how will you believe my words?” John 5:39-40, 46-47 (ESV)

Please, believe Him.

Brazen Serpent

[The Brazen Serpent], Mount Nebo, Jordan (2001), Jerzy Strzelecki, Creative Commons Attribution-Share Alike 3.0 Unported