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Well, good morning, everyone. 
It's good to be with you once again this Lord's Day. You can 
turn with me in your Bibles to Psalm 2. We'll look at Psalm number 2 this morning. And we'll read the entire psalm 
for us. So we'll begin reading at verse 1, Psalm 2. Why do the 
nations rage and the people plot a vain thing? The kings of the 
earth set themselves and the rulers take counsel together 
against the Lord and against his anointed, saying, let us 
break their bonds in pieces and cast away their cords from us. 
He who sits in the heavens shall laugh. The Lord shall hold them 
in derision. Then he shall speak to them in 
his fury and distress them in his deep displeasure. Yet I have 
set my king on my holy hill of Zion. I will declare the decree 
the Lord has said to me. You are my son, today I have 
begotten you. Ask of me and I will give you 
the nations for your inheritance and the ends of the earth for 
your possession. You shall break them with a rod of iron. You 
shall dash them to pieces like a potter's vessel. Now therefore 
be wise, O kings. Be instructed, you judges of 
the earth. Serve the Lord with fear and rejoice with trembling. 
Kiss the Son, lest He be angry, and you perish in the way, when 
His wrath is kindled but a little. Blessed are those who put their 
trust in Him. Amen. Well, let us pray. Our great God, we are thankful 
that you are the ruler over this entire world. We're thankful, 
O God, that heaven is your throne and the earth is your footstool. 
We're thankful, O God, that you are a being itself, and you is 
perfect blessedness, and you is perfectness. We're thankful, 
O God, that you were pleased to create this world out of your 
good pleasure. We're thankful, O God, you are pleased to uphold 
this world according to your good pleasure as well. We're 
thankful, O God, You guide all things for Your glory, but also 
for Your people. We're thankful, O God, that the 
king is on Zion, the king has been raised, the king reigns 
supreme even now, and we're thankful that it is the Lord Jesus Christ. 
We're thankful, O God, for all those who are found in Him. We 
have this blessedness of eternal life. We have this blessedness 
of trusting in Him. We're thankful, O God, that it's 
in Him that we have eternal life. We're also thankful, O God, that 
Christ shall crush His enemies on that final day. Christ even 
now is making His enemies His footstool. And we're thankful, 
O God, that Christ shall come once again to judge the living 
and the dead. We're thankful, O God, that He is mighty. We're 
thankful, O God, that He is good. And we're thankful that He is 
gracious. And we're thankful, O God, even those who rebel against 
Him can find forgiveness in Christ. So we pray, O God, that you'd 
be pleased today to call forth your elect out of darkness into 
marvelous light. that you'd be pleased to save sinners this 
day through the preaching of your word. We also pray, O God, 
that you'd be with your saints this day as well. Pray that you'd 
encourage us, instruct us, strengthen us, help us to be reminded, O 
God, that you rule the entire world, even when things seem 
like they're going, hey, why are things are going in a way 
we don't think it should, help us to remember, O God, that you've 
ordained all things that come to pass. We're thankful, O God, 
you do comfort your people, you do give encouragement to your 
people, And we pray, O God, that you'd be pleased to give encouragement 
to us now. We pray, O God, that your spirit would go forth and 
give us illumination to better understand the things found in 
your word. And we're thankful, O God, that you shall glorify 
yourself. And we pray, O God, that you would be glorified in 
the name of Christ. Amen. Well, for God's people, 
as we walk this world, as we are pilgrims in the land, it's 
important for us to have a proper theological perspective in this 
world. That might sound like a no-brainer 
speaking to Calvinists who believe in the sovereignty of God, but 
perhaps sometimes, if you're like me, when a circumstance 
arises or the world's going nuts, you seem to go, what's happening? 
But it's important for us to come back to that theological 
perspective and that reminder of who God is and what he is 
doing in this And that's what Psalm 2 does for us. It gives 
us that theological perspective. And when we put Psalm 2 with 
Psalm 1, Psalm 2 is all about the cosmic focus, the cosmic 
thrust, where world history is going. But Psalm 1 gives us how 
it applies to individuals. In fact, Psalms 1 and 2 gives 
us the purpose and the message for the entire Psalter. The Psalms 
aren't just a ragtag bunch of Psalms and songs put together, 
but there is a flow, there is a thrust to them, and Psalms 
1 and 2 give us the purpose and the message. The way of happiness 
in Psalm 1 is tied to the message of the Psalter, namely the king, 
and what the king says, and who the king is, and what the king 
is And so it's important to have this perspective even as we go 
through the entire Psalter, as there are many laments throughout, 
as God's people go through much difficulty. There are going to 
be wars, there's genocide, there's persecutions, there's viruses 
around the world, and perhaps even too with the certain wars, 
genocides, persecutions, they may be specifically against God's 
people. And so it's important for us 
to remember who rules the world. It's important for us to remember 
who is guiding all of history for his own glory, because that's 
what the message of Psalm 2 gives for us. It's a royal psalm. That 
is, it's about the king and the one who reigns on high, the one 
who reigns on the throne, the one who is guiding all things 
for his Glory. Now, certainly this royal psalm 
will hone in on the Davidic king, and we'll see that more as we 
go through, but it's all about what the Davidic king is going 
to do for all his people and where world history is going. So really, Psalm 2 highlights 
that the message of the Psalter, the message of the Psalms, centers 
around the reign of the Lord, the reign of the Son, the reign 
of the king. Perhaps we can ask this question 
as we go through. When leaders rise and persecution 
comes, what gives you comfort? When pandemics are going about 
and the world's going insane, what gives you comfort in this 
world? And we'll seek to answer this 
under three headings this morning. First of all, the rebellion of 
earthly kings in verses one and three. Secondly, the reign of 
the heavenly king in verses four through nine. Then thirdly, the 
recognition of the true king in verses 10 through 11. So the 
rebellion of the earthly kings, the reign of the heavenly king, 
and then the recognition of the true king. So let's first look 
at the rebellion of the earthly kings in verses 1 through 3. 
Notice we see the nation's plan, and we see this repeated refrain, 
why, why, why, why? In fact, the word for why there 
goes with all of those things mentioned by the psalmist. Do 
the nations rage? Why did the peoples plot a vain 
thing? Why did the kings of the earth set themselves, and why 
did the rulers take counsel together? Why do they do these things? 
It's not because he doesn't know the motive. It's not because 
he doesn't know the reason. We know that they are sinful. 
We know that they are rebellious. We know that they hate God Most 
High. But the language that he's asking here is, why? Why are 
they doing such a thing when it's futile? Why are they doing 
such a thing when they can't take out this king? Why are they 
doing such a thing against the one who rules the entire world? whose throne is in heaven and 
the earth is his footstool. Why do they think that they can 
take out this king? It is a senseless endeavor. And 
David, we know from the New Testament, is the author of this psalm, 
and he's asking why, why, why? Why do the nations rage? And why do these peoples plot 
a vain thing? Now, we have to understand something 
about the historical setting at that time. There were certain 
mightier kings and there were certain weaker kings. And much 
like you see in our modern context sometimes, those mightier nations, 
mightier kings would take out the lesser kings. And as such, 
the superiors would rule over the inferiors. But every once 
in a while, those inferiors didn't like it anymore. Every once in 
a while, those inferiors didn't want to be ruled by anybody else 
anymore. So what did they do? They tried to rise up. They tried 
to take out the bigger kings. Most of the time, it doesn't 
happen, and it doesn't go very well. The same thing is going 
to be true for every earthly ruler against the Lord God. It's 
not going to go very well. And in the historical setting 
of David, we see many kingdoms rise up against David. Many kingdoms rise up against 
Israel, rise up against the king. But not just Israel, and we'll 
see as we go through in just a little bit, it's also within 
the people of Israel as well. But there are these ones who 
want more power. There are these ones who want 
more strength. And typically, when people have 
power, they usually want more power. Isn't that right? Absolute 
power corrupts absolutely, regardless of how soft someone might sound. 
Absolute power corrupts absolutely. And so the nations are raging. 
They don't like this. They don't like being confined. 
They are raging, engaging in commotion. And the peoples plot 
a vain thing. They devise a plan that's not 
going to work. They might think it's going to 
be okay, they might try this or that, this military tactic, 
that, but in reality it's not going to work. It's not going 
to happen. It is futile. Why? Why? Why? Why? Why do they come together? Why do they take counsel together? 
must show the might of the suzerain, that's the language used in that 
time of the superior one. Suzerain, vassal. Suzerain was 
the superior, the vassal was the inferior. It shows the power 
and might of the suzerain, namely the Lord God Most High, as all 
these kingdoms try to come and take him. So they devise a plan, 
and the plan is not going to work, regardless of what it may 
seem for the people who are living as that plan is in operation. 
It might seem like it's working, it might seem like they're prevailing, 
but in reality there is a God who reigns supreme, a God who 
knows what He's doing. Why do the nations rage, and 
why do the peoples plot a vain thing? Why do these kings of 
the earth set themselves, and the rulers take counsel? So they 
have this futile plan. And then we see in the latter 
part of verse 2 and verse 3, we see their enemy. It is the 
Lord and his anointed. It is Yahweh of Israel and his 
king. Again, the Lord is Suzran. And 
when we think about the way in which God governs and directs 
all of world history, God raises up every political leader that 
ever has been raised up, and will be raised up, and has been 
raised up even now. God is the one who brings them 
up, puts them into office, and as such, he can bring them down 
just as fast. Sometimes we don't like that 
in scripture. Sometimes we don't like reading that in our modern 
delicate sensitivities. Sometimes we don't like the reality 
that God raised up wicked men sometimes. In fact, in Jeremiah 
chapter 27, 6, God describes Nebuchadnezzar as my servant. And in Isaiah chapter 45, Cyrus 
is called my Messiah. Not as though Cyrus was seeking 
to glorify God and enjoy him forever, but God uses the wickedness 
of Cyrus to take down Babylon and uses the decree of Cyrus 
to send his people or to bring his people back into the promised 
land. And again, it's not like Nebuchadnezzar 
is going, you know what? I want to take out Israel because they're 
being wretched and awful. I'm going to engage in holy war. 
No! He is part of a king who rages, who plots vain things, 
thinks he's above God. But God raised him up and used 
him to destroy and take out the wicked people of Israel. So they come up against the Lord 
and they come up against His anointed. Now the immediate context 
here is the Davidic king. It is God's earthly representative. It is the Messiah. That's the 
word that is used for against the Lord and against His anointed 
or Messiah and the Messiah is connected with the Davidic King. 
We see this in Psalm 89. We see this in Psalm 132. In 
fact, the three places where we see the Davidic Covenant are 
Psalm 89, Psalm 132, and 2 Samuel 7. I'm sure you all know that 
because I'm sure Pastor Butler has said that many, many times. 
But those places do speak about the Messiah connected with the 
Davidic King. We also see it in Psalm 18, verse 
50. At the end of the Psalm, Great 
deliverance he gives to his king, and shows mercy to his anointed, 
to David and his descendants forevermore. So it's connected with that Davidic 
line. It's connected with the Davidic king. Not just David, 
but it's looking ahead to someone who is far greater than David. 
But nonetheless, each Davidic king did have nation's rage, 
and people plot vain things against even David himself. And we'll 
see that with Psalm 3. And so they say, these ones, 
we get a glimpse into the battle room in verse 3. Let us break 
their bonds in pieces. Let us cast away their cords 
from us. Symbols of authority. Let's try 
to take them out. Let's break the chains. Let's 
break these things. Let's try and engage in such 
a battle. Now, Psalm 2 doesn't just apply 
to what's going on with David and the various subsequent history 
of the people of Israel, but it's applied for us in Acts chapter 
4. You can turn with me to Acts 
chapter 4. We know that the fulfillment of the Davidic king is found 
in Jesus Christ, and Psalm number 2 is quoted for us in Acts chapter 
4. This is just after Peter and 
John are told not to preach the gospel anymore, not to preach 
Christ. And then they get out and they go and they pray. And 
they say, and they pray with one accord at their prayer meeting, 
Lord, you are God who made heaven and earth and the sea and all 
that is in them. Verse 25, Who by the mouth of your servant 
David have said, Why did the nations rage and the peoples 
plot vain things? The kings of the earth took their 
stand, and the rulers were gathered together against the Lord and 
against his Christ. For truly against your holy servant 
Jesus, whom you anointed, Both Herod and Pontius Pilate, with 
the Gentiles and the people of Israel, were gathered together 
to do whatever your hand and your purpose determined before 
to be done. It's connected with Christ and 
the crucifixion. It's connected with Herod and 
Pontius Pilate, Jew and Gentile, trying to take out the Lord of 
Glory. It's all part of peoples, or the kings of the earth, plotting 
vain things, nations raging, setting, taking counsel together. 
It's applied to the ones contemporary with Christ and who killed Christ, 
and it was according to God's purpose and God's plan that they 
would do so, but it shows that the nations are raging and plotting 
vain things against the Lord and against His anointed, namely, 
Christ Jesus. But then the people, in Acts 
4, take and apply it to themselves. Verse 29. Now, Lord, look on 
their threats and grant to your servants that with all boldness 
they may speak your word, by stretching out your hand to heal, 
and that signs and wonders may be done through the name of your 
holy servant, Jesus. There's a major threat. Preach 
Christ and you'll go to prison. Preach Christ and you'll be beaten. 
Preach Christ and you could die. That requires boldness. That 
requires encouragement. And the reason they ask for boldness, 
brethren, is because sometimes God's people are afraid. Sometimes 
God's people don't always have the fiery stand in the pulpit 
stand up in the moment when we need to Purpose to stand for 
the truth all the time Sometimes it requires faith. Actually, 
it always requires faith, but it definitely requires prayer 
It requires God asking God to help us to give us boldness in 
such times You think these men who are standing for the truth 
all the time and standing up against these ones? Don't have 
moments in private where there are not afraid Why do you think 
they go to God, brethren? Because we are afraid sometimes. And that's why God's people have 
to ask. God's people have to come before 
the Lord, give us that boldness, look upon their threats, and 
grant to your servants that with all boldness we may speak your 
word. So it doesn't just apply to, 
you know, the Philistines, or it doesn't just apply to contemporary 
enemies of David. It applies to what happened to 
Christ, Pontius Pilate, Herod, Gentiles, Israel, and applies 
even now to the Sanhedrin. It applies even now to the Jewish 
people as they try to kibosh the Church's advancement. That's important for us to remember. 
There's going to be new covenant examples of the nations raging 
and people plotting vain things. There's going to be 21st century 
examples of nations raging and people plotting vain things. And the nations still rage. There's 
many nations, many rulers, many people that try to shut out Christianity, 
try to kibosh it. We read in Voice of the Martyr, 
there are restricted nations. The gospel cannot or is not able 
to, according to these rulers, to be able to enter in there. 
And Christians face persecution for the faith, face death for 
the faith, as the nations rage in the people's plot vain things. The history of the Church runs 
red with the blood of Christians, and the 20th century has more 
bloodshed than the first 19 centuries combined. Just because we don't 
always hear about it, just because we don't see it and feel it all 
the time in our North American context, doesn't mean it doesn't 
happen. The nations rage and the peoples 
plot vain things. the encouragement and the comfort 
for God's people, both here and in our faraway places that are 
in restricted nations, know that Christ is on the throne. What 
can man do to me? Fear the one who can kill the 
body and the soul. Do not fear the one who can just 
kill the body. What can man do to me? What can 
some of those leaders do to me? And even so, not just the reality 
that God reigns on high, but God raises up men, and just as 
he raises up those men, he'll crush them as well. He'll bring 
them down as well. He'll bring them low as well, 
because God is reigning, and Christ is reigning even now, 
even though the nations rage and the peoples plot vain things. 
The world hates God, and the world hates God's people. If you like to be liked, Christianity 
is probably not for you. If you like to be liked, Christianity 
is probably not the place. But in reality, you need forgiveness. 
In reality, you need to be saved. And Christianity is the only 
place that does offer that very thing. Christ died for his people 
to save wretches. And we'll see when we get to 
the end of the psalm, he gives amazing grace to even those to 
rebel against him. There's not going to be any utopia 
on this earth. Christ says, the world will hate 
you because of me. The nations will rage and the 
peoples will plot vain things. So that's the rebellion of the 
earthly kings. Let's then look secondly at the 
reign of the heavenly king in verses four through nine. Verses four through nine. Notice 
we see the heavenly king in beginning at verse four. Notice, he who 
sits in the heavens shall laugh, the Lord shall hold them in derision. There's language of enthronement 
here. There's language of someone sitting again. God reigns over 
all the world. The heaven is his throne, the 
earth is his footstool, and you see his response to these ones 
trying to take out him, trying to take out his anointed. He 
laughs! That's why David can say, why 
are you doing this, you stupid kings? And God is laughing and 
mocking as he's standing and sitting in his throne room. You 
think you can take me out? It's almost like those silly 
cartoons where there's a fight going on and a guy with a longer 
arm holds the weaker person out. They're just swinging all they 
can, but they can't do anything at all. Oh, that's these futile, 
wicked, puny little kings. They cannot take out God, and 
as such, God's people. It's a lightweight versus heavyweight. 
Do you really think the Lord in the heavens mocks? He laughs 
at them. The Lord shall hold them in derision. He is eternal, unmatched power 
that cannot be thwarted. Now, again, this is probably 
difficult for our modern sensitivities, and I love what Davis says. He 
says, the mighty politicians, the dictators in their military 
fatigues, the terrorists with their bomb loads strapped to 
their backs, God is unimpressed. If you have imbibed a Western 
sentimental view of God as the great soupy softy in the sky, 
then you will not understand this picture of verse four. In 
fact, it will likely offend you. To think that a few swaggering 
sovereigns could destroy God's kingdom with such trifles. Why did the nation's rage and 
the people's plot a vain thing? And we see his fury and his wrath, 
and he shall speak to them in his wrath and distress them in 
his deep displeasure. He's not going to let them run 
free. He's not gonna let them get away 
with it. He is going to deal with these ones, whether it's 
righteous judgment forever or forgiveness. There is great forgiveness 
even for these ones, but we see these ones trying to take out 
God. He mocks, he laughs. They ain't gonna do a thing to 
the heavenly king. And then we see the way in which 
he rules on this earth, and he does so in verse six through 
his king. Yet I have set my king, this 
is Yahweh speaking, I've set my king on my holy hill of Zion. The language is coronation. Perhaps 
in the ancient Near Eastern world, as we think of the imagery that's 
going on here, what David's drawing from, when there's a coronation, 
that's the time for the inferior ones to strike. So you see the 
imagery going on here. The inferior ones have a time 
to strike. There's going to be a coronation 
of this one. That's the lingo used here. Now 
we know in Scripture, we know theologically, that Christ is 
the Eternal Son. That Jesus is the Eternal One 
who reigns. And Jesus is God, and as such 
is King. And when we think about the eternal 
processions, that is how we differentiate between the Father, Son, and 
Holy Spirit, the Father is unbegotten, the Son is begotten, not made, 
the Spirit proceeds from the Father and the Son, that Trinitarian 
language, You know, we don't highlight that there are three 
gods, but there's one God and three subsistences. When we think 
about that eternal procession, and then we think about God's 
economy, that is how God works in history, both in creation 
and redemption, we see even in the work, in the redemption of 
the of by Christ that comes with the Son taking on human nature, 
we reveal something as He comes down and the mission of the Son 
and the Spirit reveals something about God Himself. The one who is Son Hebrews chapter 
1, the one through whom God has spoken, and the one through whom 
he upholds all things, and the one who sits down at the right 
hand of God, is the one who reigned with God the Father, God the 
Son, and God the Holy Spirit forever. The processions, or 
the missions, reveal something about the procession, as God 
works outside of himself to save sinners. So it's not as though 
there was never a king reigning. It's not as though there was 
never one without a throne. There is always, I have set my 
king on my holy hill of Zion. But when we think about it in 
the history of Israel, and we think about Zion for a moment, 
in the ancient Near Eastern world, Zion wasn't the stronghold that 
you wanted. Zion wasn't the place where you're 
like, I'm going to set up a stronghold, I'm going to set up a fortress, 
that's the place I want to have my kingdom. It was tiny, it was 
small, it was Puny. God's ways are not our ways, 
are they? And God moves in such mysterious ways. It was a sign 
of weakness because of its size, but also a sign of invincibility 
because it is where God makes his king. It doesn't necessarily 
matter about the size, but it matters who's reigning. And it 
matters who is the king, it matters who is the stronghold. And the 
stronghold isn't necessarily a place, it is God himself. And 
he has set his king on Zion, on my holy hill of Zion. So he raises up a true king, 
a mighty king, the powerful king. And then in verse 7, we see that 
Davidic king. It is the Davidic king speaking 
here. He says, I will declare the decree. 
The Lord has spoken to me. Yahweh has spoken to me. And 
he says, you are my son. Today I begotten you. Ask of 
me and I will give you the nations for your inheritance. There is this mighty, strong 
king, and as Craigie says, this stark contrast between the power 
of the Davidic king and the fragility of earthly monarchs rests not 
in human strength of the Hebrew king, but in the strength of 
God, the speaker of these words. I will declare the decree. You 
are my son. It is this hear ye, hear ye. Here's the one who reigns now. 
Here is the king who is the coronated, who is called and shall reign. And in fact, on earth, the Davidic 
king is God's earthly representative. Now, we know David's not talking 
about himself. He's not talking about Solomon. 
He's not talking about a whole host of other terrible kings 
or even some of the good kings. He's talking about the Davidic 
son par excellence. He's looking ahead to someone, 
you are my son, today I have begotten you. And when we think 
about that Christological connection, and we think about that Trinity, 
that again, that we come back to that blessed mystery, when 
we see the words here, I will declare of the decree, the Lord 
has said to me, you are my son, today I have begotten you. Now, 
yes, it has its expression in redemptive history, but when 
was this spoken? When was this uttered? And when we say uttered, when 
we think of the Trinity, it's just God accommodating to our 
language. When was this spoken? You are 
my son, today I have begotten you. And we see in redemptive 
history this coronation culminating in the resurrection, baptism. 
This is my son. Hear him. Probably alludes back 
to Psalm 2. The transfiguration, Mark 9. 
This is my son. Hear him. Probably alludes back 
to Psalm 2. And above all, the resurrection. 
in Acts chapter 13. Paul applies this to Christ. Psalm chapter 2 with respect 
to the resurrection in connection with, you've probably already 
been there already recently in Acts chapter 13. Pastor Butler 
probably explained it better than I could, but nonetheless 
in Acts 13, we see the resurrection preaching to these Jews and the 
promise that is found in the Jewish Old Testament, in the 
Old Testament scriptures. And he says in verse 33, God 
has fulfilled this for us, their children. He has raised us up, 
Jesus, as it is written in the second Psalm. You are my Son. Today I have begotten you. So there's this end New Testament 
coronation. As the human nature of Christ, 
as He moves towards that blessed redemption, as He moves towards 
that blessed purchasing, that resurrection, we can say that 
at His resurrection, He is declared to be the Son of God with power. 
Romans chapter 1. Not just deity, humanity, but 
redemptive historical movement. He was descended from David according 
to the scriptures. Incarnation. And he was declared 
to be the Son of God with power by the resurrection from the 
dead. Exaltation. And certainly there is that eternal 
backdrop found in that blessed, holy trinity. And the promise 
that is given to this one, this Davidic king, ask of me and I 
will give you the nations for your inheritance. You see that 
intimacy there, ask of me anything. Ask of me, and I shall expand 
the kingdom. Whose world is it? Who shall 
have dominion? In fact, we see this in Acts 
chapter 1.8, as the gospel advances towards the ends of the earth, 
Jerusalem, Judea, Samaria, and to the ends of the earth. Ask of me, and I will give you 
the nations for your inheritance, and the ends of the earth for 
your possession. I'll give you a people. I'll 
give you power, verse 9, you shall break them with a rod of 
iron, you shall dash them to pieces like a potter's vessel. Again, the rod of iron is a symbol 
of power of the kingly governor, although the rule is a sign of 
power and rule for a king, for his government. in that ancient 
Near Eastern world. He's got a rod, he's got power, 
he's got might. He shall break them with a rod 
of iron. He shall dash them to pieces 
like a potter's vessel. Again, that's hard for us sometimes. 
He will destroy his enemies, and rightfully so. Revelation 
19, Jesus is the rider in white who comes and is ready to make 
judgments. So here is the king, here is 
the one who the Lord spoke to me. The Lord, as Psalm 110 said 
to my Lord, you are my son, today I have begotten you. Now all 
this highlights the supremacy of Christ. In fact, the writer 
of the Hebrews uses this psalm for that very purpose. You turn 
with me to Hebrews chapter 1. Hebrews chapter 1, as we see 
that supreme revelation that comes in the one who is Son, 
in the Lord Jesus. And then we see how he is far 
greater and retains something far, far higher than any angels. For to which of the angels did 
he ever say, you are my son, today I have begotten you. And 
again, I will be to him a father and he shall be to me a son. 
And when he again brings the firstborn into the world, he 
says that all angels of God worship him and so on and so forth. There's 
something far above and far greater about this Messiah and this Christ. 
And the reason he is so much greater and so far above the 
angels is because he is the eternal son. And brethren, that Trinity 
is that great mystery. Father, Son, Holy Spirit, Three 
subsistences, how do we understand that? We just confess it and 
believe it and worship God, because we don't understand it. But something 
that is a far greater mystery, as Owen points out, is when that 
second person takes on human nature. In the three persons, 
they're all God, one God. But how is it that just the second 
person united himself or assumed human flesh without any mixture, 
without any confusion, without any separation in this one person? How is it that that is the case? 
And so the reason it's not just certainly the Incarnate, it's 
the reason He became incarnate, or the reason Christ is exalted, 
is because He is the Eternal Son. And the reason he's above 
the angels is because he is the Son, the eternal procession, 
and we see Christ come down in his blessed economic mission. I know those are big words. I'm 
not going to try and explain those. We just have to understand, 
not understand it, just confess those things and use the language 
to make sure we don't say certain things that are inappropriate 
about the Lord God most. Hi. I'm sure I've probably done 
that. I've not tried to do that. But the permissions reveal something 
about the processions, Father, Son, and Holy Spirit. And the 
reason he can be above every other angel, and the beauty is 
that as in his humanity, his human nature is raised above 
every other, above the angels as well, that you and I might 
be raised. that he is that pledge for us, 
as the resurrected one who went before us, that as we see the 
blessed union of the two natures, that second person coming down, 
that we might have eternal life, him identifying with us as that 
blessed high priest who is like us in every way, yet without 
sin. In fact, later on in Hebrews, 
Hebrews 5, in connection with the priesthood, he also does, 
quote, Psalm 2 and Psalm 110 together, you are my son, today 
I have begotten you, He also says in another place, you are 
priests forever according to the order of Melchizedek. But 
in verse five, so also Christ did not glorify himself to become 
high priest. That is not saying he isn't glorified, 
not saying he isn't the one who is supreme, but he didn't do 
it out of pride. He doesn't do it just for his 
own glory. He does it for our good. That's why we can see in verses 
14-16 of Hebrews 4, seeing then that we have a great high priest 
who passed through the heavens, Jesus, the Son of God. Let us 
hold fast our confession, for we do not have a high priest 
who cannot sympathize with our weaknesses, but was in all points 
tempted as we are, yet without sin, and let us therefore come 
boldly to the throne of grace, that we may obtain mercy and 
find grace to help in the time of need." He did it for the sake 
of others. He did it out of his sheer good 
pleasure. He did it based on his blessed 
eternal And we call this, as we see the unfolding of it in 
history, the plan of that unfolding in eternity, is what we call 
that covenant of redemption. Father, Son, and Holy Spirit 
covenanting to save sinners in Christ before the foundation 
of the world. to save wretches like us before 
the foundation of the world. It was always plan A, brethren, 
for that second person to assume human nature, to take on human 
nature, and to die as that sacrifice for his people, even before the 
foundation of the world. the plan of the Father, the plan 
of the Son, the plan of the Holy Spirit, one will, threefold execution. It's the same work, yet we differentiate 
between the three persons. Same work of salvation, but we 
differentiate. The Father plans, the Son accomplishes, 
and the Spirit applies. And in that blessed plan, the 
Son has been raised, or the Father, Christ has been raised, and He's 
seated at the right hand of God the Father even now. And that's 
why we have to have that theological perspective. It gives us that 
important reminder and consolation about the current reign of Christ 
now, as that pledge for us in heaven. We're still waiting for 
the climax of that consummation. We're still waiting for the fullness 
to come in. We get to experience inaugurated 
or already now in glimpses and foretastes. Church is that blessed 
place where we get the interaction or intersection between heaven 
and earth. Brethren, when we sing, we're singing with the 
saints of heaven. We're singing with those who've gone before 
us. We're singing with the church triumphant. It is the place. 
That's why we should not absent ourselves. That's why it's important 
that we gather together, for this is the place where we see 
glimpses and foretastes. And even so, each and every one 
of us individually has the Holy Spirit. has that agent of new 
creation even now to help us in our Christian walk and Christian 
battle. In fact, we see the language 
in Scripture. It's a down payment. It's a seal. It's a first Fruits. And when we pray, God's kingdom 
come, that's what we're praying for. We're praying for it to 
come in its consummation. We're praying for that all his 
elect would be drawn in and sinners would be saved. That's what we 
mean when we say God's or we pray God's kingdom come. We look for that consummated 
kingdom. It gives us consolation as the nations rage. Even as 
the gospel advances in those raging nations, where Jesus is, 
it shall remain and the gospel shall go forth there. You cannot 
take away the gospel once it's planted and once it's there. 
Christ shall advance even there. And there is that certainty that 
we have. Even whatever we face, cosmically, throughout the world, 
and individually, we know that Christ reigns and shall bring 
all things to its consummation. And that is the worldview Davis 
says ought to infect us. The certainty of this decree 
needs to infect your world and life view. It should color the 
way you look at politics and world conditions. You may not 
know what to make of them always, but you know where history is 
headed. You know what the decree is and how it will control and 
shape everything. It's what keeps God's people 
glued together during the present age. Eyes on God and His decree 
is the only thing that keeps us sane in an insane world. It's the only thing that keeps 
us grounded when trials arise. And in fact, the next psalm after 
Psalm 2 is Psalm 3. Pretty simple mathematically 
or chronologically, but when you look at Psalm 3, notice the 
superscript. A psalm of David when he fled 
from Absalom his son. His son tries to take out the 
kingdom. Not necessarily someone far off, 
but one who was an Israelite tries to take out David. Why do the nations rage and peoples 
plot a vain thing? And he's setting his sights and 
his mind on the decree of God as it governs all of world history. So that's the reign of the heavenly 
king. Let's then look thoroughly and finally at the recognition 
of the true king. Notice the call to recognize 
in verse 10. Now, therefore, be wise, O kings. Be instructed, you judges of 
the earth, serve the Lord with fear. Be wise means recognize 
your weakness, recognize who God is, recognize where you receive 
your power. But notice, therefore, be wise, 
O kings. What kings is he referring to? What rulers is he referring to? It goes back to the ones who 
are raging and plotting vain things. God is giving these rulers 
grace. God is giving these rulers and 
giving the free offer of the gospel in this instance, come 
and recognize who the true king is. Even these vile, wretched, 
awful rulers today, we do pray that God would save their souls. 
Now we also pray if God is not pleased to save their souls, 
He would bring judgment upon them, but we do pray that God 
would save their souls. Brethren, no sin is too far gone 
but the unpardonable sin. The unpardonable sin is attributing 
the work of the Holy Spirit to the work of the devil. And I 
don't know if Pastor Butler said this, I've certainly said this 
to the brethren at Surrey, that's hard to pick out in time and 
space. It's hard to understand that. 
It's probably got a lot of hostility, a lot of vengeance, but it's 
really hard to pick out. But brethren, any other sin, 
rebelling against God and persecuting millions and millions of people, 
boy, that's not the unforgivable sin, is it? If they confess their 
sins, repent and believe, there is forgiveness in Jesus. That's 
not fair, is it? We don't like that sometimes. 
But that's the extraordinary extravagance of God's grace. 
And He is saying to these kings, be wise, O kings. Come and recognize 
who the Son is. Recognize who the King is. Believe 
in who the King is. And if you're an unbeliever here 
today, maybe you haven't killed millions and millions of people, 
literally. Maybe you've done so in your 
mind, but maybe not literally. But any sort of sin, any sort 
of small wicked thought is enough to damn someone to hell forever 
and ever. You see, you're either with Christ 
or against Christ. The beauty of the gospel is there 
is forgiveness in Jesus. Repent. Believe. Confess your 
sins to him. Recognize the son that he is 
the son of God. Recognize that he lived, died 
and rose again. Believe on him. Look to him and you shall be 
saved in this son. Be instructed, you judges of 
the earth. Serve the Lord with fear. The manner in which we 
serve the Lord is with fear and trembling, recognizing who we 
are, recognizing who he is. And there's the differentiation, 
theology, between two types of fears. One fear that fears punishment, 
and one fear that fears God, who gives that punishment. The 
one fear that fears the punishment isn't a true saving fear. A true saving fear is one who 
recognizes who he is, recognizing what he has done, recognizing 
his righteousness, and believing on Christ. It is a filial fear, 
that's the good fear, versus a servile fear. What we see here, 
or we ought to see, is a filial fear, recognizing, serve the 
Lord with fear and rejoice with trembling. Rejoice in this one 
who does Forgive, rejoice in this one who is mighty, because 
one's faith is connected to the king. Verses 11 and 12. Kiss the son, pay homage to the 
son, recognize his power and might, lest he be angry. And you perish in the way when 
his wrath is kindled but a little. What would happen if his wrath 
was kindled but a lot? It shows the might that God has, 
the might and power that God could display if he wished, but 
it shows his might even in this phrase, when his wrath is kindled 
but a little. Kiss the son, recognize, lest 
he be angry and you perish in the way. Brethren, death is going 
to come about for all of us. It doesn't matter how many masks 
you wear. It doesn't matter how much you distance. It doesn't 
matter. Death is going to happen, whether 
you like it or not. There's a time fixed by God for 
all of us to die. The question is, do you believe 
Christ? Are you with Christ? Have you looked to Christ? Or 
do you still follow yourself? Believe on Christ, lest you perish 
in the way. Because there is much blessing 
and much glory, knowing that we are tied to and connected 
with this son. We are united to him. There's 
blessings found in the king. And the king is one who is gracious 
and merciful to his subjects. First, the end of verse 12, blessed 
are all those who put their trust in him. It's you are blessed 
because of Him. You're not blessed because of 
your doing. You are blessed because of being 
found in Him. And this is very much connected 
with Psalm 1, isn't it? The purpose. When he talks about, 
Blessed is the man who walks not in the counsel of the ungodly, 
nor stands in the path of sinners, nor sits in the seat of the scornful. 
but its delight is in the law of the Lord. Then in verse six, 
for the Lord knows the way of the righteous, and the way of 
the ungodly shall perish. And the Son is the one who renders 
that verdict. You're either with the Son or 
against the Son, for there is much blessing. There is much 
individual implications for the way in which world history is 
going. You're either in the Son, you're either in the one who 
rules world history, or you're against him. Believe on Christ, 
look to Christ, hope in Christ, and you shall be saved. This is that gospel call in these 
last three verses about the proper recognition of Christ and who 
he is as the Son of God and what he has done as the true King. For there's much warning for 
rejecting Him as well. Kiss the Son, lest ye be angry, 
and ye perish in the way. And there's much hope for those 
who believe. There's much blessing for those 
who are connected to Christ. We will be with Him, world without 
end, forever and ever, singing His praises. No more sin, no 
more sorrow, no more suffering. Brother, may we have the proper 
perspective of who rules the world. May we have a proper perspective 
of the Christ who reigns over this world. May we have the proper 
perspective of who Jesus is, who we are, and who rules the 
world. Well, let's pray. Our Lord Jesus, we are thankful 
that you are the Christ, the Son of God, and you reign now. We're thankful, O God, for the 
blessed mysteries of the Trinity and the hypostatic union. We're 
thankful, O God, for the one will of salvation, threefold 
execution, Father, Son, and Holy Spirit. We're thankful, O God, 
for your work outside of yourself, your work in creation and redemption. 
We're thankful, O God, in you as perfect life. You did not 
need anything. You did not require us to have 
perfect life. You have perfect life in yourself. 
But we're thankful, O God, in your generosity in your beneficence 
and your benevolence. You are pleased to create this 
world, and you are pleased to save sinners in this world. We're 
thankful, O God, for the new heavens and new earth that is 
promised to us in Christ. We're thankful, O God, that he 
inaugurated the new heavens and new earth. We long, O God, for 
the consummation of it. We pray that your kingdom would 
come. We pray, O God, that you'd be pleased to continue to save 
sinners. We know and can be assured that you will. We pray, O God, 
that you be with all your people. Help us to have that theological 
perspective and understanding, especially when it seems like 
things are going awry, especially when it seems like the world 
has lost its mind. Help us to recognize, O God, you have ordained 
all things that come to pass. Help us to recognize once again 
that you are the sovereign Lord over all. and that you govern 
all things and guide all things and have decreed all things that 
come to pass for your glory and for the good of your people. 
We're thankful, O God, that you are mindful of us, that you care 
for us, and we're thankful for that second Adam, that perfect 
one, that righteous one, that last Adam, who lived the law 
in its perfection. So we pray, O God, that we'd 
have a proper recognition that we, as your people who have believed, 
would give you glory and praise and honor, and we as citizens 
of the kingdom of heaven would seek to live in a way that pleases 
you. We also pray, O God, that you'd be pleased to save sinners 
this day. We're thankful, O God, that your spirit goes forth. 
We're thankful, O God, your word does not return void, and you 
are mighty to save sinners in Christ. So we pray, O God, that 
you would do so, that you would change hearts, that you'd work 
by your spirit. And we're thankful, O God, for 
the might that we've seen in our churches, the might that 
we've seen in our lives, and the way in which you save sinners 
like us. And we're thankful, O God, that you are mindful of 
us. And we're thankful, O God, that you are turning and working 
all history for your glory and for our good. So help us now 
as we go into the world. We pray, O God, that you'd be 
glorified in all things. We pray these things in the name 
of Christ. Amen. Well, for our closing hymn, we're 
going to sing hymn 568. So you can turn with me to hymn 568. 
We'll stand and sing together. Praise Him, all creatures, here 
we go. Praise Him above the heavenly host. Praise Father, Son, and Holy Ghost. He who is the blessed and only 
potentate, the King of kings and Lord of lords, who alone 
has immortality, dwelling in unapproachable light, whom no 
man has seen or can see, to whom be honor and everlasting power. 
Amen. We'll close with a brief time 
meditation. The piano's finished. You are dismissed.