Douglas Wilson Archives - Page 46 of 180

Election Postmortem

Christ Church on December 3, 2020

Advent and Affliction

Christ Church on November 29, 2020

INTRODUCTION

Over time, holidays take on a certain patina. Long usage and custom make this necessary, but it remains our responsibility to not allow such later accretions to overthrow or to reverse the actual import or meaning of the festival. In the case of Christmas, we have, quite obviously, the scriptural story of the birth of the Messiah, but we also have—do we not?—silver bells, softly falling snow, Hallmark movies, caramel popcorn, miracles on 34^th street, fireplaces aglow, and various sorts of festive jello dishes. What are we to do with all of that? Well, enjoy them . . . but don’t let them become your teachers.

THE TEXT

“Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth, and sent forth, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently inquired of the wise men. Then was fulfilled that which was spoken by Jeremy the prophet, saying, In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not” (Matt. 2:16–18).

SUMMARY OF THE TEXT

There may have been three wise men, we don’t know for sure. We guess at that number because of the three enumerated gifts mentioned—the gold, the frankincense, and the myrrh. At any rate, these wise men from the east showed up in Jerusalem and went and asked the king about the newborn king of the Jews These men are called magicians (magi), and were most likely Zoroastrian astrologers. They were from “the east,” most likely Persia (Iran), and they had seen a star in the east that had compelled them to come. Herod found out when the star had first appeared (most likely two years before) and he helped the magi out through summoning the chief priests and scribes, who referred the magi to Micah 5:2. They went on to Bethlehem, where the star identified the house where Jesus was, and there the magi adored Him, presenting their gifts. The wise men were then warned by God in a dream not to go back to Herod (v. 12). An angel then warned Joseph of what was coming, and so he escaped with his family to Egypt (vv. 13-15), which brings us to our text.

When Herod saw that the magi had made a fool of him, he got extraordinarily angry, and ordered all the boys in the area of Bethlehem to be slaughtered. This resulted in the fulfillment of a sorrowful prophecy from Jeremiah. The prophet spoke through the personified figure of Rachel, who lamented the loss of her children. That matriarch had been buried near Bethlehem—Gen. 35:19-20, near the border of Benjamin—1 Sam. 10:2.

BALAAM’S WORD

I may appear to be changing the subject, but not really, and only for a moment. Balaam was a true prophet, meaning that his gift of prophecy was genuine, but he was a true prophet without being a true man (2 Pet. 2:15; Jude 11). He would not curse Israel for the Moabite king Balak, but he did give him some counsel on how to use his women to seduce Israel (Rev. 2:14). But before doing that, he uttered a prophecy that was likely contained within the researches of the magi.

“I shall see him, but not now: I shall behold him, but not nigh: There shall come a Star out of Jacob, and a Sceptre shall rise out of Israel, and shall smite the corners of Moab, and destroy all the children of Sheth” (Num. 24:17).

Balaam is not a Hebrew, and it seems to me that a record of his utterances could easily have been included in the kind of libraries that the magi would have been accustomed to use.

CHRISTMAS AND SIN

The presence of sin, and the reality of it, and the affliction and distress that sin always brings, is no refutation of the message of Christmas. Rather, Christmas is God’s answer to our sin. Jesus took on a human body, the body that Mary suckled, and laid in a manger, in order that He would be able to die. He was born to die. He took up a body so that He would have a body to lay down. He assumed mortality so that He could slay our mortality. This was in view from the very beginning.

“And Simeon blessed them, and said unto Mary his mother, Behold, this child is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against; (Yea, a sword shall pierce through thy own soul also,) that the thoughts of many hearts may be revealed.” (Luke 2:34–35).

When we look at Herod’s slaughter of the innocents, we see that the rebellion of man always wants to reverse the message of righteousness. Here in modern America, we are in the grip of the same Herodian delusion, and in our insanity, we also slaughter innocents. Herod, the Edomite king of Israel, turns himself into a Pharaoh, killing young boys for political reasons. Joseph was warned in a dream to flee from the new Egypt, which he did by fleeing to the old Egypt. Out of Egypt I called my Son.

A HARD HEADED NEW COVENANT

The chapter of Jeremiah that Matthew quotes as he records this awful crime is the same chapter where Jeremiah predicts the coming of the new covenant (Jer. 31:31-34). This glorious prophecy is cited several times in the book of Hebrews. In Hebrews 8:8-12, it is quoted in full, and in Hebrews 10, two key excerpts of it are cited (Heb. 10:16,17). These two citations, these two pull quotes, identify for us the heart and soul of the new covenant. These two tenets are the internalization of the law (Heb. 10:16) and God’s promise that He will remember our sins and iniquities no more (Heb. 10:17). The law of God is now written on our hearts and minds, and we are washed clean of all our iniquity.

And so, encouraged by these words, we return to Rachel, the inconsolable. God is the sovereign God over all things, including every form of all of our sin. He has prepared a covenant, a new covenant, one that takes the perverseness of the human heart into account. He has prepared a covenant that can etch the law of God on the adamantine heart of man, and He has also prepared the blood of the everlasting covenant, blood that can cleanse absolutely anything. And so what does the Word of God say to this Rachel? In the very next verses . . .

“Thus saith the Lord; Refrain thy voice from weeping, and thine eyes from tears: For thy work shall be rewarded, saith the Lord; And they shall come again from the land of the enemy. And there is hope in thine end, saith the Lord, that thy children shall come again to their own border . . . Turn thou me, and I shall be turned; For thou art the Lord my God” (Jer. 31:16–18).

Psalm 123: Obedience and Vindication

Christ Church on November 22, 2020

INTRODUCTION

This psalm contains a marked contrast between the eyes of faith, which look to the Lord, the God of heaven, and the blind eyes of insolent unbelief, which see nothing as they ought to. Unbelief and pride are the chains that anchor the soul to this earth, such that the entire globe becomes the great ball in their ball and chain. From this benighted position, they heap abuse on the faithful, who feel it acutely.

The Text

“A Song of degrees. Unto thee lift I up mine eyes, O thou that dwellest in the heavens. Behold, as the eyes of servants look unto the hand of their masters, and as the eyes of a maiden unto the hand of her mistress; So our eyes wait upon the Lord our God, until that he have mercy upon us. Have mercy upon us, O Lord, have mercy upon us: For we are exceedingly filled with contempt. Our soul is exceedingly filled with the scorning of those that are at ease, and with the contempt of the proud” (Psalm 123).

SUMMARY OF THE TEXT

In the previous psalm, David lifted up his eyes to the hills, with this serving as a metaphor for lifting his eyes to God. Here the psalmist lifts his eyes again, but does so directly to the one who dwells in the heavens (v. 1). Just like servants looked closely to the hands of their masters or mistresses, for any slight indication that they might want something, so our eyes are fixed on the Lord our God (v. 2). Now this looking is two-fold. The servants do it so that they might be prepared to obey at an instant’s notice. But the desire here expressed also is so that the Lord might have “mercy upon us” (v. 2). In the next verse, the need for mercy comes pouring out. Why do we need God to show mercy? Because we are “exceedingly filled with contempt” (v. 3). We are despised. Our souls are filled to overflowing with scorn from those who are fat and sassy, from those who are haughty and proud (v. 4). God, please vindicate your servants now.

DIRECTED BY A MERE FINGER

The picture comes from male and female servants both. In the ancient near East, it was customary to have servants on constant stand-by, and to have them available to respond instantly to whatever the master or mistress desired, with that desire expressed with something as slight as the merest movement of a finger.

There is obviously eagerness to obey that is being expressed here. An additional possibility is that the servant is in disfavor for having done something wrong, and the servant is looking for the slightest indication that he is forgiven. This fits with the petition that follows—“have mercy on us.” But in any case, the desire to obey and the desire to experience God’s vindication in the face of our adversaries’ contempt are two desires that are woven closely together. It is not possible to earnestly yearn for God to deal with their disobedience toward us while continuing to be indulgent toward our disobedience toward Him. It doesn’t work that way.

EXCEEDINGLY FILLED

The ungodly, who have no eyes, look on us with contempt. We, who have eyes, look to the God who dwells in heaven. Our eyes look to the heavens (v. 1). A servant’s eyes look to his master’s hand (v. 2). A maiden’s eyes do the same (v. 2). Our eyes wait on the Lord our God, desperate for mercy. Our eyes see, but they do not yet see deliverance. We can see what is actually going on, and one of the things that appears to not be going on is a divine intervention on behalf of those who see what is going on.

And one of the things we can see is that the people who can see nothing nevertheless look down on us with disdain, contempt, arrogance, and an invincible ignorance. But they are at ease. They are content with their cosmic stupidity, and in their better moments they sometimes feel sorry for us.

CHRIST OUR ONLY WISDOM

The Lord Jesus was entirely obedient throughout the course of His entire life. When He was tempted in the wilderness, the new Israel suffering for forty days there, He stood firm, unlike the older Israel (Matt. 4). He learned obedience through the things that He suffered (Heb. 5:8). Throughout the course of His ministry, He did nothing but what He saw His Father doing. “Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise” (John 5:19). So the Son had His gaze fixed on His Father’s fingers. He was, always and everywhere, poised for obedience.

And He also looked to God for mercy—for just this sort of mercy. He, whose name is Wonderful, was born into a race of moral idiots. He was the Wisdom that spoke the galaxies into existence, and He was harangued by Pharisees, who called him a glutton and a drunkard, and demon-possessed, and these were men whose ethical obtuseness was oceanic. He walked the earth as a model of heavenly perfection, and in response they spit in His face (Matt. 26:67), pulled out his beard (Is. 50:6), jammed a crown of thorns on His head (Jn. 19:5), and yelled taunts at Him, on the level of neener neener, while He was on the cross (Matt. 27:42). Jesus modeled this perfectly for us—He, for the joy that was set before Him, endured the cross and despised the shame (Heb. 12:2).

We find it tedious when we have to put up with someone whose IQ is five points lower than ours, or if we are driving behind someone who is driving five mph slower than he ought to be. How long, O Lord? is our lament. We believe that we are monuments of towering charity whenever we cut anyone two degrees of slack.

And so what we need is this. As believers, we are exceedingly filled with contempt. We need to pray the way this psalm prays, and we must do it without becoming the kind of people the psalmist is praying about.

Psalm 122: Christ our Jerusalem

Christ Church on November 8, 2020

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INTRODUCTION

This psalm is not exactly a pilgrimage psalm, but is more like a psalm that anticipates great rejoicing upon arriving at the destination of the pilgrimage. “Our feet shall stand within thy gates . . .” (v. 2). Whether or not the pilgrimage has already occurred, the focus of the psalm is on arrival.

THE TEXT

“A Song of degrees of David. I was glad when they said unto me, Let us go into the house of the Lord. Our feet shall stand Within thy gates, O Jerusalem. Jerusalem is builded As a city that is compact together: Whither the tribes go up, the tribes of the Lord, Unto the testimony of Israel, To give thanks unto the name of the Lord. For there are set thrones of judgment, The thrones of the house of David. Pray for the peace of Jerusalem: They shall prosper that love thee. Peace be within thy walls, And prosperity within thy palaces. For my brethren and companions’ sakes, I will now say, Peace be within thee. Because of the house of the Lord our God I will seek thy good” (Psalm 122:1-9).

SUMMARY OF THE TEXT

David’s heart rejoices at the prospect of true worship. When someone invited him to go up to the house of the Lord, he was glad (v. 1). The pilgrimage is to Jerusalem, and he anticipates the moment when their feet are within the gates (v. 2). That is the moment when the pilgrim band would assemble themselves together to make their ascent up to the Temple. But remember that David is here speaking with the eye of faith. David was the one who had just recently captured Jerusalem from the Jebusites (2 Sam. 5:6-7), and the Temple would not be built until the time of Solomon, David’s great son. And yet, David can speak of Jerusalem as already built, and as compact together (v. 3). There are the distinctions of the various tribes (v. 4), and yet the testimony offered is that of all Israel (v. 4). The two things mentioned that they offer up to God are testimony and thanks (v. 4). They can rejoice because true judgment is found in the thrones of the house of David (v. 5). The reference to thrones in the plural might be a plural of majesty or dignity, or it is also possible that members of the royal family (2 Chron. 19:8). In the phrase “the house of David” is teaching his people to remember him. So then, pray for the peace of Jerusalem—because those who love Jerusalem will be prospered (v. 6). Peace and prosperity are mentioned together, within Jerusalem’s walls and palaces (v. 7). For the sake of those on pilgrimage with him, David will pronounce the benediction of peace (v. 8). He seeks the good of Jerusalem because the house of the Lord is there (v. 9).

TESTIMONY AND THANKSGIVING

Martin Luther pointed out that when these pilgrims arrived at their destination, their intention was to offer up their prayers and their thanksgivings. They would give a testimony to the goodness of God, and they would render their thanksgiving to Him. Sacrifices are not mentioned here. It is not that there is anything wrong with sacrifices, but that is not the emphasis here.

PROSPERITY AND PEACE

The key note is always the truth. This is what Israel testifies to. We give thanks to God for the certainty of His judgments, and this is the express reason given (v. 5). We render thanks because of the presence of the thrones of judgment. Then, right after this, the pairing of peace and prosperity comes in for mention twice (vv. 6, 7). Peace and prosperity are therefore not ends to be pursued, but are rather are the result of caring about something else much more than peace and prosperity. Pursuing peace for its own sake breeds wars, and pursuing prosperity for its own sake breeds mammon-grubbing idolatry, and then poverty.

THE TRIBES OF ISRAEL

The people of God are one great ocean, and our individual communions, or denominations, or churches, or . . . tribesare simply distinct waves on the surface of that great ocean. All who trust in Christ alone for their salvation are our brothers and sisters, and the unity beneath all of us is immense. Different Christian churches are not isolated from one another, as though we could be collected in different buckets. You can easily distinguish one wave from another one, just as you can tell one bucket from another. But the unity shared by the former is what we are dealing with.

All the different tribes give a united testimony, and it is the testimony of all Israel (v. 4).

The presence of tribes does not mean the absence of unity. That only happens if you define unity as “no tribes.” If you have had much interaction with Roman Catholic apologists, they will often point out the fact that Protestantism is inherently fractious, and has something like 25K denominations. That misleading figure likely comes from a book called World Christian Encyclopedia, but if you drill down to identify actual tribes, you will find that the Orthodox have 19 traditions, the Roman Catholics have 16, and the Protestants have 21. If we tossed in the Anglicans, we have another 6. And among Protestants, we have a lot more inter-tribal unity than they do elsewhere.

CHRIST OUR JERUSALEM

When we are invited to come to the house of the Lord, our response should be one of gladness. When we are invited to come to the house of the Lord, we have been invited to come to Christ. When we come to Christ, He brings us to the Father, and He brings us to the Father in the power of the Spirit. Not only so, but He brings us to Himself together with all the rest of His people.

The metaphors of Scripture do not displace one another, like they were billiard balls. Rather, they can be layered, one on top of the other. Christ is the road to Jerusalem. Christ is the house of the Lord we come to in Jerusalem. Christ is married to His bride, the new Jerusalem. Christ is always all, and in all, and through all.

If we have Him, then we have a true testimony, and we can give thanks. If we have Him, then we are given the gift of true peace and true prosperity. And only there.

Psalm 121: Jehovah Keeps

Christ Church on November 1, 2020

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Introduction

This psalm is a brief word of great encouragement. God’s providential care is true help, and it is a help that is promised to everyone who has the faith to receive it. And who has the faith to receive it? Anyone who lifts up his eyes to the hills, looking for God to undertake on his behalf.

Every time God is named in this psalm, He is called by His personal name YHWH, or Jehovah—the covenant name of Israel’s covenant God.

The Text

“I will lift up mine eyes unto the hills, From whence cometh my help. My help cometh from the LORD, which made heaven and earth. He will not suffer thy foot to be moved: He that keepeth thee will not slumber. Behold, he that keepeth Israel shall neither slumber nor sleep. The LORD is thy keeper: The LORD is thy shade upon thy right hand. The sun shall not smite thee by day, nor the moon by night. The LORD shall preserve thee from all evil: He shall preserve thy soul. The LORD shall preserve thy going out and thy coming in from this time forth, and even for evermore” (Psalm 121:1–8).

Summary of the Text

This is likely a psalm for the pilgrim, for someone traveling up to Jerusalem, or perhaps a soldier on a campaign. The imagery indicates the circumstances of some kind of traveler. Regardless, the psalmist is experiencing some difficulty, and he looks up to the mountains for his help (v. 1). This is a metaphor for where his help really comes from, which is from the Lord (v. 2). This Lord is the one who made everything. He is the Creator God. He is the one who made heaven and earth. This Lord never sleeps (v. 3), and so He will not permit the psalmist’s foot to be moved—which, in mountainous country, could be disastrous. The promise is then repeated, and it is for the individual as well as for the nation. The one who keeps all of Israel never slumbers or sleeps (v. 4). The Lord is your keeper. The Lord is your right-hand shade (v. 5). You will be protected from both sun and moon (v. 6). Again, the Lord will keep you from all evil. He will preserve your soul (v. 7). This covenant-keeping God is going to be keeping you, watching over you, in every circumstance—in your going out and coming in (v. 8). This is a constant thing; it is a forever commitment.

Jehovah Keeps

If there is one thing that we must take away from this psalm, it is the fact that Jehovah keeps. He will watch over every footfall; the one who keeps you will not slumber (v. 3). He not only keeps the individual believer He also keeps Israel (v. 4). The psalmist moves on to identify the Lord in these terms; the Lord is your keeper (v. 5). The Lord will preserve you (same word) from all evil (v. 7). The Lord shall preserve your soul (v. 7). The Lord shall preserve your going out and coming in (v. 8). Try to find out anything about you or your life that He doesn’t keep. Jehovah keeps.

Night and Day

So Jehovah keeps you, and He keeps you in every circumstance. He protects you from both the sun and moon (v. 6), and anything that happens to you will either happen during the day or in the night. He will prevent sunstroke. He will guard you against being moonstruck. He will keep you during the prosperity of daylight, and through the adversity of night. He will protect you from the sweltering heat, and He will guard you from the biting cold. He is your keeper in open battle, and He is your keeper against the night riders.

Going Out and Coming In

You go out in the morning to your labors. You come in at evening in order to rest from your labors, and God keeps you both coming and going (v. 8). He keeps you while abroad and He keeps you at home. You young people—you who are most eager to be “going out” into your lives, consider this. And those of you approaching the end of your lives—you are coming in. When you go out, Jehovah keeps the door. When you are coming back home for refuge, Jehovah welcomes you. And on top of everything else, He keeps you on the journey.

The Names of God are Promises

In v. 5, we are told that the Lord is our keeper. Consider this as a name, or even as a title. And then remember that all of God’s names are virtual promises. If we call Him Savior, which we do by faith, this is His promise to save. If we call Him Lord, in faith, this is His promise to rule. If we call Him our Shade in faith, this is His promise to shield us. If we call Him Keeper, again in faith, this is His promise to keep. Jehovah is your keeper.

A Covenant Keeping God

God is a covenant-keeping God. “Know therefore that the LORD thy God, he is God, the faithful God, which keepeth covenant and mercy with them that love him and keep his commandments to a thousand generations” (Deut. 7:9). And every time Scripture mentions how God keeps covenant, it also says that He keeps covenant and mercy (hesed). See also Neh. 9:32 and Dan. 9:4.

And because God keeps covenant, this is the reason He keeps you. You may therefore look up to the mountains for your help, where you can see the castle-keep that Christ Himself built. And every block of granite in that fortress is three feet thick, and each one of them is one of God’s promises. And all of them together are yes and amen in Christ (2 Cor. 1:20).

So at the conclusion, this is why the psalm can promise that God’s providential care is constant and forever. “From this time forth, and even for evermore.”