“The Ascension of the King”
Psalm 2
May 24, 2020 – Ascension Sunday
Faith Presbyterian Church – Morning Service
Pastor Nicoletti

We are breaking from our series in John for the next two Lord’s Days in order to celebrate Ascension Sunday today, and then Pentecost Sunday a week from now.

This past Thursday was forty days after Easter, the traditional day of the celebration of Jesus’s bodily ascension from the earth to the right hand of God the Father, where, the Apostle Paul tells us in Ephesians chapter one, God the Father “seated [Christ] at his right hand in the heavenly places, far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come. And he put all things under his feet and gave him as head over all things to the church, which is his body, the fullness of him who fills all in all.”

While God the Son always reigned as God, on Ascension Sunday we remember the ascension of Jesus Christ, fully God and fully man. We remember his ascension into heaven to reign at the right hand of God.

This morning we will consider some aspects and implications of that by looking at Psalm 2.

Please listen carefully, for this is God’s word for us this morning.

2:1 Why do the nations rage
and the peoples plot in vain?
2 The kings of the earth set themselves,
and the rulers take counsel together,
against the Lord [against Yahweh] and against his Anointed, saying,
3 “Let us burst their bonds apart
and cast away their cords from us.”

4 He who sits in the heavens laughs;
the Lord holds them in derision.
5 Then he will speak to them in his wrath,
and terrify them in his fury, saying,
6 “As for me, I have set my King
on Zion, my holy hill.”

7 I will tell of the decree:
Yahweh said to me, “You are my Son;
today I have begotten you.
8 Ask of me, and I will make the nations your heritage,
and the ends of the earth your possession.
9 You shall break them with a rod of iron
and dash them in pieces like a potter’s vessel.”

10 Now therefore, O kings, be wise;
be warned, O rulers of the earth.
11 Serve Yahweh with fear,
and rejoice with trembling.
12 Kiss the Son,
lest he be angry, and you perish in the way,
for his wrath is quickly kindled.
Blessed are all who take refuge in him.

This is the word of the Lord. (Thanks be to God.)

“All people are like grass, and all their glory is like the flowers of the field; the grass withers and the flowers fall, but the word of the Lord endures forever.” [1 Peter 1:24-25]

Let’s pray …

Lord Jesus Christ,
After forty days you ascended to the right hand of God our Father,
and from your throne in heaven you rule over your Church.
Rule over us now, by your Word and Spirit.
Instruct us by your word, that we may be your faithful subjects.
Reign in our hearts by your Spirit, that we might obey your word.
And open our eyes to the reality of your reign not only over us, but over all things.
Grant this we ask, for your mercy’s sake. Amen.

As we consider this psalm this morning, I want to look at it from four different angles.

I want to ask:
– What did this psalm mean for Israel?
– What does this psalm mean for the first coming of Christ, in his incarnation?
– What does this psalm mean for us now?
– And what does this psalm mean for Christ’s final coming, at the last day?

We’re going to ask those four questions, and in each question, we will consider the psalm as a whole.

With that said, let’s get started with our first question: What did this psalm mean for Israel?

As we look at the psalm, we see that it divides into four or five sections. In this psalm we see the human urge to rebel, the divine response to human rebellion, the reign of God’s anointed king, the call to loyal submission, and the promise of gracious refuge. Let’s consider each of those sections together.

First, in verses one through three we have the human urge to rebel. Let’s hear those verses again:
2:1 Why do the nations rage
and the peoples plot in vain?
2 The kings of the earth set themselves,
and the rulers take counsel together,
against Yahweh and against his Anointed, saying,
3 “Let us burst their bonds apart
and cast away their cords from us.”

We’re given a picture here. God – the One True God – Yahweh, the Lord, is the Maker of heaven and earth. And he reigns over all. But he doesn’t just reign himself. He also reigns through representatives that he has appointed and given authority to. And chief among those representatives, for much of Israel’s history, was the king that God appointed over his people Israel.

God appointed David and his descendants to be kings for Israel. And the Davidic king was to serve as a representative of God to the people. And God gave him authority to reign. And since the king of Israel was God’s appointed representative, and since his authority came from God, all people were to submit both to God and to God’s anointed king – both the people of Israel, but also the rulers of the nations around Israel.

That is what God established. But the first thing we see in this psalm is the human urge to rebel. Both the nations and the people plot their rebellion. They plan together and they set themselves not only against the human king appointed by God, but also against God himself. They say: “Let us burst their bonds apart and cast away their cords from us.”

And this is not a merely theoretical picture; it is, in fact, what we see throughout the history of God’s people. Again and again when God asserts his rule, when he appoints his leader on earth, the people rebel. The nations rebel – those groups who have collectively set themselves against God. But it’s not just them. The people of God rebel too – over and over we see Israel and Judah rebel against their own God – against Yahweh, the Lord.

And in a sense, this should be no surprise, because it is a habit written on the hearts of all human beings, from our first parents. Our first parents, in the Garden of Eden, responded to God’s rule with rebellion. They were given all the trees of the garden for fruit, except for one. And that one was the one they chose to eat from. They set themselves against the Lord – they said, “Let us burst his bonds apart and cast his cords from us.” They said it, and their descendants have been saying it ever since.

So the first thing we see is the human urge to rebel against God.

The second thing we see, though, is God’s response to human rebellion. And his response can be summed up in three ways: he laughs, he has just wrath, and he points to his king. We see that in verses four through six. Hear those again:
4 He who sits in the heavens laughs;
the Lord holds them in derision.
5 Then he will speak to them in his wrath,
and terrify them in his fury, saying,
6 “As for me, I have set my King
on Zion, my holy hill.”

First, God laughs at human rebellion. And we need to appreciate the significance of that.

Of course, God is not laughing at the sin in human rebellion or the damage and hurt it will cause. It is instead the absurdity of our delusional arrogance that God laughs at. [Kidner, 67]

Most parents will be familiar with this. Your small child is about to rebel – your four-year-old is about to disobey you. And you confront them, and tell them that if they disobey, they will be disciplined. And their response, on that occasion, is to put their hands on their hips and look you in the eye and inform you that they will not be disciplined if they do it. Or maybe they tell you that you are not in charge. Or maybe they even tell you that they are going to discipline you.

Their sin – both in their words and in their hearts – is not a laughing matter, of course. But at the same time, the situation – the whole interaction – is hilarious. This tiny person stands in front of a full-grown adult and asserts their power and authority over their parent. It’s ridiculous. It’s funny.

And human rebellion against God is far more absurd than that. Here are human beings, who owe their whole existence to the God who made them, who only exist from one moment to the next because God continues to uphold their being as a gift, who have no strength or power except for what God gives them, and they are plotting to overthrow that same God who is the ground of their very existence. It’s insanity. It’s absurdity. And God laughs.

But he doesn’t just laugh. He also has righteous anger. He also has just wrath. Because at the very same time that human rebellion is absurdly funny, it’s also deeply wrong. These human beings, who owe every good thing they have to God, are trying to rebel against him – to overthrow him. That is deep ingratitude. That is tremendous evil. God’s just anger is invoked by it – an anger that will confront those things in this world that are not the way they are supposed to be.

God laughs. God has just anger. And then God points to his king. “As for me,” he says, “I have set my King on Zion, my holy hill.”

The word “set” here refers to the act of installation or enthronement. [Kidner, 67]

God has enthroned his king.

Which brings us to the third movement of the psalm, which focuses on the reign of God’s anointed king. We read of that in verses seven through nine. And in these verses the king himself speaks, recounting the promises that God has given to him in his role as king. There we read this:
7 I will tell of the decree:
Yahweh said to me, “You are my Son;
today I have begotten you.
8 Ask of me, and I will make the nations your heritage,
and the ends of the earth your possession.
9 You shall break them with a rod of iron
and dash them in pieces like a potter’s vessel.”

Here it is made clear that this psalm is indeed referring to the king of Israel in the royal line of David, because verse seven actually references the royal promise that God made to David in Second Samuel chapter seven – there God said to David, of his descendant who would reign after him, “I will be to him a father, and he shall be to me a son.” The “Yahweh said to me” of Psalm 2:7 refers to these words of God in Second Samuel seven, which refer to the royal king descended from David. [Kidner, 67]

And the promise is that God’s appointed king would reign. He would reign in Israel. He would reign over the people of God. And he would reign even over the nations around him. He will break those who stand in opposition to God, but he would also rule over them constructively. Depending on how you interpret the consonants of the verb in verse nine, it could read “You shall break them with a rod of iron” or “You shall rule them with a rod of iron” and both readings seem to be true. As the ESV here reflects, “break” is a good translation. But the New Testament also follows the Septuagint to read it as “rule,” when it alludes to this verse later on. [Kidner, 68 – see Rev. 2:27, 12:5, 19:15] God’s king – Yahweh’s king – will reign over Israel and to the ends of the earth.

In the verses that follow there is then a call to loyal submission, beginning in verse ten:
10 Now therefore, O kings, be wise;
be warned, O rulers of the earth.
11 Serve Yahweh with fear,
and rejoice with trembling.
12 Kiss the Son,
lest he be angry, and you perish in the way,
for his wrath is quickly kindled.

God, the Maker of all things, calls his creatures to himself. He calls his people Israel, but he also calls the kings of the earth – he calls them to turn to him in loyal submission.

And this is the only rational choice. If God is their Maker, what else can they do but submit to him? If God has appointed a king to rule over them, what else can they do but submit and obey him?

But it’s not just that that is the only rational choice. It’s also the only choice that is good and right. God is the One who made them – who designed them and knows them and cares for them like no one else can. How could they not turn to him in loyalty? God has appointed a king who is to be like him in character – who is to bear his image, like a son to a father. What could be better than submitting to a king like that?

The king, we are told, may have his wrath quickly kindled. But the picture here is not of one whose anger is out of control. Far from that. The picture is of one who, like God, has little patience for evil that mars his people or his creation – who will not tolerate the oppression of the poor or the abuse of the weak. In both his blessing and in his wrath, he is good.

And so the proper response is to both fear and rejoice in this God and his king. And that is the calling issued in these verses.

Finally, there is a promise of gracious refuge.

We see that in the last line of verse twelve:
Blessed are all who take refuge in him.

This is important. In this line is the nature of God which shapes the heart of the gospel. The Lord is willing to accept back, and give refuge to, those who had rebelled against him – that is who he is speaking to here: to the kings and the people who have rebelled. And what he offers is refuge. He will not exact punishment on them if they repent. But he will forgive them. And not just forgive them – he will protect them and care for them. That is the nature of God – of Yahweh – and so that also must be the nature of God’s anointed king.

What we have here is a beautiful picture of how God will exercise his reign on the earth, and how he will work through his anointed king.

And in many ways, these truths were exhibited in the royal line of King David in Israel and Judah … and yet in many other ways, they were not. If one reads the historical books of the Hebrew Scriptures one cannot help but be disappointed. In some kings we catch glimpses of this reality … but each one falls short of what is described here.

And so by the end of the Hebrew Scriptures it seems as if some have approached the promises of this psalm, but none have actually attained it. Something more than Israel’s kings is needed to make sense of the great promises made here. [Kidner, 66]

And that something more was found in Jesus Christ. The New Testament repeatedly cites or alludes to this psalm and applies it to Jesus Christ. In fact, in the New Testament this psalm is cited more than any other psalm. [Delitzsch, 90]

While other kings gave mere glimpses of what this psalm promised, Jesus achieved its fulfillment.

First, Jesus faced the rebellion of the nations and the people in its fullness in his earthly ministry. Acts 4 points out that the first two verses of Psalm 2 were fulfilled in Jesus’s condemnation and crucifixion. For there both the Gentile nations and the people of Israel gathered and plotted together – both the powerful and the common among the Jews and the Romans – they joined together and worked together, setting themselves against the Lord’s Anointed, Jesus Christ. Confronted with God’s king, they saw the opportunity to kill him, and be done with both him and their Maker. So they seized him, and they put him to death, saying, in effect, of Jesus and of God the Father: “Let us burst their bonds apart and cast away their cords from us.”

And they killed Jesus. And they buried him. And they thought they were done with it. And then God, who sits in the heavens, laughed. He laughed that they thought they had defeated him. He laughed at the absurdity that death could contain the one who had made the heavens and the earth. And in victory Jesus rose from the dead. He conquered sin and death. But not only that. After his resurrection, he then ascended to the throne in heaven.

And there he was installed as king. As Yahweh says in verse six: “As for me, I have set” – I have installed, I have enthroned – “my King on Zion, my holy hill.”

Jesus Christ, fully God and fully man, now sits on the throne of the universe, where he reigns over all.

Jesus himself seems to have pointed to this psalm to explain his ascension. In verses seven through nine of this psalm, it says that the chosen king of God would be given authority and power over the nations and that the nations would be brought to him as his heritage. Which is exactly what Jesus says in Matthew twenty-eight. There he says to his disciples: “All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.”

Jesus declares that he is receiving the rod of iron with which he will rule over the nations. Jesus is calling on his disciples then to “tell of the decree” – to announce his kingship to all nations and to make disciples of them. Christ receives the heritage that God the Father has promised to him.

Christ has been enthroned in heaven. He rules over all. And now, as recorded in verses ten through twelve of Psalm 2, the call goes out to the nation.

To all people, great and small, the call of Christ goes out: All are called to loyally submit to Christ, the Son of God, and the eternal King of God. All are called to submit to him because he is all powerful, and resistance is futile. All are called to pledge their loyalty to him because he is good, and nothing could be better than serving him.

And as he sits on the throne, he promises to be a refuge to all who turn to him. He will forgive them of their sins, providing a refuge for them from their guilt, their shame, and the punishment they deserve for their rebellion. He will save them from death and the devil and give them eternal life. And he will give them fullness of life – which is only found in serving him. As Derek Kidner puts it, the final promise of blessing and refuge to be found in Christ “leaves no doubt of the grace that inspires the call [to submit to the Son]. What fear and pride interpret as bondage [in verse 3], is in fact security and bliss. There is no refuge from [Christ], only in [Christ]. [Kidner, 69-70]

And this brings us to the third angle from which we must look at this psalm. We see what it meant for Israel, we see what it meant for the first coming of Christ, but with all that said, what does it mean for us now? What does this mean for you and me today?

And there is a lot we could say about that. But let’s consider just three things. Let’s consider what it means for how we relate to the flow of history, how we relate to God, and how we relate to earthly authorities.

First, what do Psalm 2 and Christ’s Ascension to the throne of heaven mean for how we relate to the flow of history?

And the simple answer is that it means that so long as we trust in Christ, we need not fear, because Christ reigns and he will inherit the nations.

There have been many nations over the millennia, and many movements over the centuries that believed that history was theirs. They proclaimed that they would be victorious – that they would usher in the new and final state of humanity. They set themselves against Christ, they strove to cast away his cords, and they declared the future to be theirs. Even now many movements proclaim it by declaring that their opponents are “on the wrong side of history.” But for millennia Jesus Christ has been breaking such nations with a rod of iron. He has been dashing such movements like a potter’s vessel.

History is Christ’s. He reigns over it. All the nations shall be his heritage.

Christians have a variety of views on politics, but they all agree that Christ is the supreme King who reigns over all earthly authority.

Christians have a variety of eschatological views – they have a variety of views about how we will get to the final state. But they all agree about what that final state will look like – that in the end the nations will belong to Christ.

Though things may look bad in the period we find ourselves, though we may live in a period or in a culture characterized by unbelief, we need not fear and we need not fret. Christ has ascended to the right hand of God. He now sits on the throne. And victory will be his.

Which means that we need to take very seriously how we relate to him. If you have not cast yourself on Jesus in faith – if you have not embraced him from the heart – if you have not pledged your loyal submission to him as his servant, then this morning you need to stop and consider the Ascension of Christ and the proclamations of Psalm 2.

Jesus is the king who sits on the throne of the world. He has been placed there by God the Father, your Maker. And he calls now for your loyal submission to him. There is no neutral ground. There is no option to remain undecided. You will either pledge yourself to him in faith, or you will set yourself against him in rebellion. You will either come to him and find refuge for your sins and for all that you fear, or you will stand against him and meet his wrath.

If you are not a Christian and you are with us this morning, then in this passage Jesus urges you to turn to him in faith and to submit yourself and your life to him. He is the king, and he will reign over all. He is a good king, who loves his people well. There is no refuge from him, but there is refuge in him.

And if you are a Christian, then you need to consider this morning whether you really live and think and act as one who has pledged their loyal submission to Christ. Do you really live as if your highest loyalty is to him? Do you really live as if you have pledged your service to him? Do you really live as if you believe that he is your greatest refuge?

Or does your life look different from that? Do you look to false sources of refuge that cannot really deliver – do you seek refuge in pleasure or worldly security or approval or achievement or something else besides Christ?

Do you live as if your ultimate loyalty is to something else? Is there something in your life – or someone in your life – that if push comes to shove, it or they would receive your loyalty rather than Jesus?

Or do you live as if your submission to Christ is more a show than a reality? Do you know what he calls you to, but simply choose not to obey it? Does it even bother you when you sin against Christ, your King?

If you have fallen away from your loyal submission to Christ, then this morning he invites you to return to him. He invites you again to pledge yourself to him afresh. He promises to all who come to him a refuge. No matter how dark your sin, no matter how serious your rebellion, Christ offers clemency and refuge to all who come to him in faith, confessing their sins and seeking his mercy. Come to him this morning.

So, as we think of what this text means for us: we see what it means for how we relate to the flow of history, we see what it means for how we relate to God, and we also need to see what it means for how we relate to earthly authorities.

And I was struck by this point as I was doing some unrelated reading this week. I have been reading Paul David Tripp’s 2016 book Parenting with a group of other men, and we happen to be up to the chapter on parental authority this week. And Tripp discusses in that chapter that parents often make the mistake, when their children rebel against their authority, of thinking that the child’s main problem is with them as a parent or with the specific topic that the child is rebelling over. But really, Tripp explains, the central problem for your child is that in their heart, they don’t believe anyone should have authority over them in any area of life. This is the root sin we have inherited from our First Parents. We have rebelled against God’s authority, and with that we have rejected every other authority that God has put over us – every worldly authority that is supposed to represent God’s authority to us. And so a child’s rebellion against their parents is just one expression of the much deeper attitude against God that all descendants of Adam and Eve have inherited – that desire to burst apart God’s bonds or cast away his cords extends to all whom God puts over us.

And Tripp is right. Of course, the situation is not hopeless, because the grace of the gospel extends to our children just as it does to us. But that fundamental disposition is often on display in our children: they not only rebel against God’s authority, but like Israel, they want to rebel against all authorities that God places over them.

Only … the more I thought about it, the more I realized that this disposition is not limited to our children. It is a disposition we are often guilty of as well.

God places parents as authorities over children. And children are called to obey, honor, and respect their parents – even though their parents will be far from perfect.

Now, of course, we should acknowledge the important exceptions. Children are not called on to sin if their parents tell them to sin. They are not called on to assist their parents in sinning against others or to enable or accept their parents sinning against them in cases of abuse. But in a whole range of other situations, they are called to honor, respect, and obey their parents – even when their parents are flawed, even when their parents are foolish, even when their parents are faithless – because God has placed their parents in authority over them.

But God doesn’t stop placing people in authority over us when we turn 18. We all live under the authority of others. We live under civil authorities – under those who hold civil office and those who have been appointed under them. Many of us work under the authority of others – under the authority of our employer and the employees they have placed over us. If you are a church member you also live out your faith under the authority of others – under a session in your church that must answer to a presbytery that answers to the General Assembly. Each one of us is under the authority of others.

And the Bible tells us that those authorities must be understood within the framework of Psalm 2 and the Ascension of Christ. Christ reigns over all. He allows rulers to rise and fall. He gives power to both good rulers and bad. They serve as his representatives, whether they know it or not – just as all parents do. And so as an extension of the enthronement of Christ, our calling is to submit to the authorities Christ puts over us – to honor them, and respect them.

Listen, for example, to the Apostle Paul in Romans chapter thirteen. He writes:
Let every person be subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God. 2 Therefore whoever resists the authorities resists what God has appointed, and those who resist will incur judgment. 3 For rulers are not a terror to good conduct, but to bad. Would you have no fear of the one who is in authority? Then do what is good, and you will receive his approval, 4 for he is God’s servant for your good. But if you do wrong, be afraid, for he does not bear the sword in vain. For he is the servant of God, an avenger who carries out God’s wrath on the wrongdoer. 5 Therefore one must be in subjection, not only to avoid God’s wrath but also for the sake of conscience. 6 For because of this you also pay taxes, for the authorities are ministers of God, attending to this very thing. 7 Pay to all what is owed to them: taxes to whom taxes are owed, revenue to whom revenue is owed, respect to whom respect is owed, honor to whom honor is owed.

Listen also to the Apostle Peter in First Peter chapter two:
13 Be subject for the Lord’s sake to every human institution, whether it be to the emperor as supreme, 14 or to governors as sent by him to punish those who do evil and to praise those who do good. 15 For this is the will of God, that by doing good you should put to silence the ignorance of foolish people. 16 Live as people who are free, not using your freedom as a cover-up for evil, but living as servants of God. 17 Honor everyone. Love the brotherhood. Fear God. Honor the emperor.

These exhortations from the Apostle Paul and the Apostle Peter grow out of their conviction that God reigns supreme and Christ sits on the throne of the universe, and anyone in authority is there because the Lord has put them there.

But over the last couple months …as I have heard Christians speak about those in authority over them … I wonder just how seriously we take these words of the Apostles. I wonder how seriously we take the claim that Christ is king and reigns over all – appointing authorities over us as an extension of his rule. And I mean “we” – I include myself in this.

We may object and begin to speak of the folly or the unbelief or the evil of certain authorities over us, but Peter and Paul wrote what they wrote to Christians who lived under a violent pagan empire. If they could say what they said about those rulers, then chances are in most situations the same exhortation applies to us.

And it’s not just an exhortation. It’s an extension of the claim that Jesus is enthroned in heaven.

Now it doesn’t mean that Jesus approves of every action of every authority over you – far from it. Remember, Psalm 2 itself calls unbelieving worldly rulers to repent and turn to Christ. And in the Great Commission Christ calls on us to extend that call to all rulers and all people. But even before they turn to him, he also tells us that he has placed them where he has placed them. He calls us therefore to honor and obey them. And so long as we are not called on to sin or to promote sin, he calls us to submit to them.

He calls us to honor, respect, and submit to those he has put over us in civil authority. He calls us to honor, respect, and submit to those he has put in authority over us in our employment. He calls us to honor, respect, and submit to those he has put over us in his church.

When we tell our children that they must honor, respect, and obey us because God has placed us in authority over them … but then they see us dishonor and disrespect and strain against the authority of those God has placed above us, then by our actions we are telling our children either that we don’t really believe what we say to them, or that we have put a yoke on them that we are unwilling to take on ourselves.

And when we claim to believe that Christ reigns over all, but then we have a rebellious spirit against those placed in authority over us, then we tell the watching world around us that we don’t really believe in our hearts what we confess with our lips.

Christ sits on the throne. We need to view our place in history in light of that truth. We need to relate to God in light of that truth. And we need to relate to earthly authorities in light of that truth.

We have seen what this passage meant for Israel, what it meant for Christ’s first coming, and what it means for our lives now.

Fourth and finally, we need to consider what it means for the future, and the final coming of Christ.

Because as much as we get a picture here of Christ’s current reign, and as central as that is to our Christian lives now, it is not the end of the story, or the end of the picture we receive in Psalm 2.

Christ right now sits on the throne of heaven. But his throne will not remain there forever. Christ right now exercises sovereign rule over the earth, working his providential will through both the good and the bad, but his reign will not remain that way forever.

The day will come when the heavens will open. And the throne of Christ will descend. And what now we believe by faith will be known to all by sight. Christ will return and his reign will be seen to the ends of the earth. Then those who have persisted in their opposition to him will be cast out forever – broken and dashed by his rod of iron. Then those who have pledged themselves to him will find eternal refuge in him, to dwell with him in a new heaven and a new earth, free forever from sin and sorrow – from sickness and death.

Then the fullness of the blessing will be received by all who have placed their trust in Christ.

That is the future promised in the Ascension. That is the future promised in Psalm 2.

Christ the king has ascended to the right hand of God. Right now – this morning, he sits on the throne of the universe. He reigns over all, and all will give an account to him.

This morning the call goes out. We hear it in Psalm 2: Be wise. Be warned. Serve the Lord with fear and rejoice this morning with trembling. Kiss the Son – pledge him your loyal submission and your faithfulness – lest he be angry, and you perish in the way.

And as you pledge yourself to him afresh, rejoice. For he will protect you. And he will bless you. He is good and he reigns over all. Blessed are all who take refuge in him.


This sermon draws on material from:
Augustine. Exposition of the Psalms: 1-32. Translated by Maria Boulding. The Works of Saint Augustine: A Translation for the 21st Century. Vol II.15. Edited by John E. Rotelle. Hyde Park, NY: New City Press, 2000.
Delitzsch, Franz. Psalms. Commentary on the Old Testament in Ten Volumes. Translated by James Martin. Grand Rapids, MI: Eerdmans, 1982 printing.
Kidner, Derek. Psalms 1-72: Introduction and Commentary. Tyndale Old Testament Commentaries. Downers Grove, IL: Intervarsity Press, 1973 (2008 Format)
Tripp, Paul David. Parenting: 14 Gospel Principles That Can Radically Change Your Family. Wheaton, IL: Crossway, 2016.

Children’s Lesson taken from THE BIG PICTURE STORY BIBLE by David R. Helm, © 2004, pp. 397-411. Used by permission of Crossway, a publishing ministry of Good News Publishers, Wheaton, IL 60187, crossway.org.

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