Preaching Psalms - 2

Psalm 2

In this second sermon from the Preaching Psalm series, Don Carson focuses his attention on the second Psalm. He aims to “understand the psalm, its flow before reflecting upon it and understanding how its picked up in the New Testament and how it applies to us.” In keeping with this aim, he begins with straightforward exegesis of the Psalm. After that he moves on to making some theological reflections, the most noteworthy being the use of this Psalm in the New Testament. He focuses his entire attention on the use of Psalm 2:7 in the New Testament and tries to make sense of the apostolic hermeneutics.  If you have a special interest in the study of the use of Old Testament in New Testament, then this is a recommended resource for you. Even otherwise, all Bible loving Christians will find the insights drawn by Dr. Carson very profitable.

Link :  Psalm 2

OUTLINE

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-       Preface

-       1. Kings rebel (v1-3)

o    Explanation of Messiah

o    The transcendental realm of rebelling against the Lord’s anointed King.

-       2. God laughs (v4-6)

o    The folly of rebelling against God

o    The moral anarchy of rebelling against the Providential reigning Monarch, the ultimate Judge.

o    God rebukes them in His anger and terrifies them in His wrath.

o    Location of this anointed King makes it clear that it is a Davidic King.

-       3. God decrees (v7-9)

o    The change of speaker from God to the Davidic King in the psalm

o    The use of Sonship language.

(i)     Recognizing it as a functional category

(ii)    Illustration of God’s covenant people called Son in Exodus

(iii)   More narrowly how the King when he is enthroned is called the Son of God

(iv)  Accession to the Davidic throne and being called the Son of God

o    How this promised conquering Davidic King cannot be David or Solomon or any historical King

-       4. Kings are warned (v.10-12)

o    Warning to kings to recognize that it is the Lord is who is reigning and not to rebel.

o    The inclusion between Psalm 1 and Psalm 2

(i)     Dividing the righteous from the unrighteous

(ii)    Establishing the Kingship of God mediated through a Davidic King

-       Reflections

-       1. We must see that this theme of God being a King, indeed a warrior King is a major Old Testament theme.

-       2. How this Psalm is used in the New Testament

o    It is first quoted in Acts 4, when the church is persecuted.

(i)     The church saw persecution as a fulfillment of this Psalm

(ii)    Persecution of God’s people is a mark of rebellion against God and His Messiah

o    Psalm 2:7 in New Testament

(i)     Hebrews 1:5

a)     The argument is Psalm 2:7 proves Jesus is superior to angels.

(ii)    Hebrews 5 :5

a)     The argument is Psalm 2:7 proves Jesus does not take on the priesthood of Himself, but God appoints Him.

(iii)    Acts 13:32

a)     The argument is Psalm 2:7 proves that Jesus must be raised from the dead.

o    On the face of it, Psalm 2:7 does not seem to be saying any of the above.

o    Making sense of the apostolic logic in quoting Psalm 2:7

(i)     2 Samuel 7- promise of an enduring Davidic dynasty

(ii)    Isaiah 9, Ezekiel 34- gradually there is built up in Old Testament trajectories, an anticipation of an enduring, eternal Davidic King that outstrips all possible notions of an earthly kingship.

(iii)   At what point does Jesus become King in the New Testament –

a)     There is a centrality to His coming to the throne that is bound up with his death and resurrection.

b)    When He thus becomes the Davidic King, by virtue of His resurrection, He also becomes the great High Priest

c)     He then also shows Himself to be the uniquely authoritative One, far above all other voices in heaven or on earth, above the angels or in the realm of necromancies;  above the earth or below the earth, it makes no difference He alone is Sovereign.

(iv)  Seeing what the author of Hebrews saw

(v)   Noting that there is no simple proof texting logic, yet in seed form it is all there in Psalm 2 – God’s appointment, God’s anointed, God’s Messiah for us.

-       3. Our place in this warrior King’s reign

o    We too are involved in a war

o    Bound up with this Davidic King who under the authority of His Heavenly Father is appointed to go forth to war until all enemies are crushed including death itself

o    We are in the same struggle today

Preaching Psalms - 1

Psalm 1

During his recent ministry in Australia, D.A Carson gave a series of sermons on preaching from the psalms. He took five psalms and worked out through them. In the first one, he begins at the beginning of the Psalter and works through Psalm 1. In his own words, he is trying to "Work through the psalm and then think about the psalm in the larger canonical framework." So he begins by working through each of the verses in straight forward exegesis. He makes some theological reflections along the way. Once he is done with that, he does what we normally do not hear when someone works through Psalm 1. He asks some penetrating questions regarding  the polarities found in this psalm and  our sin stained reality. Based on it, he then works out a way to put this psalm in the larger canon and thus gives answers to the problems we face in putting the two together, namely, passages on moral absolutes and narratives of admitted moral ambiguity. This thus leads us ultimately to our only hope - the cross. Carson thus gives us a model for preaching this psalm faithfully, without tending ourselves to any particular polarity found in the canon, but holding both the standard and the grace of God in equal tension as found in Scripture. It is thus an excellent resource for all pastors and preachers.

 

Link : Psalm 1

OUTLINE:

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Psalm 1

-       Introduction

-       The righteous person (v1-3)

1.     Described negatively (v.1)

o    What the righteous person is not

o    The progression from receiving counsel to scoffing

2.     Described positively (v.2)

o    What the righteous person is

o    Intentional break from the expected antithesis but one simple antithesis suffices

o    Reflection on how one’s delight in the Word affects who one is.

3.     Described metaphorically (v.3)

o    Explanation of the imagery used.

o    “He prospers” does not refer to the prosperity gospel but rather is working things out in the world of the metaphor.

o     Making note of the same metaphor found else where in the canon

-       The unrighteous person (v4-5)

-       Strong negation of everything said so far regarding the righteous. (v.4a)

-       They are instead like the chaff :

o    Lifeless

o    Rootless

o    Fruitless

o    Insignificant

o    Not enduring

o    Useless

-       Unpacking of the metaphor (v.5)

-       Summarizing contrast (v.6)

o    Antithesis between the way of the righteous and the way of the unrighteous

o    Note of this polarity at the beginning of the Psalter.

-       Working out the psalm in the larger canonical framework

o    Figuring out this type of antithetical ways of thinking when we are such mixed bags.

o    Theological reflections that place this psalm in the canon of Scripture, to preach it faithfully :

(i)     Recognizing how our culture is biased and how that inclines us to read Scripture in a particular way.

(ii)    Recognizing that part of the contrast between different parts of Scripture is grounded in literary genre.

(iii)   Recognizing that the preacher in New Testament who is most powerfully given to Wisdom polarities is the Lord Jesus Christ.

o    How to put the two together, namely, passages on moral absolutes and narratives of admitted moral ambiguity :

(i)     The need for both these in the canon for our theology and experience

(ii)    An Illustration from I John where these two powerfully come together.

(iii)   The ultimate hope being found in the cross alone.

Preaching and Theology

D.A Carson recently gave a series of lectures on the relationship between preaching and the different disciplines of theology namely Biblical Theology, Systematic Theology, Historical Theology and Pastoral Theology. In each case, Dr. Carson aims "to reflect out loud on how these disciplines ought, self consciously, to affect our preaching." These lectures shed many valuable insights for theologically sound and biblically faithful preaching. As always Dr. Carson does not give some esoteric theories but rather works through many a texts in the Bible during these lectures. These are highly recommended for all pastors and preachers.

Links : 1.A, 1.B, 2.A, 2.B, 2.C, 3.A, 3.B

OUTLINE OF LECTURES

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1.A

Preaching and Biblical Theology

- Definition of Biblical Theology

- How Biblical Theology enriches preaching?

1. Biblical Theology directly addresses the massive biblical illiteracy now prevalent among our hearers
2. Biblical Theology draws attention to the turning points in redemptive history
3. Biblical Theology enriches Systematic Theology and together makes way for mature preaching
4. Biblical Theology encourages the unpacking of various kinds of inter-canonical tendons that tie all of scripture together.
5. Biblical Theology encourages various kinds of integration in our preaching which are missed when one does not take care of the structure and form of a book.

1. B   

Preaching and Systematic Theology

- Definition of Systematic Theology

- Characteristics of Systematic Theology

1. At its best Systematic Theology synthesizes the whole and thus it authorizes comprehensive synthesis.
2. Systematic Theology is less sensitive to corpus distinctions but more passionate about constructing the whole and must not be despised by specialists in Biblical Theology
3. Systematic Theology is culturally located and dependent on Biblical Theology
4. The best Systematic Theology is constructive Systematic Theology
5. The best Systematic Theology forces us to think hierarchically about theology
6. Systematic Theology ideally should be grounded and integrated with Biblical Theology
7. Systematic Theology lends itself to worldview formations

2.A, 2. B - Short Q&As

2.C

Preaching and Historical Theology

- Definition of Historical Theology

- Importance of History in Christian Faith

1. Biblical Christianity has an unique relationship with history. It is unique in its particular claim to be a historical revelation
2. It follows that history and historical awareness must be part of a preacher's focus.
3. This view of historical events has a peculiar relationship to the Christian understanding of faith.

3.A

Preaching and Historical Theology {Cont.d}

 - Relevance of Historical Theology to preaching

1.     Study of Historical Theology expands one's horizons. 

2.     Historical Theology teaches how certain issues become central in certain ages and helps us understand our age.

3.     Historical Theology teaches us that "God has more light to break from His most Holy Word " (B.B Warfield)

4.     Historical Theology reminds that some errors and heresies recur albeit with modifications.

5.     Historical Theology helps to show us what doctrines are paradigm independent.

6.    Historical Theology provides a plethora of moving and helpful illustrations that enrich expositions driving believers to a bigger world.

7.     Historical Theology helps us see how believers lost the gospel either by addition or by subtraction.

3.B

Preaching and Pastoral Theology

- Definition of Pastoral Theology

- Preaching and Pastoral Theology

1. Pastoral Theology cultivates compassion.
2. Pastoral Theology cultivates an understanding of people and their needs in biblical categories.
3. Pastoral Theology cultivates a knowledge of the diversity of people in your congregation.
4. Pastoral Theology cultivates a prepared mind and heart for the turning point in people's lives.
5. Pastoral Theology cultivates a rapid, automatic, reflexive turn to Jesus, to the cross, to the Spirit and to God.
6. Pastoral Theology cultivates connections between lofty thoughts of God, profound understanding of Scriptures and people.
7. Pastoral Theology cultivates you to weep with those who weep and rejoice with those who rejoice.
8. Pastoral Theology cultivates prudential wisdom that refuses to give too much time to bottomless-pit-parishioners.
9. Pastoral Theology cultivates a healthy independence from your congregation.
10. Pastoral Theology cultivates your own maturation.