Psalm 97:1-12, 1 Samuel 10:17-24, Romans 13:1-7, Matthew 8:23-34.
A). A PSALM OF PROCLAMATION.
Psalm 97:1-12.
I. This Psalm is not just another enthronement Psalm: but a declaration of the One whose kingdom has been - and is being, and will yet be - revealed in creation, providence, and redemption. “The LORD reigns” (Psalm 97:1) - not because I say so, or because I have ‘received Him as King in my heart’ (though I must do that) - but because He has been enthroned from all eternity, and is ruling in the realm of time. The kings of Babylon, Persia and Rome have been forced to acknowledge this. Even their might and power, like that of the kings of Israel and Judah before them, was forced to yield like putty in the hand of the LORD (Proverbs 21:1).
Jesus is ‘born King of the Jews’ (Matthew 2:2). Likewise, He dies with the accusation written: ‘This is Jesus, the King of the Jews’ (Matthew 27:37). However, Jesus died not for their sins only, but for the sins of the whole world (1 John 2:2) - and thereby the LORD comes to be acknowledged as ‘the King of all the earth’ (Psalm 47:7; Zechariah 14:9).
II. As well as a declaration, this Psalm is a call to the whole of creation to rejoice (Psalm 97:1). This includes the earth/ the land - and the isles/ the coastlands. At His presence, the elements yield, and “the hills melt like wax” (Psalm 97:5). It is also a call to “the daughters of Judah” (Psalm 97:8) / “the righteous” (Psalm 97:12) to rejoice in the LORD - and to “give thanks at the remembrance of His holiness” (Psalm 97:12).
We are reminded of Paul and Silas, fastened to the stocks in the deepest dungeon in Philippi, ‘singing praises to God at midnight’ (Acts 16:25). Circumstances need not prevent us from praising the LORD. Later the Apostle Paul would encourage the church in that city: ‘Rejoice in the Lord always: again I will say, Rejoice’ (Philippians 4:4).
III. The manifestation of the LORD in clouds and darkness (Psalm 97:2), and avenging fire (Psalm 97:3; cf. Deuteronomy 4:24; Hebrews 12:29) - in lightning, and amidst a trembling of the earth (Psalm 97:4) and a melting of the hills (Psalm 97:5) - takes us back to Mount Sinai, and the giving of the law (Exodus 19:16; Exodus 19:18). We are also reminded of the everyday testimony of the heavens (Psalm 97:6; cf. Psalm 19:1-6), and warned against idolatry (Psalm 97:7; cf. Romans 1:20-25). Everything that we may have hitherto deemed as ‘gods’ (Psalm 97:7; Psalm 97:9) must be brought into captivity to the one true God (2 Corinthians 10:5).
IV. Then we are fast-forwarded to Mount Zion, and the right attitude to the judgments of the LORD (Psalm 97:8). There are echoes here of David’s dedication of the site for the Temple (Psalm 97:9; cf. 1 Chronicles 29:11-12). Those who love the LORD are called into alignment with His attitude toward evil, and are blessed and preserved on account of it (Psalm 97:10).
V. “Light dawns” (Psalm 97:11) with the visitation of the ‘dayspring from on high’ (Luke 1:76-79), and the manifestation of ‘a light to lighten the nations, and the glory of thy people Israel’ (Luke 2:32). In the final analysis, it is the LORD who plants joy in the hearts of His people.
VI. When we speak of “the LORD” (Psalm 97:1; Psalm 97:12), His very Name speaks to us of ‘the One who was, and is, and is to come, the Almighty’ (Revelation 1:8).
When we think of Jesus Christ, we think of ‘the Word who was with God in the beginning’ (John 1:2): but also of ‘the Word (who) became flesh and dwelt among us’ (John 1:14). We think of ‘the Lamb slain from the foundation of the world’ (Revelation 13:8); who was ‘declared to be the Son of God… by the resurrection from the dead’ (Romans 1:4). We think of the One who shall come again in glory, to judge both the quick and the dead, whose Kingdom shall have no end.
When we think of our own Christian lives, there is an element of the same ‘already and not yet’ tension. ‘I have been justified’ (Romans 5:1). I have been and am being sanctified (1 Corinthians 6:11; Hebrews 2:11). I shall be glorified in Him - and He in me! (2 Thessalonians 1:10).
Be patient: God has NOT finished with me yet.
B). SAUL PROCLAIMED KING.
1 Samuel 10:17-24.
Saul and his servant had set out from their home with no greater commission than to find his father’s lost donkeys (cf. 1 Samuel 9:3). As a last resort, the servant suggested that they seek out the prophet Samuel: ‘peradventure he can shew us our way that we should go’ (cf.1 Samuel 9:6). When Samuel saw Saul, the LORD said to him, ‘This same shall reign over my people Israel’ (cf. 1 Samuel 9:17). Before Samuel sent Saul home the next day, he privately anointed him ‘captain’ over the LORD’s ‘inheritance’ (cf. 1 Samuel 10:1).
The reason for the ‘private’ anointing (as I called it) was twofold. First, it had to be clear that Samuel was not imposing his choice of king upon the people. Then, secondly, it was not Samuel’s idea that the people should have ‘a king to judge us like all the nations’ at all. The very idea displeased him, and was a rejection of the LORD’s kingship: but the LORD allowed it (cf. 1 Samuel 8:5-7).
Although both Samuel and Saul knew what was going to be the outcome, it only remained for the representatives of the people to draw lots in order to discern the LORD’s choice of a king (cf. Deuteronomy 17:14-15). So Samuel called the people together “unto the LORD” to Mizpeh (1 SAMUEL 10:17).
“Thus saith the LORD God of Israel,” Samuel prophesied (1 SAMUEL 10:18-19). The seer spoke first of how the LORD had “brought up Israel out of Egypt, and delivered them out of the hand of the Egyptians, and out of the hand of all kingdoms that oppressed you.” Then he reminded them that by asking for a king they were rejecting their God, “who saved you out of all your adversities and your tribulations” – a thing which they now expected a mortal king to accomplish for them!
The LORD was sovereign over all the circumstances of Saul’s calling and anointing. Now he would prove Himself sovereign over the people’s approval of Saul. The drawing of lots was used sparingly in ancient Israel: on the one hand to resolve contentions (cf. Proverbs 18:18); on the other to choose leaders (cf. Acts 1:26). In either case, it was not a game of ‘chance,’ but a discerning of what the will of the LORD is (cf. Proverbs 16:33).
So the lots were drawn, and the choice fell upon Saul, the son of Kish, of the tribe of Benjamin. But Saul was nowhere to be found (1 SAMUEL 10:20-21).
Despite his recent charismatic experience (cf. 1 Samuel 10:10-12), Saul temporarily shrunk from the task, and “hid himself among the luggage.” It was only after they had made further enquiry of the LORD that somebody “ran and fetched him” (1 SAMUEL 10:22-23).
For the second time in the narrative, attention is drawn to Saul’s height (1 SAMUEL 10:23; cf. 1 Samuel 9:2). This was the kind of king they had envisaged and wanted to ‘fight our battles’ (cf. 1 Samuel 8:20). However, it is not the LORD who is influenced by mere outward appearances (cf. 1 Samuel 16:7)!
The whole irony of this passage is that, in wanting a king at all, Israel was rejecting the LORD’s kingship: but in allowing them to have a king, the LORD put in place the structure wherein He might place David, the ‘man after His own heart’ (cf. 1 Samuel 13:14; Acts 13:22). ‘Of this man’s seed,’ Paul told the synagogue of Antioch-in-Pisidia, ‘hath God according to His promise raised unto Israel a Saviour, Jesus’ (cf. Acts 13:23).
C). THE POWERS THAT BE.
Romans 13:1-7.
“The powers that be” to whom “every soul” is to be “subject” (ROMANS 13:1) are called “rulers” in ROMANS 13:3 (translated as ‘magistrates’ in Luke 12:11), “who do not bear the sword in vain” (ROMANS 13:4). We are to “be subject unto” them because “the powers that be are ordained of God” (ROMANS 13:1), and “whoever resists the power, resists the ordinance of God: and they that resist shall receive to themselves” (literally) “judgment” (ROMANS 13:2).
“For,” says Paul, “rulers are not a terror to good works, but to the evil.” If you do good, “you shall have praise of the same: for he is the minister (deacon) of God to thee for good” (ROMANS 13:3-4). “But if you do evil, be afraid,” for he is the minister (deacon) of God to bring God’s judgment upon the evildoers (ROMANS 13:4).
By way of comparison, reading from the Greek, 1 Peter 2:13-14 puts it this way: ‘Be in subjection therefore to every human institution for the sake of the Lord; whether to the king as supreme, or to governors as by him sent for vengeance (upon) evildoers, and for the praise of them that do well.’
Why should we thus subject ourselves to the powers that be? First “because of wrath,” but also “for conscience sake” (ROMANS 13:5). This reflects our attitude to sin: we hesitate to sin in this or any other matter, for example, out of fear of the consequences. But as Christians we also have an awakened conscience: we know in ourselves what we should and should not do.
For this very reason, because it is the right thing to do, we pay our taxes. We pay because the Ministers of State (whether they know it or not) are just as much “God’s ministers” (ROMANS 13:6) as the Ministers of the Church. The word here is not ‘deacons’ but rather denotes ‘public servants.’
To “render to all their dues” (ROMANS 13:7) is to pay back what we owe. Governments and local councils are giving us various public services, and it is appropriate that we should pay for these services. That is why we pay taxes of various sorts.
‘Is it lawful to pay taxes to Caesar or not?’ asked the hypocritical interlocutors (cf. Mark 12:14). Jesus answered, ‘Render to Caesar the things that are Caesar’s, and to God the things that are God’s” (cf. Mark 12:17).
“Tribute” (ROMANS 13:7) refers to direct taxation, paid directly to the government. “Custom” refers to indirect taxation, paid on consumer goods and then paid to the government.
The One to whom “fear” (ROMANS 13:7) is due is not man, but God (cf. Luke 12:4-5). But “honour to whom honour” refers to those who hold power: supremely the king but also those sent by him (cf. 1 Peter 2:13-14). We should respect their authority, keep the law, and pay our taxes.
Peter puts the same two things together: ‘Fear God. Honour the king’ (cf. 1 Peter 2:17).
D). ALL AT SEA.
Matthew 8:23-34.
1. The Storm Stilled.
Matthew 8:23-27.
It was ‘when Jesus saw great multitudes about Him’ that He ‘gave commandment to depart unto the other side’ (cf. Matthew 8:18). The clamour of crowds was not about to keep Him from His true work. Even then, the divine Jesus KNEW that there were people in greater need on ‘the other side’
MATTHEW 8:23. So, at last, Jesus “entered into a ship” and “His disciples followed Him.”
To the Jews of Jesus’ day, the sea represented the realm of chaos: the element from which monsters arose (cf. Daniel 7:2-3). However, the thrones of such beasts are cast down, and brought under the dominion of the Son of man (cf. Daniel 7:11-14).
Sea is also seen, when taken in a negative light, as an element of separation. The first distinctive mark of the new heavens and the new earth is: ‘and there was no more sea’ (cf. Revelation 21:1).
MATTHEW 8:24. A great storm arose, and even these hardy fishermen were at their wits end. Such storms are not uncommon on this particular inland sea. Surrounded by hills, and lying low in the land, a storm can whip up at hardly a minute’s notice.
The fishermen were in their element, and within familiar waters, but this was one bad storm. Their ship was soon “covered with the waves,” and they were in jeopardy. Fear, disorder and panic had taken hold upon them.
"But He was asleep.” Jesus was no doubt physically exhausted: it is not surprising that He had fallen asleep. This, incidentally, proves that Jesus is truly man.
MATTHEW 8:25. The disciples woke Jesus, pleading, “Lord, save us: we perish.” All their skill and human resources left them with nothing but frustration and confusion. Yet our God is not a God of confusion, but of peace (cf. 1 Corinthians 14:33).
MATTHEW 8:26. Jesus asked, “Why are you fearful, O ye of little faith?” The disciples had a fair idea who Jesus is, but had not sufficient faith to recognise that having their Master in the ship was, for them, enough.
The opposite of faith is fear, and if we have small faith it is because we are fearful. Even with what they had seen so far of Jesus’ power to heal, the disciples still doubted that He would have power over the elements. Yet Jesus is the One who created all these things, and the winds and the waves that toss our lives hither and thither must obey Him.
Jesus spoke with the voice and authority of God to still the storm and calm the sea. The inland sea which separated Galilee from the country of the Gergesenes had to obey the command of the Lord. By which we may conclude that Jesus is truly God.
MATTHEW 8:27. “But the men marvelled.” Perhaps the disciples still did not understand. Perhaps the light was beginning to dawn. “What manner of man is this,” they wondered, “that even the winds and the sea obey Him?”
For us, too, there might be times when chaos, fear, disorder, panic and confusion seem to have taken hold of our lives. It seems that the ship of our lives is being tossed about in the storm, and is already being swamped. Where is God in all of this?
Yet if we have any idea of just who Jesus is - and who He is to us - we must know that He is with us, even in the storms of life. He speaks to the storm; He speaks to the disorder in your life; He speaks to the evil which threatens to overwhelm you. He speaks over you the word of His power and authority.
That, for us, is enough.
2. Devils Cast Out.
Matthew 8:28-34.
The account of the two men possessed with devils is a dramatic demonstration of the kind of spiritual warfare which is going on for the bodies, minds and souls of mankind.
We notice, first of all, that it was Jesus who initiated this particular confrontation. ‘Now when Jesus saw great multitudes about Him, He gave commandment to depart unto the other side’ (cf. Matthew 8:18). The journey turned out to involve life-threatening hazards to all in the boat, but ‘He rebuked the winds and the sea; and there was a great calm’ (cf. Matthew 8:26).
MATTHEW 8:28. Jesus stepped ashore in the Gentile territory opposite Galilee. Two people possessed with devils were the first to meet Him. They came “out of the tombs, exceeding fierce, so that no man might pass that way.”
MATTHEW 8:29. It seems, sometimes, that defeated foes have the loudest voice. As on a previous occasion, the devils recognised Jesus, and sought to deter Him from His purpose (cf. Mark 1:23-24). Even the devils believe, and tremble (cf. James 2:19)!
Incidentally, the religious authorities who were later plotting to kill Jesus also knew what they were doing, and to whom (cf. Luke 20:14; Luke 20:19). Unbelief is not an option: we need to find out who this God is in whom we refuse to believe.
MATTHEW 8:30-31. Jesus had previously proved Himself stronger than the devil (cf. Mark 1:25), so now the devil gathered his minions – but even a multitude cannot stand against our Lord. They asked permission to enter the “many swine” feeding on the mountain.
Notice that Satan cannot do anything without the Lord’s permission (cf. Job 1:12; Job 2:6). The devil may be like a roaring lion, seeking whom he may devour (cf. 1 Peter 5:8) - but he is lion on a chain (cf. 2 Peter 2:4; Jude 1:6).
MATTHEW 8:32. Jesus gave them permission to enter the swine - no doubt knowing what the outcome would be.
In the Old Testament, swine are listed as unclean animals (cf. Leviticus 11:7; Deuteronomy 14:8). At Jesus’ command and permission, the devils left the man and entered the swine. In an ironic twist within the narrative, the whole herd ran headlong down a steep ravine into the sea, “and perished in the waters.”
MATTHEW 8:33. The keepers of the swine “fled,” and “went” into the city and “told everything” – including what had “befallen” the possessed of the devils. The demon-possessed had been healed. There is every reason to believe that the men had been restored, the devils had been cast out, and that their souls had been saved.
MATTHEW 8:34. Wonder of wonders, a whole city came out to meet Jesus: but only to use their democratic voice to reject Him! The good citizens asked Jesus to leave their borders, as many a supposedly good person has done since.
