Trusting God that His ways are best

Drawing room or a cradle. Perhaps some of you see the world as a prison or it’s a dungeon. To some of you, obviously, it’s a prize ring or a racetrack in which accomplishments or rewards are waiting at the end of certain experiences. Some of you may see life as a cemetery this morning.

There comes a point where death becomes overwhelming in our awareness. Others of you may see life in this world as though it were a mother’s womb, and others as though it were a father’s inheritance. But the true believer in Jesus Christ, particularly as reflected in the Psalms, these psalmists who are vulnerable and open with God, see the world as a workshop for God’s kingdom—a place in which God’s kingdom is being formed.

This doesn’t mean that the whole world is automatically the kingdom of God, but rather, they see the earth as the very workshop in which this formation is happening. We’ve used the term “laboratory of life.” The psalmists possess this unique sense of believing that their life is an experience with God. Whatever they’re experiencing—whether sorrow, national disgrace, great moments of happiness, or joy—they believe that lifting it to the Lord will reveal God’s presence in a unique way.

They possess a tremendous sense of honesty and openness with God. Some of us even wonder if they’re Christians when they speak to God in the way they do. “Why aren’t you here, and why aren’t you doing this? Why do you allow this to happen? I want you to do this to my enemies,” and so forth. There’s a tremendous honesty in their access to God, but also an openness in their access to one another—something not often seen in the church world.

They have an absolute dependence that allows them to share the worst things about themselves, and their community won’t change their attitude about them. For instance, David could have the whole church singing about his sin of adultery and murder because of the grace of restoration. This is a rare thing among us. In fact, many of you have shared with me, in private conversations, that your best friends are unbelievers because you can be honest with them. You wouldn’t be that honest with a Christian due to fear that they might hold it against you or view you as less than saved.

These psalmists are different. Their view of the world is dynamic and progressive. They see the kingdom of God coming into existence. They’re realists. They see things as they are. They aren’t pie-in-the-sky optimists who believe everything will be okay someday. They grasp reality, but they view it as a forum or fulcrum where this workshop is producing God’s kingdom.

I once heard about a woman who, after listening to her suitor’s proposal (marriage being a significant goal for him), wanted to subtly reject him. She said, “I’m sorry, John. I simply cannot be your wife.” He should have accepted that, but he pressed further: “Why not? Is there someone else?” She replied, “Oh, John, there must be.”

Believers are like that. We look at this world as it is and think, “This isn’t what it’s supposed to be. There must be something else.” This isn’t solely about searching for heaven someday; it’s about recognizing that this world belongs to God. He’s committed to it for a long time, and there must be something else in line with God’s purpose for this world.

These lines were found in an old parish bulletin, and I find them meaningful. They lack an author and were written, as I mentioned, in a church bulletin: “We also think the sun will rise, the earth will turn, and all that dies will come again to life. We’re slightly mad, you see; we’re believers. In a world of cynicism, skepticism, and lostness, believers are people who see an ongoing, relevant thing happening. That’s why their faith is dynamic. That’s why they don’t get overwhelmed by momentary circumstances; they perceive the ongoingness of life.”

I want you to turn with me to Psalm 2, please. In many ancient manuscripts, 1 and 2 are together as a kind of divine preface. Last week, I told you that in other manuscripts, Psalm 1 is the preface, and Psalm 2 is actually Psalm 1. In our Bibles, of course, it’s Psalm 1 and 2. But they are together, kind of like a preface.

And you notice that there’s no author given here, or a title on this Psalm 2. And it is kind of a preface, and it is tied in, as we’ll see, to Psalm 1. No author is given, although we know David wrote 38 of the first 41 Psalms in the so-called Book 1 of the Psalms, and we know who the author is from the Book of Acts.

The Book of Acts says, in the New Testament, that this was David speaking in the Holy Spirit, and I believe that. So, I think it’s pretty puny to have scholarly questions about who wrote it when the New Testament tells us who wrote it. I’m very confident that that’s exactly who it is. I want you to turn, because we’ll read it again, even though Don had you read it to begin the service.

Psalm 2 is the most important New Testament psalm. It is a great messianic psalm. In fact, let me tell you something: when Jesus announces the kingdom of God in Mark 1 and on half a dozen other occasions, He quotes from this psalm. In Hebrews, chapter 1, the most important chapter about Jesus Christ in the New Testament, it’s Psalm 2 that’s the basis of that passage.

I think I said Psalm 1 a moment ago. Jesus quotes from Psalm 2 in Mark, establishing the kingdom. And in Hebrews 1, it’s Psalm 2 that’s the foundation. “Thou art my son, this day have I begotten thee.” That’s the foundation of who Christ is according to New Testament theology. The victorious reign of Christ – this Psalm is quoted at least five or six times that I can count in the book of Revelation directly.

And the references to this psalm abound in the book of Revelation, emphasizing Christ’s lordship and rulership on this planet Earth. So this is a very critical psalm in reference to the Word of God. Now let me read it again with you so you can see the words, and I want you to keep your Bibles open.

There are four speakers here, four different spokesmen, and there are four different verses. “Why do the nations rage and the peoples plot vain things?” Some translations say, “Why do nations congregate in commotion, and why do warriors murmur murderously?” That’s quite a translation, but it is true that it’s a voice sound, this phrase “plot vain things.”

It’s kind of murmuring, muttering around. That’s what the Hebrew suggests. “Kings of the earth set themselves, rulers take counsel against the Lord and His anointed, saying,” and here’s the first speaker, it’s the world speaking. “Let us break their bonds in pieces and cast away their cords from us.” Second verse.

“He who sits in heaven shall laugh, and the Lord will hold them in derision. He shall speak to them in His wrath and distress them in His deep displeasure.” And then the third speaker, God the Father, says, or literally in the Hebrew, “As for me, I will set my king on the holy hill of Zion.” That’s a direct quote, notice.

And then you have a fourth speaker, the King, Jesus Himself. “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’ll give you the nations for your inheritance, the ends of the earth for your possession. You shall break them with a rod of iron and dash them in pieces like a potter’s vessel.”

Can you imagine the privilege this psalmist had? He heard a conversation in heaven between the Father and the Son. And he’s given the authority to write down those words. You talk about an interview, sir, that I’d like to put my name on. This is the interview. I, you can get excited about interviewing Dr. Bush.

I’d like to sneak in and hear this conversation. Now, for the fourth stanza and the fourth speaker, it’s the psalmist himself. “Therefore, be wise, kings; be instructed, 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.”

And then he says, and this is the message of Psalm 1 as well: blessed are those who put their trust in the Lord. Dr. Don Williams, in a book on the Psalms, calls this psalm with a question: what’s this world coming to? And I’ve given you a statement as a subject: God has a better idea. Now you, you immediately see the contrast.

The first Psalm is about the Word, the second Psalm is about the world. The first Psalm’s about personal devotions, the second Psalm is about the rulership of Christ in reference to the world. The first Psalm is about personal life, the second Psalm is about historical movement. And again, as I said, Christians see the purpose and destiny of God involved.

The writer to the, uh, Paul, the writer to the Ephesians, said—you remember he said that in the dispensation of times, God will gather up everything under the authority of Jesus Christ. History’s going somewhere. Now, you can stop at this point and, and, and grind your teeth, you know, and bite your fingernails, and say, oh my God, what’s happening, and what’s going to happen to the church, or what’s going to happen to the world.

The true believer looks back and sees an order of progression. Even in the midst of chaos and confusion, God is at work. And that’s a very important thing. Now, of course, the other thing you see about these psalms that’s so obvious, these two psalms, is they’re both about antagonism. The first psalm is the antagonism between the man of God and the man who is ungodly.

And here is an antagonism between the rulers of this world and the kingdom of God, between two authorities. They’re at war with each other. But I want to be very specific with you. We’re talking about the laboratory of life. How does a believer live in this, with this truth being revealed? First, he lives with a sense of reality.

What I have to say to you at this point is very strategic, and I felt very prophetic in the 8 o’clock service. I don’t know all the Lord will say at this point, but I want you to tune in because this passage begins by saying a true believer has to acknowledge the hostility of the world. This psalm begins with an eloquent “why,” and in the Hebrew, the “why” is only given to you one time, but the “why” goes over this whole first stanza, doesn’t it?

Why do they plot? Why do they imagine? Why do they stand against the Lord? Why do they say, “I want to throw off his bonds and fetters”? And there isn’t a believer who’s ever dealt with spiritual things who hasn’t had to come to a kind of realistic understanding that this world is taking counsel against God.

Now, please understand this. This is not some pity party Christian attitude that says they’re all against us and it’s Jesus and me on the Jericho Road. This isn’t some kind of excuse for Christians failing. It’s a realistic understanding that this world is against the Lordship of Jesus Christ. By the way, the “why” is answered, isn’t it, by the world’s statement?

It begins with the “why.” Why are they doing this? Why are they taking counsel against God and His anointed? Why are they raging and murmuring and muttering murderously against Him? And the answer is, because we want to throw off His bonds. And we want to throw off His Lordship. We don’t want Him to be king over us.

That’s the answer to the “why.” But you see, the church is often at the end of this, whether it’s people who rule the planning commission of Woodside or people who vote on issues in Redwood City or people who are neighbors. For example, it’s very interesting—I grew up in an era in which if you were going to develop a piece of property to put a church on that property, it guaranteed the stability of the community.

And people wanted that. Do you remember those eras? In fact, developers would set out a block and say, “This is a church plot,” and then they’d build houses beside it. Foster City is that way. There are still empty plots in Foster City, but the arranger of Foster City said, “We want a church here, and we want a church here, and we want a church there, and we want a church there.”

Of course, churches can’t afford to build there, but that’s another issue. But now. Now, there are communities that say, “We don’t want the church.” Just like there are people in this city saying, “Tear down this cross.” This cross that’s been in Redwood City since the 1920s. There’s a movement in this city to tear it down.

We’re insulted by the fact that a cross would be on a hill over our city. Now, you can spend the rest of your life kind of, uh, you know, uh, ticking your tongue against the roof of your mouth and saying, “Isn’t it awful the way the church, uh, the world feels about the church, and isn’t it awful the way the world feels about the church?”

Or you realistically understand that, and if you do, it changes your expectation levels. I don’t expect the world to do what I need to do. Hear me, world, and hear me, church. The world is not going to build a church for us on the Farm Hill property. Do you understand that? I know some of you are praying that a bank building will collide or somebody will die and leave us six million dollars.

And some of you have even had the audacity to say, if you win the lottery, you’ll build the church. You’re a liar; I know you’re a liar. If you win the lottery, we won’t see you again for twenty years. I understand that. The world’s not going to build the church; that’s a realistic fact. The world’s not suddenly going to get excited about religion.

And when we talk about a revival, do you think that means the whole world’s going to get saved? Of course not! The attitude of the world will always be that we don’t want His rulership in our life.

And there’s a realistic understanding of that. What’s our attitude towards that? Turn with me to Acts 4. You’ve got to see this. Turn quickly to Acts chapter 4.

Only certain sermons do I bloody my knuckles; only once in a while does that happen. So, fasten your seatbelts, friends. Chapter 4, Book of Acts. Here are the religious rulers throwing the apostles in jail and forbidding them to preach in the name of Jesus. And they send them out. Look at verse 23. And being let go, they went to their companions and reported what the chief priests and elders had said to them.

And when they heard that—the people, the church—heard this, they raised their voice to God with one accord and said, “Lord, You are the God who made heaven and earth and the sea and all that’s in them. And by the mouth of Your servant David, You said, ‘Why do nations rage, and people plot vain things? Why do the kings of the earth take their stand, and rulers come together against the Lord and against His Christ?'” Remember, Christ is the word for anointed, so that’s the proper translation. “Truly, against your holy servant Jesus, whom you anointed—Herod, Pontius Pilate, the Gentiles, and the people of Israel—are gathered together to do whatever your hand and purpose had determined before to be done.

Now, Lord, look at their threats and grant to your servants that with boldness they will speak the word, stretching out your hands to heal, so that signs and wonders are done through the name of your holy servant Jesus.” And when they had prayed, the place where they were praying and assembled together was shaken, and they were filled with the Holy Spirit, and they spoke the word of God with boldness.

Now, I want you to see the connection. You don’t quote Psalm 2 as, “Pity me, the nations of the world are against God and His anointed.” No, you quote it this way: “Lord, the nations of the world are against you and your anointed, and we appeal to you. We go to a higher source. Fill us with your Spirit, and we’ll go forth and do miracles in the name of the very one the world is rejecting.”

In Jesus’ name, we’ll do this. It’s an entirely different attitude from a kind of Christian pity party. Secondly, the next verse is equally important because it says two specific things. That God’s idea is not only a realistic understanding of the attitude of the world, but God’s idea is also one of response, and His response is a settled confidence followed by definitive action.

Now, the point you need to see in this is very, very important. “He who sits in heaven shall laugh. He has them in derision. He holds them in derision. He shall speak in his wrath. He will distress them in deep displeasure.” Then he speaks, and what he says is, “As for me, I have set my king on the holy hill of Zion.” That’s the indicative tense in Hebrew, which means the action is done.

I heard a funny story about a new father who had a newborn baby in a market stroller. The baby was screaming, and the father was heard to say, “Easy now, Albert,” very quietly. Then he spoke again and said, “Control yourself, Albert, keep calm.” And there was another howl from the baby.

The father was heard to say, “Now, now, Albert, keep your temper.” A young mother passing by said, “I must congratulate you; you know how to talk calmly to babies and gently.” She patted the youngster on the head and cooed, saying, “What’s wrong with you, Albert?” To which the father said, “No, no, his name’s Herbert. I’m Albert.”

Do you understand that I can’t do a whole lot about what the world is going to do? I can’t do much about their anger and frustration. In fact, the very rhythm of this passage changes. I’m told by those who understand Hebrew that the very rhythm of the verbs changes from the first verse, which has a kind of sonorous, academic sound.

Why did the nations do this? And so forth. Then it changes to a militance, a militant sound in the Hebrew, which says, this is God’s response to that. God isn’t worried or anxious; He has everything under control. The fight is already won in the heavenlies. But the point I want you to see is this: God does not distract the purpose of His vision by responding to the horrendous opposition to His person.

Most of us don’t know that lesson. The minute someone comes against us, we react. We’re filled with resentment. We respond. We defend ourselves. I want you to notice in this passage that all the nations of the world are joined together. That’s why, by the way, modern scholars say that this is a coronation hymn of David.

There’s no way that can be, for two reasons. Number one, the king mentioned in this place is already enthroned. It’s not a coronation psalm. And secondly, it can’t be that because there’s never been a time when all the nations have gathered against Israel. Certainly not in the Davidic kingdom or any kingdom related to the history of old Israel, in which all the nations were gathered together.

That would be a kind of prolific but vain thought; the world never cared that much about Israel in the past. They didn’t. No, this is about King Jesus. But what God is saying, in essence, is an important personal lesson. I will not be detracted from my vision by what you’re attempting to say about me or do about me.

I will not stop in fulfilling what I know God has called me to do. I like a passage in which Paul says in the fourth chapter, “It’s a small thing to me that you judge me, or that the society or judgment of this world judges me.” And then he turns and says, “I don’t even judge myself. I know I will be judged by the Lord, but I keep on the vision.”

I keep on doing what God has said to do. It’s a principle, lady. Most of us spend more time reacting than we do acting. We spend more time responding than we do moving towards the purpose of God, in reference to the vision He has given in our lives. God basically says, how ridiculous – and by the way, there’s no scorn in that verse.

It’s not that God, even though the words seem to suggest, has some kind of scorn. God finds it totally ridiculous that they would do this; that they would move against His sovereignty and His control in this way, but He doesn’t stop at His purpose. And that’s why the literal Hebrew in the last line of the second stanza is very important.

Because the literal Hebrew says, “As for me,” or another rendering is, “on my side,” I will set my holy king on the holy hill of Zion. Go ahead and riot. Go ahead and rebel. Go ahead and murmur murderously. I’m not going to be detracted from my purpose, which is to put the anointed Messiah on the hill of Zion.

I’m going to go ahead and do what I’m meant to do. And there is such a lesson in this passage. There’s such a lesson here about God’s better idea. Then this faithful son and servant speaks and says, “Father, I’ve heard you say that I am your Son, your only begotten, and I’ve heard you say that I can ask for the nations of the world, and you’ll give them to me for an inheritance.”

“I will proclaim what you’ve said. I’m just going to speak it forth, and whether or not it appears to be true, or it ever appears to be true, you have spoken it to be true, and it is thereby the message I will proclaim. This is truth, and I will proclaim it.” What a faithful son. And indeed, when that faithful son came, how many believed him?

If Jesus had ever taken a vote from the people on how successful he was, he would have ended up crucified, a bloodied form less than human. But he finished the task, because “I’m your begotten, and you’ve called me, and I understand the purpose, and I confess your purpose in me, that the nations of the world will know through me your purpose.”

Now after these three verses, you know – if you are really (and I’m not trying to be facetious with you this morning) – but if you really studied this and understood it, you would be in awe at this point. Isn’t that true? You’ve just heard a conversation between Jesus Christ and the Father. You’ve just heard God unwrap, in the beginnings of the world, the fact that the world will always have a certain attitude.

You can mark it as sure as you can, but that will not deter God from His purpose. You have been privy to a conversation and a truth in these three verses that ought to set you on your ear. Then the psalmist says, “Now I want to say something based on this.” The word “therefore” is used. Whether in Hebrew or Greek, you have the same concept. It’s a summary statement, meaning the logic of this demands an action.

And in Hebrew, you have what the Hebrew writers call the indicative tense, followed by the imperative tense. Now, I’m not trying to be—I’ve already told you I’m not a Hebrew scholar—but it’s important you understand it. Indicative is what God has done. Imperative is what? What you must do. Do you understand?

The indicative says, God has done it! He has said, “I’ll set my king on the holy hill of Zion,” and the world can play its games until it’s blue in the face. It will not deter me. And the son faithfully has taken his rule and said, “I will say exactly what you have said to me, and I will believe, in spite of crucifixion and the world’s rejection, that the nations of the world are my inheritance, and I’ll confess that.”

And now the writer says, based on that, based on what you understand, you have a responsibility. And then he says these words, “be instructed.” I wonder if there’s a significance there in which it’s not only kings but judges that are instructed. What do you think about that, Margo? Uh, judges are spoken of.

We’re about to appoint a Supreme Court judge. I mean Bush is about to do it. And if he doesn’t do what he was elected to do, I propose we call for his impeachment.

That man was elected specifically to carry out a mandate in reference to these issues. And I don’t care who screams the loudest on the issue; he better be faithful to his mandate. But isn’t that interesting? Boy, I got your attention. It’s amazing. Now we have to talk about Bush more. This seems to create some energy among you.

It’s wonderful to feel even hostility, you know. It’s better that you throw something. Alright then. Don’t you find it interesting that it’s kings and judges that are mentioned here as the representatives? You better get with it—kings and judges—and you better be instructed to serve the Lord with fear and to rejoice with trembling.

Kiss the Son, lest he be angry, and you perish in the way when his wrath is kindled even a little. Pay him homage. And of course, blessed are they who put their trust in him.

It’s interesting because this passage seems to be a little confusing, but I think it’s a very important one. Kiss the sun, for example. What does that mean? Especially in our language. In the context of this moment, the writer is saying, you’ve heard what God says about the world and about his king. You’ve heard what the king has said in obedience; now you better discover which side you’re on.

It’s time to make a decision, and you better kiss up to Jesus because that’s where the victory’s going to come. And you better worship Him and serve Him with fear and trembling in your heart as unto the Lord God. Because even when a little bit of his wrath is revealed, it will consume the world.

Just a little of his wrath will consume the system. I had an interesting experience this week. I’ve had several interesting experiences this week. One of them was seeing the picture of the Hyatt Hotel in Baguio, Philippines, as a pile of rubble. That’s one of my favorites; one of my favorite hotels in the world. I stayed within three blocks of that hotel, went there many times, and took many guests for dinner in a fine restaurant there.

One of the finest services I’ve ever had in any restaurant in the world is in that particular hotel. And to see this great hotel, which was a center, Baguio is a cool area in the Philippines, so that’s where all the wealthy people go. And to see that place, which was such a center of activity, world-known for its class, crumble to the earth.

And the Lord just spoke to me in that, in that picture. You put your faith in the buildings of this world—the great hotels and the bank buildings and all that. Do you think that’s where it’s going to be? The government centers and all that? Listen, let me tell you, they’re going to crumble to the dust of the earth.

You better decide on what side you are. The second interesting thing that happened to us, of course, is that our third grandson was born this week. And our third grandson was born at 4:05 AM. He was born in the downstairs bedroom of our house, rather than in the hospital. And Sherry had him through natural childbirth.

She had, uh, this little baby boy, and we were all there and watched the whole thing. I’ve never seen anything as amazing. I mean, I’d been through the birth process before and watched babies being born. But I’d never seen that whole natural process involved. It was, uh, a miracle indeed to see that life come. Even while the cord was still attached, to have that little baby put at the breast of his mother. Um, in that instant, rather than after some, uh, sterile hygienic process in the hospital, instantly in his mother’s arms.

I thought of a story that I recently heard about a husband who was going to go to a dentist, and he dreaded dentists. I don’t know if anybody here feels that way or not, but fortunately, we don’t have any dentists in the church at this point, so I can say what I want. Anyway, he dreaded this experience of visiting the dentist, and his dear, loving wife, feeling his anxiety, said to him, “Honey, I’d gladly trade places with you if I could.”

And then he watched as his wife picked up the new baby in her left arm and a pile of diapers in her right arm, slung them over her shoulder, took a tote bag and her purse, and grabbed the two-year-old by the hand. She groped around to find the keys he had just hidden somewhere, and the husband watched this whole process and shook his head. He said, “Thanks for offering to take my place. I think I’d rather do it myself. At least where I’m going, they give you anesthesia, you know.” Some people think it’s going to be that way. It isn’t. There’ll be no anesthesia in the final climactic administration of the events that will cause this world and the nations of this world to become the kingdoms of our God and of His Son, Jesus Christ.

There’s no anesthetic that’s going to get you there, so you better make a decision. You either have the guts to go through the wrath of God, or you better kiss the sun. It’s interesting because the very Greek word for worship is formed around the concept. The Greek word for worship means “kiss toward.” It means to stretch out and kiss the floor or the feet of the ruler. “Proskuneo,” the Greek word for worship, means to kiss toward. It’s a word of intimacy and submission.

And there are three things I want to say as we take this time for prayer. First, this is an evangelistic missionary psalm. It says we can claim the nations of the world. I want you to know that at the judgment seat of Christ, there will be Christians who will give entire nations to Christ because they, in their ministry, have opened the gospel in those nations. They will present nations to Christ. That’s our privilege. It’s the opportunity we are given before the Lord to participate in that way.

Second, this is an evangelistic missionary psalm, but it’s also personal. You can’t resolve the conflict of the world, but you sure can resolve the rebellion in your own heart. You can resolve the thing in your heart that says, “I don’t want to submit to His lordship. I want to break His bonds.” The murderous murmuring in the heart that says, “I do not want the authority of God in my life.” You can deal with that.

And third, for believers, those of us who are here this morning, many sincere, godly believers, but we have been crushed, broken, and bruised by this world’s response to us and to the gospel. It brutalizes their attitude, outlook, attack, and cynicism. How do we resolve it? Take this psalm in a general sense. It starts by saying, “The world is so antagonistic,” and it ends by saying, “Just worship the Lord. Worship Him.”

Find the solution to your conflict and abuse in coming to Him. It is salved in His presence. It is through worship, kissing the Son, that this conflict that seems so real to us goes away. I can’t answer for you. Nor do the psalmists ever try to answer. Why do the ungodly seem to prosper? Why do the righteous suffer? People write all kinds of books on it. The fact is there’s no answer! There’s no answer in this time sequence. But this time sequence is the blinking of an eye in reference to eternity.

And the answer is in the totality of the character of God. You want an answer? The answer is to kiss the sun. Kiss the sun. Come into worship with Him. And notice the words, “serve Him.” Do you remember when Satan was tempting Jesus? Satan, who was, in a sense, opposing Jesus? I’m not going to say his brother, but certainly created, not born, created in the early time of history to be the highest ruling angel who had authority.

So he knew Jesus well, and when they met in the wilderness, Satan was tempting Jesus. It wasn’t an unusual conversation. They’d had conversations in eternity, just like this one recorded between the Father and the Son. So Jesus had conversations with Satan in eternity. Satan came to Jesus and said, “Look, I’ll give it all to you without the cross. No cross. I’ll give it all to you. Just bow down and worship me.” Jesus gave an answer that some of you may not yet understand. Jesus said, “Don’t you know worship means serving? If I worship you, I must serve you. And only God is worthy of that.” See, worship isn’t about how loud you sing, clap your hands, or praise the Lord. Worship is serving. It’s giving my life.

So this psalmist says, whatever your problems are, whatever your frustrations are in this world system, they won’t be resolved by waving a wand or having some spiritual experience. They won’t take away the conflict, resentment, cynicism, or bitterness. But the more you come into the presence of God—a God who sits and laughs at this world, saying, “I won’t miss a beat in carrying out my purpose.” A God who positions His Son on the hill, a Son who says, “I will thoroughly proclaim the word of God.” As you enter the worship of that settled, peaceful nature of God, you become a victorious Christian, and you keep going. I want you to know, friends, we will do what God has called us to do—whether it takes 10, 15, or 20 years. We will do it. Even if it faces opposition from society, differing ideas, or people who now have multi-hundred-thousand-dollar homes that weren’t there a few years ago saying we can’t do it, we will. God is the Victor. And one thing we won’t do is get tangled up in countless petty arguments with anyone.

God speaks a word, and it will come to pass—exactly according to His purpose. As God has said, “I have positioned you for a move of My Spirit in the ’90s, so it will be.” We look forward to the fulfillment and devote ourselves in the worship of the Son to fulfilling the purposes of God. Would you please bow your heads with us in prayer?

I don’t know where you stand this morning. I don’t even know where those I love stand. I am not their judge, nor are they mine. But I understand that there is a spirit of the world that says, “I will not be in subjection.” There must be a contrary spirit that says, “I will serve the Lord with fear and trembling, and I choose to worship Him. I will kiss the Son.” You can buy into either of these spirits. They’re present in the church, just as they are in the world. You can buy into either of these spirits. One is of submission, and one is of rebellion. One is of self-centered antagonism toward God’s purposes, and the other is of clear, simple worship that says, “God, I believe what You’ve said, and I receive it and respond to it.”

With our heads bowed this morning, I want to ask you a question—this is a crucial one. Has there been a sense of rebellion in your heart this morning, or at any time, towards something God has said? It doesn’t matter to me whether you’re a non-believer or a believer. Has there been rebellion in your heart, perhaps related to tithing, sin, or an area where you’ve held onto your own way? Or perhaps deep down, you’ve never truly committed to the Lordship of Christ. You know that the spirit of the world, which says, “I’ll break His bonds,” has influenced you. And you desire that broken within you, so that submission and God’s purpose may prevail. Will you raise your hand and say, “That’s me, and I want you to pray for me this morning”? God bless you. Thank you, there. Back in the back. Much appreciated. Over here. Thank you. You can put your hand down now. Over here. Thank you. God bless you.

Anyone else? Friend, remember, this isn’t necessarily about activity, but about spirit. It’s about saying, “I will not let Him have dominion over me. I want to break free from His control.” How many of you have felt spiritually abused recently? You’ve become deeply discouraged and despondent due to the world’s cynicism and attacks, and your peace has been disturbed by that.

You say, Pastor, that’s true, and I see that this morning. I’ve allowed my spirit to be put at unease, and I need prayer to return again to the faithful and simple confidence in God’s rulership. Would you raise your hand? That’s who you are this morning. There’s been a disturbance. Thank you, brother. And over here, back there.

God bless you. Amen. Amen. Amen. God, by the Holy Spirit, releases His peace this morning. We used to sing a song when I grew up in the church. It’s been years since I’ve heard it sung, but it goes like this. And the words are so incredibly important:

Like the sunshine after rain, like the rest that follows pain, like a hope returned again, is the peace that Jesus gives.

Oh, the peace that Jesus gives, it never dies, it always lives. Like the music of a psalm, like a glad eternal calm, is the peace that Jesus gives. That Jesus gives.

Would you stand with me across the auditorium, please? Everyone. The peace that Jesus gives. I’ve not asked this morning for those who raised their hand to come specifically, but the prayer room is open, and there will be some of our elders and counselors who are available.

I challenge you. If there’s something that has to be dealt with in terms of rebellion, or something that has to be dealt with in terms of the bruising that’s occurred, so you’ve lost your peace, don’t leave this service, don’t leave this building without resolving it. It may just be bowing your neck before the Lord, bowing your heart.

Maybe you need to spend some time gazing toward the sun, worshiping. Whatever it is, be the disciplined person who says, “This isn’t just religion, this isn’t just going to church to appear good. I want to respond to what God said to me. I want to be different.” Tell your friends they’ll wait for you, and slip into that place of prayer and resolve some issues.

That’s why that prayer room is never a classroom. It’s not a place that we allow to be used on a permanent basis by any group, because it’s a place of prayer. It’s reserved for that. God wants to set you free this morning. I want you to say these words with me: “I need the peace of Jesus.” Would you say that with me?

“I need the peace of Jesus. I need the peace that Jesus gives.” That’s exactly what our hearts cry for this morning. I want you to do something with me that may sound very silly, and if you’re offended by it, by all means, don’t be offended. But I want you to just reach up with me, acknowledging that that peace is in the presence of God.

And I want you to bring it down into your life. Just bring your hand down. It’s a verbal thing that says, “That peace is outside of me, and I bring it into my life. I bring the peace of Jesus, the settledness of the psalmist who sees God’s answer to the world’s dilemma.” Amen.

Let’s join hands, and we’ll dismiss this service in the prayers we’ve caused. Father, we are grateful for what You, by the Holy Spirit, have destined to be the direction of this Sunday morning service. You have spoken to us, and Lord, we need to hear what You’ve said to us individually. We need to hear what You’ve said to us corporately.

We pray right now across this auditorium that the peace which Jesus gives, which never dies but always lives, will flood our hearts through Your Word and by Your Spirit, in Jesus’ name. And everyone said, Amen.

You’re dismissed. See you tonight at 6. God bless you.