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Please turn with me in your Bibles
to 2 Chronicles chapter 19. 2 Chronicles chapter 19, beginning
in verse 1. May the Most High God open our
minds and our hearts to His Word. And Jehoshaphat, the king of
Judah, returned to his house in peace to Jerusalem. And Jehu,
the son of Hanani the seer, went out to meet him, and said to
king Jehoshaphat, Shouldest thou help the ungodly,
and love them that hate the Lord? Therefore is wrath upon thee
from before the Lord. Nevertheless there are good things
found in thee. in that thou hast taken away
the groves out of the land, and hast prepared thine heart to
seek God. And Jehoshaphat dwelt at Jerusalem,
and he went out again through the people from Beersheba to
Mount Ephraim, and brought them back unto the Lord God of their
fathers. And he set judges in the land
throughout all the fenced cities of Judah, city by city. and said
to the judges, Take heed what ye do, for ye judge not for man,
but for the Lord, who is with you in the judgment. Wherefore
now let the fear of the Lord be upon you. Take heed, and do
it. For there is no iniquity with
the Lord our God, nor respect of persons, nor taking of gifts,
Moreover in Jerusalem did Jehoshaphat set of the Levites and of the
priests and of the chief of the fathers of Israel for the judgment
of the Lord and for controversies when they returned to Jerusalem.
And he charged them, saying, Thus shall ye do in the fear
of the Lord faithfully and with a perfect heart. And what cause
soever shall come to you of your brethren that dwell in their
cities, between blood and blood, between law and commandment,
statutes and judgments? Ye shall even warn them that
they trespass not against the Lord, and so wrath come upon
you. and upon your brethren. This
do, and ye shall not trespass. And behold, Amariah the chief
priest is over you in all matters of the Lord, and Zebediah the
son of Ishmael, the ruler of the house of Judah for all the
king's matters. Also, the Levite shall be officers
before you. Deal courageously and the Lord
shall be with the good. We come now to the fifth part
of my defense for our study, our present investigation of
the books of the Chronicles. When I got started I didn't expect
my apology for this study to run so long. Nevertheless, I
do hope and trust that it has been an edifying investigation. There are timely reasons to study
the books of the Chronicles, and primarily my focus has been
upon the kingship of Christ and its practical manifestation in
the world of Ultimately, this very common
Christian doctrine of the kingship of Christ has to come to some
kind of practical application and manifestation. Currently, we live in a season
of great unrest and upheaval. We are rudderless. You have almost
as many different opinions as you have people, and there's
very little in the way of common thought, common direction, agreement. We desperately need the unifying
influence of the mind of the king. Over the past couple of
weeks we've been looking at the kingship of Christ over the church
and some of the particular things that are taught in Chronicles
about the practical manifestation of this kingship. Almost all
Christian people will acknowledge in the general that Christ is
king over his church. But as we analyze the particulars
of church government and worship, rather than following the headship
and direction of the king, what we have found is that the churches
and almost every particular congregation is simply taking its own way. The government of Christ as instituted
in the Bible is largely set aside Christian people feel altogether
free to set up a government according to their own liking, according
to their own pleasure. And if they do that with respect
to government, how much more so with respect to worship. Our king has told us how he is
to be approached in his court, and nevertheless we will do what
pleases us. He says that he will be approached
on his own terms, and yet we make bold to approach him according
to ours. We saw a particular manifestation
of this in the service song. This is such a lively and such
an important issue in Christian worship at the present day. I
would encourage you to go back and listen to that last sermon
if you have not done so. Well, if what we have just done
has been challenging work, we are out of the frying pan and
into the fire. You see, almost all Christians
already agree that Christ is king in his church, but today
we come to another jewel in Christ's crown. He is also king over the
nations of the earth. He is king in the political realm. So if almost all American Christians
will agree that he's king in church, even though there's very
little agreement over the practical manifestation of that, There
is almost universal denial that Christ is king over the nations
and that they ought to acknowledge his kingship and yield to his
word and to his law. And this is one of the reasons,
one of the great reasons, perhaps the great reason for the crisis
of this present hour. Going back to our first founding
as a nation, America chose a secular government. Sometimes Christians protest. A lot of ink has been spilled
that almost all of the men in our constitutional Congress were
Christians and so on. I actually have no intention
to dispute those points, but the point at issue is not where
they man of faith and personal piety, the
question is, did they set up a secular government or not?
And the simple fact of the matter is that they did. The evils of
a secular government, when yet the sincere Christian men are
yet at the helm, The evils will be muted to some degree. But what happens when unbelieving
people take the reins of a secular government? And what we find
now is a government that is broken loose from morality, broken loose
from the government of God. The question, it's interesting
when you think about what's happening in the political sphere, there's
very little discussion of what is right and wrong. Almost all of the discussions
are pragmatic discussions. So you might have a Democrat
saying we should raise taxes for such and such reasons. pragmatic
argumentation. You might have a Republican saying,
we need to lower taxes for these reasons. And almost always that's
pragmatic. But what you never hear anybody
arguing about would be the ethics of taxation. If we grant that
the King of Kings and the Lord of Lords has given governments
the right and authority to tax, nevertheless, Those same governments
aren't given the rights to tax in an unlimited way or to steal
or rob the populace. And yet somebody reasoning about
the ethics of taxation would be such a strange animal on a
political debate stage that almost no one would know what to do
with such a person. That's not how they've designed
any of their arguments. It's something that's not even
entered into their thoughts. So the question of taxation largely
becomes what's going to work, what's going to result in prosperity,
ultimately considered rather than, before we start seeking
practical solutions, we first have to ask the question, What's
right? What are the limits? It would be very much like if
you can imagine if I'm having a household financial difficulty. Within the realm of the ethical,
there's a lot of possible solutions. I could try to find another job
with more money. I could try to find ways to cut
my spending. I could take a second job and
so on. Those are solutions within the realm of the ethical, but
no one would excuse me if I decided to solve my financial problem
by climbing in my neighbor's window and stealing his TV. It
is a remedy for a financial problem, but it's not one that is pleasing
to Christ. It's not within the realm of
the ethical. Our government does not feel
any such limitations or inhibitions and it's a frightening thing
and even before we feel the force of it, it is formally political
tyranny. When the government can do whatever
it has the power to do, irrespective of morality, the tyranny is already
present. And we certainly want government
to be limited and self-limiting so much better if they have awareness
that they have a king over them to whom they must give an account.
even if there's no earthly power that can inhibit their authority. It's when they limit themselves
that the people become free and safe. So we're left with a question. Can the government do just whatever
it wants or maybe whatever the people will support? or is the
government limited by Christ and His law? And if I might put
it somewhat pointedly and provocatively, is Jesus Christ the King of kings
and the Lord of lords, the Prince of the kings of the earth, or
not? This is the question that is
in front of us. And with this in view, turn with
me to Psalm 2, Of course, this would have been
written probably almost 500 years before the Chronicler wrote,
but it would have been written within the history. It is written
by David and his reflections upon Messiah's
government of the nations of the earth. So again, turn with
me to Psalm 2. We will begin reading in verse
1. Why do the heathen rage, and
the people imagine a vain thing? The kings of the earth set themselves,
and the rulers take counsel together against the Lord, and against
His anointed, saying, Let us break their bands asunder, and
cast away their cords from us. I have now been long enough with
the scriptures and with these ideas to be amazed. Frequently
Old Testament teaching concerning civil government is simply dismissed. They will just say, well, that
has to do with Israel's theocracy, but the nations of the earth
are not treated in the same way. Of course, God was the king of
Israel, but God's kingship with respect to
the other nations is somehow not recognized or acknowledged
by these thinkers. But I want you to notice this
psalm. Look at verse 1. It's not Israel and it's not
Israel's government that is exclusively in view. Notice here it's asked
why the heathen and the people imagine a vain thing if we needed
further definition of who's in view in verse 2 they are further
described as the kings of the earth and the rulers so this is not just Israel if
you if you look at those four descriptors this is not this
is not just Israel this is these are the the peoples of the earth
I want you also to notice that they are portrayed as being in
rebellion, not just against any God or the gods that they acknowledge. If you've got a decent English
translation, you'll see in verse two that LORD is in all capital
letters. That's the divine name Jehovah,
Jehovah, and his anointed in Hebrew, quite literally, is the
Messiah. So here, the nations of the earth
are portrayed as being in rebellion against the true God, against
Israel's God, and not just Israel's God, but also against Messiah. Now, this is something to consider
and something important to think about. Can you rebel against
someone to whom you owe no subjection, to whom you are not subordinate?
Right? Rebellion presupposes that there's
actually a subjection, a subordination, and they are in rebellion against
this. They do not like the limitations
of his government, of his law, and so they want to break his
bands and cast his cords away. I want you to take a step back
and try to imagine what a massive problem this is. And for small creatures of the
dust, such as ourselves, this is simply too much for us. I
want you to think about worldly politics as they are right now.
If the United States of America and say Russia and China should
all agree to do something in the world, is there an earthly
power that could stop them? I mean, That is formidable. That's about as formidable as
it gets in this world's realm. And the rebellion here is portrayed
as being that kind of thing. You might say that the kings
of the earth have entered into a grand conspiracy against the
high king of heaven and against his anointed one. Is this any
threat to the Most High God? Verse 4. He that sitteth in the
heavens shall laugh. The Lord shall have them in derision. Then shall he speak unto them
in his wrath and vex them in his sore displeasure. If you look at verse 4, this
rebellion is no threat to the Almighty. They rebel. Perhaps they think that they
have the power to succeed in their rebellion and it provokes
nothing more from him than laughter. But it's not the laughter of
mirth. In that very next clause, we
see that this is a laughter of derision. He thinks nothing of
their rebellion. It is no threat to him. And far from being any kind of
laughter of mirth, when he speaks to them in verse five, he speaks
to them in wrath. And so they know that they are subject,
and yet they refuse to be. And now God is going to speak
into the situation, verse 6. Yet have I set my King upon my
holy hill of Zion. I will declare the decree the
Lord hath said unto me, Thou art my Son, this day have I begotten
thee. Ask of me, and I shall give thee
the heathen for thine inheritance, and the uttermost parts of the
earth for thy possession. Thou shalt break them with a
rod of iron, Thou shalt dash them in pieces like a potter's
vessel. So one of the tools that the
kings of the earth have always used to rebel, an intellectual
tool if you will, they try to convince themselves that there
is no God. They suppress the light of nature
that's in them in that regard. But God then tells them what
is real. They can pretend as if Christ
is not king, but he himself, the Most High God, has set his
king upon Zion's hill. The decree is declared. Messiah is God's son. And all he has to do is ask And God will give him everything,
even the heathen, for his inheritance to the uttermost parts of the
earth. And once again, this is an indication that this doesn't
just have to do with Israel or Israelite government. And interestingly
enough, if we were to then raise the question, well, has Jesus
asked the Father for the uttermost parts of the earth? The Great
Commission really leaves us in without any question. In preface
to that, Jesus says that all the authority has been given
to him in heaven and on earth. And because all earthly authority
actually belongs to him, he can authorize a global mission, go
into all the world preaching the gospel, teach the nations. But the question could be raised.
Think of his apostles, ministers, and missionaries ever since.
What if the governments of the earth tell us no? Jesus, the
prince of the kings of the earth, nevertheless has said yes. So
if the governments say no, but Christ says yes, when the missionaries
go in preaching the gospel, it's the governments that are in rebellion
and not his missionaries. So here we have the promise of
the uttermost parts of the earth, and those that will not bow willingly
will nevertheless genuflect, having had their knees smashed
with a rod of iron. This is what's true. This is
what's real. And beginning in verse 10, we
then have the practical application of these theological truths.
Verse 10, Be wise now therefore, O ye kings, be instructed, ye
judges of the earth. So once again, note this is not
just about Israel. This is about all of the governments
of the earth. Serve the Lord with fear and
rejoice with trembling. So I want you to notice here
that the governments of the earth are called upon to serve not
just any God, they are called upon to serve the Lord. Once
again, in all caps in verse 11, they're called upon to serve
him with fear. It's an interesting thing, right?
This is a little bit different than government with the people,
by the people, for the people, and so on. This is government that's being called
upon to serve the Lord. So it is the Lord that's giving
the commands and Government is implementing the Lord's commands
for the well-being of the people. It's a very different model.
And they're called upon to do it in fear and in trembling,
recognizing that they have an authority over them to whom they
must give an account. So even if no other earthly power
can bring them to heal, nevertheless, the King of Kings and the Lord
of Lords will hold them accountable. So they're called upon to serve
Jehovah? And then they are called upon
in verse 12 to kiss the sun. So here the Messiah is brought
back into view as the king that has been set on Zion's hill. And they are called upon to kiss
him. This is the way that I want to
say ancient peoples, but it does still continue in some places
around the world. This is one of the ways that
people would show fealty. It's a sign of submission and
subjection. But it's also a sign of love. It's an acknowledgement that
Christ is King and that we are happy that it is so. And then the consequences are
given both negatively and positively. Kiss the son lest he be angry
and ye perish from the way when his wrath is kindled but a little. Blessed are all they that put
their trust in him. So here there is a call to kiss
the sun, and if that is refused, his anger is going to be provoked. And there is no country mighty
enough to withstand him. If his wrath is kindled even
a little, your mighty nation will tumble like a house of cards. So that's the negative consequence
for refusal. But positively, if a nation kisses the sun and trusts
him, blessed are all they that put their trust in him. So a
special blessing is proclaimed for those nations that acknowledge
his kingship in loyalty, faith, and love. Interestingly enough,
We have to bring this to an application. Our nation, hopefully our hearts
have not become alienated to our nation, our kinsmen, according
to the flesh. And if we really love, then we
must bring this to its practical application because everything
is at stake. Think about this psalm and the
matrix of things that it is presented. The United States of America
is among the nations of the earth. So where are we? Are we to be
found among those in the first three verses? that are rebelling
and are ultimately going to have our knees broken with the rod
of iron, verse 9? Are we going to be shattered,
scattered, and perishing when his wrath is kindled, verse 12? Or are we to be found among those
that are wise and instructed placing their trust in the King,
even our King Jesus. What's it going to be? When we
turn our attention to the Chronicles, Well, let me just back up for
a second. So hopefully you're starting to see that quite literally
everything is at stake and we come to the root of the disease
of our nation. As long as we continue to subsist
as a secular government run by unbelieving people, we will be numbered and
reckoned among the beastly kingdoms of the earth. See Daniel chapter
7. We will never have peace, harmony,
health, prosperity, until we pledge our allegiance
to King Jesus and submit ourselves to his government and yield obedience
to his righteous requirements. It is only when he is with us
and guiding us and ultimately blessing us that we will be blessed
indeed with a blessing that adds no sorrow. But as long as we
continue in rebellion, we might have some sometimes that are
better than others. But ultimately, this is that
one path to national ruin. There isn't anyone that refuses
the sun. There isn't any nation that refuses
to kiss the sun that does so with impunity. And so when we
come to the Chronicles, not only do we get that great theme, but
as soon as we have this principle in mind that the Old Testament
and what it teaches about civil government cannot simply be dismissed,
but that we are being taught things that you might even say
that the King is teaching us things about what it is to administrate
good government, good civil government. It's only then that we begin
to reap the lessons from the Old Testament. So turn with me
again to 2 Chronicles chapter 19. This is where we started. I want to resume again with verse
4. I do not intend this as a detailed
treatment. It won't be. This is just introductory
and a little foretaste of the kind of work that we will do
in Chronicles with respect to principles of good civil government. So verse 4, 2 Chronicles 19. And Jehoshaphat dwelt at Jerusalem. And he went out again through
the people from Beersheba to Mount Ephraim, and brought them
back unto the Lord God of their fathers. So, first of all, I
want you to see that what Jehoshaphat's doing here
is what theologians call an approved example. Jehoshaphat is obviously
being presented as something that a ruler should be. So his
government is not religiously indifferent, but he is active
on behalf of the true God, active in advancing the truth, active
in spreading the true religion in the nation, right? So not a very
American principle, but obviously one that is biblical and salutary. Verse five. And he set judges
in the land throughout all the fenced cities of Judah, city
by city, and said to the judges, Take heed which ye do, for ye
judge not for man, but for the Lord, who is with you in the
judgment. So I want you to notice here
that the civil government is being portrayed ultimately as
God's government. I might even say it like this,
that when civil government is administrated properly, it simply
becomes an administration of God's government. So it's God's
government, and it is just being implemented and applied by human
functionaries, as it were. So it's God's government, And
obviously, these judges are being reminded that they are accountable
to the Lord for what they do. And that accountability is so
very important, especially when there aren't other earthly powers
to limit and discipline. But these judges are being reminded,
you must You must do what God requires,
right? So that's going to be moral government,
and in this particular case, moral judgment. But if you jump
the tracks, even if you have the power to do it in this world,
nevertheless, you will be held accountable. We won't do it this
morning, but go read Psalm 82. What's being discussed here is
frightful. The judges are being brought
face to face with the Most High God, who is sore provoked when
the judges of the earth misrepresent Him by unjust judgment. Verse
7, Wherefore now let the fear of the Lord be upon you, take
heed and do it. For there is no iniquity with
the Lord our God, nor respect of persons." Right, so very much
as it was in in verse two, they're supposed to do what they do in
the fear of the Lord. So that's again that they have
the sense that God is there, He's present, He's watching,
He's judging, and so they're to be watchful and careful in
the things that they do. There's no iniquity with the
Lord, no respect of persons, no taking of bribes, and so on. Some of these principles are
huge in our day. I think that the word The noun justice has now been
modified by the adjective social has actually transformed justice
into no justice. When it comes to the administration
of justice, there is not supposed to be respective persons, no
respective advantaged class, disadvantaged class, nothing.
In Exodus 23.3, Scripture actually says, and remember, much more
frequently, because this would be a much more common problem,
judges are admonished not to countenance the rich in their
cause. But the Lord also says the same
about the opposite. Exodus 23.3, neither shalt thou
countenance a poor man in his cause. So neither rich nor poor
are to receive any sort of favoritism. No advantaged or disadvantaged
group is supposed to receive favoritism. In that regard, Justice is indeed supposed to
be blind, and true justice is. So you get some principles of
the administration of judgment that speak very loudly to some
of our present ills. Let's continue in verse 8. Moreover,
in Jerusalem did Jehoshaphat set of the Levites and of the
priests and of the chief of the fathers of Israel for the judgment
of the Lord, and for controversies when they returned to Jerusalem.
And he charged them, saying, Thus shall ye do in the fear
of the Lord, faithfully and with a perfect heart. So again, in
our political life, we have liked to say that what's going on in
say the personal lives of candidates is not important. Scripture says differently. As
a matter of fact, not just what's going on in the personal life,
but what's going on in the heart actually matters a lot in government. It might not be able to be assessed
by other people, I mean, sometimes a personal life, an aspect of
the personal life can be, but the heart and the framing of
the heart is important for good government, fear of the Lord,
faithfulness, a perfect heart, a whole and entire undivided
heart, as it were. All of this is important for
good government. 10. And what cause soever shall
come to you of your brethren that dwell in their cities, between
blood and blood, between law and commandment, statutes and
judgments? Ye shall even warn them that
they trespass not against the Lord. And so wrath come upon
you and upon your brethren. this do, and ye shall not trespass."
Some of you will have picked up in verse 10 that the judgment
between blood and blood and so on, the oblique reference to
Deuteronomy, but here we have an assertion that God's law is
ultimately the standard with respect to government. Now verse
11, And behold, Amariah the chief priest is over you in all matters
of the Lord, and Zebediah the son of Ishmael, the ruler of
the house of Judah, for all the king's matters. Also the Levite
shall be officers unto you. Deal courageously, and the Lord
shall be with the good. So you should understand that
the whole idea of a distinction between church and state and
the matters that pertain to both, this is not an American invention
or achievement. If we were to go back into our
nation's immediate antecedents, This was common among several
of the Reformed nations and the desire to apply it practically,
and a lot of the thought that went into that was a distinctive
achievement of the Scottish Church. But it wasn't new with the Church
of Scotland either. In this matter, we see clearly
that there is a distinction being made between the matters of the
Lord and the matters of the King. A clear distinction between ecclesiastical
and civil matters. So this will be one of the interesting
things about the Book of Chronicles. The church and the state are
distinct entities. So in that sense, that's familiar
to us as Americans. But in the American model, they're
both conceived of as functioning best if they ignore each other
for the most part. That is not the Chronicler's
view. The Chronicler's view is that they function best, distinct
to be sure, but working cooperatively as two arms of Christ's government
for the welfare of people. There's a lot that's involved
in that concept, so this is simply an introduction to be sure. We
can't dive into the matters with any kind of detail. Before we
leave off this morning, I wanted to look at just one more Well,
it's more than one text, but it's one more idea. But if you have understood what
I've said already, this probably won't be surprising that the
governments of the earth are called upon to consecrate themselves
completely to the Lord and bind themselves to the Lord in covenant. There's a lot that can be said
about this, but just some things to be said by way of introduction. So look with me at 2 Chronicles
13, beginning in verse 16, or rather just verse 16. So 2 Chronicles
23, verse 16. Jehoiada made a covenant between
him and between all the people and between the king that they
should be the Lord's people." Right, so here you have king
and people and perhaps a reference to the priest and so it's a little
difficult. We'll talk about this more when
we get here but But at the very least, you've got the government
and the people engaging covenantally to be the Lord's. No reason to
flip here, but in the parallel passage in 2 Kings, chapter 11,
verse 17, it says, And Jehoiah made a covenant between the Lord
and the king and the people, that they should be the Lord's
people. and between the king also and
the people. So it's interesting that king
and people were bound together by covenantal terms. So they're
bound to the Lord in covenant, but they're also bound to one
another in covenant, which strikes at the idea of
any sort of absolute monarchical rule or government that can simply
do whatever it wants. the government is going to be
limited by the terms of the covenant as erected. So many precious
principles here with respect to government and the foundations
of establishing healthy government, government that is glorifying
to God and a blessing to its people. And this kind of national
covenanting between king and people and between the king and
the people together with the Lord is not something that is
portrayed as being unique to Israel. So one final passage. Turn with me to Isaiah chapter
19. We will begin reading in verse 18. Isaiah chapter 19 beginning in
verse 18. And in as much as this text has
not yet received its consummate fulfillment, we are still looking
forward to this day In that day shall five cities
in the land of Egypt speak the language of Canaan, and swear
to the Lord of hosts. One shall be called the City
of Destruction. In that day there shall be an
altar to the Lord in the midst of the land of Egypt, and a pillar
at the border thereof to the Lord. Here we get a clue that
this prophecy is symbolic because of course there could be no rival
altar to the Jerusalem temple. You should say no lawful rival
altar to the Jerusalem temple in Egypt. That wouldn't be appropriate. And yet obviously this is being
portrayed as a good thing. This is an indication that it
is not a physical altar, but rather the true worship of God
is being erected among the Gentiles as well, and even in the midst
of a nation that historically had been a hostile nation to
the people of God. Verse 20, there's also a pillar
there, a monument to the true God. and it shall be for a sign
and for a witness unto the Lord of hosts in the land of Egypt. For they shall cry unto the Lord
because of the oppressors, and he shall send them a Saviour
and a Great One, and he shall deliver them. "'And the Lord
shall be known to Egypt, "'and the Egyptians shall know the
Lord in that day, "'and shall do sacrifice and oblation. "'Yea,
they shall vow a vow unto the Lord and perform it.'" So here,
notice that the Egyptians as a people, as a nation, are portrayed
as entering into a common vow unto the Lord. longer discussion,
but any vow Christianly conceived is a covenant. On the one hand, we are promising
God that we are going to do something, but if we understand it in a
gospel way, we are also laying hold of his gracious promise
for the strength to do it. But here the Egyptians are portrayed
as acting in a national capacity. 22. And the Lord shall smite
Egypt, he shall smite and heal it, and they shall return even
to the Lord, and he shall be entreated of them and shall heal
them. In that day shall there be a
highway out of Egypt to Assyria, and Assyria shall come into Egypt,
and the Egyptians into Assyria, and the Egyptians shall serve
with the Assyrians." So these are historically enemy nations
to the north and the south, and they are, they're Gentiles, and
famously they also battled back and forth through Palestine sometimes,
and yet No battling now. Here we have the freedom of commerce,
friendship, and kinship in the true religion. 24. In that day shall Israel be a
third with Egypt and with Assyria, even a blessing in the midst
of the land. 25. Whom the Lord of hosts shall
bless, saying, Blessed be Egypt my people, and Assyria the work
of my hands, and Israel mine inheritance. Right, so here we
have this portrait of covenanted nations, nations that have covenanted
with the Lord and are now bound together, not just one, but a
second and a third. So this national covenant is
not something that Israel alone was to do, but something that
the nations of the earth are called upon to do and portrayed
positively here as doing when that fullness of time shall come. So what has been my purpose in
all of this? What's the application or the
payoff? Our nation has made a mistake
at its foundational level. We have been called upon to kiss
the sun. And in our constitution, our
founding document, we refused to do that, refused to acknowledge
his kingship and take his law as our law. We are in desperate
need of instruction from him concerning good principles of
healthy government. And yet his book, his book of
instructions is closed and almost all of Christendom is convinced
that it ought to be closed with respect to civil matters. May
God grant us his blessing and his help so that his book with
respect to civil matters might be opened again.
Why Study Chronicles? (Part 5)
Series Chronicles
What is the relationship between the Kingship of Christ and the governments of the nations of the earth? Is He not the King of Kings and Lord of Lords? www.fromreformationtoreformation.com/1-2-chronicles
| Sermon ID | 52211144201380 |
| Duration | 51:36 |
| Date | |
| Category | Sunday Service |
| Bible Text | 1 Chronicles 1:1 |
| Language | English |
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