Exegetical and Hermeneutical Commentary of Psalms 2:1

Why do the heathen rage, and the people imagine a vain thing?

1. Why ] The Psalmist gazes on the great tumult of the nations mustering for war, till the sight forces from him this question of mingled astonishment and indignation. Their insurrection is at once causeless and hopeless.

the heathen ] Better, as R.V., the nations. Gyim, variously rendered in A.V. nations, heathen, Gentiles, denotes the non-Israelite nations as distinguished from and often in antagonism to the people of Jehovah. Sometimes the word has a moral significance and may rightly be rendered heathen.

rage ] Rather, as in marg., tumultuously assemble; or, throng together. Cp. the cognate subst. in Psa 64:2, insurrection, R.V. tumult, marg. throng.

the people ] R.V. rightly, peoples. Comp. Psa 44:2; Psa 44:14.

imagine ] Or, meditate: the same word as in Psa 1:2; but in a bad sense, as in Psa 38:12.

Fuente: The Cambridge Bible for Schools and Colleges

1 3. The muster of the nations and its design.

Fuente: The Cambridge Bible for Schools and Colleges

Why do the heathen rage – Why do nations make a noise? Prof. Alexander. The word heathen here – goyim – means properly nations, with out respect, so far as the word is concerned, to the character of the nations. It was applied by the Hebrews to the surrounding nations, or to all other people than their own; and as those nations were in fact pagans, or idolators, the word came to have this signification. Neh 5:8; Jer 31:10; Eze 23:30; Eze 30:11; compare ‘adam, Jer 32:20. The word Gentile among the Hebrews (Greek, ethnos expressed the same thing. Mat 4:15; Mat 6:32; Mat 10:5, Mat 10:18; Mat 12:21, et soepe. The word rendered rage – ragash – means to make a noise or tumult, and would be expressive of violent commotion or agitation. It occurs in the Hebrew Scriptures only in this place, though the corresponding Chaldee word – regash is found in Dan 6:6, Dan 6:11, Dan 6:15 – rendered in Dan 6:6, assembled together, in the margin came tumultuously, – and in Dan 6:11, Dan 6:15, rendered assembled. The psalmist here sees the nations in violent agitation or commotion, as if under high excitement, engaged in accomplishing some purpose – rushing on to secure something, or to prevent something. The image of a mob, or of a tumultuous unregulated assemblage, would probably convey the idea of the psalmist. The word itself does not enable us to determine how extensive this agitation would be, but it is evidently implied that it would be a somewhat general movement; a movement in which more than one nation or people would participate. The matter in hand was something that affected the nations generally, and which would produce violent agitation among them.

And the people – L^e‘umiym. A word expressing substantially the same idea, that of people, or nations, and referring here to the same thing as the word rendered heathen – according to the laws of Hebrew parallelism in poetry. It is the people here that are seen in violent agitation: the conduct of the rulers, as associated with them, is referred to in the next verse.

Imagine – Our word imagine does not precisely express the idea here. We mean by it, to form a notion or idea in the mind; to fancy. Webster. The Hebrew word, hagah, is the same which, in Psa 1:2, is rendered meditate. See the notes at that verse. It means here that the mind is engaged in deliberating on it; that it plans, devises, or forms a purpose; – in other words, the persons referred to are thinking about some purpose which is here called a vain purpose; they are meditating some project which excites deep thought, but which cannot be effectual.

A vain thing – That is, which will prove to be a vain thing, or a thing which they cannot accomplish. It cannot mean that they were engaged in forming plans which they supposed would be vain – for no persons would form such plans; but that they were engaged in designs which the result would show to be unsuccessful. The reference here is to the agitation among the nations in respect to the divine purpose to set up the Messiah as king over the world, and to the opposition which this would create among the nations of the earth. See the notes at Psa 2:2. An ample fulfillment of this occurred in the opposition to him when he came in the flesh, and in the resistance everywhere made since his death to his reign upon the earth. Nothing has produced more agitation in the world (compare Act 17:6), and nothing still excites more determined resistance. The truths taught in this verse are:

(1) that sinners are opposed – even so much as to produce violent agitation of mind, and a fixed and determined purpose – to the plans and decrees of God, especially with respect to the reign of the Messiah; and

(2) that their plans to resist this will be vain and ineffectual; wisely as their schemes may seem to be laid, and determined as they themselves are in regard to their execution, yet they must find them vain.

What is implied here of the particular plans against the Messiah, is true of all the purposes of sinners, when they array themselves against the government of God.

Fuente: Albert Barnes’ Notes on the Bible

Psa 2:1-12

Why do the heathen rage?

The prophetical element in the Psalm

But though the poem was occasioned by some national event, we must not confine its application to that event, nor need we even suppose that the singer himself did not feel that his words went beyond their first occasion. He begins to speak of an earthly king, and his wars with the nations of the earth; but his words are too great to have all their meaning exhausted in David, or Solomon, or Ahaz, or any Jewish monarch. Or ever he is aware, the local and the temporal are swallowed up in the universal and the eternal. The king who sits on Davids throne has become glorified and transfigured in the light of the promise. The picture is half-ideal and half-actual. It concerns itself with the present, but with that only so far as it is typical of greater things to come. The true King who, to the prophets mind, is to fulfil all his largest hopes, has taken the place of the visible and earthly king. The nations are not merely those who are now mustering for the battle, but whatsoever opposeth and exalteth itself against Jehovah and His anointed. Hence the Psalm is in the nature of a prophecy, and still waits for its final accomplishment. It had a real fulfilment, no doubt, in the banding together of Herod and Pontius Pilate against Christ (Act 4:25-27). But this was not a literal one. It may be said to have an ever-repeated fulfilment in the history of the Church, which is a history of Gods kingdom upon earth, a kingdom which in all ages has the powers of the world arrayed against it, and in all ages the same disastrous result to those who have risen against the Lord and against His anointed. And so it shall be to the end, when, perhaps, that hostility will be manifested in some yet deadlier form, only to be overthrown forever, that the kingdoms of this world may become the kingdom of our Lord and His Christ. (J. J. S. Perowne.)

A magnificent lyric

The true basis of this Psalm is not some petty revolt of subject tribes, but Nathans prophecy in 2Sa 7:1-29, which sets forth the dignity and dominion of the King of Israel as Gods son and representative. This grand poem may be called an idealising of the monarch of Israel, but it is an idealising with expected realisation. The Psalm is prophecy as well as poetry; and whether it had contemporaneous persons and events as a starting point or not, its theme is a real person, fully possessing the prerogatives and wielding the dominion which Nathan had declared to be Gods gift to the King of Israel. The Psalm falls into four strophes of three verses each, in the first three of which the reader is made spectator and auditor of vividly painted scenes, while, in the last, the Psalmist exhorts the rebels to return to allegiance. In the first strophe (verses 1-3) the conspiracy of banded rebels is set before us with extraordinary force. All classes and orders are united in revolt, and hurry and eagerness mark their action, and throb in their words. Verses 4-6 change the scene to heaven. The lower half of the picture is all eager motion and strained effort; the upper is full of Divine calm. God needs not to rise from His throned tranquillity, but regards, undisturbed, the disturbances of earth. What shall we say of that daring and awful image of the laughter of God? The attribution of such action to Him is so bold that no danger of misunderstanding it is possible. It sends us at once to look for its translation, which probably lies in the thought of the essential ludicrousness of opposition, which is discerned in heaven to be so utterly groundless and hopeless as to be absurd. Another speaker is now heard, the anointed king, who in the third strophe (verses 7-9) bears witness to himself, and claims universal dominion as his by a Divine decree. In verses 10-12 the poet speaks in solemn exhortation. The kings addressed are the rebel monarchs whose power seemed so puny when measured against that of my King. But all possessors of power and influences are addressed. (A. Maclaren, D. D.)

The holy war

A vivid picture of the revolt against Messiah.

I. The extent of the revolt. Nations, People, Kings, Rulers. Christ has encountered this opposition–

1. In all nations.

2. In all ranks.

3. In all generations. Christ was rejected by His own age (Act 4:27).

II. The determination by which this revolt was characterised. It is–

1. Deliberate.

2. Combined.

3. Resolute.

III. The secret cause of this revolt. They rebel against the laws of God in Christ.

IV. The vanity of this opposition to Christ.

1. The unreasonableness of it. Why do the heathen rage? No satisfactory answer can be given.

2. The uselessness of it. It is vain, because useless.

V. The conclusion. The Psalmist gives–

1. An admonition: Be wise now.

2. A direction: Serve the Lord. Do Him homage. (W. L. Watkinson.)

The Messiah King

I. The King (Psa 2:6-7).

1. Divinely appointed. I have set. The Father speaking.

2. Divinely anointed. The name Christ or Messiah signifies anointed.

3. Assured of universal rule (Psa 2:8). The world belongs to Him. He has created it. He has redeemed it. He shall ultimately possess it.

II. Messiahs foes (Psa 2:1-3). The citadel assailed because of its Sovereign; the Church the target of malice and mischief because of the kingly Christ. Crowned heads in general have been sworn enemies of the Lords anointed. The hostility of these foes is–

1. Deliberate. They imagine, rather meditate.

2. Combined. They take counsel together.

3. Determined. They set themselves, as fully resolved to accomplish their object.

4. Violent. They rage. Nothing has ever excited so much hostility as Christ and His Church.

III. Messiahs victory (Psa 2:4-5). Fourth verse is strikingly metaphorical. The Victor is in the heavens–watching the plots, reading the thoughts, hearing the decisions of His enemies, and He sitteth there, serene as the march of stars and suns, calm as the glassy lake locked in the embrace of summer morning. Shall have them in derision. Their efforts shall result in self-defeat and self-destruction, and help to the realisation of Gods own purposes. The devil and his agents often outwit themselves; they mean extinction, but God overrules it for permanent extension. No decree of the Divine government can be frustrated. Truth must prevail. He shall speak in wrath. His wrath is not vindictiveness, but the recoil of His love; not revenge, but retribution.

IV. Messiahs message (Psa 2:10-12). This is a call to–

1. Teachableness. Be instructed. Learn your folly in opposing the Lord.

2. Service. Serve the Lord. Do His bidding. Be governed by His laws.

3. Homage. Kiss the Son. The Eastern mode of showing homage to a king.

4. A call backed by the most weighty reasons: lest He be angry. (J. O. Keen, D. D,)

The King in Zion

Two contrasted topics, the King and the rebellion of His subjects.

I. The King.

1. The dignity of His person. Not a King, or the King, but my King. One able and worthy to represent me.

2. The extent of His dominion. The nations of men measure not the realm of Christ. All grades of intelligences throughout the universe owe Him allegiance.

3. The greatness of His power. Wide as is His kingdom, His power is adequate to hold and govern it. Spiritual supremacy involves supremacy of every name. To secure it, upheavals and overturnings are inevitable. Under the pressure of spiritual forces, all other forces must give way.

4. The blessedness of His sway. The prophetic representations of the Messiahs reign are glorious and happy. All blessings come down upon the people.

II. The rebellion of His subjects.

1. Its universality.

2. Its wickedness. Mens treatment of Christ is more gratuitously wicked than anything else. He came, self-moved, to do them infinite good.

3. Its impotence.

4. Its folly. This rebellion is misery in its progress, and ruin in its result. It fills the soul with wretchedness and fear in time, and leaves it under the wrath of God in eternity. (Monday Club Sermons.)

Messiahs rule

I. The determined hate of the people (Psa 2:1-3). The word rage suggests the idea of Oriental frenzy and excitement of a tumultuous concourse of crowds of people, all wildly angry. Imagine is the same word as is rendered meditate in Psa 1:2. While the godly meditate on Gods law, the ungodly meditate a project which is vain. Let us not be in league with the world, for its drift is against the Lord.

II. The Divine tranquillity (Psa 1:4-6). The scene shifts to heaven; God is ever undismayed.

III. Messiahs manifesto (verses 7-9). Standing forth, He produces and recites one of the eternal decrees. Before time was, He was the only-begotten of the Father. The world is His heritage, but the gift is conditional on prayer. For this He pleads, and let us plead with Him. The pastoral staff for the sheep; the iron rod for those who oppose.

IV. Overtures and counsels of peace (verses 10-12). Kiss, the expression of homage (1Sa 10:1). (F. B. Meyer, B. A.)

The reign of Christ

The Psalm is full of Christ. It is referred to six times by New Testament writers, and applied to Christ. It is a beautiful dramatic prophecy, in which several personages alternately speak momentous truths, to animate the Church of God in her conflict with sin and the powers of hell. The two leading thoughts are–the powerful opposition, but total discomfiture of Christs enemies; the certainty, universality, and blessedness of His reign.

1. The opposition would be universal, and characterise all classes of men.

2. It is intense. The heathen rage.

3. It is organised. They consult to find pretexts to justify their hostility. It is violent and aggressive. The restraints of the gospel are irksome and hateful. When argument and oratory failed, force was employed. It was foretold that all the crafty counsel and all the violent opposition should fail. Vain to imagine that human craft can contravene omniscience, or human power overcome omnipotence. It is the potsherd striving with his Maker. If Gods expostulation be disregarded, then He speaketh in judgment. While adverse nations perish, the kingdom of Christ shall continue and become universal. When the Son says, I will declare the decree, He has respect to future revelations as well as to the one then announced. He intimates that henceforth there shall be brighter and more ample discoveries of the Divine purpose. And the promise was verified by fact. The decree is not only declared, it is confirmed by the resurrection, the intercession and the enthronement of Messiah. The universality of the Redeemers kingdom is certain, but do existing facts look towards its consummation? Wonderful preparations are indicative of this. The great programmes of discovery and of instrumentality nearly complete. The great programme of prophecy is nearly accomplished. (W. Cooke, D. D.)

A great national hope

This Psalm belongs to the class called Messianic. It is full of that great national hope of the Jews concerning Him who was to come. A nation without hope is like a man without hope. Cut off hope from any man, or any group of men, and at once you paralyse the worth of everything. The Jewish nation was full of vitality. The noblest kind of national hope, the highest idea of manifest destiny, is not simply a great event, but a great character. It is the ideal of a great character that is to come to them, and then to create great character throughout all the people. The hope of the coming of such a being was the ruling idea of the Jewish people. A character is always nobler than any event that is going to happen. A great nature remains as a perpetual inspiration. Every Jewish child that was born might be the Messiah; every king might hold in his hand the Messianic sceptre. Through all their life there ran this great anticipation, this inextinguishable hope. We do not know of whom this second Psalm was written; we do not even know by whom it was written. What is the philosophy of the Messianic Psalms? Shall we say that back in those distant days men anticipated just what was going to come when Jesus was born in Bethlehem, and did His work in Galilee? There was nothing so monstrous as that. The whole of the Bible is much more natural than we are apt to make it. This Messianic Psalm was taken and applied in its completeness to the Messiah, who had really revealed Himself at last. The words then found a kingship worthy of them, and were sung of Christ. There are three speakers, or series of utterances. The first is the writer of the Psalm, who stands, as it were, to call the attention of the people to the two great speakers. These are the Lord Jehovah, and the Coming One, the Anointed, the King, the Messiah Himself. The writer stands as the chorus in the great tragedy. It is a great cry of astonishment from one who sees a great mercy coming to the world of guilt, bringing in redemption to the world, and the world setting itself against it. It is the everlasting wonder of the soul that knows Jesus Christ, that this world, with Jesus Christ waiting at its doors to save it, can set itself against Him, and not let Him in. But Gods great purpose of making Jesus King of the world is unchanged and unchangeable. Whether the world will have Him or not, Christ is to be King of the world. The world has heard that, and it has brought a certain deep peace into the soul of mankind. The third speaker is Christ Himself. He says, I will declare the decree. Christ is in the world, and He is sure of the world. Sitting upon the throne, recognising clearly who set Him there, He will never leave it until all the nations shall be His nations. Among the wonders of these last nineteen centuries has been the quiet certain confidence of Christianity. It cannot be crowded out and lost among the multitudes of mankind who are careless or hostile. It possesses Divine grace, which some day will be sufficient for the healing of the nations. At the close we come back to the writer or the chorus that tells us what the meaning of it all is. The Messianic Psalm presses itself into the lives we are living, and declares that if we are wicked we shall be powerless. If the most humble man puts himself upon the side of righteousness in company with Christ, if in his own little lot he does things pure and good and kind, he shall have a part with Christ in His great conquest of the world. He whom we worship as Christ is the centre of the world. Everything is verging to Him. All the past, however unconsciously, is ruled by Him; and all the future, however little it may now know its Master, will ultimately recognise Him. He who is everything, sanctification, redemption, in the fortunes of the individual soul, is the worlds redemption. (Phillips Brooks, D. D.)

Imagine a vain thing.—

The opposition to God and His Christ

The Psalm opens abruptly. Here is no prelude; it is an utterance of amazement, begotten in the soul, and breaking from the lips of one who locks out upon the nations and generations of man. He discerns, in all the widespread view, one perpetual restlessness, one ceaseless movement of discontent, the throbbing of a rebellion that cannot be appeased, of a vain, bitter, and ceaseless revolt. It is a revolt against God and His Christ running through the centuries, underlying human history, breaking out in fresh manifestations age after age, finding new utterance from the kings and rulers and wise men of this world. Why does the world fret against the government of God? Why does the world resent and resist the rule of the righteous God, and of the redeeming Lord Jesus Christ? Whether it be the sins and sorrows of one city that come within your range; whether it be the notes and tones of the very last phase and stage of philosophic speculation; whether it be the problems that vex and chafe and worry the civilised world; whether the spectacle of our exaggerated, over-developed militarism, under which the whole continent of Europe groans and bleeds; or whether the vexed problems that lie in our own streets and houses, alike the question arises–Why does the world, in things great and small, chafe against the rule of God–God the Source of wisdom, the Giver of all good? against Christ, the. Redeemer of human nature! against Christ, mans true King, Leader and Guide and Friend and Shepherd and Bishop of souls? Why do the heathen rage and the people imagine a vain thing? (F. W. Macdonald, M. A.)

Authorship and meaning of the Psalm

The thoughts of the Psalm are so fresh and bold, and the poetical elevation so great, that the thoughts here seem to have for the first time taken hold of the writer, who is one, whom they directly concern.

1. Some young king, entering upon the rule of Gods Kingdom, has borne in upon his mind, from his very position, those strange and unprecedented words of Nathan–words of inexhaustible meaning, and yet quite fresh from their novelty–and entering into their spirit as, to a pure and thoughtful mind, they opened up regions of contemplation interminable in extent and full of wonders, and combining them perhaps with some show of opposition to his rule at home, or some threatened defection from his authority by tribes abroad,–the young king east his thoughts and aspirations into this hymn.

2. And what young monarch was in such a condition except Solomon? Every one of the conditions of the problem suits him. He was the seed of David, and therefore the Son of God. He was appointed king on Zion Hill. His rule tended to universality, and his aspirations, being those of a profound intellect and, at the same time, of an uncorrupted youth, must have aimed at conferring on all peoples the blessings of Gods Kingdom.

3. If we could realise to ourselves the thoughts and emotions of those early Davidic kings–standing, as all of them did, to Jehovah as His anointed, bearing all of them the title of His Son, and pointing forward to such a heritage, even all peoples; and yet so surrounded with darkness, and having but such imperfect instruments in their hands wherewith to realise their ideal, and so circumscribed on every side–what aspirations must have filled their hearts as they stood thus before so high a destiny! And yet, as all things seemed to make it impossible for them to reach it, what perplexities must have tormented them till, wearied out by the riddles of their position, some of them turned wilfully aside from the true path!

4. But if we can ill fathom the thoughts of these great creative minds, how much less those of the true theocratic King, the true Messiah and Son of God, when entering upon His kingdom, and standing at its threshold with all the possibilities of it clear before Him, and the way needful to be trod to reach it also clear! We know that He was sometimes troubled in spirit, and sometimes rejoiced greatly, alternating between a gloom more dark than falls on any son of man and a rightness more luminous than created light. But with full view of His work He entered on it, and with full view of the glory He prosecuted it to the end.

5. The Psalm, if a typical Psalm in the mind of its human author, referred to the installation of the theocratic king on Zion, who took Gods place over His kingdom, and stood to Him in all the endearing relations expressed by the name of Son. The writer to the Hebrews finds in it the statement of the manifestation of the true theocratic King and Son in power from His resurrection and ascension; and His principle is just. The one was a rehearsal of the other. All this Old Testament machinery, and this calling one who was king by the name Son, and the like, would never have been but for the other; it was only in order to suggest the other and prepare for it. It was a prophecy of the other. It contained the same ideas. And its having been imperfect, as it was, implied that the other–that which was perfect–should also be. Only, that which the Old Testament writer had not yet foreseen had now taken place; the material embodiment of the ideas of the kingdom had passed away, and all things had become spiritual in Christ. (Professor A. B. Davidson.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

PSALM II

This Psalm treats of the opposition raised, both by Jew and

Gentile, against the kingdom of Christ, 1-3.

Christ’s victory, and the confusion of his enemies, 4-6.

The promulgation of the Gospel after his resurrection, 7-9.

A call to all the potentates and judges of the earth to accept

it, because of the destruction that shall fall on those who

reject it, 10-12.

NOTES ON PSALM II

Verse 1. Why do the heathen rage] It has been supposed that David composed this Psalm after he had taken Jerusalem from the Jebusites, and made it the head of the kingdom; 2Sa 5:7-9. The Philistines, hearing this, encamped in the valley of Rephaim, nigh to Jerusalem, and Josephus, Antiq. lib. vii. c. 4, says that all Syria, Phoenicia, and the other circumjacent warlike people, united their armies to those of the Philistines, in order to destroy David before he had strengthened himself in the kingdom. David, having consulted the Lord, 2Sa 5:17-19, gave them battle, and totally overthrew the whole of his enemies. In the first place, therefore, we may suppose that this Psalm was written to celebrate the taking of Jerusalem, and the overthrow of all the kings and chiefs of the neighbouring nations. In the second place we find from the use made of this Psalm by the apostles, Ac 4:27, that David typified Jesus Christ; and that the Psalm celebrates the victories of the Gospel over the Philistine Jews, and all the confederate power of the heathen governors of the Roman empire.

The heathen, goyim, the nations; those who are commonly called the Gentiles.

Rage, rageshu, the gnashing of teeth, and tumultuously rushing together, of those indignant and cruel people, are well expressed by the sound as well as the meaning of the original word. A vain thing. Vain indeed to prevent the spread of the Gospel in the world. To prevent Jesus Christ, the King of kings, and Lord of lords, from having the empire of his own earth. So vain were their endeavours that every effort only tended to open and enlarge the way for the all-conquering sway of the sceptre of righteousness.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Why? upon what provocation, or to what end or purpose?

The heathen, or, Gentiles; who did so against David, as we see, 2Sa 5:6,17; 1Ch 14:8, &c.; and against Christ, Luk 18:32; Act 4:25, &c.

And the people: this is either another expression of the same thing, as is usual in Scripture; or as the former word notes the Gentiles, so this may design the Jews or Israelites, who also combined against David, 2Sa 2:8, &c., and against Christ, Act 4:27, though they were all of one nation, and descended from one and the same mother, as this word signifies, and it is used Gen 25:23.

Imagine a vain thing; what they shall never be able to effect; and if they could, it would do them no good, as they fancy, but great hurt.

Fuente: English Annotations on the Holy Bible by Matthew Poole

1. Why do the heathen,&c.Beholding, in prophetic vision, the peoples and nations, asif in a tumultuous assembly, raging with a fury like the raging ofthe sea, designing to resist God’s government, the writer breaksforth into an exclamation in which are mingled surprise at theirfolly, and indignation at their rebellion.

heathennationsgenerally, not as opposed to Jews.

the peopleor,literally, “peoples,” or races of men.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Why do the Heathen rage,…. Or “the nations”; which some understand of the Jews, who are so called, Ge 17:5; because of their various tribes; and of their rage against the Messiah there have been many instances; as when they gnashed upon him with their teeth, and at several times took up stones to stone him, and cried out in a most furious and wrathful manner, crucify him, crucify him, Lu 4:28; though it is best to interpret it of the Gentiles, as the apostles seem to do in Ac 4:27. The Hebrew word translated “rage” is by one Jewish writer z explained by

, “associate” or “meet together”; and which is often the sense of the word in the Syriac and Chaldee languages, in which it is more used; and another a says, that it is expressive of “gathering together, and of a multitude”; it intends a tumultuous gathering together, as is that of a mob, with great confusion and noise b; and so the Gentiles, the Roman soldiers, gathered together, even multitudes of them, and came out with Judas at the head of them, with swords and staves, to apprehend Christ and bring him to the chief priests and elders, Mt 26:47; these assembled together in Pilate’s hall, when Christ was condemned to be crucified, and insulted him in a most rude and shocking manner, Mt 26:2; and many are the instances of the Gentiles rising in mobs, and appearing in riotous assemblies, making tumults and uproars against the apostles to oppose them, and the spread of the Gospel by them; to which they were sometimes instigated by the unbelieving Jews, and sometimes by their own worldly interest; see Ac 13:50, to which may be added, as instances of this tumult and rage, the violent persecutions both of the Pagan emperors and of the Papists, which last are called Gentiles as well as the other; for this respects the kingdom of Christ, or the Gospel dispensations, from the beginning to the end;

and the people imagine a vain thing? by “the people” are meant the people of Israel, who were once God’s peculiar people, and who were distinguished by him with peculiar favours above all others, and in whom this prophecy has been remarkably fulfilled; they imagine it and meditated a vain thing when they thought the Messiah would be a temporal King, and set up a kingdom, on earth in great worldly splendour and glory, and rejected Jesus, the true Messiah, because he did not answer to these their carnal imaginations; they meditated a vain thing when they sought to take away the good name and reputation of Christ, by fixing opprobrious names and injurious charges upon him, for Wisdom has been justified of her children, Mt 11:19; and so they did when they meditated his death, with those vain hopes that he should die and his name perish, and should lie down in the grave and never rise more, Ps 41:5; for he not only rose from the dead, but his name was more famous after his death than before; they imagined a vain thing when they took so much precaution to prevent the disciples stealing his body out of the sepulchre, and giving out that he was risen from the dead, and more especially when he was risen, to hire the soldiers to tell a lie in order to stifle and discredit the report of it; they meditated vain things when they attempted to oppose the apostles, and hinder the preaching of the Gospel by them, which they often did, as the Acts of the Apostles testify; and it was after one of these attempts that the apostles, in their address to God, made use of this very passage of Scripture, Ac 4:2; and they still meditate a vain thing in that they imagine Jesus of Nazareth is not the Messiah, and that the Messiah is not yet come; and in that they are expecting and looking for him. Now the Psalmist, or the Holy Ghost by him, asks “why” all this? what should move the Gentiles and the Jews to so much rage, tumult, and opposition against an holy and innocent person, and who went about doing good as he did? what end they could have in it, or serve by it? and how they could expect to succeed? what would all their rage and not, and vain imagination, signify? it is strongly suggested hereby that it would all be in vain and to no purpose, as well as what follows.

z Aben Ezra in loc. a R. Sol. Ben Melech in Ioc. b “congregrant se turmatim”, Vatablus; “eum tumultu”, Munster, Tigurine version.

Fuente: John Gill’s Exposition of the Entire Bible

The Psalm begins with a seven line strophe, ruled by an interrogative Wherefore. The mischievous undertaking condemns itself, It is groundless and fruitless. This certainty is expressed, with a tinge of involuntary astonishment, in the question. followed by a praet. enquires the ground of such lawlessness: wherefore have the peoples banded together so tumultuously (Aquila: )? and followed by a fut., the aim of this ineffectual action: wherefore do they imagine emptiness? might be adverbial and equivalent to , but it is here, as in Psa 4:3, a governed accusative; for which signifies in itself only quiet inward musing and yearning, expressing itself by a dull muttering (here: something deceitful, as in Psa 38:13), requires an object. By this the involuntary astonishment of the question justifies itself: to what purpose is this empty affair, i.e., devoid of reason and continuance? For the psalmist, himself a subject and member of the divine kingdom, is too well acquainted with Jahve and His Anointed not to recognise beforehand the unwarrantableness and impotency of such rebellion. That these two things are kept in view, is implied by Psa 2:2, which further depicts the position of affairs without being subordinated to the . The fut. describes what is going on at the present time: they set themselves in position, they take up a defiant position ( as in 1Sa 17:16), after which we again (comp. the reverse order in Psa 83:6) have a transition to the perf. which is the more uncoloured expression of the actual: (with as the exponent of reciprocity) prop. to press close and firm upon one another, then (like Arab. sawada , which, according to the correct observation of the Turkish Kamus, in its signification clam cum aliquo locutus est, starts from the very same primary meaning of pressing close to any object): to deliberate confidentially together (as Psa 31:14 and Psa 71:10). The subjects and (according to the Arabic razuna , to be weighty: the grave, dignitaries, , augusti ) are only in accordance with the poetic style without the article. It is a general rising of the people of the earth against Jahve and His , , the king anointed by Him by means of the holy oil and most intimately allied to Him. The psalmist hears (Psa 2:3) the decision of the deliberating princes. The pathetic suff. emo instead of ehem refers back to Jahve and His Anointed. The cohortatives express the mutual kindling of feeling; the sound and rhythm of the exclamation correspond to the dull murmur of hatred and threatening defiance: the rhythm is iambic, and then anapaestic. First they determine to break asunder the fetters ( = ) to which the , which is significant in the poetical style, points, then to cast away the cords from them ( a nobis, this is the Palestinian mode of writing, whereas the Babylonians said and wrote mimeenuw a nobis in distinction from ab eo, B. Sota 35a) partly with the vexation of captives, partly with the triumph of freedmen. They are, therefore, at present subjects of Jahve and His Anointed, and not merely because the whole world is Jahve’s, but because He has helped His Anointed to obtain dominion over them. It is a battle for freedom, upon which they are entering, but a freedom that is opposed to God.

Fuente: Keil & Delitzsch Commentary on the Old Testament

The Enemies of Messiah.

      1 Why do the heathen rage, and the people imagine a vain thing?   2 The kings of the earth set themselves, and the rulers take counsel together, against the LORD, and against his anointed, saying,   3 Let us break their bands asunder, and cast away their cords from us.   4 He that sitteth in the heavens shall laugh: the Lord shall have them in derision.   5 Then shall he speak unto them in his wrath, and vex them in his sore displeasure.   6 Yet have I set my king upon my holy hill of Zion.

      We have here a very great struggle about the kingdom of Christ, hell and heaven contesting it; the seat of the war is this earth, where Satan has long had a usurped kingdom and exercised dominion to such a degree that he has been called the prince of the power of the very air we breathe in and the god of the world we live in. He knows very well that, as the Messiah’s kingdom rises and gets ground, his falls and loses ground; and therefore, though it will be set up certainly, it shall not be set up tamely. Observe here,

      I. The mighty opposition that would be given to the Messiah and his kingdom, to his holy religion and all the interests of it, v. 1-3. One would have expected that so great a blessing to this world would be universally welcomed and embraced, and that every sheaf would immediately bow to that of the Messiah and all the crowns and sceptres on earth would be laid at his feet; but it proves quite contrary. Never were the notions of any sect of philosophers, though ever so absurd, nor the powers of any prince or state, though ever so tyrannical, opposed with so much violence as the doctrine and government of Christ–a sign that it was from heaven, for the opposition was plainly from hell originally.

      1. We are here told who would appear as adversaries to Christ and the devil’s instruments in this opposition to his kingdom. Princes and people, court and country, have sometimes separate interests, but here they are united against Christ; not the mighty only, but the mob, the heathen, the people, numbers of them, communities of them; though usually fond of liberty, yet they were averse to the liberty Christ came to procure and proclaim. Not the mob only, but the mighty (among whom one might have expected more sense and consideration) appear violent against Christ. Though his kingdom is not of this world, nor in the least calculated to weaken their interests, but very likely, if they pleased, to strengthen them, yet the kings of the earth and rulers are up in arms immediately. See the effects of the old enmity in the seed of the serpent against the seed of the woman, and how general and malignant the corruption of mankind is. See how formidable the enemies of the church are; they are numerous; they are potent. The unbelieving Jews are here called heathen, so wretchedly had they degenerated from the faith and holiness of their ancestors; they stirred up the heathen, the Gentiles, to persecute the Christians. As the Philistines and their lords, Saul and his courtiers, the disaffected party and their ringleaders, opposed David’s coming to the crown, so Herod and Pilate, the Gentiles and the Jews, did their utmost against Christ and his interest in men, Acts iv. 27.

      2. Who it is that they quarrel with, and muster up all their forces against; it is against the Lord and against his anointed, that is, against all religion in general and the Christian religion in particular. It is certain that all who are enemies to Christ, whatever they pretend, are enemies to God himself; they have hated both me and my Father, John xv. 24. The great author of our holy religion is here called the Lord’s anointed, or Messiah, or Christ, in allusion to the anointing of David to be king. He is both authorized and qualified to be the church’s head and king, is duly invested in the office and every way fitted for it; yet there are those that are against him; nay, therefore they are against him, because they are impatient of God’s authority, envious at Christ’s advancement, and have a rooted enmity to the Spirit of holiness.

      3. The opposition they give is here described. (1.) It is a most spiteful and malicious opposition. They rage and fret; they gnash their teeth for vexation at the setting up of Christ’s kingdom; it creates them the utmost uneasiness, and fills them with indignation, so that they have no enjoyment of themselves; see Luk 13:14; Joh 11:47; Act 5:17; Act 5:33; Act 19:28. Idolaters raged at the discovery of their folly, the chief priests and Pharisees at the eclipsing of their glory and the shaking of their usurped dominion. Those that did evil raged at the light. (2.) It is a deliberate and politic opposition. They imagine or meditate, that is, they contrive means to suppress the rising interests of Christ’s kingdom and are very confident of the success of their contrivances; they promise themselves that they shall run down religion and carry the day. (3.) It is a resolute and obstinate opposition. They set themselves, set their faces as a flint and their hearts as an adamant, in defiance of reason, and conscience, and all the terrors of the Lord; they are proud and daring, like the Babel-builders, and will persist in their resolution, come what will. (4.) It is a combined and confederate opposition. They take counsel together, to assist and animate one another in this opposition; they carry their resolutions nemine contradicente–unanimously, that they will push on the unholy war against the Messiah with the utmost vigour: and thereupon councils are called, cabals are formed, and all their wits are at work to find out ways and means for the preventing of the establishment of Christ’s kingdom, Ps. lxxxiii. 5.

      4. We are here told what it is they are exasperated at and what they aim at in this opposition (v. 3): Let us break their bands asunder. They will not be under any government; they are children of Belial, that cannot endure the yoke, at least the yoke of the Lord and his anointed. They will be content to entertain such notions of the kingdom of God and the Messiah as will serve them to dispute of and to support their own dominion with: if the Lord and his anointed will make them rich and great in the world, they will bid them welcome; but if they will restrain their corrupt appetites and passions, regulate and reform their hearts and lives, and bring them under the government of a pure and heavenly religion, truly then they will not have this man to reign over them, Luke xix. 14. Christ has bands and cords for us; those that will be saved by him must be ruled by him; but they are cords of a man, agreeable to right reason, and bands of love, conducive to our true interest: and yet against those the quarrel is. Why do men oppose religion but because they are impatient of its restraints and obligations? They would break asunder the bands of conscience they are under and the cords of God’s commandments by which they are called to tie themselves out from all sin and to themselves up to all duty; they will not receive them, but cast them away as far from them as they can.

      5. They are here reasoned with concerning it, v. 1. Why do they do this? (1.) They can show no good cause for opposing so just, holy, and gracious a government, which will not interfere with the secular powers, nor introduce any dangerous principles hurtful to kings or provinces; but, on the contrary, if universally received, would bring a heaven upon earth. (2.) They can hope for no good success in opposing so powerful a kingdom, with which they are utterly unable to contend. It is a vain thing; when they have done their worst Christ will have a church in the world and that church shall be glorious and triumphant. It is built upon a rock, and the gates of hell shall not prevail against it. The moon walks in brightness, though the dogs bark at it.

      II. The mighty conquest gained over all this threatening opposition. If heaven and earth be the combatants, it is easy to foretel which will be the conqueror. Those that make this mighty struggle are the people of the earth, and the kings of the earth, who, being of the earth, are earthy; but he whom they contest with is one that sits in the heavens, v. 4. He is in the heaven, a place of such a vast prospect that he can oversee them all and all their projects; and such is his power that he can overcome them all and all their attempts. He sits there, as one easy and at rest, out of the reach of all their impotent menaces and attempts. There he sits as Judge in all the affairs of the children of men, perfectly secure of the full accomplishment of all his own purposes and designs, in spite of all opposition, Ps. xxix. 10. The perfect repose of the Eternal Mind may be our comfort under all the disquietments of our mind. We are tossed on earth, and in the sea, but he sits in the heavens, where he has prepared his throne for judgment; and therefore,

      1. The attempts of Christ’s enemies are easily ridiculed. God laughs at them as a company of fools. He has them, and all their attempts, in derision, and therefore the virgin, the daughter of Zion, has despised them, Isa. xxxvii. 22. Sinners’ follies are the just sport of God’s infinite wisdom and power; and those attempts of the kingdom of Satan which in our eyes are formidable in his are despicable. Sometimes God is said to awake, and arise, and stir up himself, for the vanquishing of his enemies; here is said to sit still and vanquish them; for the utmost operations of God’s omnipotence create no difficulty at all, nor the least disturbance to his eternal rest.

      2. They are justly punished, v. 5. Though God despises them as impotent, yet he does not therefore wink at them, but is justly displeased with them as impudent and impious, and will make the most daring sinners to know that he is so and to tremble before him. (1.) Their sin is a provocation to him. He is wroth; he is sorely displeased. We cannot expect that God should be reconciled to us, or well pleased in us, but in and through the anointed; and therefore, if we affront and reject him, we sin against the remedy and forfeit the benefit of his interposition between us and God. (2.) His anger will be a vexation to them; if he but speak to them in his wrath, even the breath of his mouth will be their confusion, slaughter, and consumption, Isa 11:4; 2Th 2:8. He speaks, and it is done; he speaks in wrath, and sinners are undone. As a word made us, so a word can unmake us again. Who knows the power of his anger? The enemies rage, but cannot vex God. God sits still, and yet vexes them, puts them in to a consternation (as the word is), and brings them to their wits’ end: his setting up this kingdom of his Son, in spite of them, is the greatest vexation to them that can be. They were vexatious to Christ’s good subjects; but the day is coming when vexation shall be recompensed to them.

      3. They are certainly defeated, and all their counsels turned headlong (v. 6): Yet have I set my king upon my holy hill of Zion. David was advanced to the throne, and became master of the strong-hold of Zion, notwithstanding the disturbance given him by the malcontents in his kingdom, and particularly the affronts he received from the garrison of Zion, who taunted him with their blind and their lame, their maimed soldiers, 2 Sam. v. 6. The Lord Jesus is exalted to the right hand of the Father, has all power both in heaven and in earth, and is head over all things to the church, notwithstanding the restless endeavours of his enemies to hinder his advancement. (1.) Jesus Christ is a King, and is invested by him who is the fountain of power with the dignity and authority of a sovereign prince in the kingdom both of providence and grace. (2.) God is pleased to call him his King, because he is appointed by him, and entrusted for him with the sole administration of government and judgment. He is his King, for he is dear to the Father, and one in whom he is well pleased. (3.) Christ took not this honour to himself, but was called to it, and he that called him owns him: I have set him; his commandment, his commission, he received from the Father. (4.) Being called to this honour, he was confirmed in it; high places (we say) are slippery places, but Christ, being raised, is fixed: “I have set him, I have settled him.” (5.) He is set upon Zion, the hill of God’s holiness, a type of the gospel church, for on that the temple was built, for the sake of which the whole mount was called holy. Christ’s throne is set up in his church, that is, in the hearts of all believers and in the societies they form. The evangelical law of Christ is said to go forth from Zion (Isa 2:3; Mic 4:2), and therefore that is spoken of as the head-quarters of this general, the royal seat of this prince, in whom the children of men shall be joyful.

      We are to sing these verses with a holy exultation, triumphing over all the enemies of Christ’s kingdom (not doubting but they will all of them be quickly made his footstool), and triumphing in Jesus Christ as the great trustee of power; and we are to pray, in firm belief of the assurance here given, “Father in heaven, Thy kingdom come; let thy Son’s kingdom come.”

Fuente: Matthew Henry’s Whole Bible Commentary

Psalms 2

Verses 1-12:

The Righteous Messiah-King

Verse 1 indignantly inquires, just why do the heathen (Gentile nations) rage, assemble in a tumultuous insurrection? And why do the mixed multitudes imagine, plot, plan, or meditate on a revolt that will come to naught? The revolt against the Messiah is to be a revolt, against Jehovah Himself, as shown in parallel passages, Isa 8:8-10; Psa 22:1-18.

Verse 2 adds that the “kings of the earth” (Gentile rulers) “set themselves” as for battle array, and the rulers “take counsel together,” enter into collusion, devious agreements, “together,” or in affinity with each other, for ulterior purposes, in array against the Lord (Jehovah), and against His anointed, the Messiah, Luk 4:18; Joh 3:3; Act 10:38; Isa 11:2-3. This is prophetic, revolving around both our Lord’s first and second advents, as foretold and described, Luk 19:14; Joh 1:11-12; Jesus was that anointed one, Joh 1:41; Heb 1:9; See also 2Th 2:7-10; Rev 16:14; Rev 17:12-14; Rev 19:16-20. These Gentile ruling anarchists against Christ are described as repeatedly saying, inciting one another and the masses, as follows:

Verse 3 expresses their antichrist appeals “Let us break their bands asunder,” break loose from their restraints, that of the Messiah and His holy people, against the ways of the wicked, as described Luk 19:14. And they added “let us cast away their cords from us,” get rid of anything that would bind or restrict us morally or ethically from, “doing our own thing,” as we please. The end of such way is “the ways of death,” Pro 14:12; Pro 16:25.

Verses 4,5 assert that he who sits continually in the heavens, in sovereignty, overseeing His people, His universe, and His property, “shall laugh.” The Lord shall hold these conniving, colluding, heathen-ruling anarchists in derision, in scorn, as He prepares to execute judgment upon them. It is added v. 5, that “Then, at that time, as they plot His demise, He shall speak to them in His wrath, at His sore displeasure, with heated anger at their insolent anarchy against Him. It is much as the conniving of the builders of the tower of Babel, when judgment fell, as they imagined themselves in triumph, Gen 11:6; and similar to the Jews seeming triumph at the death of Jesus, Act 4:27-28. But they advanced the purpose of God.

Verse 6 asserts that “yet,” in spite of the efforts of a Gentile ruler confederacy to dethrone, destroy the Messiah, Jehovah God has emphatically “set up or anointed” the Messiah as His king in His holy mountain of Zion, as set forth Zec 13:7; Psa 48:1-2; Psa 132:13; Jer 3:17-18; Isa 2:2-3.

Verses 7-9 pledge that Jehovah God would disclose the ultimate decree of eternal redemption and restitution and of all things through His begotten (only) Son: Finn, by the virgin birth to be a sinless redeemer, Luk 1:30-32: Joh 1:14; Joh 3:16; and Second, as the first begotten, first-fruits from the dead, to be granted and certified as the coming anointed prophet-priest-king to rule over all the earth. from the Holy Hill (mount) of Zion, Luk 4:18; 1Co 15:23-29: Act 13:33.

Verse 8 requests the Son to ask of the Father the heathen, His enemies for His inheritance of the earth, as a locale of His administrative, kingly dominion, as prophesied Dan 7:9; and certified Joh 17:4; Luk 1:33.

Verse 9 assures the first begotten Son from the dead that He would be empowered to break the ruling power of rebellious heathen rulers with a sceptre, not of ivory, silver, or gold, the ordinary kingly sceptre, but with one of iron, an instrument of destruction, crushing the antichrist forces, v. 2, 3, as also described Mat 21:44; Dan 2:34-35; Dan 2:44. They are said to be crushed in his judgment as a potter’s vessel is broken into unnumbered pieces, rendering such without usefulness for its original intent or purpose.

Verse 10 is a call from Jehovah God for all kings and judges of the earth to become instructed and be wise. For apart from God there is no high order of wisdom, Pro 1:7; 1Co 1:25; 1Co 3:18-19.

Verse 11 calls upon them to serve the coming Messiah, to be ready to receive Him and yield to His kingship at His second advent, instead of taking subversive, entrapment, counsel against Him, as they did at His first advent. They are called on to be ready to hail Him with joy and trembling when He comes, Num 23:21; Psa 139:15-16; Mat 21:9.

Verse 12 calls upon all heathen, unregenerate, or unsaved of the earth to “kiss the Son,” meaning, receive Him as Saviour and be at peace with Him, not war against Him, Psa 34:8; Isa 30:18; Jer 17:7; Rom 9:33; Rom 10:1; 1Pe 2:6. Else He will be angry and the unbelieving shall come to perish in the coming of His righteous day of wrath, when it is kindled, “but a little,” in tribulation-termination fury, to take such unbelieving rebels into a place of His eternal wrath, as set forth Psa 1:6; Ecc 12:12-14; 2Th 1:6-10; Rev 6:17.

The verse concludes, “Oh how happy are they whose trust is (exists in) Him,” as expressed Psa 1:1; He is to be trusted as the Divine, Sovereign King, as contrasted with human kings, Psa 118:9; Psa 146:3.

Psalms 3

Fuente: Garner-Howes Baptist Commentary

WE know how many conspired against David, and endeavored to prevent his coming to the throne, and from their hostile attempts, had he judged according to the eye of sense and reason, he might have been so full of apprehension, as forthwith to have given up all hope of ever becoming king. And, doubtless, he had often to struggle sorrowfully with very grievous temptations. But, as he had the testimony of an approving conscience, that he had attempted nothing rashly nor acted as ambition and depraved desire impel many to seek changes in the government of kingdoms; as he was, on the contrary, thoroughly persuaded that he had been made king by divine appointment, when he coveted no such thing, nor even thought of it; (24) he encouraged himself by strong confidence in God against the whole world, just as in these words, he nobly pours contempt both on kings and their armies. He confesses, indeed, that he had a sore battle to fight, inasmuch as it was no small party, but whole nations with their kings, who had conspired against him; but he courageously boasts that their attempts were vain, because they waged war, not against mortal man, but against God himself. It is not certain from the words, whether he speaks only of enemies in his own kingdom, or extends his complaints to foreign invaders. But, since the fact was, that enemies rose up against him in all quarters, and that as soon as he had settled the disturbances among his own people, the neighboring states, in their turn, became hostile to him, I am disposed to think that both classes of enemies are meant, Gentiles as well as Jews. It would be a strange mode of expression to speak of many nations and people when only one nation was meant, and to speak of many kings when he had in eye Saul only. Besides, it agrees better with the completeness of the type to suppose that different kinds of enemies were joined together; for we know that Christ had not only to do with enemies in his own country, but likewise with enemies in other nations; the whole world having entered into a common conspiracy to accomplish his destruction. The Jews, indeed, first began to rage against Christ as they had formerly done against David; but afterwards the same species of madness seized upon other nations. The sum is, that although those who endeavored to overthrow him might be strengthened by powerful armies, yet their tumults and counsels would prove vain and ineffectual.

By attributing to the people commotion and uproar, and to kings and rulers the holding of assemblies, to take counsel, he has used very appropriate language. Yet he intimates that, when kings have long and much consulted together, and the people have poured forth their utmost fury, all of them united would make nothing of it. But we ought carefully to mark the ground of such confidence, which was, that he had not thrust himself forward to be king rashly, or of his own accord, but only followed the call of God. From this he concludes, that in his person God was assailed; and God could not but show himself the defender of the kingdom of which he was the founder. By honoring himself with the title of Messias, or the Anointed, he declares that he reigned only by the authority and command of God, inasmuch as the oil brought by the hand of Samuel made him king who before was only a private person. David’s enemies did not, indeed, think they were making a violent attack against God, yea, they would resolutely deny their having any such intention; yet it is not without reason that David places God in opposition to them, and speaks as if they directly levelled their attacks against him, for by seeking to undermine the kingdom which he had erected, they blindly and ferociously waged war against Him. If all those are rebels against God who resist the powers ordained by him, much more does this apply to that sacred kingdom which was established by special privilege.

But it is now high time to come to the substance of the type. That David prophesied concerning Christ, is clearly manifest from this, that he knew his own kingdom to be merely a shadow. And in order to learn to apply to Christ whatever David, in times past, sang concerning himself, we must hold this principle, which we meet with everywhere in all the prophets, that he, with his posterity, was made king, not so much for his own sake as to be a type of the Redeemer. We shall often have occasion to return to this afterwards, but at present I would briefly inform my readers that as David’s temporal kingdom was a kind of earnest to God’s ancient people of the eternal kingdom, which at length was truly established in the person of Christ, those things which David declares concerning himself are not violently, or even allegorically, applied to Christ, but were truly predicted concerning him. If we attentively consider the nature of the kingdom, we will perceive that it would be absurd to overlook the end or scope, and to rest in the mere shadow. That the kingdom of Christ is here described by the spirit of prophecy, is sufficiently attested to us by the apostles, who, seeing the ungodly conspiring against Christ, arm themselves in prayer with this doctrine, (Act 4:24.) But to place our faith beyond the reach of all cavils, it is plainly made manifest from all the prophets, that those things which David testified concerning his own kingdom are properly applicable to Christ. Let this, therefore, be held as a settled point, that all who do not submit themselves to the authority of Christ make war against God. Since it seems good to God to rule us by the hand of his own Son, those who refuse to obey Christ himself deny the authority of God, and it is in vain for them to profess otherwise. For it is a true saying,

“

He that honoureth not the Son, honoureth not the Father which hath sent him,” (Joh 5:22.)

And it is of great importance to hold fast this inseparable connection, that as the majesty of God hath shone forth in his only begotten Son, so the Father will not be feared and worshipped but in his person.

A twofold consolation may be drawn from this passage:— First, as often as the world rages, in order to disturb and put an end to the prosperity of Christ’s kingdom, we have only to remember that, in all this there is just a fulfillment of what was long ago predicted, and no changes that can happen will greatly disquiet us. Yea, rather it will be highly profitable to us to compare those things which the apostles experienced with what we witness at the present time. Of itself the kingdom of Christ would be peaceable, and from it true peace issues forth to the world; but through the wickedness and malice of men, never does it rise from obscurity into open view without disturbances being excited. Nor is it at all wonderful, or unusual, if the world begin to rage as soon as a throne is erected for Christ. The other consolation which follows is, that when the ungodly have mustered their forces, and when, depending on their vast numbers, their riches, and their means of defense, they not only pour forth their proud blasphemies, but furiously assault heaven itself, we may safely laugh them to scorn, relying on this one consideration, that he whom they are assailing is the God who is in heaven. When we see Christ well nigh overwhelmed with the number and strength of his enemies, let us remember that they are making war against God over whom they shall not prevail, and therefore their attempts, whatever they may be, and however increasing, will come to naught, and be utterly ineffectual. Let us learn, farther, that this doctrine runs through the whole gospel; for the prayer of the apostles which I have just quoted, manifestly testifies that it ought not to be restricted to the person of Christ.

(24) Ne mesme y pensait. — Fr.

Fuente: Calvin’s Complete Commentary

THE KING AND HIS KINGDOM

Psalms 2, 72

Preached on the 27th anniversary of his Pastorate in the First Baptist Church, Minneapolis, March, 1924.

THIS day, marking as it does our twenty-seventh anniversary, means more to our membership than any anniversary we have yet celebrated together, The completion, during the past year, of our great building projects, giving us what is perhaps the most complete church plants, in the world, has placed us as a pastor and people in an entirely new relation, both as to responsibility and privilege. Ours is indeed a goodly heritage and our obligations are as great as our opportunities.

A recent sympathetic visitor remarked upon the profoundest impression received during his stay with this church, namely, its forward look. He said, I have never seen a church of such proportions that did not dote upon its glorious past and almost live in days that were done, but the First Baptist Church of Minneapolis has little or nothing to say upon that subject. In fact, the past is only valuable to us as an experienceteacher, and its review is intended to remind, not so much of how far we have come, as of what remains of the task or journey.

A brief word therefore relating to the twenty-seven years we have known together is sufficient. In this time the church has received into its fellowship 4,814 people. Of these 2,522 were received on profession of faith and by baptism; the remainder on letter or previous experience. Our present membership is 2,751, not including these receiving the ordinance this day. Twenty-seven years ago we were giving $14,700 annually. A year ago our annual gifts exceeded $200,000 for church and school, and it is hoped it will never again drop below that sum. (In 1928 it was keeping above $200,000, annually.)

Twenty-seven years ago our property value was something like $160,000. Today the church value, alone, is easily $1,000,000, not including the six buildings owned by the Northwestern Bible School.

But the future considered, we can well afford to say with the Apostle, Forgetting those things which are behind, and reaching forth unto those things which are before, we press toward the mark for the prize of the high calling of God in Christ Jesus. It is doubtful if any single element of our work has exceeded, in its building value, the expository study of the Book. As a church we are uniformly convinced that our buildings are the fruit of our loyalty to the Bible, our study of the Bible, and our attempted practice of its precepts.

I turn, therefore, without apology, even, on this our most important anniversary day, to the continued and consecutive study of the Book, bringing to your thought the 2nd and 72nd Psalms, Psalms which have such kinship, yea, even continuity of thought as to justify their being thus brought together.

In these Psalms the great subjects are The King, His Kingship, and His Kingdom.

If there is any one theme that interests the members of the First Baptist Church, it is that of our Coming King. Let us see then what David, writing with the pen of inspiration, had to say about His blessed Person, His world province, and His eternal potency.

THE KING

Turning to the 2nd Psalm, we have three significant statements concerning Him, namely, His appointment is provocative, His position is permanent, and His possessions and power are promised.

His appointment is provocative. 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.

Nations, peoples, kings, rulers! What have they against Christ? Why set themselves against Him and take counsel together against the Lord? The reason is giventhey would break the Lords bands asunder. They would cast the Lords cords from them. The carnal mind * * is not subject to the law of God neither indeed can be. The whole nature of the natural man revolts. Unregenerate nations rage against God. Non-redeemed peoples imagine vain things. Godless kings set themselves against Him. Unrighteous rulers take counsel together, and that is all because they are unregenerate, because they are non-redeemed, because they are godless, because they are unrighteous.

One hesitates to believe it, since it involves his professed brethren, but what other explanation is there of the opposition of Modernism to the Lord and His Christ? Rationalism characterizes the nations today. The people are the subjects of wild imaginings. The kings of the earth have no desire for the Coming Christ, and the rulers, yea even the ecclesiastical rulers, take counsel together against our Lord. They deny His Virgin Birth; they repudiate His miracle working; they call into question His atoning death; they scorn the idea that He ever rose from the grave; they will not have it that He ascended on high and they scoff His promised Second Coming. These same ecclesiastical rulers tell us that the Decalog is not Divine in its origin, but merely human, that the Law originated not in Heaven and was never given by God to Moses, but is a mere code of morals developed by the customs of man, and is not necessarily binding. What is this but an attempt to break the bands, to cast away their cords from us?

A few nights ago I lectured in Ithaca, N. Y. A number of professors of Cornell University and students from the same school were present, together with a half dozen of the leading preachers of the city. When the meeting was over I met among others, one of Gods great laymen, two of whose sons are prominent Modernists, but this father is absolutely unshaken in his faith, beautiful in his fidelity to God and His Word. He said to me, How glad I was to have you burn in the fact tonight that evolution is anti-Genesis, and anti-Scripture. One of our professors in Cornell a little while ago made a statement that there need be no inharmony between Science and Scripture, that if we only interpreted them independently, letting each work in its own realm, such a conflict need never be. Whereupon another professor, a German, sprang to his feet and said, Nonsense, Professor! Why do we go on trying forever to harmonize these two?

Out with that old, worn-out Book, the Bible. We have no further use for it! Let science speak!

That is the meaning of the Psalm. Cast away their cords from us. But Let us break their bands asunder, and let not the professor be disturbed.

His position is permanent. 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. 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. How complacent! How conscious of permanent position and power and of the Divine appointment!

The picture is of One so mighty that the puny attempts of His opponents starts His laughter. He that sitteth in the Heavens shall laugh. That phrase may not seem dignified to some. Men are not accustomed to think of God as laughing. Alas, too many think of Him as frowning. God is a God of laughter. He must often laugh at the nonsensical, inexplicable efforts of puny man. Some one has said He must have a sense of humor or He never would have made so many monkeysmimic men. And how could He keep from laughing when men make monkeys of themselves? The Lord shall have them in derision.

But like a true father, He will not always laugh. If men continue in evil ways, He will speak unto them in wrath, and vex them in His sore displeasure. In other words, He will judge. That is the proof that He is a father. The man who never corrects his child, never chastises his child, is unfit to be a father.

We have had fathers of our flesh who corrected, and we give them reverence! Wrath is sometimes the highest expression of love, and even judgment against sin is only another way of voicing love for holiness. When it is written, Thou shalt break them with a rod of iron; Thou shalt dash them in pieces like a potters vessel, it is not a reference to the anger of God; to the ruthless work of destruction, but rather the righteous annihilation of heathenism, and demolition of immorality, and destruction of iniquity.

Who will object? Who can take issue with such a God? And who would save the moral reprobate if he could? Shall not the Judge of all the earth do right? Yea, He does do right. When He speaks in wrath, wrath is justified. When He breaks with a rod of iron, no softer instrument is sufficient. When He dashes in pieces like a potters vessel, it is because the bowl is full of iniquity and to break it were better than to let men drink its poison contents.

Such is the King of Glory!

His possessions and power are promised. The nations that rage against Him are to be given Him as an inheritance for the asking. The people that imagine a vain thing are to become His possession. Listen to the plea of God Himself, Be wise now therefore, O ye kings! be instructed, ye judges of the earth. Serve the Lord with fear, and rejoice with trembling.

In other words, turn your feet about; set your faces unto the Lord; become His willing subjects instead of His adjudged opponents. Kiss the Son another way of suggesting that He be accepted as Saviour, and that His judgment against the ungodly be escaped. Blessed are all they that put their trust in Him. How like God who is the same yesterday, and to day, and for everthe God who expelled Adam and Eve from the Garden of Eden because they sinned, and yet put up a flaming sword to keep them from eating of the tree of Life, and confirming themselves in sin forever; the God who judged in wrath the antedeluvians and yet compelled the building of an ark for the salvation of any who would accept the open door of the same; the God who declared, Yet forty days and Nineveh shall be overthrown, and yet at the same time waited, hoping that the forty days would be utilized and Nineveh would repent in sackcloth and ashes and be saved; in other words, the God who in His wrath always remembers mercy. He is our God!

HIS KINGSHIP

Turn with me now to the 72nd Psalm. It is as if we read without a break. Give the king Thy judgments, O God, and Thy righteousness unto the Kings Son. He shall judge Thy people with righteousness, and Thy poor with judgment. The mountains shall bring peace to the people, and the little hills, by righteousness. Think with me of His kingship. If you push this chapter to its end, you will learn in passing that His realm shall be in absolute righteousness. His reign shall produce perfect peace. His praises shall be in the lips of all men (Mic 4:1-7).

His reign shall be in absolute righteousness. Thy righteousness, with righteousness, by righteousness. How phrases are multiplied to make the righteousness of His reign known to men. In times past we have had kings whose reigns were partially righteous. Immortal is the history of Josiah because of that fact. He is called to this day the good king. He reigned with partial righteousness. Men are always hoping for a king whose reign will be in perfect righteousness. Ten thousand times they have thought they had such a king, but time and events corrected that false impression. Faults of judgment, failures in will, imperfection in power, evils in actionthese have all marred the mightiest potentates! There was a time when the late Mr. Wilson was the idol of America, but before his health broke, hundreds of thousands of our people had seen what they thought, at least, to be sad deficiencies and had revolted from him, yea, even against him. Some of these deficiencies were imaginary. Alas, others of them were real.

There was a time when England looked upon Lloyd George as the worlds one and incomparable statesman. It may be accepted, I think, without controversy, as a proof of mans infidelity to man that when the tide turned, thousands who had been his friends became his political enemies, and position and power were taken from him. But who will say that Lloyd George was righteous in all his ideals, and in all his conduct? Not he, himself; he would disown it!

Such is the deficiency of the mortal king; such the inherent weakness of the wisest human potentates. The cry for a perfect king is not in vain, but that travail of soul will never be satisfied until He comes whose reign is in righteousness, whose judgment of the people is with righteousness, and whose proclamations of peace are by righteousness; whose decisions shall defend the poor, and save the needy, and break in pieces the oppressor.

That reign when it arrives, shall be in perfect peace. The mountains shall bring peace to the people. That is a significant statement. In all ages and in all countries, the mountains have been the places of bloody battle. In their fastnesses rebels against government have found defense, and from their hiding places, men have fought desperately and in their height sometimes determined the destiny of government itself.

And the little hillshow these also have always been utilized in time of war! Who can think of American battles apart from Lookout Mountain, Missionary Ridge, and who can travel over those entire Eastern ranges and forget that they were the blood-soaked portions of the land in the days of the Civil War, and that New England hills ran red in the days of the War of the Revolution? How remarkable then to have a promise that the mountains and the hills shall contribute to peace, being no longer infested with warlike forces, nor made the scene of men, turned bestial in battle!

There are preachers who are telling the people that the leaven of the Gospel is rapidly bringing about this blessed era, forgetting that leaven itself is a symbol of evil. There are statesmen who are promising the people peace as a result of political maneuver and organization. Alas for the credulity of them who accept such prospects! A Southern Baptist paper has real occasion for its strictures upon the Bok Award Peace essay. It calls attention to the fact that the essay itself is an insult to Almighty God. It makes no reference to Him; gives no promise of the Return of His Son; it holds no hint of His righteous sovereignty. It ignores multiplied passages of Scripture that unite their tongues to testify to the coming of the Prince of Peace.

Nothing could prove more effectually the remote remove of modern ministers from the divinely inspired message than that they should applaud this prize essay and ask the churches throughout the land to approve the same. History holds no such prospect; is able to give no such promise.

G. Campbell Morgan, admits that there is a dream, popular now, of an ideal government, but he says it is ideal and it is a dream, and he shows clearly the difficulties of its realization by remarking, At present there is a great disintegration of humanity. We are broken up; we are split. We are divided. Look where you will, you see that the Divine ideal of the human race is lost. He further asserts, Nationality is a poor business. That patriotism is something that perhaps is necessary for today in the midst of the chaos and break-up of the great ideal of God for humanity, but that in the day when the King shall reign we will talk no more about my nationality as against yours . Then he might have added, Until then we shall not enter into the larger ideal that we are one, the round world over; that every man with the image of God upon him, the breath of God in him, is a brother man to be loved and served and cared for.

We will never have such an ideal until He shall come down like rain upon the mown grass: as showers that water the earth; until in His days shall the righteous flourish in abundance of peace so long as the moon endureth. For as Morgan says, If you want to know something about the disintegration of humanity, study the civilized, the Christianized (God forgive us for abusing the word) nations of Europe, watching each other with a suspicion that is devilish and horrible, and the look isnt softening; the future isnt brightening from the standpoint of human conduct, from the standpoint of internationalism, from the standpoint of civilization; not even from the standpoint of churchianity. The only prospect is in the promise of God. He shall come; He shall reign; He shall bring peace!

His praise shall be in all lips. They that dwell in the wilderness shall bow before Him; and His enemies shall lick the dust. The kings of Tarshish and of the isles shall bring presents: the kings of Sheba and Seba shall offer gifts. Yea, all kings shall fall down before Him: all nations shall serve Him. What a strange contrast here with what we saw and heard when we set out on this discourse! Then kings of earth were setting themselves against Him and the rulers of the earth were taking counsel together against Him, and both were saying, Let us break their bands asunder, and cast away their cords from us. Not now! Rebellion is over, the opposition time is past; the potentates of the world have measured themselves beside the King of kings and have seen their pigmied proportions and are humbled to dust. His very enemies have no longer any disposition to fight. They have recognized its futility. Presents are in the hands of potentates, and humble hearts mark those who once regarded themselves as exalted. All nations shall serve Him.

Go over to Micah, the fourth chapter, and read into it the Rotherham translation. You get, All peoples now walk every one in the name of his god, and we mil then walk in the Name of the Lord our God for ever, and you have a proper explanation of what will take place when the King comes. I have been reading again this week from Papinis Life of Christ, racily written. Sounds a bit like the author were a saved man, and had been lifted out of a portion of the superstitions of his papal training. But also, how little he comprehends the Kingdom of God. His opinion is based upon a false interpretation, leaven leavening the lump, a figure used of God to show how evil will work its way into the Church and practically destroy its utility and power, an interpretation in perfect accord with the history of our times. One who knows the Book feels as he tries to follow this author through intellectual turns and mental twists how impossible is his interpretationa kingdom can come without the coming of the King. His pen portrayal of the country made finally Christian and of all people subjected to the absent Lord is as pathetic as eloquent. What are the facts? Let a Modernist himself, and no less an authority on Modernism than R. F. Horton of the Old World, admit it, and while admitting it, see the statement of his liberal confrere in America, Harry Emerson Fosdick who, standing in the Hennepin Avenue Methodist Church, Minneapolis, said, Friends, our boasted civilization is in collapse. Of course it is. The words of Horton are these, Today a Christian country is one in which a majority of people are absolutely indifferent to religion; a majority of those who are not indifferent are without enthusiasm, without passion, without zeal; where the most earnest are sectarian rather than religious and capable only of interest in their church or their system or their shibboleth. And why? Because we have ignored what He means by the Kingdom of Heaven. We have allowed ourselves to be deprived of the key of His teaching and we cannot unlock the door.

Those words were truer than Horton ever dreamed, when writing them. The man who Expects kingship without a king, or the Kingdom apart from His Presence, is ignorant of the whole plan of the Bible, unlearned in the Divine program, and incapable of interpreting the Word.

But to conclude:

HIS KINGDOM

To at least three features of this let me call attention: It shall be universal in scope; it will be solitary and alone; it shall be forever.

It shall be universal in scope. He shall have dominion also from sea to sea, and from the river unto the ends of the earth. This has been the ambition of many men, an ambition to rule the whole world. The day was when the world saw such honors accorded, but hardly enjoyed. The Babylonish king once ruled the world. The Medo-Persian dual monarchy was once the mistress of the world. The Greeco-Macedonian potentate ruled the world, and so did the Roman Emperor, but, Nebuchadnezzars dream, interpreted by Daniel, declared that with the passing of those four world monarchies, the sceptre of universal power should pass, and to this moment that prophecy has never failed. Napoleon Bonaparte thought to force history into another channel and dreamed of a fifth monarchy, and died facing the futility of his hope. William of Germany was fully assured, in his own soul, that the worlds fifth monarchy was to fall out to him. But the Word of God stood fast and William was driven from the throne that he had occupied and lives in personal dishonor and national disgrace.

That office awaits One to come, and the Kings Son indeed, and till His arrival the thrones of earth will be many, its potentates many, for all dominion and authority and power waits the fulfillment of Gods promise to Him.

He shall reign solitary and alone. The kings of Tarshish and of the isles shall bring presents: the kings of Sheba and Seba shall offer gifts. Yea, all kings shall fall down before Him; all nations shall serve Him (Psa 72:10-11).

Herods dreams were disturbed with the thought of a possible rival, and every potentate of earth has known more or less anxiety lest his territory be invaded or his rights successfully disputed. But there will come One who will never know anxiety for His office, nor fear for His province. For one thousand years He shall reignreign, as Paul said to the Corinthians, He shall have put down all rule and all authority and power, * * till He hath put all enemies under His feet, till, death itself, the last enemy, has been banished from His Kingdom.

L. W. Munhall, in his splendid little book, The Lords Return, calls attention to the fact that four phrases are employed in the Bible to describe the coming Kingdom. It is called the Kingdom of God, the Kingdom of Heaven, the Kingdom from the Foundation of the World, and the Everlasting Kingdom.

The Kingdom of God relates itself to the spiritual aspect; flesh and blood cannot inherit it. It comes not with observation; it is not eating or drinking, but righteousness and peace and joy in the Holy Ghost; it is not in word but in power.

The Kingdom of Heaven is a forecast of the Abrahamic covenant. It is at handa real King, and a visible Kingdom, every eye shall see Him; a real throne, Davids; a real dominion, from the river unto the ends of the earth, and the Lord Himself over all. It is future, and we wait for it, arid pray, Thy Kingdom come.

The Kingdom from the Foundation of the World, is that into which the nations that have treated the Jews correctly shall be brought. The everlasting Kingdom, is that which shall have no end, the Kingdom delivered up to the Father and translated into Heaven, and enjoyed forever.

And yet, the Kingdom is one, with the spirit of obedience in its subjects, with the worlds entire extent for its territory, with the Son of God on its throne, with righteousness its characterization, and eternity its time measurement.

This very definition of Munhalls leads to our last remark:

It shall be forever. Listen to the Psalmist: His Name shall endure for ever: His Name shall be continued as long as the sun: and men shall be blessed in Him: all nations shall call Him blessed. Blessed be the Lord God, the God of Israel, who only doeth wondrous things. And blessed be His glorious Name for ever: and let the whole earth be filled with His glory; Amen and Amen. The prayers of David the son of Jesse are ended (Psa 72:17-20).

It is a fitting climax! Who will attempt to write beyond His Coming, or say what the future holds?

And now in conclusion, a few practical words: We belong to the world period; the anticipation of this Kingdom is for our present inspiration. Our past is fixed, its mistakes must stand forever, its successesif such there have beenaccount for the place under God this church occupies.

What can we do as a people toward bringing back the King? For twenty years unity of spirit has characterized us; our complainers have been few, our critics decreasing. For twenty years we have kept face forward and the plans laid, after prayer, have apparently met the Divine approval. For twenty years and more, we have marked progress, the report of each year lifting us to a little higher level than that obtained before. For twenty years we have enjoyed an ever-increasing surprise because of His favors toward us, and His blessings upon us have been more and more abundant.

Is it not ours to let the unity of the past teach us the value of united endeavor against the days to come? Is it not ours to let the answered prayers of the past impress us with the value and utility of praying more? Is it not ours to let the sacrifices of the past show us the way to sweeter fellowship still? And is it not ours to so utilize this magnificent plant, and all the powers at our command, to so advance the church as to hasten the Kingdom and the coming of our King?

From this vantage point of building and organization let us face the future with the determination of greater loyalty, richer proofs of love, and more united endeavor to honor Him who is the Lord of our spirits and is to be the Lord of all?

Fuente: The Bible of the Expositor and the Evangelist by Riley

INTRODUCTION

It is quite impossible now to say what the event was which occasioned this poem. The older interpreters referred it to David, and the attacks made upon him by the Philistines (2 Samuel 5). But though the poem was occasioned by some national event, we must not confine its application to that event, nor need we even suppose that the singer himself did not feel that his words went beyond their first occasion. He begins to speak of an earthly king, and his wars with the nations of the earth, but his words are too great to have all their meaning exhausted in David, or Solomon, or Ahaz, or any Jewish monarch. Or ever he is aware, the local and the temporal are swallowed up in the universal and the eternal. The king who sits on Davids throne has become glorified and transfigured in the light of the promise. The picture is half ideal, half actual. It concerns itself with the present, but with that only so far as it is typical of greater things to come. The true King, who to the Prophets mind is to fulfil all his largest hopes, has taken the place of the visible and earthly king. The nations are not merely those who are now mustering for the battle, but whatsoever opposeth and exalteth itself against Jehovah and His Anointed.Perowne.

THE HOLY WAR

Whilst we ought to be careful, and not fall into the mistake of the mystical interpreters, who see the prefiguration of the Messiah in almost every psalm, we must not fall into the far greater error of the rationalistic critics, who cannot find predictions of the Messiah in any. In nature, types are always thrown off before the archetype appears; outline sketches are given long before the ideal is realised. And we are perfectly justified in finding in the character and history of David the rough outline and prefiguration of the glorious ideal King, whose reign is a reign of righteousness, and whose kingdom cannot be moved. In this psalm we have a vivid picture of The revolt against Messiah.
Consider:

I. The extent of the revolt.

Nations. Peoples. Kings. Rulers (Psa. 2:1-2).

The reign and kingdom of Christ has always encountered violent opposition. The decree is, Rule Thou in the midst of Thine enemies; and Christ has ever had to contend with opposition to His generous aims. He has encountered this opposition

(1.) In all nationsJew, Roman, Greek.

(2.) In all ranks. Kings, peoples; monarchs, and mobs have resisted the Christian faith, and joined to crush it.

(3.) In all generations. Christ was rejected by His own age (Act. 4:27); and the pages of Church history are crowded with the records of a warfare that has never slept since the Church was founded; and, unless we misread the Apocalypse, fierce and bloody days are yet before the Church of Christ.

II. The determination by which this revolt is characterised.

It is

(1.) Deliberate. They take counsel. They imagine, i.e., devise. They ponder in their heart, and bring forth their strongest reasons and most subtle schemes.

(2.) Combined. They take counsel together. Strange combinations have been, and still are being, formed against Christ.

(3.) Resolute. Set themselves. Stand up against.Prayer-Book. The word used here is the word used of Goliath taking up his station to defy Israel.Kay. A most resolute and defiant attitude. One would have expected that so great a blessing to this world should have been universally welcomed and embraced, and that every sheaf should immediately have bowed to that of the Messiah, and all the crowns and sceptres on earth should have been laid at His feet; but it proves quite contrary. Never were the notions of any sect of philosophers, though never so absurd, nor the power of any prince or state, though never so tyrannical, opposed with so much violence as the doctrine and government of Christ.M. Henry. We will not have this man to reign over us (Luk. 19:14).

III. The secret cause of this revolt.

Let us break their bands asunder, and cast away their cords from us (Psa. 2:3).

They rebel against the law of God in Christ. The law of God, as declared in Christ, is a law requiring great denials and sacrifices to men, the foundations of whose nature are out of course; and for this reason it is distasteful to us, and we reject it. Doctrines would be readily believed if they involved in them no precepts; and the Church may be tolerated by the world if she will only give up her discipline.Horne. The yoke of Christ is easy, and His burden light to the penitent and enlightened heart; but to the blind and self-willed the law of Christ is as the bands and cords which the yoked oxen are eager to cast off. Men may give a score reasons for their hostility to Christ, such as the incredibility of miracles, the faults of Christians, &c., but the final reason for His rejection is to be found in those laws of truth and love and purity which regulate His kingdom, and which are bright as gold and soft as silk to the righteous, but which are to the disobedient and lawless hateful as the hangmans noose.

IV. The vanity of this opposition to Christ.

1. The unreasonableness of it. It is vain in the sense of being unreasonable. Why do the heathen rage? This is a question to which no satisfactory answer can be given. Christ is the most blessed King, and wherever He reigns blessings abound. Why reject Him? It is a vain, foolish act. To all His enemies we ask, What evil hath He done? Statesmen are against Him, and yet they cannot shut their eyes to the fact that His religion makes grand nations; philosophers are against Him, and yet they cannot deny but that He has lit up the intellectual sphere with a most precious and benign light; moralists are against Him, and yet they confess His character to be unique and unapproachable in its sublime beauty and goodness. All sinners are against Him; and yet in their deepest heart they know Him to be love, His law to be right, His kingdom to be the kingdom of heaven. To oppose Christ is madness, blind passion, suicidal folly, for He is the sinners friend, the Desire of the nations.

2. The uselessness of it. It is vain in the sense of being useless. The physical man might sooner hope to free himself from the law of gravitation, than the man moral expect to shake himself loose from the law and dominion of Christ. It is Gods declared will that Christ shall reign, and that all things shall be put under His feet (Psa. 2:7-8). The day of Christs coronation was the day of His resurrection.Perowne. (Psa. 2:7.) By virtue of His atoning work He has become the King of kings, and He shall reign for ever and ever (Dan. 7:9-14). God holds in contempt the enemies of His Son (Psa. 2:4). With the rage and exertion of His enemies the poet sets in beautiful contrast the laughing quiet of his God, who can with one word bring these proceedings to naught.De Wette. And all the rage of the unbelieving fails to destroy Messiahs kingdom. The ungodly storm and rage against the pious, excite all their counsels against them. But all this is as the stormy, swollen waves of the sea, which rush along as if they would break down the shore, but before they reach the shore they quiet down again, vanish in themselves, or break up with a little foam upon the shore.Luther. The Church is oppressed but not suppressed.Moll. And God shall at length cover all Christs enemies with confusion and ruin (Psa. 2:9). He shall break them, &c. Is not the Jewish nation a signal illustration of this? Nations and men who set themselves against Christ perish. We see here then the utter vanity of all attempts to injure the throne of Gods Anointed King,Messiah.

The Psalmist concludes:

1. With an admonition. Be wise now, &c. (Psa. 2:10.) Be wise. Let the princes exalt Christ in their kingdoms, in their hearts; let all know the folly and fruitlessness of resisting Him. One of the Roman philosophers remarked to the Emperor Adrian, I never dispute with a prince who has twenty-four legions in his service. All power is given unto Christ, and this power is based on love and righteousness, and woe unto those who resist the Saviour-King. When His wrath blazes forth they perish from the way (Psa. 2:12). Whosoever shall fall on this stone shall be broken; but on whomsoever it shall fall, it will grind him to powder (Mat. 21:44). It shall grind him to powder, meant a destruction utter, and hopeless, and everlasting, and without remedy. Groundground to powder! Any life left in that? any gathering up of that, and making a man of it again? All the humanity battered out of it, and the life clean gone from it? Does not that sound very much like everlasting destruction from the presence of God and from the glory of His power! Christ, silent now, will begin to speak; passive now, will begin to act. The stone comes down, and the fall of it will be awful! I remember, away up in a lonely Highland valley, where, beneath a tall black cliff, all weatherworn, and cracked, and seamed, there lies at the foot, resting on the green-award that creeps round its base, a huge rock that has fallen from the face of the precipice. A shepherd was passing beneath it; and suddenly, when the finger of Gods will touched it, and rent it from its ancient bed in the everlasting rock, it came down, leaping and bounding from pinnacle to pinnacleand it fell; and the man that was beneath it is there now! Ground to powder. Ah, my brethren! that is not my illustrationthat is Christs. Therefore I say to you, since all that stand against Him shall become as the chaff of the summer threshing-floor, and be swept utterly away, make Him the foundation on which you build; and when the storm sweeps away every refuge of lies, you will be safe and serene, builded upon the Rock of Ages.Maclaren. Be wise now. Fools do that at last which wise men do at first.

2. With a direction. Serve the Lord with fear, and rejoice with trembling (Psa. 2:11). With fear, because of His greatness and holiness; with joy, because His law is love, and His service freedom.

3. With a persuasion. Kiss the Son, &c. (Psa. 2:12.) Do Him homage. His wrath may kindle suddenly, and if it does, we perish from the right way.Prayer-Book. The power of Christ will be manifested in all, by the destruction either of sin or the sinner.Horne. Blessed are all they, &c. Only those who reject the breath of love, feel the iron of justice.Moll.

Let Him break the law of sin with a rod of iron, let Him dash to pieces our had heart as a potters vessel, but let us put our trust in Him, and He shall save our souls alive.

THE REIGN OF CHRIST

(Psa. 2:6-12.)

We have here a description of Christs mediatorial reign.
Observe:

I. Its sovereignty.

Psa. 2:6. Christ is here exalted above all kings and nations. His throne is set above all earthly thrones; on His head are many crowns. The supreme power is in the hands of the Messiah.

II. Its authority.

Psa. 2:7. I will declare what God has decreed.Horsley. The kings of Israel derived their authority from God; they were appointed to execute His laws; and being Gods vicegerents, they were in their official capacity styled gods, or sons of God.Phillips. So is Christs administration of Divine authority, but in a peculiar and pre-eminent sense. He is not a son of God, but the Son of God. And Christ was not made the Son of God in the incarnation or in the resurrection, but He was in those great events manifested as such. He was made of the seed of David according to the flesh; and declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead (Rom. 1:3-4).

Christ is of Divine nature; His redeeming work was Divine work; and His mediatorial reign is of Divine authority and force.

III. Its universality.

Psa. 2:8. His kingdom ruleth over all, and aims to restore all.

IV. Its irresistibility.

Psa. 2:9. The enemies of Christ suppose that His sceptre is still a reed, as in the time of His sufferings; but they will be obliged to experience, some day, to their greatest shame, the iron sceptre in His hand.Moll.

V. Its graciousness.

Psa. 2:10, &c. Its grand design is to save and bless.

ANTAGONISTIC FORCES

(Psa. 2:11.)

Serve the Lord with fear, and rejoice with trembling.
The scientist tells us that the laws of nature are arranged on the principle of antagonistic forces; and it is somewhat thus with the laws of the Christian life.

I. We describe the two states of feeling to which the text refers.

1. Serve the Lord with fear. There are two kinds of fearservile and filial. The latter is indicated here. A noble sensitiveness, an anxious conscientiousness, a salutary apprehensiveness. With trembling. With diffidence. The thing meant is that sort of fear which arises from a mans diffidence of his own strength and power.Horsley.

2. And rejoice. Be glad in the Lord, and in His service. Take satisfaction, joy, and glory to yourselves in becoming His servants. But let it be a holy, temperate joy, fearful of offence, not heedless and presumptuous, verging on the licentious kind.Horsley. We observe:

II. These two states of feeling are not incompatible.

Fear and joy are only apparently contradictory. We often see in nature how apparently contradictory materials and forces blend. Oxygen and nitrogen may be spoken of as contradictory gases, but they are really complementary, and, combined in due proportions, make the sweet and vital atmosphere. Attraction and repulsion seem to be contradictory forces, but are really complementary, and their combined action preserves the universe in harmonic movement. Forces, laws, phenomena, which appear contradictory are really complementary, and from their combined action spring the glories and melodies of creation. Thus is it in Christian experience. States of feeling which are apparently contradictory are really correlative. Joy and sorrow, weakness and strength, fear and comfort; these different states of feeling are often co-existent in the Christian heart.

III. These two states of feeling are essential to the security and development of the Christian life.

They not only may, but they ought to exist together.

We ought to fear. Some Christians are distressed because they feel this emotion. They need not. Work out your salvation with fear and trembling. The brighter the star the more it trembles. As the needle trembles to the pole, so should our soul tremble to its God

We ought to rejoice. Pliny tells us of some strange tribes who dwelt in caves because they were afraid of the sunshine; we have known Christians similarly afraid of sunshine. Be not afraid of joy. Let Him lead you into green pastures. Rejoice in the Lord always; and again I say rejoice. There must ever be a holy fear mixed with the Christians joy. This is a sacred compound, yielding a sweet smell; and we must see to it that we burn no other upon the altar. Fear without joy is torment; and joy without holy fear would be presumption.Spurgeon.

There must be the two states of feeling, and they must be duly balanced. If we give too much place to fear, it destroys the freedom, nobility, and joyfulness of the soul; if we give too much place to joy, it renders the soul relaxed and light.

And these two states of feeling, completing and balancing each other, secure the true development and perfection of the soul. The laws of nature are arranged on the principle of antagonistic forces, and the constant struggle to maintain the equilibrium fills creation with motion, life, music, beauty, and fruitfulness. So weakness and strength, joy and sorrow, solicitude and comfort, hope and fear, are the antagonistic forces of the soul, and in the constant struggle to secure the equilibrium, the moral nature is being exercised, enlarged, and perfected.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

Psalms 2

DESCRIPTIVE TITLE

The Messiahs Reign in Zion Assured.

ANALYSIS

Stanza I., Psa. 2:1-3, A Conspiracy against Jehovah and His Anointed Foretold. Stanza II., Psa. 2:4-6, Jehovahs Counter Proclamation. Stanza III., Psa. 2:7-9, The Messiahs Claim to the Throne. Stanza IV., Psa. 2:10-12, Counsels of Peace.

(Nm.)

1

Wherefore have nations consented together?[19]

[19] So most probably from meaning of Heb. stem and context; rageA.V., R.V., J.P.S.V.,rage furiouslyP.B.V., tumultuously assembleR.V., Kirk., and so variously, most moderns, are not sustained by text or contextBr.

or should peoples keep muttering an empty thing?

2

The kings of earth take their stand,

and grave men have sat in conclave together,[20]

[20] It is general rebellion against Jahve and His AnointedDel.

against Jehovah and against his Anointed One:

3

Let us tear apart their bands,

and cast away from us their cords![21]

[21] They are, therefore, at the time of their rebellion subjects of Jahve and His AnointedDel.

4

One enthroned in the heavens will laugh,

my Sovereign Lord will mock at them;

5

Then will he speak to them in his anger, in in his wrath will dismay them:

6

Yet I have installed my king

on Zion[22] my holy mountain,[23]

[22] Zion is mentioned as the royal seat of the Anointed One; there has he been installed, in order that he may reign there, and rule thence (Psa. 110:2)Del.

[23] What is meant is the rising ground of the City of David (2Sa. 5:7; 2Sa. 5:9, 1Ki. 8:1), including Mount Moriah.Del.

let him tell my decree![24]

[24] Thus, by two minute chances: by virtue of wh. this line is moved up from Stanza III. to Stanza II., giving it the position assigned to it in Sep.; decree of Jehovah is resolved into my decree, the yod ( ), my having, it is assumed, been mistakenly regarded as the well-known abbreviation for Jehovah: thus clearing the sense, equalising the stanzas, and effectively introducing Messiahs declaration.

7

Jehovah said to me:

My Son art thou,
I today have begotten thee:

8

Ask of me and let me give

nations as thine inheritance,

and as thy possession the ends of the earth:

9

Thou shalt shepherd[25] them with a sceptre of iron,[26]

[25] So it shd. be (w. Sept., Syr., Vul.)Gn, Rule as shepherd king over them, is more suited to the context of the sceptre, even if it be of iron; so Psa. 78:71-72, cp. Psa. 28:9, Psa. 49:14, Psa. 80:1, 2Sa. 5:2; 2Sa. 7:7, Jer. 3:15, Mi. Psa. 5:4, Eze. 37:24, Nah. 3:18Br.

[26] Cp. Rev. 12:5; Rev. 19:15.

as a potters-vessel shalt thou dash them in pieces,

10

Now therefore ye kings show your prudence,

be admonished ye judges of earth:

11

Serve ye Jehovah with reverence,

and exult with trembling:

12

Kiss the Son,[27] lest he be angry,

[27] So Del. w. strong defence. Others: worship sincerely (ml. kiss purely): but distinctly less satisfying to the context.

and ye perish on the way;

for soon might be kindled his anger.
How happy are all who take refuge in Him!

(Nm.)

PARAPHRASE

Psalms 2

What fools[28] the nations are to rage against the Lord! How strange that men should try to outwit God![29]

[28] Implied; literally, Why do the heathen rage?
[29] Literally, meditate a vain thing.

2 For a summit conference of the nations has been called to plot against the Lord and His Messiah, Christ the King.[30]

[30] Literally, His anointed.

3 Come, let us break His chains, they say, and free ourselves from all this slavery to God.
4 But God in heaven merely laughs! He is amused by all their puny plans.
5 And then in fierce fury He rebukes them and fills them with fear.
6 For the Lord declares,[31] This is the King of My choice, and I have enthroned Him in Jerusalem, My holy city.[32]

[31] Implied.
[32] Literally, Upon Zion, My holy mountain.

7 His chosen One replies, [31] I will reveal the everlasting purposes of God, for the Lord has said to Me, You are My Son. This is Your Coronation Day.[33] Today I am giving You Your glory.

[31] Implied.
[33] Literally, This day have I begootten You.

8 Only ask, and I will give You all the nations of the world.
9 Rule them with an iron rod: smash them like clay pots!
10 O kings and rulers of the earth, listen while there is time.
11 Serve the Lord with reverent fear; rejoice with trembling.
12 Fall down before His Son and kiss His feet[31] before His anger is roused and you perish. I am warning youHis wrath will soon begin. But, oh, the joys of those who put their trust in Him!

[31] Implied.

EXPOSITION

This psalm is obviously and confessedly Messianic. The word messiah of course means anointedwhether applied to David, Hezekiah, or Jesus of Nazareth. On what level this psalm is Messianic, whether on the lower or the higher level, remains to be seen; but Messianic it is, on its surface and down into its deepest depths. To ascertain its scope it must be carefully and correctly interpreted; and this at once raises the whole question of the Interpretation of Prophecy in general, and the exegesis of Messianic Prophecy in particular.

It is here assumed that much Scripture prophecy is typical, and therefore indirect; that is to say, that it first points to a type as foreshadowing some person or thing greater than itself. But it is not here assumed that there is no such thing as direct prediction, going straight to its mark without the intervention of a type: we do not know that, and must not take it for granted.

To apply these principles to this first Messianic psalm: let us by all means give preference to the supposition that this psalm is typically prophetic; and see whether that hypothesis will carry us satisfactorily through the whole psalm, doing justice to all its leading statements: statements in any case poetical, but not necessarily extravagant,save, it may be, apparently so, when intended to go beyond the type to the antitype.

Now the most striking thing in this psalm is the concerted opposition of certain enemies to Jehovah and his Anointed One; and, next to that, the unique way in which that opposition is overthrownby counter Divine Proclamation. Who is Jehovahs Anointed One? It is David, or Hezekiah, or Jesus of Nazareth? Whoever he is, Divine Sonship as well as Messiahship is attributed to him. Whoever he is, his destiny includes the dominion of the world.

Doubtless, David in his time and degree was Jehovahs Anointed One; but will the language of the psalm, as a whole, apply to him and find reasonable satisfaction in him? Or, if not in him, then in Hezekiah, or in both combined? But if the two combinedwith any other scion of the royal house added to themstill fail to satisfy the outlook of the psalm,then on what principle are we to be restrained from applying to Jesus of Nazareth the whole psalm, provided we can fairly show that it has been, or is now being, or will certainly yet be exhaustively fulfilled in him?

In point of fact, these two famous Hebrew monarchs do fit the terms of the psalm remarkably wellup to a point; and then completely fail to satisfy them. Both David and Hezekiah were triumphantly enthroned in Zion; both had enemies who were set aside or overthrown; and both had extensive dominion. Moreover, in a very singular way, both these kings answer to the statement, Thou art my son, this day have I begotten thee. For the day referred to can scarcely be an ordinary birthday; seeing that, save in high ceremonial, it is not customary solemnly to accost children on the day of their birth. Hence the probability is, that the day alluded to here is the day on which something took place comparable to a birth, so as to make such a speech appropriate. Now, certainly it might look rather magniloquent to say of David, that on the day when Nathan the prophet (2 Samuel 7) revealed to him the royal destiny of his descendants, to whom HeJehovahwould become a Father,that, on that very day, Jehovah virtually said, Thou art my son! this day, by my supreme decree, have I begotten thee to this sonly, regal office. It may; and yet there is something remarkable in it. Still more remarkable, when the representation is transferred to Hezekiah, who was raised up from the very gates of death to be more firmly than ever seated as king on Jehovahs holy mountain. This, in all candour, must be confessed, even though we hesitate to say with Thirtle, O.T.P. 142: The new life that was given to Hezekiah, simultaneously with the discomfiture of the Assyrian host, justifies these remarkable wordswords of resurrection. They are indeed words typical of resurrection!

But, with all this frankly admitted, it must be maintained that these and other incidents in the Davidic House are simply beggared by the language of the psalm. It is questionable whether the opening scene of the psalm found more than a partial realisation in either of the lives we have so far been considering; but, in any case, neither David nor Hezekiah asked and received universal dominionwhich, however, is writ large on the psalm, and cannot be erased by any legitimate plea of poetic license. Besides, we shall probably do well to guard against bulking out and hardening the type in order to make it as large as the language, fairly interpreted, appears to indicate: in other words we must beware of assuming that the Spirit of Prophecy could not easily carry away the psalmists mind far beyond any type that was within range of his vision. Let us use types as helps and not as hindrances. We need have no craving to add to the letters of the typical alphabet; but the free Spirit of God may well be expected sometimes to combine those letters in unprecedented forms, and so spell out revelations which have never before been divulged.

If these things are so, then we must beware of inferring that because a clearly foretold event did not happen in the type, therefore it will not be fulfilled in the antitype; or that, seeing it is attenuated to mere shadow in the type, therefore it has no further significance. For example, the appearance of the semblance of a New Birth which we have detected in the life of David, and the still more striking semblance of a New Birth easily seen in the sickness and recovery of Hezekiah, should not blind us to the comparative feebleness of the fulfillment on either of these lines. David himself was not declared Jehovahs Son by Nathan the prophet: neither did David, that we know of, ever say to Jehovah, in the gushing tide of the spirit of adoption, Abba! Father! It was, indeed, foretold that he should so address the Most High (Psa. 89:26); but we have no record that he ever actually did so. In like manner, there are circumstances which obviously enfeeble the fulfillment of the psalm in Hezekiah, who, for example, was Jehovahs king in Zion for years before he passed under the shadow of death and resurrection: and who greatly as he loved Jehovah,as he had much reason to love him,yet never ventured to call him his Father, so far as the records show.

To go back from the centre of the psalm to its beginning, and remarking that it opens with the unmasking of a conspiracy between kings and nations against Jehovah and his Anointed,why should we close our eyes to the plain fact, that the Assyrian invasion was not such a conspiracy, but merely one of the ordinary doings of an Oriental despot? Then, turning in the other direction from the centre of the psalm, and glancing forward to the iron sceptre that was to dash enemies to pieces like potters vessels,ought we not to be quite sure of our ground beforeeven under guise of high-flown poetrywe conclude such absoluteness of rule to have been here encouraged in either David or Hezekiah?

On all hands, then, we see abounding indications that a Greater than either David or Hezekiah is here. And therefore we point with confidence to that Greater One as the Hero of this psalm. The conspiracy of the Nationsthough it may have been often attemptedhas not yet been brought to a head; and, although the Heir to the Throne has appeared, and been saluted as Divine Son on the day of his literal Resurrection (Act. 13:30-32), yet has he not at present been installed on Jehovahs holy mount of Zion. When he is brought forth from his hiding-place in heaven (Col. 3:3, Act. 3:21) then the kings and judges of the earth will need show all their prudence; for, assuredly, the iron scepture that will appear in his hand will be no meaningless symbol, but will stand for what it naturally means,absolute, resistless physical force, which is far more fittingly entrusted to immortal hands than to mortal. Yes! this psalm is Messianic; but on the higher level. The astounding pledge already given by the literal resurrection of the Messiah from the dead, assures us that in due time the entire psalm, in all its length and breadth, will be amply fulfilled, not as mere grandiloquent speech, but in commensurate and therefore amazing facts.

We are indebted to Delitzsch for calling attention to the obvious but much overlooked circumstance, that those kings and counsellors who are discovered in rebellion when the psalm opens, have already come under obligation to Jehovah and to his Anointed One. They are already under the restraints of duty to Jehovah and to his Christ; since it is under those restraints that they turn restive, against those restraints that they rebel.
There is food for thought here. Indeed, we are so impressed with the possibility of framing out of this element in the psalm an eirenicon which may be welcomed by expositors who have differed among themselves as to the character and incidence of the Messiahs predicted kingdom, that we pause here just long enough to remind ourselves that, although Prophecy (if it have any definiteness in its inception) cannot need to await fulfillment before it takes on a reliable meaning, yet may most naturally and legitimately assume a clearer and yet clearer intention as fulfillment advances.

To apply this thought: It follows that, if Jesus of Nazareth is the Anointed One of this psalm; and if the day of his resurrection was the day of his being begotten to their Heirship of the Davidic dynasty; then it may be reasonably anticipated that, whether fulfillment has lingered or has greatly advanced since Jesus rose from the dead,at least we ought to begin to see our way more and more clearly as to how to interpret the Messianic Prophecies as a class.
It is just at this point that Delitzschs simple and obvious reminder flashes like a beacon-light across the troubled waters of Messianic Interpretation. The movements of our labouring oar are facilitated by the following encouraging considerations:Since this psalm was written (a) other similar ones have been penned, such asnotablythat strictly cognate psalm, the 110th, which may be expected to throw light on this; (b) a part fulfillment of this psalm has confessedly been witnessed in the Messiahs Resurrection, and in the broad facts consequent on that outstanding event, such as his ascension to the right hand of God. (c) The notorious negative fact arrests our attention, that no one imagines that the Risen Messiah is now in any special sense reigning in and from Mount Zion in Palestine. Is it too much to hope that, by advancing on these lines, substantial progress in Messianic exegesis may be made?

(a) The very first helpful suggestion actually comes from Psalms 110. There we discover a link missing from this second psalmthat is, if we have but opened our eyes to miss it here, Clear as a sunbeam, it is written in Psalms 2 that Jehovahs derision of the rebels there revealed simply consists in the announcement of an accomplished fact; which accomplished fact constitutes such a counter-movement to the conspiracy as to reduce it to ridiculethat, in a word, is how Jehovah in heaven laughs at this conspiracy: he has already taken a step which nullifies all the counsels of the grave men, all the stand of kings, all the gathering of the nations; he has already installed his King on Zion his holy mountain! The implication is: That Zions King will make decisive work with the conspirators! And the further implication is: That the rebels little dreamed how Heaven was prepared to deride their plot. And yet all the while, beforehand, these selfsame conspirators had been bound by the bands and cords of obligation to Jehovah and his Anointed One! How can this be explained?

Quite easilytaking Psalms 110 as our guide. It will be seen from our Exposition of that psalm, that we conclude its natural meaning to be, that the elevation of the Messiah to Jehovahs right hand in heaven out of the midst of his enemies, and his session above, run on until he descends to his centre of subduing activity on Mount Zion. That explains everything; inasmuch as the seat of honour at Jehovahs right hand is not a mere seat of honour, but a heavenly enthronement; Davids lord is seated at Jehovahs right hand as jointly regnant with him. He is, as he himself expresses it (Rev. 3:21), sitting during all this waiting interval (Heb. 10:13) on his Fathers throne. That fact unlocks the difficulty which just now appeared in the 2nd psalm. It is during the joint session of the Son with the Father in heaven that these kings, senators and nations were brought under those obligations to Jehovah and his Anointed One from which they ultimately desire to break loose.

All of which presents the current proclamation of the Gospel in a light which, if not new, is more widely illuminative than it has been deemed heretofore. It thus appears that the appointed current proclamation of the Gospel of the Kingdom of which we read in Mat. 24:14, not only serves as a testimony that earths rightful King is coming, but by its intrinsic force, as news of salvation to men, binds kings, senators and nations with bonds and cords from which they can by no means escape. Men may hear the Gospel or they may forbear; but they can never be quite the same as if they had not heard it. These kings and nations must have heard the Gospel; they must have heard the story of Crucified Love and of Death-Vanquishing Power; and been admonished to amend their ways, and their lawsto reign in righteousnessto undo heavy burdensto educate their subjects for the Immortal Life. As the result of Antichrists seductions, however, they grow tired of these restraints, and they rebel. The conspiracy into which they enter comes to a head before the Divine Installation of a King in Zion is known. The announcement of that startling factthat is how Jehovah will laugh at them. Well may they be admonished to beware, and show their prudence.

The discerning will not fail to perceive how essential a part is played in the above interpretation by the assumption that, in the Psalms, Zion means Zionthe earthly Zion, a part of and frequently synonymous with the historical city Jerusalem. It is on the strength of this assumption that, in the second psalm, it could be supposed that the same rebels as were aware of the Messiahs heavenly reign on the throne of the Father, and so had come under allegiance to Jehovah and his Anointed,in that sense and to that degree,were at the same time and up to that moment unaware that Jehovah had now recently installed his Christ on his holy hill of Zion. It is the absolute difference between the two enthronements which renders it possible for men to have been rendering nominal homage to the one, and yet be in absolute ignorance of the other. It is the sudden announcement of the earthly enthronement, which renders their conspiracy an object of Divine derision. Accustomed to do as they pleased in governing or misgoverning their subjects, fearless of eternal issues to be tried before an invisible throne, they are suddenly confronted by a counter Divine movement, evidently and utterly subversive of their rebellious schemes, with the prospect of their being called to account by this newly installed monarch who wields an iron scepture and holds a commission where necessary to dash his enemies in pieces like a potters vessel. In like manner, the same assumptionthat Zion in the Old Testament means the earthly Zionis vital to our exegesis of Psalms 110. It is that, and that only, which resolves Psa. 2:1 of that psalm into an invitation to the Messiah to come out of the midst of his earthly enemies; and Psa. 2:2 into a commission to return into their midst, for the purpose of demanding their submission.

Under these circumstances, it is manifestly desirable that each reader should confront this question for himself, and if possible once for all settle it:Is the Zion of the Psalms practically identical with the historical city of Jerusalem? The highest court of appeal is the usage of the name in the very book we are seeking to interpret. The name Zion occurs in the following places in the Psalter, namely:Psa. 2:6, Psa. 9:11; Psa. 9:14, Psa. 14:7, Psa. 20:2, Psa. 48:2; Psa. 48:11-12, Psa. 50:2, Psa. 51:18, Psa. 53:6, Psa. 65:1, Psa. 69:35, Psa. 74:2, Psa. 76:2, Psa. 78:68, Psa. 84:7, Psa. 87:2; Psa. 87:5, Psa. 97:8, Psa. 99:2, Psa. 102:13; Psa. 102:16; Psa. 102:21, Psa. 110:2, Psa. 125:1, Psa. 126:1, Psa. 128:5, Psa. 129:5, Psa. 132:13, Psa. 133:3, Psa. 134:3, Psa. 135:21, Psa. 137:1; Psa. 137:3, Psa. 146:10, Psa. 147:12, Psa. 149:2. It would be unreasonable to expect that all these examples should be demonstrative as to the point at issue: it will suffice, to render the appeal conclusive, that (a) there should be no instances where plainly Zion cannot be identical with the earthly Jerusalem; and (b) that there should be a large number in which an alleged reference to a heavenly Zion would bring the Holy Scriptures into ridicule. This reference to a heavenly Jerusalem is suggested by a few allusions in the New Testament which name a Jerusalem which is so distinguished: as to which it is obvious to remark that the very term heavenly presupposes and earthly Jerusalem to which a contrastive allusion is made; and further that such qualifying term is never found in the Old Testament. The Psalms, in particular, know nothing of a Zion or a Jerusalem in heaven. It would seem like an insult to readers of ordinary intelligence to remind them of such decisive phrases as Go about Zion, wherein thou didst make thy habitation, and his lair in Zion hath been placed, Zion heard and was glad, Thou wilt arise and have compassion upon Zion, Jehovah hath built up Zion, turned the fortunes of Zion. Plainly it is the earthly Zion that is intended; and it is fearlessly submitted that there is nothing demonstrative on the other side.

It will conduce to perfect fairness of exegesis, and at the same, time lead on to a becoming conclusion to our present study, to call attention to an attractive hortatory element in this psalm which it would be a misfortune to overlook. There is a gracious, subduing light which falls back on the earlier portions of the psalm from the closing stanza, in which the poet is led to fill the part of a kindly monitor. In the opening verses the mutterings of enemies are heard; then comes Jehovahs counter-proclamation in tones of thunder, alarming in the last degree; the terror naturally caused by such a warning of wrath is seen to be abundantly justified when the Son rehearses his commission, which includes stern rule, in some cases at least issuing in utter destruction. Now, although it would be a very hasty exegesis to infer that none of the Sons enemies will relent, or relenting and suing for mercy will notwithstanding be destroyed; yet it is most acceptable to perceive in the poets mind a yearning for the salvation of those who have been seen in imminent danger of rushing on to ruin. For that is clearly the spirit at work in the entire conclusion of the psalm; and when the peculiar perils of kings and senators are rememberedwith few or none above them to represent and enforce Divine claimsit is especially grateful to us to recognise the wooing note which is directly addressed to them, entreating them to show prudence and accept of admonition. It reminds us of our own Scripture which assures us that God willeth all men to be savedeven though they are such as are in eminent station. wielding authority over us. But the Divine Father is, as our own Scriptures assure us, jealous of any withholding of worshipful honour from the Son of his Love; and we are therefore predisposed to value at its highest rendering the pointed appeal of Jehovah that such honour be accorded; and, moreover, to interpret the wrath looming against such as withhold it as the Fathers wrath; and the refuge into which they are pronounced happy who flee as the refuge which, according to the whole tenor of the Psalms, Jehovah is ready to become to all who seek refuge in Him.

QUESTIONS FOR DISCUSSION

1.

Please read Act. 4:23-28 for an inspired interpretation and application of this psalm.

2.

Just when and where have or will Psa. 2:3 through Psa. 2:5 be fulfilled?

3.

Would it be possible to consider the church as the kingdom and therefore find all aspects of this psalm fulfilled in the present reign of the King of Kings?

4.

Please offer an interpretation of Psa. 2:9 that is satisfactory to you.

5.

There is a warning in Psa. 2:10 through Psa. 2:12; explain this warning in the context of the whole psalm.

6.

Consider this brief interpretation of this psalm by Harrison Matthews:

WHY DO THE HEATHEN RAGE?

Psalms 2

SETTING

David had lived among the heathen for ten long years (at Ziklag among the Philistines). Now Saul was dead and David had returned home. The heathen had dreamed of the utter destruction of Israel and now a new king had arisen, one who had lived among them. We can well imagine their confusion and consternation and even rage. How could they understand the tie that bound together the people of God?
This Psalm is Davids cry of victory. He that sitteth in the heavens shall laugh. How sweet was the victory. Blessed are all they that put their trust in the Lord.

THE RULERS TAKE COUNSEL TOGETHER Psa. 2:1-3

How often have the rulers of the earth taken counsel together to defeat the purposes of God? The kingdom of Israel was a constant source of irritation to the heathen nations round about. Its God was too strict. Its laws were too narrow. Its faith gave its men a zeal in battle that was almost fanatical. How could they counsel together to destroy this nation?

HE THAT SITTETH IN THE HEAVENS SHALL LAUGH Psa. 2:4-6

Try to see this through the eyes of David. How often had his faith cried out in previous years, but now he is seeing the workings of Gods plan. He wasnt rejected of God at all. God sits in his heavens and has in derision those who would attempt to defeat his purposes. David had been promised the kingdom and now God had set him upon the holy hill of Zion.

THOU ART MY SON Psa. 2:7-9

This is the great declaration. The Lord hath said, Thou art my son; ask and thou shalt receive. How the heart of David must have cried out in joy and happiness. He who had been so despised was now declared the son of God. You will see the promise of the Messiah in this passage.

BE INSTRUCTED Psa. 2:10-12

Be wise now; be instructed; serve the Lord with fear; rejoice with trembling. Can you think of any greater admonition than this? Has not our Lord said, They shall all be taught of God? Faith demands that David express his trust in the Lord. Blessed are all who put their trust in the Lord.

Fuente: College Press Bible Study Textbook Series

(1) Why do the heathen rage?Better, Why did nations band together, or muster? The Hebrew occurs only here as a verb, but derivatives occur in Pss. 4:14, Psa. 64:2: in the first, of a festive crowd; in the second, of a conspiracy allied with some evil intent. This fixes the meaning here, band together, possibly as in Aquilas translation, with added sense of tumult. The LXX. have grown restive, like horses; Vulg., have raged.

Imagine.Better, meditate, or plan. Literally, as in Psa. 1:2, only here in bad sense, mutter, referring to the whispered treasons passing to and fro among the nations, a maze of mutterd threats and mysteries. In old English imagine was used in a bad sense; thus Chaucer, nothing list him to be imaginatif i.e., suspicious. The verb in this clause, as in the next, is in the present, the change being expressive: Why did they plot? what do they hope to gain by it?

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

1. The heathen rage The nations tumultuously assemble. The idea is that of a hasty gathering of conspirators, as Dan 6:6; Dan 6:11; Dan 6:15. In Psa 64:2 the cognate word is rendered conspirators, and is applied to the conspiracy of Jews and Gentiles against Christ, Act 4:26-27, where see notes.

Vain thing A thing of vanity or emptiness; a thing that shall never succeed, and, by implication, wicked. The interrogative why, or to what purpose, or for what cause, indicates the groundlessness as well as the futility of all this combination, and the question seems asked in astonishment. Neither these purposes of David’s enemies nor of Christ’s ever succeeded.

Fuente: Whedon’s Commentary on the Old and New Testaments

The Nations In Rebellion Against YHWH and Against His Anointed One

Psa 2:1-3

‘Why do the nations rage,

And the people imagine a vain thing?

The kings of the earth set themselves,

And the rulers take counsel together,

Against YHWH and against his anointed.’

Saying, Let us break their bands asunder,

And cast away their cords from us.’

The first reference is probably to a proposed confederation of nations under his rule planning to overthrow the king of Israel, the Davidic king, of which the king had become aware. David would ever be aware of such plots and schemes They began from the moment when David took ‘the bridle of the mother city’ (the right to rule others) out of the hands of the Philistines and took over their subject nations, who did not, however, want to exchange tribute to the Philistines with tribute to this upstart king of Israel, and thus fought for their freedom (2Sa 8:1-14). The plots would continue in later simmerings of rebellion of which we are not told, plots and schemes that finally came to nought. In all cases they would be seen as an attempt to avoid being under the rule of YHWH.

But if so it is described in words that look beyond local nations to the world situation of David’s dreams. While David may partly have had the local situation in mind, it also looks forward to the greater vision, the vision of the world as required to be subject to YHWH and His anointed. YHWH was King over all the earth (Gen 18:25; 1Ch 29:11; Psa 22:28; Psa 47:2; Psa 47:7; Jer 10:10; Zec 14:9). But people did not want to be under His yoke. They wanted to be free to do exactly what they wanted. So he saw the wider world also as constantly simmering in its rebellion against God. He knew that not only the local nations, but all the nations of the world would one day be called to be subject to YHWH, but would plan rebellion against Him and thus would need to be brought into subjection to Him or summarily dealt with.

This demonstrates David’s great vision, and may well have been the result of David’s dreams at that time. He possibly felt that that was his destiny, or the destiny of his son to whom he would hand over a powerful empire, world submission to YHWH. His vision of world empire was not thus just totally selfish. And he spoke better than he knew. For unknowingly he spoke of One Who would come as God’s Anointed, Who would indeed be rejected and spurned, but Who would then lay claim to the submission of the world to His Father. He spoke of the Lord Jesus Christ.

The stress is on the nations as being at odds with YHWH. The nations rage (definite tense) because they do not want to be in subjection to Him. The thought infuriates them. The people go on imagining (indefinite tense) folly by thinking that they do not have to obey Him. It was like that then. It is the same today. Men seek to throw off His restraints, they do not want Him to tie them down.

The kings and rulers of the earth are also involved. They too seek ways of escaping from YHWH’s grip. They try every way to avoid His rule. They are at enmity with YHWH and with His anointed. They are constantly setting themselves (indefinite tense) against Him, and thus take counsel together (definite tense) with this in mind. The world and its rulers are in it together.

David may well have seen himself like this as the supreme anointed of YHWH (1Sa 16:13; Psa 89:20). He laid great stress on what it meant to be ‘the anointed one’, chosen by YHWH. That is why he spared Saul so often (1Sa 24:6; 1Sa 24:10; 1Sa 26:9 etc). To him being ‘the anointed of YHWH’, the one chosen and called out by YHWH and empowered by Him, was the greatest privilege a man could have. And it contained within it a world view. Thus their refusal to submit to him was itself a sign of their rebellion against YHWH.

So he saw in these local nations, simmering in their rebellion, a picture of the whole world unwilling to submit to God and His anointed one, a world that he wanted to conquer, a world that should submit to YHWH’s rule. What he did not at that time know was that his dream for himself would never be fulfilled. But he would have been quite content to know that it would be fulfilled in his descendants, and, had he known of Him, in the greater Anointed One yet to come. It was then recognised that a promise from God was often to a man and his seed, so that David would be satisfied to think that what he had begun Another would take up. But they would reject Him too. 

‘Against YHWH and against His anointed.’ We can almost hear David’s scandalised tone. To David the two were one. The one who was anointed with oil had been set aside as the servant of YHWH. He was YHWH’s anointed and expressing YHWH’s will. Thus when the nations rebelled against God’s anointed, they rebelled against God (2Ki 19:22). It was the greatest of crimes, a crime that deserved only judgment.

And his world would constantly consider rebellion against David. It was hardly possible to hold together an empire of the kind he ruled without it being so. But the attempts would be futile. He would bring them in subjection to his feet, because YHWH was on his side. The world would also similarly reject the greater Anointed One, the greater David, when He came, even though He came as the prince of peace. Indeed, the New Testament reveals how they constantly raged against Him. How they imagined vain things against Him. The rulers came together to take counsel against Him, and ‘kings’ like Herod and Pilate set themselves against Him. All this was to be literally fulfilled. But it was a hopeless cause. They could not get rid of YHWH’s Anointed. And they rage against Him and rebel against Him still, and still try to get rid of Him. But their attempts are in vain.

‘Let us break their bands asunder, and cast away their cords from us.’ The subject nations saw David’s rule as being like a yoke fitted on oxen ready for the use of the plough. The bands bound the yoke to the oxen so that they could not be rid of it. The cords may have been similar to reins. They chafed at being guided by someone else’s reins. The more David conquered, the more it would be so. And the nations did not want to see themselves as oxen.

And today the world still seeks to throw off God’s yoke, and to rid themselves of His reins. For the truth is that obedience can always be looked on in two ways. One as glad obedience to a Father, the other as submission to a tyrant. And the latter was the view here.

The world ever sees God as making demands that are too great. They do not want to submit to Him or His anointed servant. They want to be free of restraint, free to do what they like. They want to rid themselves of what they see as His chains. So ‘the bands’ are what ties the yoke to the shoulders of the oxen, and they do not want to be subjected to His yoke. The ‘cords’ can be seen as the reins for directing the oxen, but they do not want to be guided by YHWH. And because they could not attack YHWH directly they attacked His Anointed, and still do. It is an irony that the One Who offers perfect freedom is accused of bringing chains and ropes. But that is how they see His demands.

Fuente: Commentary Series on the Bible by Peter Pett

The Nations In Rebellion Against YHWH and Against His Anointed One

‘Why do the nations rage,

And the people imagine a vain thing?

The kings of the earth set themselves,

And the rulers take counsel together,

Against YHWH and against his anointed.’

Saying, Let us break their bands asunder,

And cast away their cords from us.’

In these words we have a picture of the world’s attitude towards God and towards Jesus Christ. For while they cannot agree together the nations as a whole are united in one thing, breaking the yoke of God upon them, and the result is the rejection of Jesus Christ as their Lord and King. Even among His people many may call Jesus Christ to be ‘their Saviour’ but they do not want His cords and bands to bind them, they do not want to be under His yoke (Mat 11:29).

But these words are especially applied in Acts 4 to the rejection of Jesus by the Jews in what is a very important passage, for it makes clear the final rejection of the unbelieving Jewish nation, and a dismissal of them as simply being a part of the ‘nations’. They are no longer to be seen as God’s people. For the true Israel, the genuine descendant of Israel, is found in that small group of men and women through whom the Holy Spirit has begun His work, and it is to them that all the promises of God in the Old Testament now apply.

Let us consider it in more detail. In Act 4:27-28 Luke demonstrates quite clearly that the old unbelieving Israel is no longer, after the resurrection, the true Israel. This is clearly to be inferred from the words of the infant ‘congregation’, for we read, “For in truth in this city against your holy Servant Jesus, whom you anointed, both Herod and Pontius Pilate, with the Gentiles  and the peoples of Israel, were gathered together, to do whatever your hand and your council foreordained to come about.” Note the four ‘items’ mentioned, the Gentiles, the peoples of Israel, ‘King’ (Tetrarch) Herod and Pontius Pilate the ruler. And note that these words follow as an explanation of a quotation from this Psalm as follows:

‘Why did  the Gentiles  rage,

And  the peoples  imagine vain things,

The  kings  of the earth set themselves,

And the  rulers  were gathered together,

Against the Lord and against His anointed –.’

The important point to note here is that ‘the peoples’ who imagined vain things, who in this Psalm were described as nations who were enemies of Israel, have now become in Acts ‘the peoples of Israel’. Thus the ‘peoples of Israel’ who were opposing the Apostles and refusing to believe are here seen as the enemy of God and His Anointed, and of His people, and as having become simply one among the nations in their opposition. It is a clear indication that old unbelieving Israel was now to be seen as ‘cast off’ and numbered by God among the nations, and that that part of Israel which had believed in Christ were seen as the true Israel. As Jesus had said to Israel, ‘the Kingly Rule of God will be taken away from you and given to a nation producing its fruits’ (Mat 21:43). This is confirmed by Paul in Rom 11:13-32.

Thus the King now has a new people of Israel to guard and watch over. If it be asked, what then of the return to Israel of the Jews, is this not a fulfilment of prophecy? my reply would be, yes in so far as He is gathering them so that He might do a work of His Spirit among them in order to win many of them to Jesus Christ, with their thus becoming a part of the new Israel (compare Isa 32:15; Isa 44:1-5; Joe 2:28-29; Ezekiel 26:24-25), but no in so far as people suggest that God will deal with Israel on a separate basis. They have been brought back to Israel in order that they may again have the opportunity to respond to Him in the very place where they arranged His crucifixion, and rejected Him after His resurrection. They are being given a second chance. But that chance can only be accepted by responding to Him and becoming His disciples, not as a separate nation. Indeed Revelation 11 suggests the vainness of even that hope for the majority. It suggests that once again God has in mind simply a remnant prior to the Rapture of His people.

Fuente: Commentary Series on the Bible by Peter Pett

Psalms 2

Historical Background – Psalm two is a messianic psalm. The Jews in Jesus’ day believed that Jesus was going to establish an earthly kingdom immediately and reign, without the cross, the burial, the resurrection, the ascension, and the second coming experiences.

Frances J. Roberts says that Psalm Two will be fulfilled with the events that surround the Second Coming of Jesus Christ. Note:

“This is the night of man’s rebellion and disobedience. Ye are beginning to see the fulfillment of the second Psalm . But in this night, the door shall be opened. It shall be opened by the Bridegroom, and they who are watching, and they who have maintained their lamps of witness shall go in. Others shall see and shall desire to enter, but shall be too late. See that thy witness not cease. Only as ye have a full supply of My Spirit can the fire of testimony be kept alive. They who hold darkened lamps could scarcely be unbelievers; for the lamp is My Word. My Word without My Spirit can produce no witness. The fire is the witness, and the fire cometh never from the Word alone, but always from the Word and the oil of the Spirit. See that ye lose not the oil. When those who possess the oil have been taken away, where shall ye go to buy? Be filed, My people, and be burning, for when I come I shall come for the living, not for the dead; for the Living Witness I shall preserve to carry the light over into the Kingdom Age.” [16]

[16] Frances J. Roberts, Come Away My Beloved (Ojai, California: King’s Farspan, Inc., 1973), 159.

Characteristics There are a number of New Testament references to Psalms 2:

1. Act 4:25-26 (quotes Psa 2:1-2) – After the priest, captains of the temple and the Sadducees had threatened Peter and John for preaching Jesus and healing the lame man.

2. Act 13:33 (quotes Psa 2:7) Paul was in the Antioch synagogue on his first missionary journey and said that God raised Jesus from the dead.

3. Heb 1:5 (quotes Psa 2:7) – A reference to Jesus Christ and his unique Glory.

4. Heb 5:5 (quotes Psa 2:7) – In reference to Christ’s priesthood.

Theme (Calling) The theme of Psalms 2 is the Lord calling the nations to worship the Son. The book of Psalms is written from the perspective of the passions of the heart. Thus, note how Psalms 2 emphasizes the passion of the heathen’s rebellion and the passion of the Lord’s response to sinners. This psalm emphasizes God’s call to the nations to repent and bow down to His Son, exalted as King over all nations. Psalms 2 follows Psalms 1, which emphasizes God’s predestination for mankind, and reveals that we have been predestined to divine blessings if we will meet the condition of desiring and obeying God’s word. Thus, Psalms 1, 2 serve as an introduction to the book of Psalms in that they give us the first two phases of God’s plan of redemption for mankind, which are predestination and divine calling. if we will meet the condition of desiring and obeying God’s word

Structure (Persecutions of the Early Church and God’s Deliverance) – Act 5:17-42 and Act 12:1-24 record the persecution of the early Church and Herod’s judgment, which serves as an illustration of Psa 2:1-5. In Act 12:1-4 the heathen were raging against the Church by putting Peter in prison (Psa 2:1-3). In Act 12:18 Peter’s miraculous escape from prison stirred up the city and put it in derision (Psa 2:4). In Act 12:20-23 God vexes them by killing King Herod (Psa 2:5). Psa 2:7-9 describes the progress of the Gospel as it is preached to the nations and confirmed by signs and wonders from heaven. Psa 2:10-12 offers every nation on earth a choice of blessing for receiving the Gospel or divine judgment for rejecting it.

The divine judgments upon the rebellious in Psa 2:1-6 serve as examples for other nations in God’s call for repentance (Psa 2:10-12), just as the judgment upon Egypt and Israel’s deliverance recorded in the book of Exodus served as a warning to the Canaanite nations.

Outline Here is a proposed outline of Psalms 2:

Psa 2:1-3 – Rebellion of Nations (Psa 2:3 – their confession)

Psa 2:4-6 – Reaction of God (Psa 2:6 – God’s confession)

Psa 2:7-9 – Reply given Decree from God Son reigns

Psa 2:10-12 – Response Needed

Psa 2:10 – Instruction from God.

Psa 2:11 thru 12a,b – Reverence to God

Psa 2:12 c – Blessed with God

Psa 2:1-3 Rebellion of the Nations Psa 2:1-3 describes nations in rebellion against God. This rebellion is progressive in the words, “rageimagineset themselvestake counsel together.” For example, in Jesus ministry, there was a progression of events in the persecutions He received from the religious Jews that went from anger to murder.

“rage” The Pharisees were offended (Mat 15:12).

Mat 15:12, “Then came his disciples, and said unto him, Knowest thou that the Pharisees were offended, after they heard this saying?”

“imagine” The Pharisees imagined thoughts to kill Jesus (Joh 5:16; Joh 5:18; Joh 7:1; Joh 8:37; Joh 8:40).

Joh 5:16  And therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the sabbath day.”

“set themselves” and “take counsel together” The Pharisees determined to kill Jesus and made plans to carry out their evil counsel (Mat 26:3-5, Mar 3:6).

Mat 26:3-4, “Then assembled together the chief priests, and the scribes, and the elders of the people, unto the palace of the high priest, who was called Caiaphas, And consulted that they might take Jesus by subtilty, and kill him.”

Mar 3:6, “And the Pharisees went forth, and straightway took counsel with the Herodians against him, how they might destroy him.”

Psa 2:1-3 Rebellion of the Nations Psa 2:1-2 tells of the heathen gathering together and setting their hearts against God. This passage of Scripture is quoted in Act 4:25-26, when the religious authorities were most outraged at the early Church. These are the kinds of people who persecuted Paul and Jesus Christ, as well as the New Testament church.

Act 4:25-26, “Who by the mouth of thy servant David hast said, Why did the heathen rage, and the people imagine vain things? The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ.”

According to Act 4:25-28, Psa 2:1-2 was fulfilled by the events listed in Act 4:27:

1. By Herod, when he slew all the children under 2 years old in Bethlehem and all coasts.

Mat 2:16-18, “Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth, and sent forth, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently enquired of the wise men. Then was fulfilled that which was spoken by Jeremy the prophet, saying, In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not.”

2. By Pontus Pilate with the Gentiles:

Luk 23:24, “And Pilate gave sentence that it should be as they required.”

3. By the people of Israel:

Act 3:13, “The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Son Jesus; whom ye delivered up, and denied him in the presence of Pilate, when he was determined to let him go.”

4. By the Herod of Jesus ministry:

Act 4:27, “For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together,”

Psa 2:1  Why do the heathen rage, and the people imagine a vain thing?

Psa 2:1 “Why do the heathen rage” Word Study on “rage” – Holladay says the word “rage” means, “restless,” the NASB reads, “in an uproar,” the NIV reads, “rage,” the RSV reads, “conspire.” This word describes what happens when you kick over their ant bed. The ants begin to swarm, as if in a rage.

Psa 2:1 “and the people imagine a vain thing” Comments – These rebellious imaginations are worthless meditations because no one plans against God and succeeds (Deu 28:29, Rom 1:21-25).

Deu 28:29, “And thou shalt grope at noonday, as the blind gropeth in darkness, and thou shalt not prosper in thy ways: and thou shalt be only oppressed and spoiled evermore, and no man shall save thee.”

Psa 2:1 Comments – The rage of the heathen and their imaginations leads to conspiracies and vain plots, which are described in the next verse. When we set our heart to do what we want to do, and not what God plans for us, we are also, as believers, guilty of this. God’s wrath could be kindled against us. So, we too, should serve God fearfully (Psa 2:11).

Psa 2:11, “Serve the LORD with fear, and rejoice with trembling.”

Psa 2:2  The kings of the earth set themselves, and the rulers take counsel together, against the LORD, and against his anointed, saying,

Psa 2:2 “The kings of the earth set themselves” Comments – The NIV reads, “The kings of the earth take their stand.”

Psa 2:2 “and against his anointed” Word Study on “anointed” – We get the English word “Messiah” from a transliteration of the Hebrew word “anointed” ( ) (H4899). We can see the translation of Messiah as the Anointed One in Act 4:27, which refers to Psa 2:1-2. The title “Christ” means “the Anointed One,” since it is the Greek equivalent of the Hebrew word “Messiah” (Joh 1:41).

Act 4:27, “For of a truth against thy holy child Jesus, whom thou hast anointed , both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together,”

Act 10:38, “How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him.”

Joh 1:41, “He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ .”

Scripture References Note a similar verse:

Psa 45:7, “Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.”

Psa 2:3  Let us break their bands asunder, and cast away their cords from us.

Psa 2:3 Comments – Psa 2:3 is a statement made by the people mentioned in Psa 2:2, who are rising up in rebellion against God and His word as man clings to his traditions. To the spiritual minded, the truth sets you free (Joh 8:32), but the ungodly see the Word of God as bondage. To the carnal minded, God’s Word is a restriction, and worldliness appears to be freedom.

Joh 8:32, “And ye shall know the truth, and the truth shall make you free.”

Illustrations – The ungodly want to break God’s Words and cast them away.

Joh 8:37, “I know that ye are Abraham’s seed; but ye seek to kill me, because my word hath no place in you .”

Luk 19:14, “But his citizens hated him, and sent a message after him, saying, We will not have this man to reign over us.”

Rev 19:19, “And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat on the horse, and against his army.”

Psa 2:4-5 God’s Response to Man’s Rebellion – In response to such persecutions by the world, God’s children prayed to God. The Lord answers the prayers of His children when they cry out to Him. One illustration is the early Church responding to persecutions by praying to Him (Act 4:24), so that the powers of Satan are broken (Act 4:27-29). Another illustration is Jehoshaphat’s prayer for deliverance in 2Ch 20:1-30. A third illustration is Hezekiah’s prayer for deliverance in 2Ch 32:1-19.

Act 4:24, “And when they heard that, they lifted up their voice to God with one accord, and said, Lord, thou art God, which hast made heaven, and earth, and the sea, and all that in them is:”

Act 4:27-31, “For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, For to do whatsoever thy hand and thy counsel determined before to be done. And now, Lord, behold their threatenings: and grant unto thy servants, that with all boldness they may speak thy word, By stretching forth thine hand to heal; and that signs and wonders may be done by the name of thy holy child Jesus. And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness.”

After God destroyed Pharaoh’s army in the Red Sea, Moses sang a song of deliverance, saying “And in the greatness of thine excellency thou hast overthrown them that rose up against thee: thou sentest forth thy wrath, which consumed them as stubble.” (Exo 15:7)

Psa 2:4  He that sitteth in the heavens shall laugh: the Lord shall have them in derision.

Psa 2:4 “He that sitteth in the heavens shall laugh” Comments – God sits, or dwells, in Heaven (Psa 11:4). God also laughs (Psa 37:13; Pro 1:26). Why does God laugh? Because man’s rebellion is like the tools in a man’s hand in rebellion against the man himself. It is as silly as the axe and saw, or the rod and staff rebel against the man who is using them (Isa 10:15).

Psa 11:4, “The LORD is in his holy temple, the LORD’S throne is in heaven: his eyes behold, his eyelids try, the children of men.”

Psa 37:13, “The Lord shall laugh at him: for he seeth that his day is coming.”

Pro 1:26, “I also will laugh at your calamity; I will mock when your fear cometh;”

Isa 10:15, “Shall the axe boast itself against him that heweth therewith? or shall the saw magnify itself against him that shaketh it? as if the rod should shake itself against them that lift it up, or as if the staff should lift up itself, as if it were no wood.”

In Jeremiah, it is like the potter and clay to the one who made them (Jer 18:6).

Jer 18:6, “O house of Israel, cannot I do with you as this potter? saith the LORD. Behold, as the clay is in the potter’s hand, so are ye in mine hand, O house of Israel.”

Psa 2:4 “the Lord shall have them in derision” – Comments – It means, “A laughing in contempt or scorn, or making fun of.”

Psa 2:4 Scripture Reference – Note:

Act 5:39, “But if it be of God, ye cannot overthrow it; lest haply ye be found even to fight against God.”

Psa 2:5  Then shall he speak unto them in his wrath, and vex them in his sore displeasure.

Psa 2:5 Comments – Psa 2:5 b becomes more intense in force than 25a because the Hebrew uses the Piel construction. The verb “vex” is used in the intensive form, meaning, “to terrify.” (Heb 10:31) Thus, the NIV reads, “Then he rebukes them in his anger and terrifies them in his wrath, saying,”

Heb 10:31,”It is a fearful thing to tall into the hands of the living God.”

Psa 2:6  Yet have I set my king upon my holy hill of Zion.

Psa 2:6 “Yet have I set my king” – Comments – Jesus Christ is the King of Kings (1Ti 6:15, Rev 17:14; Rev 19:16).

1Ti 6:15, “Which in his times he shall shew, who is the blessed and only Potentate, the King of kings, and Lord of lords;”

Rev 17:14, “These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful.”

Rev 19:16, “And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS.”

Psa 2:6 “upon my holy hill of Zion” Comments – In God’s presence, no sin dwells. Zion is a place of holiness. We will not make it to Heaven with sin in our lives (Psa 24:3-4, Mat 5:8, Heb 12:14).

Psa 24:3-4, “Who shall ascend into the hill of the LORD? or who shall stand in his holy place? He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully.”

Mat 5:8, “Blessed are the pure in heart: for they shall see God.”

Heb 12:14, “Follow peace with all men, and holiness, without which no man shall see the Lord:”

In the millennial reign, Zion will be the Messianic seat, and in the new heavens and earth, it will be the “The new Jerusalem”. (See Rev 21:2 thru Psa 22:5). Note other references to Zion:

Psa 48:1-2, “Great is the LORD, and greatly to be praised in the city of our God, in the mountain of his holiness. Beautiful for situation, the joy of the whole earth, is mount Zion , on the sides of the north, the city of the great King.”

Isa 2:2-3, “And it shall come to pass in the last days, that the mountain of the LORD’S house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the LORD, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the LORD from Jerusalem.”

Rev 14:1, “And I looked, and, lo, a Lamb stood on the mount Sion , and with him an hundred forty and four thousand, having his Father’s name written in their foreheads.”

Psa 2:6 Comments – God places His Son in Zion by defeating His enemies in a similar way that David took Jerusalem from the Jebusites who were mocking him (2Sa 5:6-7).

2Sa 5:6-7, “And the king and his men went to Jerusalem unto the Jebusites, the inhabitants of the land: which spake unto David, saying, Except thou take away the blind and the lame, thou shalt not come in hither: thinking, David cannot come in hither. Nevertheless David took the strong hold of Zion: the same is the city of David.”

Psa 2:7  I will declare the decree: the LORD hath said unto me, Thou art my Son; this day have I begotten thee.

Psa 2:7 “I will declare the decree” Comments – A decree was issued by a king, and man was unable to alter its words.

2Ch 30:5, “So they established a decree to make proclamation throughout all Israel, from Beersheba even to Dan, that they should come to keep the passover unto the LORD God of Israel at Jerusalem: for they had not done it of a long time in such sort as it was written.”

Ezr 5:13, “But in the first year of Cyrus the king of Babylon the same king Cyrus made a decree to build this house of God.”

Ezr 5:17, “Now therefore, if it seem good to the king, let there be search made in the king’s treasure house, which is there at Babylon, whether it be so, that a decree was made of Cyrus the king to build this house of God at Jerusalem, and let the king send his pleasure to us concerning this matter.”

Ezr 6:1, “Then Darius the king made a decree , and search was made in the house of the rolls, where the treasures were laid up in Babylon.”

Est 2:8, “So it came to pass, when the king’s commandment and his decree was heard, and when many maidens were gathered together unto Shushan the palace, to the custody of Hegai, that Esther was brought also unto the king’s house, to the custody of Hegai, keeper of the women.”

Dan 3:10, ”Thou, O king, hast made a decree , that every man that shall hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of musick, shall fall down and worship the golden image:”

Est 8:8 says that the writing, or decree, of a king may no man reverse. If the decree of a king cannot be reversed by man, how more irreversible is the decree from God (Psa 119:89).

Est 8:8, “Write ye also for the Jews, as it liketh you, in the king’s name, and seal it with the king’s ring: for the writing which is written in the king’s name, and sealed with the king’s ring, may no man reverse.”

Psa 119:89, “For ever, O LORD, thy word is settled in heaven.”

God’s Word has been spoken in Psa 2:7. Because this divine decree has already been made (foreordained), Jesus could say, “Thou couldest have no power at all against me, except it were given thee from above” (Joh 19:11), and the early Church could say, “Him, being delivered by the determinate counsel and foreknowledge of God” (Act 2:23), and “For to do whatsoever thy hand and thy counsel determined before to be done.” (Act 4:28).

Joh 19:11, “Jesus answered, Thou couldest have no power at all against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin.”

Act 2:23, “Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain:”

Act 4:28, “For to do whatsoever thy hand and thy counsel determined before to be done.”

Psa 2:7 “the LORD hath said unto me, Thou art my Son; this day have I begotten thee” – Comments – According to Act 13:33, Psa 2:7 speaks of the Resurrection of Jesus Christ. Jesus was begotten at his first birth with Mary. He was begotten at His second birth with the resurrection.

Act 13:33, “God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee.”

This decree was made at Jesus’ baptism (Mat 3:17, Mar 1:11, Luk 3:22).

Mat 3:17, “And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.”

Mar 1:11, “And there came a voice from heaven, saying, Thou art my beloved Son, in whom I am well pleased.”

Luk 3:22, “And the Holy Ghost descended in a bodily shape like a dove upon him, and a voice came from heaven, which said, Thou art my beloved Son; in thee I am well pleased.”

It was made at the Mount of Transfiguration (Mat 17:5, Mar 9:7, Luk 9:35).

Mat 17:5, “While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him.”

Mar 9:7, “And there was a cloud that overshadowed them: and a voice came out of the cloud, saying, This is my beloved Son: hear him.”

Luk 9:35, “And there came a voice out of the cloud, saying, This is my beloved Son: hear him.”

This phrase is the first in a series of statements that God makes about Jesus Christ in the book of Hebrews (Heb 1:5).

Heb 1:5, “For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son?”

Thus, Psa 2:7 is a reference to Jesus’ resurrection from dead by the Father (Act 13:33), and also, a reference to the Son’s uniqueness divinity (Heb 1:5; Heb 5:5).

Act 13:33, “God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee.”

Heb 1:5, “For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son?”

Heb 5:5, “So also Christ glorified not himself to be made an high priest; but he that said unto him, Thou art my Son, to day have I begotten thee.”

Psa 2:8  Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession.

Psa 2:8 “I shall give thee” – Comments – In the Hebrew, this is the cohortive (or emphatic), meaning “I shall certainly give thee.”

Psa 2:8 “the heathen for thine inheritance, and the uttermost parts of the earth for thy possession” Comments – This inheritance includes all things, for Jesus is Lord over all.

Psa 2:8 Comments – Jesus did ask, in fulfillment of prophecy, in His prayer in Joh 17:1-26. We, as priests, can pray and intercede. We can ask for heathen and the parts of the earth.

Joh 17:4-5, “I have glorified thee on the earth: I have finished the work which thou gavest me to do. And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was.”

Psa 2:8 Illustration – In 1984, I was working with Jack Emerson in Panama City, Florida. I was helping start a church with him. We had been praying for a piece of land for three years. On Monday morning, I went to him and we talked about this need. The Lord have quickened to me this verse in Psalms. I said that the Bible tells us to ask Him, and He will give us some land, based on this passage of Scripture. Jack then asked how much land we should ask for. I said that this verse says, “the uttermost parts,” so let us pray for all of the available land in this area. Within seven days, a man called Jack and asked him if he could sell us his piece of property. We purchased this lot quickly. Then a neighbor, who had seen us buy the land, asked us if we would like to purchase some of his land across the street. We again purchased a second piece of property. Jack and I had prayed a pray of agreement together, and God honoured His Word.

Psa 2:8 Scripture References – Note similar verses:

Psa 22:27-28, “All the ends of the world shall remember and turn unto the LORD: and all the kindreds of the nations shall worship before thee. For the kingdom is the LORD’S: and he is the governor among the nations.”

Dan 7:13-14, “I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.”

Psa 2:9  Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter’s vessel.

Psa 2:9 “Thou shalt break them with a rod of iron” Comments – Iron is used as a symbol of strength and authority throughout Scriptures. Until King David led the nation of Israel in to obedience to the Laws of God, the children of Israel lacked the wisdom to exploit the natural resources of iron and brass. But once God gave them the use of these metals, Israel began to rule in power and authority. In the building of the Temple, David had accumulated a tremendous amount of these metals (1Ch 22:16).

1Ch 22:16, “Of the gold, the silver, and the brass, and the iron, there is no number. Arise therefore, and be doing, and the LORD be with thee.”

In contrast, the children of Israel were oppressed during the time of the Judges because their enemies were using iron (Judges 1; Judges 19; Jdg 4:3).

Jdg 1:19, “And the LORD was with Judah; and he drave out the inhabitants of the mountain; but could not drive out the inhabitants of the valley, because they had chariots of iron .”

Jdg 4:3, “And the children of Israel cried unto the LORD: for he had nine hundred chariots of iron ; and twenty years he mightily oppressed the children of Israel.”

During the time of King Saul, the Philistines also oppressed the children of Israel because of the advantage of having iron weapons (1Sa 13:19-22).

1Sa 13:19-22, “ Now there was no smith found throughout all the land of Israel : for the Philistines said, Lest the Hebrews make them swords or spears: But all the Israelites went down to the Philistines, to sharpen every man his share, and his coulter, and his axe, and his mattock. Yet they had a file for the mattocks, and for the coulters, and for the forks, and for the axes, and to sharpen the goads. So it came to pass in the day of battle, that there was neither sword nor spear found in the hand of any of the people that were with Saul and Jonathan: but with Saul and with Jonathan his son was there found.”

Thus, we can see how iron represents strength. It is used as a symbol of strength and authority in Scripture in the phrase, “a rod of iron.” (Rev 2:27; Rev 12:5; Rev 19:15)

Rev 2:27, “And he shall rule them with a rod of iron ; as the vessels of a potter shall they be broken to shivers: even as I received of my Father.”

Rev 12:5, “And she brought forth a man child, who was to rule all nations with a rod of iron : and her child was caught up unto God, and to his throne.”

Rev 19:15, “And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron : and he treadeth the winepress of the fierceness and wrath of Almighty God.”

Psa 2:9 “thou shalt dash them in pieces like a potter’s vessel” – Comments – God dashes them in pieces due to sin (Isa 30:14, Jer 19:11).

Isa 30:14, “And he shall break it as the breaking of the potters’ vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit.”

Jer 19:11, “And shalt say unto them, Thus saith the LORD of hosts; Even so will I break this people and this city, as one breaketh a potter’s vessel, that cannot be made whole again: and they shall bury them in Tophet, till there be no place to bury.”

Jesus will judge the nations

Rev 19:15, “And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God.”

Rev 19:18, “That ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all men, both free and bond, both small and great.”

Psa 2:9 Comments – The Church will rule over all with Jesus, for He is Lord over all. We as kings can rule and reign with Him, becoming rulers over nations (Rev 2:26-29).

Rev 2:26-27, “And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations: And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father.”

Rev 12:5, “And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne.”

Psa 2:10  Be wise now therefore, O ye kings: be instructed, ye judges of the earth.

Psa 2:10 “Be wise now therefore” – Comments – Note that they have just heard God’s decree. Therefore, God hold them accountable for having this much wisdom.

Psa 2:10 “be instructed, ye judges of the earth.” – Comments – Learn to be instructed by God and receive his wisdom. See Pro 2:1-5 and Jas 1:5-7, which tells us how to find wisdom.

Psa 2:10 Comments – In other words, take His counsel, lest you perish in the way with Him. The Lord’s charge in Psa 2:10 could be directed to the kings and rulers who are in rebellion in verse two, or to other kings of nations as the Kingdom of God expands over the earth.

Psa 2:11  Serve the LORD with fear, and rejoice with trembling.

Psa 2:11 “Serve the Lord with fear” – Comments – This means to obey the Lord. Blessed are those who obey His word! (Heb 12:28)

Heb 12:28, “Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear:”

Psa 2:11 Comments – Serve in the fear of the Lord. Tremble while rejoicing, for the joy of the Lord is our strength. We should serve God fearfully, rather than rebel in vain (Psa 2:1).

Psa 2:11 Scripture References – Note similar verses:

Mar 5:33, “But the woman fearing and trembling, knowing what was done in her, came and fell down before him, and told him all the truth.”

Eph 6:5, “Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ;”

Php 2:12, “Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling.”

Psa 2:12  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.

Psa 2:12 “Kiss the Son, lest he be angry, and ye perish from the way” Comments – A king was honoured by kissing his feet or his ring, in reverence. Kissing is also a sign of submission. So, Psa 2:12 would be translated, “humble yourselves before God,” or “do homage,” or, “praise Him, lest He be angry.” Without faith, it is impossible to please Him. We are to set our affections upon the Son, and be devoted to this King.

Scripture References – Note similar verses:

Joh 5:23, “ That all men should honour the Son , even as they honour the Father. He that honoureth not the Son honoureth not the Father which hath sent him.”

Rom 14:11, “For it is written, As I live, saith the Lord, every knee shall bow to me , and every tongue shall confess to God.”

Php 2:9-11, “Wherefore God also hath highly exalted him , and given him a name which is above every name: That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.”

Psa 2:12 “when His wrath is kindled but a little” – Comments – The RSV, NIV, and NASB say, “his wrath can, or will, be quickly kindled.” A man in rebellion to God will meet God’s wrath.

Psa 2:12 “Blessed are all they that put their trust in him” Comments – There are two extremes in Psa 2:12. A person will either receive God’s wrath or he will receive His blessings. We are blessed when we humbly place our trust in Him (Mat 18:3, Mar 10:14-15).

Mat 18:3, “And said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven.”

Mar 10:14-15, “But when Jesus saw it, he was much displeased, and said unto them, Suffer the little children to come unto me, and forbid them not: for of such is the kingdom of God. Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein.”

Scripture References – Note similar verses:

Psa 34:8, “O taste and see that the LORD is good: blessed is the man that trusteth in him.”

Jer 17:7, “Blessed is the man that trusteth in the LORD, and whose hope the LORD is.”

Fuente: Everett’s Study Notes on the Holy Scriptures

Of the Eternal Sonship of the Messiah.

The Futile Rage Of The Nations.

That the entire psalm is Messianic is clearly shown by the quotation Act 4:25-26, together with the explanation there added: “For of a truth against Thy holy Child Jesus, whom Thou hast anointed,. . the people. . were gathered together,” v. 27. Cf Act 13:33; Heb 1:5.

v. 1. Why do the heathen rage, the nations seething, surging, with resentful murmurings, and the people imagine a vain thing? The inspired poets indignation and contempt is immediately expressed in the rhetorical question: What madness for them to act thus!

v. 2. The kings of the earth set themselves, sitting together in conspiracy, and the rulers take counsel together, all the earths greatest dignitaries consulting with one another in sullen rebellious activity, against the Lord, Jehovah, the great Ruler of the earth, and against His Anointed, the singular High Priest and Prophet of Jehovah, the Messiah, anointed with the Holy Ghost and with power above all His fellows, Psa 45:7; Act 10:38, saying,

v. 3. Let us break their bands asunder and cast away their cords from us. The wicked of all times resent the kingly dignity and power, the government, of Jesus Christ; they consider the bearing of His gentle burden, Mat 11:30, as a tying with bands, as an imprisoning with cords. They want to live in the unbridled licentiousness of their hearts. But how does the, Lord regard this rebellion of the nations and of their rulers?

v. 4. He that sitteth in the heavens shall laugh; the Lord shall have them in derision, mocking at them, deriding them, for their futile attempts to put Him from the throne of His majesty in the heavens. His mocking is a sign of the unshakable safety of His dominion and of His contempt for the puny creatures who desire to dethrone Him. At the same time His patience will come to an end at the period determined by Him.

v. 5. Then, on the great day of wrath and Judgment, shall He speak unto them in His wrath, in the white heat of His just anger, and vex them in His sore displeasure, trouble, terrify, and utterly overthrow them in the greatest destruction of all. So much the Lord says for the consolation of His children, who suffer much on account of the enmity of the unbelievers. In addition to this the Lord opposes one word of majesty to the puny endeavors of the enemies.

v. 6. Yet have I set My King, Messiah, Christ, the Anointed of the Lord, the King with everlasting sovereignty and power, upon My holy hill of Zion. Originally denoting the hill where the Temple stood, this word came to signify the place of Gods merciful presence and especially His holy Christian Church, the communion of saints. Christ, firmly established, enthroned in the heavens, of equal power and majesty with the Father from eternity, is at the same time in the midst of His Church, Psa 46:5, which He endows with the blessings of His salvation, which He governs with His Word and Spirit.

Fuente: The Popular Commentary on the Bible by Kretzmann

EXPOSITION

HERE we have again a psalm without a title, and, so far, we are left to conjecture its age and author. The Jews, however, have always regarded it as Davidical; and there is evidence in Scripture itself (Act 4:25) that the early Christians were of the same opinion. Modern critics, for the most part, agree, although there are some (Ewald, Paulus, Bleek) who ascribe it to Solomon, and others (Maurer, Delitzsch) who suppose it written by Hezekiah or Isaiah.

The psalm is certainly Messianic. It is assumed to be so in Act 4:25; Act 13:33; Heb 1:5; Heb 5:5. However it may, to a certain extent, apply to David, David cannot exhaust its allusions. Heb 5:7, Heb 5:8, and Heb 5:12 are inapplicable to David, and must refer to the Messiah. The Jews admitted the Messianic character of the psalm, until driven into denial by the controversy with Christians. Most modern critics allow it.

There is a certain correspondency between Psa 1:1-6. and 1; which may account for their being placed together. In beth the main idea is the antagonism between the righteous and the wicked. Isaiah sets forth this antagonism by a contrast between two typical individuals. Psa 51:1-19 shows the two kingdoms of light and darkness engaged in their internecine conflict.

Psa 2:1

Why do the heathen rage? The psalmist writes with a vision before his eyes. He “sees Jehovah upon his throne, and Messiah entering upon his universal dominion. The enemies of both on earth rise up against them with frantic tumult, and vainly strive to east off the fetters of their rule.” Hence his sudden outburst. “What ails the heathen (goim),” he says. “that they rage?” or “make an uproar” (Kay), or “assemble tumultuously” (margin of Authorized Version and Revised,Version)? What are they about? What do they design? And why do the peoplerather, the peoples, or “the masses” (Kay)imagine (or, meditate) a vain thing? It must be “a vain thing;” i.e. a purpose which will come to naught, if it is something opposed to the will of Jehovah and Messiah. The vision shows the psalmist Jew and Gentile banded together against the gospel of Christ. Its scope is not exhausted by the exposition of Act 4:26, but extends to the whole struggle between Christianity on the one hand, and Judaism and paganism on the other. “The peoples” still to this day “imagine a vain thing”imagine that Christianity will succumb to the assaults made upon itwill fade, die away, and disappear.

Psa 2:2

The kings of the earth set themselves; or, draw themselves up in array (comp. Jer 46:4). Such kings as Herod the Great, Herod Agrippa, Nero, Galerius, Diocletian, Julian the Apostate, etc. There is always a warfare between the world and the Church, in which kings are apt to take a part, most often on the worldly side. And the rulers take counsel together. “Rulers” are persons having authority, but below the rank of kings Such were the ethnarchs and tetrarchs of the first century, the governors of provinces under the Roman emperor, the members of the Jewish Sanhedrin, and the like. These last frequently “took counsel against the Lord” (see Mat 26:3-5; Mat 27:1; Act 4:5, Act 4:6; Act 5:21-41). Against the Lord, and against his Anointed, saying. In David’s time the recognized “anointed of the Lord” was the divinely appointed King of Israel (1Sa 2:10; 1Sa 12:3, 1Sa 12:5; 1Sa 16:6; 1Sa 24:6,1Sa 24:10; 1Sa 26:7, 1Sa 26:16; 2Sa 1:14, 2Sa 1:16 : 2Sa 19:21; 2Sa 22:51; Psa 17:1-15 :50; Psa 20:6; Psa 28:8)first Saul, and then David; but David here seems to designate by the term a Greater than himselfthe true theocratic King, whom he typified.

Psa 2:3

Let us break their bands asunder. Wicked men always feel God’s rule and his Law to be restraints. They chafe at them, fret against them, and, in the last resortso far as their will goeswholly throw them off. And cast away their cords from us. “Bands” and “cords” are the fetters that restrain prisoners. The rebels determine to burst them, and assert their absolute freedom.

Psa 2:4

He that sitteth in the heavens shall laugh. God “laughs” at the vain and futile efforts of man to escape from the control of his laws and throw off his dominion (comp. Psa 37:13; Psa 59:8). It is impossible that these efforts should succeed. Men must obey God willingly, or else unwillingly. The Lord (Adonay in the ordinary Hebrew text, but a large number of manuscripts have Jehovah) shall have them in derision. “Laughter” and “derision” are, of course, anthropo-morphisms. It is meant that God views with contempt and scorn man’s weak attempts at rebellion.

Psa 2:5

Then shall he speak unto them in his wrath. “Then” () means “after a time””presently” (‘Speaker’s Commentary’), when the fitting period has arrived. “He shall speak”not in articulate words, not by a voice from heaven, not even by a commissioned messenger, but by accomplished facts. Christ does rule; Christ does reign; he sits a King in heaven, and is acknowledged as a King upon earth. In vain was all the opposition of the Jews, in vain persecution after persecution by the Gentiles. God has established his Church, and “the gates of hell shall not prevail against it.” And vex them. “Strike terror and dismay into them” (Kay). In his sore displeasure; or, “in the heat of his anger” (Trench and Skinner).

Psa 2:6

Yet have I set my King upon my holy hill of Zion; literally, and as for me, I have set my King upon Zion, the mount of my holiness. The words are uttered by Jehovah, and must refer to the Anointed One of Psa 2:2. This Anointed One God has set up as King upon Zion, his holy mountain. Without denying some reference to David, the type, we must regard the Anti-type, Christ, as mainly pointed at. Christ is set up for ever as King in the heavenly Jerusalem (Rev 21:2-7; Rev 22:1 – 5). There is no need to substitute “anointed” for “set” or” set up,” as is done by Rosenmuller, Gesenius, Ewald, Zuuz, Umbreit, and others, since has both meanings (comp. Pro 8:23).

Psa 2:7

I will declare the decree. It is best to suppose that Messiah here takes the word, and maintains it to the end of Psa 2:9, when the psalmist resumes in his own person. Messiah “declares,” or publishes, a “decree,” made by God the Father in the beginning of all things, and communicated by him to the Son, whereby he made known the relationship between them, and invested the Son with sovereign power over the universe. The Lord hath said unto me; rather, said unto me (see the Revised Version). It was said, once for all, at a distant date. Thou art my Son. Not “one of my sons,,’ but “my Son;” i.e. my one Son, my only one”my Son” (comp. Psa 89:27; Heb 1:5). This day have I begotten thee. If it be asked, “Which day?” the answer would seem to be, the day when Christ commenced his redemptive work: then the Father “committed all judgment””all dominion over creation” to the Son” (Joh 5:22), gave him, as it were, a new existence, a new sphere, the throne of the world, and of all that is or that ever will be, in it (see ‘Speaker’s Commentary,’ ad loc.).

Psa 2:8

Ask of me, and I shall give thee the heathen for thine inheritance. A very small part of the heathen were the inheritance of David, and therefore the Messiah only can be spoken of in this verse. Before Messiah “all kings” were to “fall down; all nations to do him service” (Psa 72:11; comp. Isa 49:22; Isa 60:3, Isa 60:4; Mat 28:19, etc.). And the uttermost parts of the earth for thy possession (comp. Isa 52:10; Jer 16:19; Mic 5:4; Zec 9:10; Act 13:47).

Psa 2:9

Thou shalt break them with a rod of iron. It is said that these words, and those of the next clause, “cannot describe the mild rule of Christ” (Rosenmuller, Do Wette, Hupfeld, etc.). But the objectors forget that there is a severe, as well as a mild, side to the dealings of God with his human creatures. St. Paul notes in the same verse both the “severity” and the “goodness” of God (Rom 11:22). Christ, though “the Prince of Peace,” “came to send a sword upon the earth” (Mat 10:34). As’ the appointed Judge of men, he takes vengeance on tile wicked, while he rewards the righteous (Luk 3:17; Mat 25:46). Nay, St. John, in the Apocalypse, declares that “out of his mouth goeth a sharp sword, that with it he should smite the nations. and “ye shall rule them with a rod of iron“ (Rev 19:15; comp. Rev 2:27; Rev 12:5). So, with respect to the other clause of the verseThou shalt dash them in pieces like a potter’s vesselit is to be noted that there is a similar threat made by the Lord of hosts against Jerusalem in the Book of Jeremiah (Jer 19:11), and that under the new covenant the same is threatened in the Revelation (Rev 2:27). In truth, both covenants are alike in denouncing the extreme of God’s wrath on impenitent sinners, such as those here spoken of.

Psa 2:10

Be wise now therefore, O ye kings. The remainder of the psalm contains the advice of the psalmist to the rebels of Psa 2:1-3, and to all who may be inclined to imitate them. “Be wise,” he says,” be prudent. For your own sakes desist from attempts at rebellion. Jehovah and Messiah are irresistible. Ye will find it “hard to kick against the pricks.'” Be instructed, ye judges of the earth. “Be taught,” i.e; “by experience, if ye are not wise enough to know beforehand, that opposition to God is futile.” Compare the advice of Gamaliel (Act 5:38, Act 5:39).

Psa 2:11

Serve the Lord with fear. “If ye will not serve him (i.e. honour and obey him) from love, do it from fear;” “The fear of the Lord is the beginning of wisdom” (Psa 111:10). And rejoice. Do not be content with fear. Go on from fear to love, and so to joy. Good men “rejoice in God alway” (Php 4:4). But such rejoicing must be with trembling; or, with reverence (Prayer-book Version), since no service is acceptable to God but such as is rendered “with reverence and godly fear” (Heb 12:28).

Psa 2:12

Kiss the Son. It is certainly remarkable that we have here a different word for “Son” from that employed in Psa 2:7, and ordinarily in the Hebrew Bible. Still, there is other evidence that the word here used, bar, existed in the Hebrew no less than in the Aramaic, viz. Pro 31:2, where it is repeated thrice. It was probably an archaic and poetic word, like our “sire” for “father,” rarely used, but, when used, intended to mark some special dignity. Hengstenberg suggests that the writer’s motive in prefering bar to ben in this place was to avoid the cacophony which would have arisen from the juxtaposition of ben and pen (); and this is quite possible, but as a secondary rather than as the main reason. By “kiss the Son” we must understand “pay him homage,” salute him as King in the customary way (see 1Sa 10:1). Lest he be angry. The omission of a customary token of respect is an insult which naturally augers the object of it (Est 3:5). And ye perish from the way; or, as to the way.“ To anger the Son is to bring destruction on our “way,” or course in life. When his wrath is kindled but a little; rather, for soon his wrath may be kindled (see the Revised Version). Blessed are all they that put their trust in him. The writer ends with words of blessing, to relieve the general severity of the psalm (comp. Psa 3:8; Psa 5:12; Psa 28:9; Psa 41:13, etc.). (On the blessedness of trusting in God, see Psa 34:8; Psa 40:4; Psa 84:12, etc.)

HOMILETICS

Psa 2:8

The kingdom and glory of Christ.

“Ask,” etc. We have the highest authority for regarding this psalm as a prophecy of the kingdom and glory of Christ. Interpreters labour in vain to fix on some occasion in Israel’s history to account for its composition. No adequate explanation can be imagined of its scope and language but that given in Act 4:25 (comp. Act 13:33; Heb 1:5). Act 4:10-12 would be blasphemous arrogance if spoken by and of a mere earthly king. Here is a declaration and a condition.

I. THE DECLARATION.

1. The voice of supreme authority. A grant of absolute dominion over the whole human race. This must be a Divine promise; else it were meaningless, impious (Psa 22:28). Subordination is implied, as in 1Co 15:27; and in our Saviour’s own declarations (Joh 6:38; Joh 15:1). But not inferior nature. If it wereif Jesus were human onlythen the gospel would have immeasurably lowered our position towards God; put us further away, instead of bringing us nigh. For under the old covenant, Jehovah himself was King and Shepherd of Israel. On the other hand, the real Manhood of Christ is as indispensable to this Kingship as his Deity (see Joh 5:27).

2. Or’ almighty power. What God promises, he is able to perform. How? How is human freedom reconciled with Divine control of all things, from the counsels of kings (Pro 21:1) to the sparrow’s fall (Mat 10:29)? A problem this that utterly defies human reason. But practically it is solved by faith and prayer (Php 2:13; Dan 4:35).

3. Of Divine faithfulness. God’s word is pledged and cannot be broken (Isa 11:9, Isa 11:10). As matter of right, the kingdom is Christ’s (Mat 28:18). It shall be so in fact (1Co 15:25) one day.

II. THE CONDITION. “Ask of me.”

1. Our Lord Jesus personally fulfilled this condition, claimed the fulfilment of the promise, when he said, “I have finished,” etc. (Joh 17:4; comp. Php 2:9-11).

2. But Christ is one with “the Church, which is his body.” As he by his intercession makes our prayers his own, so we are to make this great request ours. He has taught us to set it foremost in our prayers: “Thy kingdom come” (comp. Psa 72:15; and note the commencing fulfilment, Act 1:14).

CONCLUSION.

1. The scope of Christian hope and effort is as wide as God’s presenceit embraces the whole world (Mat 28:19; Gal 3:8).

2. God’s promises await our prayers (Joh 16:23).

Psa 2:12

The kiss of homage.

“Kiss the Son,” etc. That is, the Son of God, spoken of in Psa 2:7. Our Saviour loved to call himself “Son of man,” but he did not shrink from using also this name for which the Jews accused him of blasphemy (Mat 11:27; Joh 9:35; Joh 10:36; Joh 19:7). The kiss of friendly greeting, still the ordinary custom in many countries, is referred to in innumerable passages of Scripture. Else the traitor Judas had not dared so to crown his treachery. Jesus noted the neglect of the kiss of hospitality (Luk 7:45); did not disdain the kisses showered on his feet by the weeping penitent. But the text speaks, not of any of these, but of the kiss of homage or worship.

I. THE SUMMONS. “Kiss the Son”‘ Kings and judges of the earth (cf. Psa 148:11) are summoned to do homage to “the Son” as “Head over all” (Luk 5:6). “Serve the Lord ‘ (Psa 2:11) implies this homage. Why rulers? As representing the nations (Psa 2:1, Psa 2:2). Civil power is God’s ordinance (Rom 13:1, etc.). Otherwise neither despots nor democracies could have any right to make and execute laws. Christ’s kingdom is not a kingdom of this world; but he is the Ruler of nations as well as individuals (Psa 22:28). Till this is practically acknowledgedthe whole of human life, public and private, rendered obedient to Christ’s lawthe nations cannot be “blessed in him” (Gal 3:8; Rev 11:15).

II. THE WARNING. “Lest he be angry.” The compassion, gentleness, tenderness of Jesus, are sometimes dwelt on to the exclusion of his majesty and righteousness (but see Mat 24:44, Mat 24:50, Mat 24:51; Mat 25:31, etc.; Luk 19:27). There is no more tremendous phrase in Scripture than” the wrath of the Lamb” (Rev 6:16).

III. THE DOOM OF THE DISOBEDIENT. “Perish from the way.” What way? The way of salvationof God; of truth; of holiness; of peace; of life (Act 16:17; Mat 22:16; 2Pe 2:2, 2Pe 2:21; Isa 35:8; Luk 1:79; Mat 7:14; Pro 15:24). The most fearful punishment of sin is incapacity for holinessspiritual death (Rev 22:11). “Lest” is the awful shadow over the future, if you are rejecting Christ. “Now” is the sunshine on the path of faith and repentance (2Co 6:2; 2Co 5:20).

HOMILIES BY C. CLEMANCE

Psa 2:1-12

The King in Zion: a Messianic psalm.

A close examination of this psalm will show it to be at once prophetic and Messianic. Its date and author are not certainly known. The style rather points to David as the probable writer. To him especially the promise of a King who should reign in righteousness formed part of that “everlasting covenant, ordered in all things and sure.” By faith in that covenant he foresaw him, who, being emphatically the Just One, should rule in the fear of God (see 2Sa 23:2-5, where, as well as in this psalm, we have a remarkable illustration of what the Apostle Paul speaks of as the foresight evinced in the Old Testament Scriptures; see also Gal 3:8). In fact, we regard this psalm, though much briefer than Isa 53:1-12; yet as being as distinctly and clearly, yea, as wonderfully, Messianic as even that celebrated chapter of the evangelical prophet. Hence we regard it as affording as clear a proof of the guidance of a foreseeing Spirit, and of the facts of inspiration and of revelation, as are the starry heavens of the glory of God. For we know, as matters of fact,

(1) that this psalm finds its fulfilment in Christ;

(2) that it has been fulfilled in no one else;

(3) that hundreds of years intervened between prophecy and event; and

(4) that there are here not merely general statements,

but numerous minute details which no human eye could possibly have discerned beforehand; so that we are shut up, by a severely intellectual process, to the conclusion that the author of this psalm is none other than he who sees the end from the beginning. This will, we trust, appear as we proceed to examine and expound it.

I. HERE IS AN ANOINTED ONE FORESEEN. (Isa 53:2.) “His Anointed.” Who is this “Anointed One?” Let us see: Anointing was chiefly for purposes of consecration and inauguration. It signified the setting apart of the anointed one for God’s service, and symbolized those heavenly gifts which were needed in its discharge. Priests, prophets, and kings were anointed (cf. Le Isa 4:3, Isa 4:5, 16; 7:35; 1Ki 19:16; 1Sa 16:12, 1Sa 16:13; 1Ki 1:39). There is in this psalm One referred to as the Anointed One. The Hebrew word for the Anointed is “Messiah.” The Greek word, in its Anglicized form is “Christ.” This Anointed One is the Son of God (see Isa 53:7). He is King (Isa 53:6). He has the nations for his possession (Isa 53:8). He is One before whom kings are to bow (Isa 53:10-12). This cannot possibly be any other than the King of kings. To no one can the words of the psalm possibly apply but to him who is Lord of the whole earth, i.e. to the Lord Jesus Christ (cf. Psa 132:17; Dan 9:25, Dan 9:26; Act 17:3).

II. RESISTANCE TO GOD, AND TO HIS ANOINTED ONE, FORETOLD. This resistance comes

(1) from the nations, and also from

(2) kings and rulers. Five forms of resistance are indicated.

1. Raging. Tumultuous agitation, as when waves of ocean are lashed to fury.

2. Imagining. Meditating (same word as in Psa 1:2). Turning over and over in the mind some plan of opposition.

3. Betting themselves. The result of the meditation in a resolution.

4. Taking counsel together. For combined action.

5. Saying, etc. Meditation, resolution, and concerted action taking effect in a verbal utterance: “Let us break their bands asunder,” etc. (For the fulfilment of all this, see Mat 21:33-44; Mat 23:31-35; Joh 5:16-18; Joh 7:1, Joh 7:30, Joh 7:45; Joh 8:40-59; Joh 10:39; Joh 11:53, Joh 11:57; Joh 12:10; Joh 18:3; Joh 19:15, Joh 19:16, Joh 19:30; Act 4:24, Act 4:27.)

III. RESISTANCE TO THE ANOINTED ONE IS FOLLY. (Isa 53:1.) Why do the nations rage? Isa 53:4-6 foretell the utter discomfiture of the opponents, in four respects.

1. The utter impotence of the assault would be matter for infinite ridicule and scorn. (Isa 53:4.) It were as easy for a spider to remove Mont Blanc from its base as for puny man to injure the Lord’s Anointed One.

2. The displeasure of God should trouble the opposers. (Isa 53:5; cf. Mat 23:37, Mat 23:38.) Note how fearfully the imprecation in Mat 27:25 was fulfilled. Read the account in Josephus of the miseries that came on the Jews at the destruction of their city (cf. Act 12:1, Act 12:2, Act 12:23).

3. The power of God would effect a mighty restraint, and even a complete destruction. (Mat 27:9.) See Spurgeon’s ‘Treasury of David,’ vol. 1. p. 29, for some admirable remarks on Mat 27:9; Dr. Geikie, in his ‘Holy Land and the Bible,’ vol. 2. p. 50, et seq; for some strikingly instructive remarks on the pottery of the East; and also Dr. Plummer’s extraordinary collection of historic facts on the miseries which have befallen the persecutors of the Church.

4. The Anointed One would be enthroned in spite of all. (Mat 27:6, Mat 27:7.) The seat of Christ’s throne is called “my holy hill of Zion,” in allusion to Zion as the city of David. Christ is the Son and Lord of David, and hence David’s throne is the type of Christ’s. Christ is now reigning in heaven. He is at once our Prophet, Priest, and King (see Act 2:22-36; Act 3:13-15; Act 4:10-12; Heb 10:12, Heb 10:13; 1Co 15:25).

IV. WHATEVER MAY BE THE DECREES OF EARTH, THERE IS A DECREE IN HEAVEN, WHICH THE ANOINTED ONE DECLARES. (Mat 27:7-9.) “I will declare the decree.” The decree of the kings and rulers, which they resolve to carry out, is given in Mat 27:3; but! will tell of a decree from a higher throne. It has four parts.

1. The Anointed One is to be the begotten Son of God. (Mat 27:7.)

2. He is to have the sway over the whole world. (Mat 27:8.)

3. He is to have this as the result of his intercession. “Ask of me” (Mat 27:8.)

4. His sway and conquest are to be entire and complete. (Mat 27:9.) If men will not bend, they must break.

V. THE HOLY GHOST CALLS FOR SUBMISSION TO THE ANOINTED SON OF GOD. This is set forth in five ways.

1. Be wise. Kings and judges are reminded that the only true wisdom is found in yielding to the Anointed One. There is no reason why he should be resisted. Resistance can end only in defeat.

2. Be instructed. Learn the Divine purpose and plan concerning the King in Zion.

3. Serve the Lord with fear. Not in servile terror, but in loyal reverence.

4. Rejoice with trembling. Be glad that the sceptre is in such hands.

5. Kiss the Son. Do homage, acknowledging his supremacy. This course is urged on them by two powerful pleas.

(1) If they refuse, they perish from the way; i.e. they wander; they miss the way so seriously as to be lost; they perish as the result of being, lost. Professor Cheyne’s rendering is, “Ye go to ruin.”

(2) If they yield the Anointed One allegiance and trust, they will be happy indeed (Mat 27:12).

Note:

1. It is very foolish to fret and chafe against the government of God.

2. All mankind are under Christ’s sway, whether in this state of being or in any other.

3. Christ has a heart of love as well as a sceptre of power; and he rules to save.

4. Those who will not submit to the sceptre of Christ’s grace must feel the weight of his iron rod.

5. True blessedness is found in submission to Christ; this blessedness is greater than tongue can express or heart conceive.C.

HOMILIES BY W. FORSYTH

Psa 2:1-12

The heathen in three aspects.

I. AS SLAVES OF SIN. The condition of peoples varies. Civilization was more advanced in Greece and Rome than in other parts of the world. But though there may be superiority in some respects, with regard to the highest things there is no difference (Rom 3:9). What a terrible picture have we in this psalm of the crimes and violence and miseries that desolate the world, where “the lust of the eye, and the lust of the flesh, and the pride of life” prevail, and not the Law of God!

II. AS OBJECTS OF DIVINE INTEREST. The Jews were in covenant with God as his peculiar people. But this did not imply that other peoples were unloved and uncared for. God has his purposes with regard to all the tribes and kindreds of the earth. Though they have forsaken him, he has not forsaken them. In their conscience they feel his presence. In the results of their actions they arc subject to his Law. In their fears and darkness they are groping after him, and in their cruel rites and superstitions, consciously or unconsciously, they are declaring that without God they are without hope, and that the desire of their hearts is for his light and blessing. Things are dark and gruesome, but yet, in ways unknown to us, God is ruling over all, and working for the accomplishment of his own will and holy ends. The heathen are in God’s hand. He promises to give them to Christ. All prayer and evangelistic effort should be founded on this: “Ask of me.” Prayer is good; but prayer without work is vain. Have we the mind of Christ? Do our hearts yearn in love and pity over the multitudes who are sitting in darkness and the shadow of death? Then let us plead God’s word, and labour to carry out Christ’s command (Mat 28:19, Mat 28:20).

III. AS THE SUBJECTS OF MESSIAH‘S KINGDOM. “Thine inheritance.”

1. This inheritance is moral, not material. It is the people that God is concerned about. “All souls are mine.”

2. This inheritance is obtained by right, and not by might. God “gives,” not in an arbitrary way, but in accordance with law. There will be no forcing. The heathen must be won by truth and conviction if they are to be won at all. Hence there is scope for all reasonable motive and argument.

3. This inheritance is for spiritual good, not for personal aggrandizement. Empire has been often sought for selfish ends. If the heathen are given to Christ, it is not that they may remain in their heathenism, but that they may be renewed in the spirit of their minds and receive the blessings of the gospel. The more that we ourselves, who have so many representatives among the heathen, recognize that the power we have as a nation is given us of God, and should be used as a sacred trust for God’s glory and the good of the people with whom we have to do, the better for us all. Woe to us if we seek our own and not also the things of others, if we are eager to make gain and to advance our own selfish ends and forget the claims of our brethren, who as surely belong to Christ as we do, and for whom he died!W.F.

Psa 2:2-6

The false and the true in kingship.

There is a silent contrast throughout this psalm between the “kings of earth” (Psa 2:2) and” my King” (Psa 2:6).

I. THE FALSE IS CHARACTERIZED BY SELF–SEEKING; THE TRUE BY SELF–SACRIFICE. The false begin and end with self. They act from and for “themselves” (Psa 2:2). The true have regard to others, and are always ready to subordinate and sacrifice themselves for the good of others. In the one case it is the many for the one, the people for the king; in the other, it is the one for the many, the king for the people.

II. THE FALSE RULE BY FORCE; THE TRUE BY RIGHTEOUSNESS. “Bands” and “cords” mark the restraints of law, but the false care for none of these things. Might, not right, is their rule. Whatever stands in the way must give place to their ambitions. On the other hand, the true are animated by the spirit of justice. Instead of grasping violently what does not belong to them, they accept their place and use their powers as from God. They hold that the “decree” must be righteous to be respectedthat the law must be just and good to commend itself to reason, and to command the obedience of the heart. Power that a man gains for himself he will use for himself, but power that is held as a trust from God will be wisely and rightly employed.

III. THE FALSE IS MARKED BY CORRUPTION AND MISERY; THE TRUE IS PRODUCTIVE OF THE HIGHEST GOOD. Great are the perils of power. Well did the Preacher say, “Oppression [i.e. the power of oppressing] maketh a wise man mad” (Ecc 7:7). If this be so with the wise, how much worse will it be with the unwise! The Books of Chronicles and Kings in the Old Testament, and the history of heathen and Christian nations, are full of proofs as to the evils of power wrongly and wickedly used. Crimes, revolts, revolutions, wars upon wars, with manifold and terrible woes, mark the course of the Pharaohs and the Nebuchadnezzars, the Herods and Napoleons of this world. On the other hand, the rule of the true is conducive to the highest interests of men. Their aim is to do justly and to love mercy. Their motto is, “Death to evil, life to good.” “The work of righteousness is peace” (Isa 32:17).

IV. THE FALSE ARE DOOMED TO FAILURE; THE TRUE TO VICTORY AND IMMORTAL HONOUR. The rule of the false inevitably leads to ruin. Sin is weakness. Evil can only breed evil. Where obedience is given from fear, and not from love, it cannot last. Where homage is rendered for reasons of prudence, and not from conviction, it cannot be depended upon. Where there is not desert on the one hand, there cannot be devotion on the other. Empire founded on the wrong is rotten through and through. But the true reign after another fashion. Their character commands respect. Their government, being founded in righteousness, secures confidence and support. Their rule, being exercised for the benign and holy ends of love, contributes to the general good.

Two things follow.

1. God’s ideal of kingship is found in Jesus Christ, and the nearer earthly kings resemble him, and the more perfectly they conform their lives and rule to his mind, the better for them and their subjects.

2. On the other hand, our first duty is to accept Christ as our King, and in love and loyalty to serve him. Thus we shall best fulfil our duty in all other relationships. The best Christian is the best subject.W.F.

HOMILIES BY C. SHORT

Psa 2:1-12

The Divine King.

This psalm is supposed by some to have been written about the time of the coronation of Solomon. The heathen might then be the subject nations outside of Palestine, which threatened rebellion at this time. The seventh verse is applied to Christ in Heb 1:1-14. Let us use the psalm in this higher application of it to Christ.

I. THE REBELLION OF THE WORLD AGAINST CHRIST.

1. Is an unrighteous rebellion. Rebellion against evil powers is a righteous thing. But Christ’s rule is infinitely just and good and merciful.

2. Is an unsuccessful rebellion. “The people imagine a vain thing” if they think they can overthrow the rule of Christ. That belongs to the eternal order. The sea can shatter granite cliffs, but the throne of Christ is for ever and ever.

3. Such rebellion recoils upon the heads of the rebels. Every blow we strike against justice, love, and goodness rebounds upon ourselves; but we cannot injure God, however we may grieve his Fatherly heart.

II. CHRIST IS KING OF MEN.

1. By Divine appointment. (Heb 1:6.) And therefore God is said to laugh at, deride, and utter his wrath in sore displeasure against those who oppose him (Heb 1:4 6).

2. By Divine nature and character. “Thou art my Son; this day have I begotten thee” (Heb 1:7). The Divinest Being of all history, and, therefore, a King by the highest of all rights.

3. A King by the actual and possible extent of his empire. “I will give thee the nations for thine inheritance,” etc. (Heb 1:8). He who has conquered a world is its rightful ruler. Christ is now worthy; but one day he will actually conquer the world.

III. THE UNAVOIDABLE INFERENCE. That we should be reconciled to God, and be at one with Christ. The wrath of God is unendurable, but “blessed are all they that put their trust in him.”S.

Fuente: The Complete Pulpit Commentary

Psalms 2.

The kingdom of Christ: kings are exhorted to accept it.

THE Jewish rabbis expound this Psalm (as Raschi informs us in his comment on the first verse) of king Messiah; though he himself explains it in the literal sense, as relative to David. The Chaldee paraphrase seems also to apply the Psalm to the Messiah. That, in the primary sense, David speaks of himself, I think there can be no reason to doubt; and Bishop Patrick acknowledges, that, under the history of David, it contains an illustrious prophesy of the kingdom of Christ; and, accordingly, he explains it first of David, and then of Christ, his son. We have, therefore, explained the whole Psalm as first describing the history of David’s appointment by God to be king of Israel; and if the circumstances of the description do, in their literal sense, belong also to Christ, and are more eminently fulfilled in him than they ever were or could be in David, then this Psalm, in its literal sense, is equally descriptive of Christ as of David; and therefore very justly applied to him by the writers of the New Testament. It is certain that this Psalm was penned after the translation of the ark to Mount Sion; because it expressly calls Mount Sion, The hill of God’s holiness, which name could not belong to it till God had chosen it for the residence of the ark; and it must have been composed after the message he received from God by Nathan, of the perpetual establishment of his house, his throne, and kingdom, 2Sa 7:1; 2Sa 7:29 because he makes particular mention of God’s determined purpose in favour of himself and family: nor could any time be more proper for a composition of this nature, than when this instance of God’s peculiar favour to him was fresh in his mind, and he was now about to enter into new wars with neighbouring and powerful princes; for nothing could tend more to inspire his people with resolution and courage, than his assuring them that God beheld the attempts of his enemies with scorn and derision, and would enable him to break them with as much ease as he could dash in pieces a potter’s vessel. See Dr. Chandler; from whom the following notes on this Psalm are principally taken.

Psa 2:1. Why do the heathen rage Gather together; or, as in the Margin of our Bibles, Tumultuously assemble. Cocceius translates the root ragash by convenire concorditer, to meet together with unanimity, or one consent, whatever be the purpose of such meeting; and this sense suits well the place before us; as it represents the nations confederating together to disturb David’s reign, and uniting their forces to hinder the increase of his power. It also answers to the fact, as related 2Sa 8:1.

Fuente: Commentary on the Holy Bible by Thomas Coke

Psalms 2

1Why do the heathen rage,

And the people imagine a vain thing?

2The kings of the earth set themselves,

And the rulers take counsel together,
Against the Lord, and against his Anointed, saying,

3Let us break their bands asunder,

And cast away their cords from us.

4He that sitteth in the heavens shall laugh:

The Lord shall have them in derision.

5Then shall he speak unto them in his wrath,

And vex them in his sore displeasure.

6Yet have I set my King

Upon my holy hill of Zion.

7I will declare the decree:

The Lord hath said unto me, Thou art my Son;

This day have I begotten thee.

8Ask of me, and I shall give thee the heathen for thine inheritance,

And the uttermost parts of the earth for thy possession.

9Thou shalt break them with a rod of iron;

Thou shalt dash them in pieces like a potters vessel.

10Be wise now therefore, O ye kings:

Be instructed, ye judges of the earth.

11Serve the Lord with fear,

And rejoice with trembling.

12Kiss 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.

EXEGETICAL AND CRITICAL

Character and Composition. The 1st Psalm first declares the truly pious servant of Jehovah blessed, without deciding whether the description is only an ideal one, or there is truly such an ever green tree of life; and then draws the counterpart without intimating the possibility or way of salvation of those who walk in wrong ways to destruction. The 2d Psalm, which in isolated expressions reminds us of the 1st Psalm, begins with a description of the world rebellious against God and His government, which passes over into a dramatic tone (Psa 2:1-3); describes over against this the action of Jehovah likewise running out into a dramatic mode of expression (Psa 2:4-6); then, without naming Him, makes the anointed of Jehovah Himself speak so that He explains the decree of Jehovah by a reference to a former ordinance of Jehovah (Psa 2:7-9); and closes with an exhortation to the rebellious to repent, which passes over into a declaration of the blessedness of those who make known their allegiance to the kingdom of the Messiah (Psa 2:10-12).

The prophetic or direct Messianic explanation can alone explain this Psalm (all ancient Jewish and ancient Christian interpreters, with some from all periods); neither the typical (Hofmann), nor the historical (the later Jewish and many recent interpreters), nor the poetical (Hupf., as a general glorification of the theocratic kingdom), nor indeed the explanation to be found in the transition from the typical to the prophetic (Kurtz) can suffice. This the explanation which follows will show. [Perowne: He begins to speak of an earthly king and his wars with the nations of the earth, but his words are too great to have all their meaning exhausted in David, Solomon, or Ahaz, or any other Jewish monarch. Or, ere he is aware, the local and the temporal are swallowed up in the universal and eternal. The king who sits on Davids throne has become glorified and transfigured in the light of the promise. The picture is half ideal, half real. It concerns itself with the present, but that only so far as it is typical of greater things to come. The true king who, to the prophets mind, is to fulfil all his largest hopes, has taken the place of the visible and earthly king.C. A. B.]

The author is unknown. Most interpreters, indeed, from different stand-points, think of David, whilst they grant that Act 4:25 is not decisive.6 They differ likewise widely from one another in their estimate of the historical situation (comp. De Wette). [Perowne refers it to the events 2 Samuel 10. The confederacy of Syrians, Ammonites, and others who had formerly been subdued (2Sa 8:3; 2Sa 8:12), and who now make a last effort for independence.C. A. B.] Rosenm. (I. Edit. only), Paul. Ewald, Bleek, think of Solomon.7 Maurer thinks of Hezekiah with reference to 2Ch 28:18; Hitzig of the Maccabean prince, Alex. Jannus; Delitzsch thinks of the period of the prophecy of Immanuel, Isaiah 7-12, perhaps the prophet Isaiah himself, partly because of the similarity of circumstances, partly on account of the similarity of subject and even modes of expression.

Str. I. Psa 2:1. Why.The question thrown up by the Psalmist, which already begins to be solved in Psa 2:1 b as the change of position and the mood of the verb show, is only a rhetorical one, a question of displeasure, of astonishment, and of derision=wherefore then? why then? [De Wette: The poet transports himself at once into his situation and feelings. He looks upon the undertakings of the rebels with indignation and contempt, and breaks forth in the exclamation, Why?=to what end?C. A. B.]

Rage.The Hebrew verb does not denote actual rebellion, but that intimation of the speedy outbreak of rebellion which is given by crowds surging in gloomy and confused resentments, murmurs and alarms.

[Imagine.In old English this word had the meaning of scheme, devise, plot, vid.WorcestersDict. This meaning has now passed out of use. It is better, therefore, to substitute devise, with the meaning of meditating evil. This is the same word as is used Psa 1:2 b. De Wette: of wicked, Pro 24:2, here of rebellious undertakings; Hupf.: of wicked and deceitful devices, Psa 38:12; Isa 59:3; Isa 59:13.Vain thing., here substantive, a foolish and vain devicewhat is proved to be idle by the result.C. A. B.]

Psa 2:2. The idea of sitting together passes over into that of deliberation, here that of conspiring. This is described by the perfect as an accomplished fact, as Psa 2:1 a, and as preceding the hostile setting themselves, which in the imperf. appears as enduring and still continuing, as Psa 2:1 b, and as finishing the description in Psa 2:1 a.

Psa 2:3. The rebels are immediately introduced speaking, and they speak in figurative language, taken from refractory bulls, which express their carnal love of liberty and their unruliness.8

Str. II. Psa 2:4. The ancient translations express all the imperfects in the antistrophe Psa 2:4 sq. by the future, [so A. V.]; Ewald, Delitzsch, et al., at least those in Psa 2:5 [this is betterC. A. B.]; but, according to Hupfeld, they are all to be regarded as present, though subsequent to one another. Laughing is often an expression of the feeling of security and of the consciousness of superiority in contrast to fear; scorn rejects the presumption of the impotent with deserved contempt, and discloses their weakness: wrath punishes them. [De Wette: With the rage and exertion of his enemies the poet sets in beautiful contrast the laughing quiet of his God, who can with one word bring these proceedings to naught. Hupfeld: A beautiful gradation in thought from the quiet laughing to the agitated scorn, and from this to wrath, which breaks out in the following verse in word and act.C. A. B.]

Psa 2:5. Jehovah speaks here with real words, not in thunder (Herder), although the words whiz and roll along like thunder and lightning [in the style]; and , according to Hupfeld, is frequently used for terror, which confuses, and especially that which is caused by God, and drives into mad flight and leads to destruction.

Psa 2:6. [Yet have I.De Wette: often makes a contrasthere it is with the riotous proceedings of the kings. The pronoun I is emphatic.C. A. B.] Bttcher has shown (Aehrenlese, p. 4) that we must not translate: anointed, but set (according to the Sept. and Vulg.). Some translate But I have been constituted king by him.[My King.Hupf.: My king so far as he is appointed by God as king over His realm, comp. 1Sa 16:1, and by virtue of the theocratic idea, His representative.C. A. B.] Zion was not the anointing place either for David (1Sa 16:13; 2Sa 2:4), or for Solomon (1Ki 1:39), or for Christ (Zec 9:9), but the seat of government of the Anointed (Psa 110:2; 2Sa 5:9). The assertion that Zion in the Old Testament constantly is used as the equivalent of Jerusalem, and that it is the name of a special height is disproved by 2Sa 5:7; 2Sa 5:9; 1Ki 8:1; Hupfeld, however, asserts that according to prophetical and poetical usage it indicates synecdochically the entire holy mountain city as the seat of God, and naturally rejects the translation of J. H. Michaelis and Hofmann al Zion, over its citizens, the people of God; so likewise the translation, mountain of my sovereignty (Herder, Rosenm., et al.). [Delitzsch: Zion is the hill of the city of David (2Sa 5:7; 2Sa 5:9; 1Ki 8:1) including Moriah. That mountain of holiness, holy mountain, which is the place of the Divine presence, and therefore towers above all the heights of the earth, is assigned to him as the seat of his throne.C. A. B.]

Str. III. Psa 2:7. Declare.In this strophe it is not the poet which speaks, but the anointed of Jehovah. This is not David nor any other historical king of Israel, moreover not the personified theocratic kingdom, but the Messianic king; not in bodily reality, it is true, nor speaking magically from the Psalm, but appearing in the Psalm dramatically as a person.9 This does not mean, by any means, as a poetical figure. For the person of the Messiah, as promised by God, and therefore surely coming, existed in the faith of the Psalmist not less than in the faith of the prophets and the church, although, in lyrical parts of Scripture the expressions of faith concerning him appear in different forms from those in the historical or didactic, and the prophetical writings in a narrower sense. The Messianic king in this place appeals for the explanation of Psa 2:6, not only to a feigned oracle (De Wette) but to a , an ordinance (whether regulation or arrangement). There is also in its meaning a reference to an express, inviolable, and peculiar declaration of Jehovah of a historical kind, such as that which is found for the relation in question, in 2Sa 7:14 sq., alone. This promise of God, given to David through Nathan before the birth of Solomon (2Sa 12:24), is the historical root of the biblical prophecies of the seed of David, who likewise stands in the relation of sonship to Jehovah. This expression does not denote the divine origin of royalty, or a management of the government according to the will of Jehovah (De Wette), but, first of all, a relation of love to Jehovah, and especially with reference to care and training, which however, at the same time, includes a reference to faithfulness, so much the more as the covenant of God with Israel is regarded as a marriage covenant (Hengst., Hupf.) In this last turn of thought there is a thread of meaning, which has been for the most part neglected; yet which alone can lead us to a correct understanding of the passage, viz.: If Israel stands partly in a relation of sonship to Jehovah, the God of historical revelation, partly in a marriage covenant with Him as the only living, true, and faithful God of the covenant, and indeed the latter, in the sense of Monogamy, over which God watches with jealousy; then the following consequences ensue, viz.: (1) That every attempt to make a parallel with the sons of Elohim (whether angels or princes, Psa 82:6) and with the children of Zeus is entirely unsuitable, and entangles the entire conception. (2) That the use of the word (which seldom means to beget, but generally to bear) is not to be regarded as merely a rhetorical variation of the idea of sonship, but gives rise to this thought; that in a determined case some one has been placed in this relation by God Himself, and indeed in the midst of the history of revelation, in which sense Israel also is called the first-born son of Jehovah (Exo 4:22). (3) That in such a case to-day has not only a mere poetical, or indeed a metaphysical, but a historical meaning. The meaning is not of an eternal, or of a temporal, or spiritual begetting of a person, a setting him in existence; so also not as is frequently supposed of the establishment of an Israelitish king in the government, which was disputed by mighty opponents. In connection with this supposition an unknown writer in Paulus,Memorab. III., regards the Psalm as a coronation address composed by Nathan when Solomon ascended the throne.

It is certainly a king of Israel, an anointed of Jehovah, who speaks, but this happens partly after his establishment on Zion by Jehovah, and partly as a demonstration, not indeed of his theocratic title (for this he had as the one appointed by Jehovah), but of his personal capacity for the government in question, which was to overcome, and embrace the world. Moreover, a general call to the position of sonship to Jehovah would not have been sufficient, because such a call is also ascribed in general to pious Israelites, Deu 14:1; Psa 73:15; Pro 14:26. Therefore in this place he appeals to a special ordination, and indeed so that he refers to an appointment of Jehovah with reference to this very thing, as a word spoken to him as a personal being who already was in existence; that is, the speaker wishes to make known: (1) That he, and no one else, is the one to whom this appointment applies; (2) that he has not been made the son by it for the first time, but declared to be the son; (3) that this declaration was in time and not in eternity, and has the meaning of a historical recognition. At the same time the form of the declaration shows it to be an explanation, and indeed not only of the previous oracle in Psa 2:6 (Herder, Hupf., et al.), but also of the appointment of Jehovah mentioned. There can be no doubt but that has this meaning of more exact account or explanation, Psa 50:16. Even this shows this declaration to be an advance in the declarations of Revelation. But the same is also shown, in fact. For a word of Jehovah of this kind is found only, Psa 89:27 sq., mentioned with reference to David, and 2Sa 7:14 with reference to Davids son. But in the passage Psa 89:27, it is likewise not David who speaks, but this passage and the prophecy, 2Sa 7:14, indeed first after his death, were rather referred to him and his seed, and interpreted as Messianic, so that a remarkable agreement is evident with the passage in which we are now engaged. Both Psalmists already treat that historical word of God as Messianic, and find the right to this conception in the fact that the prophecy of Nathan treats of the government of the world with invincible power and of eternal duration. This declaration prevents the necessary consideration of the immediate reference of the oracle to Solomon, and in connection with other prophetical statements respecting the seed of David, especially after the death of David and Solomon, gives to his Divine sonship a narrower, a specific, namely a, Messianic signification. This also comes forth, in the Psalm before us, not merely typically, but directly. For David cannot be the speaker introduced by the Psalmist, since the ordination of Jehovah, to which the sovereign who claims the name Son of God appeals, is referred to the son of David and we cannot think of Solomon, because the circumstances alluded to in the Psalm do not at all suit his government, which is expressly mentioned as peaceful (1Ki 5:4-5; 1Ki 5:18). If, then, we are compelled to go beyond this king, there is no further support for the typical idea in any one of the succeeding rulers, and the historical explanation is satisfied only when it finds the fulfilment of the declaration of this Psalm in Jesus, the historical Messiah, that is to say, treats it as directly Messianic, as is frequently the case in the New Testament. Comp. the doctrinal and ethical thoughts which follow, and my exposition of Heb 1:5. [Alexander: These words are cited in Act 13:34, and Heb 1:5, to prove the solemn recognition of Christs sonship, and His consequent authority by God Himself. This recognition was repeated, and as it were, realized at our Saviours baptism and transfiguration, where a voice from heaven said (Mat 3:17; Mat 17:5): This is My beloved son, in whom I am well pleased, hear ye him.C. A. B.]

Psa 2:8. Ask of me and I will give thee.[Perowne: A poetical figure, by which is represented Gods willingness to give to His anointed the kingdoms of this world. The Fathers love will withhold nothing from the son. God will have His own son, His beloved, ask of Him; He delights in giving, but He likewise delights in being asked, and exhorts to the asking with promises of bestowing. As with all His children, so with the Messiah above all. In this connection it is well to recall Jesus habit of prayer to the Father. This verse asserts the share of the Gentiles in the blessings of the Messiahs rule, yet not as heathen, but as submissive to the Messianic kingdom. This is the constant idea of the Psalmist and the Prophets.C. A. B.]

Psa 2:9. Break.According to the Sept., with other vowel points, to rule [] with reference to Mic 7:14. The Messiah is thus represented also, Rev 12:5; Rev 19:15. This already shatters the objections of De Wette and Hupfeld to the Messianic interpretation. This form, moreover, presupposes the prophecy, Num 24:17, and has its internal reasons in the fact that the Messiah is at once Judge and Saviour, vid. Doct. and Ethical. [Potters vessel.De Wette: With little trouble, and to entire destruction, Jer 19:11; Isa 30:14.C. A. B.]

[Str. IV. Psa 2:10. Delitzsch: The Psalmist closes with an application of that which he has seen and heard, to the great ones of the earth. The warning is directed not to those who have been seen in rebellious commotion, but to kings in general, with a glance at that which he has seen and understood in prophecy.Judges of the earth.Delitzsch: Not those who judge the earth, but those judges and regents who belong to the earth in its length and breadth.

Psa 2:11. This verse stands in beautiful contrast to Psa 2:3, as it is based upon what has been seen in prophecy, Psa 2:8-9.Serve the Lord with fear.This must be taken in a religious sense, as is usually the case, but the political sense is likewise involved, as we see from Psa 2:8-9. The religious and the political submission are combined in the Messianic kingdom (vid. Riehm and Perowne).Rejoice with trembling.Delitzsch: Their rejoicing lest it should turn into security and pride, is to be with trembling, trembling with reverence and self-discipline, for God is a consuming fire, Heb 12:28.C. A. B.]

Psa 2:12. Kiss the son.That is, do homage to him (1Sa 10:1; comp. 1Ki 19:18; Hos 13:2; Job 31:27.) The Aramaic for is also found, Pro 31:2, and the absence of the article suits entirely the Messianic interpretation. The word then stands in the transition to a proper noun. According to the example adduced by Delitzsch, an Arabic interpreter would explain: kiss a son and what son? All the ancient translations, except the Syriac, have different interpretations, whilst they either take as an adverb = pure, clean (Aquil., Symm., whom Jerome follows: adorate pure); or read (= purity, chastity, modesty) and in the sense of lay hold of, embrace. Hence (Sept.), apprehendite disciplinam (Vulg., Chald.), lay hold of purity (Ewald, Kster). The Arabic translation of Saadia interprets: Prepare yourself with purity, that is, with sincerity, to obey Him. Hupfeld regards the original meaning of the verb as to join, to follow, and translates: submit yourself sincerely and honestly. But since there is no evident use of in this sense, he supposes, with Olsh., a mistake, and would read = submit yourself to Him (join Him); whilst he grants that even this construction is not found elsewhere. The same objection applies to the translation: Submit yourself to duty, namely, obedience (Hitzig).10

The kiss, as a sign of reverence is, in the Orient, for the most part given on the hand, or the clothing of another (Rosenm.,Altes and Neues Morgenland, III., no. 496; IV., no. 789), yet at times even on the mouth, or thrown by a movement of the hand, which is regarded as an act of homage.

Even with the Messianic interpretation, it is questionable whether the subject of the following clause is the son (Hengst.), which is the most obvious, or Jehovah (with Aben Ezra and most interpreters, with the supposition of a change of subject which is frequent in prophecy and poetry) because this corresponds better with the consciousness of the believing Israelite. But both clauses, with lest and when, contain merely confirmed warnings in the mouth of the Psalmist, entirely the same as that which immediately before he has had the Messiah speak; and if there is in the closing clause the word often used of believing refuge in Jehovah, yet this does not decide, in view of the Divine majesty and power ascribed to the Messiah. It would rather seem to be decided by the fact that in Psa 2:11 already again Jehovah Himself is named as Sovereign, whom the kings and judges of the earth are to serve. But this very passage favors, in the highest degree, the Messianic character of the entire Psalm. For the discourse is of the previously heathen princes and leaders of the nations, who are not to be made Jews by compulsion, as it happened for the first time under Alex. Jannus, to whom on this account Hitzig brings down this Psalm; but who are exhorted to conversion to Jehovah, ere the crushing judgment of the Messiah shall be fulfilled on all those who are not members of the people of God, even the mightiest. These also declare, with all their expressions of joy, still ever that holy awe, and that indelible trembling of the creature before the Almighty and Holy God, which is mentioned likewise in the New Covenant, e.g., working out salvation with fear and trembling (Php 2:12; Heb 12:28). The context itself is against the interpretation of the hypocritical joy at the homage festival, of those who have been overcome by force, and who obey from fear (Ilgen in Rosenm., and part also Hengst.)

[From the way.Alexander: By the way. Riehm: In order that you may not perish with regard to the way = go in a way which is destruction for you. is an accusative of reference, (Hitzig, of limitation.) So also Delitzsch, et al.C. A. B.]

The construction of the closing clause being disputed, we cannot gain from it any evidence of the Messiahship of the Anointed, but since this Messiahship is proved elsewhere, the contents of the clause forbid a reference merely to an earthly king, Psa 118:9; Psa 145:3, but not to Gods King, whose solemn name of Messiah and Son of God has here its first biblical expression and abiding support. Instead of little some translate with the Sept., in short, soon; but in hypothetical connections only the first meaning of the Hebrew word can be safely shown. Sachs translation as nothing, is too strong. [Hupfeld, , not to put their trust in Him, but to seek or take refuge with Him. So Hitzig et al. This meaning is clear in = refuge, in the shadow of His wings, Psa 36:8; Psa 57:2; under His wings, Psa 91:4; Rth 2:12; of a rock, shield, etc., Psa 18:3; Psa 18:31; Psa 144:2; Deu 32:37, etc.C. A. B.]

With Bugenhagen we say, at the close of this Psalm, epiphonema dignius ut mediteris quam ut a me tractetur.

DOCTRINAL AND ETHICAL

1. When those who are without the kingdom of God oppose it and attack it, even though they assemble themselves in masses, riot against it after the manner of the nations, according to the ways and in the interests of the kingdom of this world, combine under mighty princes and wise leaders, yet their rebellion is not only deplorable, but is also miserable, abject, and blameable; yes, it is from the beginning condemned as without reason and without effect. They consult together, it is true, but nothing comes of it. They would undertake something, but they cannot, and properly they are not allowed to. They are as cowardly as they are boastful. They merely excite one another, and stimulate one another with presumptuous words to wicked and impotent pretensions. Furit in unum populus et miseretur omnium Christus.

2. The enemies of Divine sovereignty on earth are of many minds and split into parties, yet they agree in the wish to limit its extension as far as possible. So far as it is in heaven, they do not trouble themselves about it, but with every advance it makes in the world, they feel that their interests are threatened. Although they are still without its limits they have a presentiment that Divine Sovereignty is in all earnestness an absolute Sovereignty embracing the whole world. They feel that by this very fact they are assailed in their natural claims, which they call human rights, and in their native tendencies, to cherish which they regard as their most sacred necessity. When it is demanded that they should obey the will of God, and submit to His ordinances, which bind all men without exception, they regard it with indignation as a direct attack upon their human rights of sovereignty, and consequently as a personal insult. They little think that the cords thrown out to them from the kingdom of God are holy bands of moral communion, and cords of love to assist them in pious discipline and life. That which is weaving itself about them and their children into a net of grace for their salvation, they regard only as a yoke of compulsion to their unsubdued hearts, and abuse it as a fetter to their freedom, and a restraint to their consciences. It seems to them a point of honor, based on natural rights, and enjoined by circumstances, to tear away and strip off those cords which are wound about them, and hold them in this way. Even to-day we see that all the enemies of Christ find it as burdensome to be compelled to submit to His authority as to undergo the greatest shame, (Calvin).

3. The internal contradictions of such reflections upon the world are truly great, but the blindness of those who are entangled therein is equally great. Their pathos is as hollow as their power and their rights; their talk as empty as their counsel; their efforts as frivolous as their conceit; their ability as vain as their intentions. Thus they perform a drama whose fearful earnestness they are no more able to conceive than the absurdity of the part they play in it, and whose comic side ceases to excite laughter when history discloses it as really tragedy, and reveals to the anxious heart of man, that even the bright glance of the serene eye of God emits the lightnings of wrath, which work ruin and set the world in flames; and that the word of the scorner will come forth from the mouth of the Almighty in the crushing thunders of judgment. Thus God decrees, that the ungodly should storm and rage against the pious, excite all their counsels against them. But all this is as the stormy, swollen waves of the sea, which rush along as if they would break down the shore, but before they reach the shore they quiet down again, vanish in themselves, or break up with a little foam upon the shore. Luther.

4. And yet God has made preparations in history against the destruction of the world, and these are embraced in the Messianic institutions of salvation, which were not only typically symbolized in the theocratic institutions of the Old Covenant, but were historically prepared and foretold by the prophetic words of Revelation. From these prophecies, even in the darkest times, the severest afflictions, the bright light of consolation streams forth, because these not only point with certainty to the providence of God in history, but also to the indestructible power, the sure and constantly approaching victory of the kingdom of God over all the powers of the world. As these prophecies are consoling to the citizens of the kingdom of God, so are they threatening and calculated to terrify its foes.

5. The Messianic prophecies explain the entire history of the world and of salvation, illuminating it with the light of Divine revelation. These again have their centre of light in the declarations respecting the person of the Messiah. The faith in this person, that He will surely come and appear in history, has its living root in the hearts of believers. But this root does not spring from the soil of human longings, or the national spirit of the people of Israel, but it grows under the influence of the Divine Spirit from the soil of special Divine revelations made to Israel, and it develops in testimonies, which may become prophecies, as in the circumstances of this Psalm.

And these prophecies on the one side strengthen and nourish faith, and on the other find their true development and progress in history.Such a hope as this we must firmly maintain, and not deviate from it for any cause whatever, (Luther).
6. On account of this historically growing and developing character of Biblical prophecy, it is possible that its elementary beginnings, which on account of their germinal nature embrace and contain in embryo the forms which afterwards appear separately, were neither clearly understood by their contemporaries, nor always explained in the same way by subsequent writers. If, however, the explanations maintain the direction indicated by the writing itself, and lay hold of that thought which is prominent, and which alone is authorized, then there is not the least occasion for ambiguity, or of a perplexing manifold sense. But these thoughts, which alone are authorized, have found their expression successively in the Scriptures themselves, so that we need not seek for any other rule. The fulness of meaning in the biblical expressions Anointed, and Son of God, cannot be derived either simply from etymology of the words, nor directly from the first historical use of these terms; it can be gained only from a consideration of the use of these terms made by the biblical writers in the time of the fulfilment in the New Testament. If therefore Psa 2:7 of this Psalm makes the first biblical use of this expression with reference to the Messiah, on the basis of a Divine decree, then we can conceive the right of the Messianic use of this and other verses of this Psalm in the New Testament in various forms. This is the case in express citations, as Act 4:25 sq., where Peter and John, with the rest of the Apostles, treat as a fulfilment of the words, Psa 2:1-2, the rebellion against Christ, in which the unbelieving Jews had shown that they were entirely agreed with the princes of the heathen, who not only ruled them but led them; furthermore, Act 13:33, where Paul derives from Psa 2:7 the propriety and reasonableness of the resurrection of Jesus as the Son of God; finally Heb 1:5, where the argument for the super-angelic nature and rank of Jesus as the Messiah is derived from the same verse. So also these words are used literally, in the Messianic sense; thus Heb 5:5, where the idea is advanced in connection with words from Psa 2:7, that Jesus Christ was placed in the glory of His high priesthood by God, who had declared Himself his Father long before, and in contrast to His predecessors; furthermore, Rev 12:5; Rev 19:15, where the judicial activity of the Messiah is described with words from Psa 2:9. Finally there are parallel facts mentioned, such as the wrath of the Lamb (Rev 7:16), the Sovereignty of God and His Messiah over the world (Rev 11:15), which might have been suggested by other passages, it is true, but which yet confirm the Messianic character of the Psalm. If we should reject this Messianic character we would be finally forced to the evasion made by the Arabic translation of Saadia, which translates in Psa 2:7 the Hebrew ben with friend, because the most obvious meaning cannot be understood.

7. It is worthy of special consideration that in this Psalm the generation referred to Jehovah, or rather the birth of the Messiah, is understood as a Divine declaration of the Messiah as Son of Jehovah, made by a word of revelation upon a historical day; that likewise the corresponding Divine declaration, Psa 89:27, transfers the title of first-born, which was previously given to the people of God, to the Messiah in His type David; that then John and Paul, in connection with the deeper insight of the New Testament into the idea of the Divine Sonship applied the name of first-born to Jesus, the historical Messiah, (Dan 9:24-25; Luk 2:11; Joh 1:49), and indeed partly with reference to His birth from God, before the creation of any creature (Col 1:15), partly with reference to His relation to the Church brought about by His resurrection from the dead (Col 1:18; Rom 8:29; 1Co 15:20; Act 26:23; Rev 1:5). Again, in close connection with this is the fact that Paul, Act 13:33, treats the resurrection of Jesus as the actual fulfilment effected by God upon a historical day of the declaration of the Messiah as His Son, expressed in the words, Psa 2:7 (comp. Rom 1:4); furthermore, that Heb 1:6, immediately after the use of the Psalm already mentioned, briefly speaks of the exalted Messiah with reference to His second advent, under the name of the first-born; finally that in Rev 12:5 the entrance of the Messiah upon His sovereignty over the world, when snatched away to God and to His throne, is regarded as a birth from the Church according to the analogy of Isa 66:7; Mic 4:4; Mic 5:1-2. Once, when Melanchthon was asked by some one, through his servant, why we sing every year, at Christmas, Born to-day, answered, Ask your master whether he does not need the consolation today.

8. The kingdom of God is not only to acquire a historical form on earth among the people of Israel and in the land of Canaan, but is to be spread abroad among all nations, even to the ends of the earth, yet not in the form of the theocracy of the Old Covenant, but in the Messianic form, or the Christocracy. The assurance that the power of the Divine kingdom over all people is conferred upon the Messiah rests upon the will of Jehovah guaranteed by the promise (comp. Psa 82:8); but the historical fulfilment of this promise is made dependent upon a demand yet to be made by the Messiah, whose time, manner, circumstances and conditions are not mentioned here, compare Luk 22:29; Rev 11:15.

9. The Messiahs power over the kingdom of God is destined to be a Divine government, not only to embrace the world, but also to conquer the world: and it has not only this destiny, but has also sufficient means in its own constitution to accomplish both of these purposes. We must distinguish, however, (1) the means of grace, which are offered previously to all the world (Mat 24:14; Mat 28:19), the use of which conveys a blessing to all those who willingly submit themselves to him (Mar 16:16), so that those who take refuge with God and His anointed are not cast down and buried beneath the ruins of a world which is judged by the Lord (Luke 28:30), but they find deliverance; and (2) the powers which infinitely surpass all the powers of this world, and which are greatly to be feared when they unfold in their strength, in the exhibition of wrath (Rom 2:5), in the Messianic judgment (Joh 4:22).

10. In the intervening time the Divine word addresses itself not only to the lowly and the weak, but very emphatically to the powerful and those in high positions in the world, who are in especial danger of over-rating themselves and of boasting, and, in consequence of this, of misunderstanding, neglecting, and transgressing the laws of the kingdom of God, which lie at the basis of all human order, and therefore they need an earnest and gracious admonition to be mindful of their responsibility to the Heavenly King and Judge, and to lead their subordinates in witnessing faithful obedience to their Lord and God, who not only has established the office of magistrate in the world and maintains, protects and blesses the power of the magistrate among men, but also would stand in a personal relation and communion with those who are clothed with this power, in order that the sceptre and sword, money and property with which they have been invested by Him, may be used to the glory of God, the good of the kingdom, and the benefit of men, and that they may work out their own salvation on the one side with fear and trembling, and on the other with sacred joy. Spes sine tremore luxuriat in prsumtionem, et timor sine spe degenerat in desperationem (Gregory).

HOMILETICAL AND PRACTICAL

It is as impossible to destroy the kingdom of God on earth as to take heaven by storm. God will not allow Himself to be dethroned.The sovereignty of Christ is to believers an easy yoke, to unbelievers an oppressive fetter; therefore, obedience is to the former a sweet pleasureto the latter an insupportable burden; but it cannot be shaken offthe sceptre of blessing becomes a rod of iron.All persons in authority should assist in the carrying out of Gods will on earth, and use their powers to this end; but it is allotted to the Son of God alone to set up the kingdom of God and carry it on in the world.Rebellion against the Lord and His anointed is shameful as it is presumptuous; foolish as it is daring; impotent as it is wicked and audacious.The higher our position in this world, the greater our accountability to God.The Lord proclaims the presence of His grace, as well as His coming to judgment, and so no one has excuse. God gives time for repentance to the individual as well as to nations; blessed is he who uses this time of grace and takes refuge with the God of all salvation, who reveals Himself in History as Saviour and as Judge.

Starke:Where the kingdom of Christ breaks forth with power, the world is excited and rebellious, but all in vain.This is a perverse generation which finds the snares of Satan easy and pleasant, but rejects as cumbersome the cords of Jesus love.He who would be a true anointed of the Lord cannot and must not oppose the Messiah, but must build up this kingdom.The Lord and His anointed are so inseparably united that their enemies must combat them both together.It is pleasurable to be a servant of sin (Rom 6:12), and at the same time a servant of perdition (2Pe 2:19); but to be a servant of God and of Jesus is regarded as too troublesome for the flesh (Act 24:25), prejudicial to freedom (Joh 8:33), and dishonorable (Joh 9:28).When our Lord in His time had sufficiently proved the faith and perseverance of His Church, He deprived His persecutors of their courage, so that those who had previously been the source of fear to every one, feared and trembled themselves.Christ was, according to His office, a preacher; according to His majesty, a King on Mount Zion, therefore, true man; a Son begotten to-day, therefore true God; a wonderful Hero and Lord!Christ is a universal King, therefore He has His Church in all parts of the world.The enemies of Christ suppose that His sceptre is still a reed, as in the time of His sufferings; but they will be obliged to experience, some day, to their greatest shame, the iron sceptre in His hand.Generally those who are the highest in dignity acquire self knowledge and humility with difficulty, yet this is indispensable to their improvement.What is more reasonable than that those who have received more honor than others should render the most reverence to God? (2Sa 12:7 sq.).Those are the best friends of magistrates who remind them of their duty to the Son of God, in order that they may not be exposed to His wrath.How great a change of heart there must be, if we are to resolve to serve and truly hold Him for our Lord whom formerly we despised and opposed.Christ is gracious, so that He willingly allows Himself to be kissed; but if he is not kissed at all, or with a Judas kiss, He can be as angry as He is gracious.

Moller:God speaks to the ungodly more by His arm than by His mouth.Selnekker: All will go well with those whose hopes are in Christ, who know Him by faith, accept Him and confess Him.Dauderstadt: We have only God to serve with fear, not Satan, not the flesh, not the world.Geier: The flesh always seeks release from restraint, but to its own destruction.To be truly wise is to know ourselves and our danger at the right time.Francke: Just as it is the part of man constantly to ask, so also is it the part of our Heavenly Father constantly to give.Renschel: Although the enemies of Christ rage still, yet He remains King.He who serves and honors Him will live with Him forever.His kingdom, the Church, will survive when all His enemies perish.Herberger: The Lord Jesus has many and mighty enemies, but He is greater than they all; therefore, the best advice is to gain His love and be blessed forever by Him.The enemies of the Christian religion speak their own shame.The longer the storm is coming, the harder it beats; the longer God withholds His wrath, the more terrible the punishment.That which has been established by our Heavenly Father, no devil or tyrant will overthrow.The Church is oppressed, but not suppressed.Beware of Gods wrath, for wrath and destruction are close together.Bengel: In the kingdom. of Omnipotence all things must be arranged for the best.Umbreit: Only those who reject the breath of love, feel the iron of justice.R. Stier: The kingdom of the Anointed Son of God, which is ever invincible to rebels, will be graciously offered to faith, before it is asserted with judgment.Guenther: David beholds the victory of his successor on his eternal throne, and shall we tremble when unbelief seeks its booty on Christian thronesTaube: Christ is the Man of decision for all; in Him is rooted the contrast between the righteous as believing subjects, and the ungodly as unbelieving enemies.Diedrich: When human powers are opposed to the Messiahs kingdom they are like earthen vessels to iron.

[Matt. Henry: One would have expected that so great a blessing to this world should have been universally welcomed and embraced, and that every sheaf should immediately have bowed to that of the Messiah, and all the crowns and sceptres on earth should have been laid at His feet; but it proves quite contrary. Never were the notions of any sect of philosophers, though never so absurd, nor the power of any prince or state, though never so tyrannical, opposed with so much violence as the doctrine and government of Christ. A sign it was from heaven, for the opposition was plainly from hell originally.Spurgeon: We shall not greatly err in our summary of this sublime Psalm if we call it the Psalm of Messiah the Prince; for it sets forth as in a wondrous vision the tumult of the people against the Lords Anointed, the determinate purpose of God to exalt His own Son, and the ultimate reign of that Son over all His enemies. Let us read it with the eye of faith, beholding as in a glass the final triumph of our Lord Jesus Christ over all His enemies.It was a custom among great kings to give to favored ones whatever they might ask (Est 5:6; Mat 14:7), so Jesus hath but to ask and have.There must ever be a holy fear mixed with the Christians joy. This is a sacred compound, yielding a sweet smell, and we must see to it that we burn no other upon the altar. Fear without joy is torment; and joy without holy fear would be presumption.Our faith may be slender as a spiders thread, but if it be real, we are in our measure blessed. The more we trust, the more fully shall we know the blessedness. We may therefore close the Psalm with the prayer of the Apostles: Lord, increase our Faith.

Plumer: It is easy for God to destroy His foes Behold Pharaoh, his wise men, his hosts and his horses, ploughing and plunging, and sinking like lead in the Red Sea. Here is the end of one of the greatest plots ever formed against Gods chosen. Of thirty Roman emperors, governors of provinces, and others high in office, who distinguished themselves by their zeal and bitterness in persecuting the early Christians, one became speedily deranged, after some atrocious cruelty, one was slain by his own son, one became blind, the eyes of one started out of his head, one was drowned, one was strangled, one died in a miserable captivity, one fell dead in a manner that will not bear recital, one died of so loathsome a disease that several of his physicians were put to death because they could not abide the stench that filled his room; two committed suicide, a third attempted it, but had to call for help to finish the work, five were assassinated by their own people or servants, five others died the most miserable and excruciating deaths, several of them having an untold complication of diseases, and eight were killed in battle, or after being taken prisoners. Among these was Julian the Apostate. In the days of his prosperity he is said to have pointed his dagger to heaven, defying the Son of God, whom he commonly called the Galilean. But when he was wounded in battle he saw that all was over with him, and he gathered up his clotted blood and threw it into the air, exclaiming, Thou hast conquered, O thou Galilean. Voltaire has told us of the agonies of Charles IX. of France, which drove the blood through the pores of the skin of that miserable monarch, after his cruelties and treachery to the Huguenots.C. A. B.]

Footnotes:

[6][Delitzsch: Because in the New Testament Davids Psalm and Psalm are corresponding terms. This is generally admitted by German commentators, though it is not generally allowed by English and American writers, such as Wordsworth, Barnes, Alexander, etc. Delitzsch is probably correct in his statement.C. A. B.]

[7][Ewald: In this Psalm we hear the voice of a king who, a short time before, was solemnly anointed in Zion. The tributary nations are rebellious and threaten to regain their freedom. The young king stands over against them, self-possessed, conscious of his union with Jehovah as His son and representative, inspirited by the prophetic word at his anointing, and strong in the power of Jehovah. This young king was Solomonthis Psalm his own composition, like those mentioned 1Ki 4:32. It is more than likely that the tributary nations plotted together, hoping to throw off the yoke of the young king. It is not necessary to suppose an actual rebellion. The Psalmist speaks of rebellious thoughts and designs. I think that this Psalm and the former are Psalms of Solomon.C. A. B.]

[8][Wordsworth: At Christs passion the heathen world represented by the imperial power of Rome, combined with the rulers and people of Israel against God and His Messiah. We will not have this man to reign over us was their language, Luk 19:14We have no king but Csar, Joh 19:15C. A. B.]

[9][Delitzsch: The Anointed Himself now takes the word, and speaks out what He is, and what He can do in virtue of the Divine decree. There is no word of transition, no formula of introduction to indicate the leap of the Psalmist from the word of Jehovah to the word of His Christ; the poet is a seer; his Psalm is a mirror of that which is seen, an echo of that which is heard.C. A. B.]

[10][Hupfeld: The language does not allow of the translation of as Son, for the following reasons, (1) in this sense is not a Hebrew word, but an Aramaic word, and only occurs in Pro 31:2, in a passage of very late composition, which has likewise other Chaldaisms, whilst this Psalm is the product of the best period of literature, and it is inconceivable that poetical license even would excuse such a word. (2) It is without sense apart from Jehovah, and without the article. (3) The subject of the following clause is Jehovah, as in the preceding verse, which makes it improbable that a new subject should step in between. It is difficult to take in any other way than as an adverb, as Sym., and Jerome. Hupfeld is correct here, I think; we must not be misled by the beauty of the idea, kiss the Son, or a desire for another Messianic allusion. There is sufficient reference to the Messiah in the 3d strophe, and this allusion would have no significance apart from that. Then again is used in that strophe for the Messiah. It would seem strange for the Psalmist to select an Aramaic form so soon after.C. A. B.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

DISCOURSE: 495
OPPOSITION TO CHRIST VAIN

Psa 2:1-12. 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. 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. 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 potters vessel. Be wise now therefore, O ye kings; be instructed, ye judges of the earth. Serve the Lord with fear, and rejoice with trembling. 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.

THIS psalm, in its primary sense, relates to David: it declares the opposition which should be made to his establishment on the throne of Israel, and the final subjugation of all his enemies: both of which events took place according to this prediction [Note: 2Sa 5:6-7; 2Sa 5:17 and 2Sa 8:1-15.]. But beyond a doubt a greater than David is here. There are several expressions in this psalm which are not at all applicable to the typical David, and which can pertain to none but the Lord Jesus Christ himself. Not even the highest angel could have that said of him, Thou art my Son; this day have I begotten thee [Note: Heb 1:5.]: and, as that august title was inapplicable to David, so it could never be said of him, that he had the uttermost parts of the earth for his possession. Moreover, when it is considered, that the expression, Kiss the Son, imported an act of divine worship; and that to trust in David would have been to give to a man the honour which was due to the Most High God alone [Note: Jer 17:5.]; it will be clear, that the psalm was intended to describe, not earthly, but heavenly things, even the reign of Messiah himself, the Lords Anointed. And of him the Jews, before the coming of Christ, interpreted this psalm; as the modern Jews are constrained to acknowledge. Indeed it is manifest, that the Apostles understood it in this sense; not only because immediately after the day of Pentecost they so interpret it [Note: Act 4:25-27], but because in their controversy with the Jews they quote it in this sense, and argue upon it as accomplished in Christs victory over death and the grave [Note: Act 13:32-33.]. In reference to Christ, then, we will explain it, and shew,

I.

The opposition that is made to him

Christ is still, as formerly, opposed by all ranks and orders of men
[No sooner was he born into the world than Herod sought to destroy him. During his ministry upon earth the attempts made upon his life were very numerous; and it was only by repeated miracles that he was saved. When the time for his being delivered into the hand of sinners drew nigh, the whole Jewish nation, as it were, rose up against him, to put him to death. His resurrection, and the descent of the Holy Ghost on the day of Pentecost, were calculated to rectify the mistaken apprehensions of his enemies, and to disarm their malice: but no sooner was his Gospel preached by his disciples, than the same opposition raged against them also, and every possible effort was made to suppress the rising sect: not even death itself, in all its most tremendous forms, was deemed too severe a punishment for those who professed to believe in Christ. In this opposition all ranks and orders joined: the learned Scribes, the self-righteous Pharisees, the unbelieving Sadducees, all the highest orders both in Church and State, as well as the profane and licentious populace, were of one heart and mind in relation to this matter: they who agreed in no other thing under heaven, agreed in this, a deadly hatred to Christ, and an inveterate opposition to his cause.
And is not the same phnomenon seen at this day? In this one point there is perfect unanimity, wherever we come. As Herod and Pontius Pilate, who were before at variance, united cordially with each other for the purpose of oppressing Christ, so now persons who are most remote from each other in political and moral sentiment, or even in the general habits of their lives, all unite in decrying the Gospel as visionary in itself, and as injurious to the world. Let the Gospel be brought into any place, and this universal hatred to it immediately appears: nor can the Gospel be cordially embraced by any individual, without exciting in the minds of his friends and relatives a measure of indignation against him [Note: Mat 10:22-25; Mat 10:34-36.].]

This opposition is founded on an aversion to his strict and holy laws
[Had the Apostles brought forward the Gospel as a matter of speculation only, they would never have been so bitterly persecuted in every place. The Jews were ready enough, of themselves, to follow false Apostles and false Christs: and the Gentiles would have welcomed the inventors or advocates of a new philosophy. It was the requiring of all persons to submit entirely and unreservedly to the dominion of Christ that irritated and inflamed the whole world against the preachers of Christianity. Thus, at this time, if we only brought forward the great truths of the Gospel in a speculative and argumentative way, no man would be offended with us: (multitudes of preachers do this without exciting any hatred or contempt in the minds of their hearers:) but the practical exhibition of divine truth, the shewing that all men must receive it at the peril of their souls, the insisting upon an entire surrender of their souls to Christ, to be washed in his blood, to be renewed by his grace, and to be employed for his glory, this is the offence: we are then too earnest, too strict, too enthusiastic, too alarming: we then are represented as turning the world upside down, and are deemed little better than the filth of the world and the off-scouring of all things. Nor will any thing screen us from this odium: we may be as learned, as blameless, as benevolent, as active as Paul himself, and yet, if we have any measure of his fidelity, we shall be sure enough to have some measure also of his treatment from an ungodly world.]

But the experience of all ages abundantly attests,

II.

The vanity of that opposition

Notwithstanding all the exertions of his enemies, Christ was exalted
[It was a vain thing that the people imagined, when they supposed that they could defeat the purposes of the Most High in relation to the establishment of his Son upon the throne of Israel. He that sitteth in the heavens laughed at them, and had them in derision. In vain were the stone, the seal, the guard: at the appointed hour, Christ rose triumphant from the grave; and, on his ascension to the right hand of God, sent forth his Spirit to erect, in the hearts of men, that spiritual kingdom that shall never be moved: Yet, says God, have I set my king upon my holy hill of Zion. As the purpose of Jehovah respecting the typical David was fulfilled in due season, so was that decree which Jehovah had declared respecting his anointed Son. The word grew and multiplied in every place: and the stone that had been cut out of the mountain without hands, broke in pieces all adverse powers, and filled the whole Roman empire [Note: Dan 2:34-35.]. The opposition raised by the Jewish nation against the Lord and his Christ, terminated only in the confusion of the opponents, on whom the wrath of God soon fell, and who are to this hour the most awful monuments of his displeasure.]

In due time his exaltation shall be complete
[God having, in the resurrection of Christ, borne witness to him as his only-begotten Son [Note: Rom 1:4.], has engaged, in answer to his requests, to give him the utmost ends of the earth for his possession. And this he is gradually accomplishing: in every quarter of the globe is the Redeemers kingdom extending on the right hand and on the left: and though there is very much land still unsubdued before him, yet shall he go on conquering and to conquer, till every enemy is put under his feet. The enmity of the human heart, indeed, will still vent itself against him; but all who will not bow to the sceptre of his grace, shall be broken in pieces like a potters vessel. Whether we look to the world at large, or to any particular individual in the world, the final issue of the contest will be the same: he must prevail, and all his enemies shall become his footstool [Note: Mat 22:44.].]

Let us then contemplate,

III.

Our duty with respect to him

If He be the blessed and only Potentate, the King of kings, and Lord of lords,
Our duty is, to submit to him and serve him
[A holy reverential fear becomes us in his presence: He is greatly to be feared, and to be had in reverence of all them that are round about him. Our fear of him should swallow up every other fear, and annihilate every desire that is contrary to his will. An external conformity to his laws will not suffice: he should reign in our hearts, and our every thought should be brought into captivity to the obedience of Christ. Not that our fear should be of a slavish kind: it is our privilege, and even our duty, to rejoice in him [Note: Php 3:3; Php 4:4.]: yea, we should rejoice in him with most exalted joy, even a joy that is unspeakable and glorified [Note: 1Pe 1:8.]: yet should our joy be tempered with humility, and our confidence with contrition. We should never so contemplate him as to forget ourselves, nor ever so triumph in him as to lose a jealousy over ourselves: we should rejoice in the Lord always; but still we should so temper this heavenly feeling as to rejoice with trembling.

With this reverential fear we should also maintain towards him a devout affection. Idolaters were wont to kiss their idols, in token of their entire and affectionate devotion to them [Note: 1Ki 19:18. Hos 13:2.]: hence it is said, Kiss the Son, that is, let us consecrate ourselves to his service affectionately and with our whole hearts. A constrained service is altogether unacceptable to him: obedience would lose all its worth, if we accounted his yoke heavy or his commandments grievous. His law should be in our hearts, and a conformity to it should be our supreme desire and delight.]

This is the duty of all, without exception
[It is a common sentiment, that religion is only for the poor, and that the rich and learned are in a good measure exempt from its restraints. But in the sight of God all men are on a level: all are equally dependent on him; all must give up an account to him; and kings or judges of the earth are quite as much subject to the command of Christ as the meanest of the human race. O let this awful delusion be banished! Let none imagine that a superiority of rank or station at all lessens their responsibility to God, or absolves them from the smallest measure of obedience to Christ ]
This is also our truest wisdom and happiness
If we say to any, Serve the Lord, we say, in effect, Be wise: for the fear of the Lord is the very beginning of wisdom. Those only who have never tasted of true piety, deride it as folly: and they only do it, because they do not like to confess their own folly in neglecting it: in their serious moments, and when their conscience is permitted to speak, the very despisers of godliness are constrained to say in their hearts, Let me die the death of the righteous, and let my last end be like his!

Moreover, it is the only true path of happiness: for, what happiness can they have who are obnoxious to the wrath of God? If his wrath be kindled, yea, but a little, can they endure the thought of meeting his displeasure? Are they stronger than he, that they can feel themselves at ease, when they have provoked him to jealousy? No: the most careless of mankind, if he reflect at all, must be sensible, that it is a fearful thing to fall into the hands of the living God. We say then, Blessed are all they that put their trust in him: they shall be protected by his power; they shall be preserved by his grace; they shall be enriched by his bounty; they shall be blessed by him with all spiritual blessings; and in the last day they shall be seated with him on his throne, and be partakers of his glory for evermore.]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

CONTENTS

This glorious Psalm is all over gospel, and speaks of nothing but of God, and his Christ, from beginning to end. The Holy Ghost, by his servants Peter and John, in one Scripture, and by his servant Paul in another, hath not left the Church to any uncertain reasonings and conjectures respecting this, but decidedly shown to whom the whole belongs. Here is the kingdom of Christ set forth under the type of David’s kingdom, and all kings of the earth exhorted to bend to it.

Psa 2:1

Why do the heathen rage, and the people imagine a vain thing?

Observe how triumphantly it opens, in contemplating the Redeemer’s kingdom, speaking of it as of a thing already granted and done, although the Psalm was written under the spirit of prophecy, at least a thousand years before Christ became incarnate. Yea, the Psalm looks back to the annals of eternity. I said, the Holy Ghost hath decided the point by his servants Peter and John. In proof, read Act 4:25-26 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Missions: Promises and Prophecies

Psa 2

Diocletian’s medal is still existing, on which he had caused to be inscribed that the name of Christians had been extinguished. The Council of Constance in 1414 met to burn Huss, to lay a solemn curse on Wycliffe’s memory, and to put an end to schism. James I., after the Hampton Court Conference, said of the Puritans: ‘I shall make them conform themselves, or I will harry them out of this land, or else do worse’. Ranavlona I. undertook to blot out the Christian Church in Madagascar by the help of unspeakable horrors ending in death: but instead of being obliterated, the Church grew marvellously.

References. II. 1. W. L. Watkinson, The Ashes of Roses, p. 9. II. 7, 9. John Thomas, Myrtle Street Pulpit, vol. iii. p. 127.

The World for Christ

Psa 2:8

This brief Psalm is not, like most of the Psalms, a lyrical effusion, coming from the experience of an individual soul; but it is, if we may say so, dramatic in its form. In a few condensed sentences the whole history of the world is made to pass before us.

(1) First of all here are the heathen and the kings of the earth. The nations imagining a vain thing. They are met together in council, not as you might suppose, to ask how they can submit themselves to the eternal will of God, not to ask how they can make their government upon earth some slight shadowing of the government of God in heaven, but they are met together to take counsel how they can be rid of God, how they can cast off His restraints and defy His reign. (2) The spirit of this Psalm bids us lift up our eyes from the earth to the heavens, and to Him that sitteth there. (3) Once more the spirit turns our eyes from the heights of heaven down to the earth, to behold the king whom God hath chosen. A king though there is no proclamation of His reign, except the scornful writing over the felon’s cross on which He died. This wonderful Psalm may be trusted to deliver its own message and to teach its own lesson to us all.

I. First that God does intend to bring the whole world, the whole rebel world into subjection to His holy will; that notwithstanding these marshalled empires and these conspiring forces of evil, He will not be baffled; they shall all bow before Him, and from this among other reasons that in the last resort all thrones, dominations, princedoms, virtues, powers that remain unsubjected to His will, must be dashed to pieces under the care of the Divine triumphant power.

II. And the second point is that the mighty end is to be attained by that humble-seeming King, Christ Jesus; that it will be given to Him in answer to prayer; for the Father hath committed all judgment unto the Son, and the Son has come into the world, not to judge the world but to save it. The world shall be brought to God, and brought to God by Jesus Christ and in answer to prayer.

R. F. Horton, The Sermon Year Book, 1891, p. 252.

Psa 2:8

Archbishop Tait (when Bishop of London) took this as the text of his C.M.S. sermon in 1859, on the day following the national thanksgiving for the final restoration of peace and order in India after the Mutiny.

Psa 2:10

This verse was the remonstrance addressed to Henry VIII. at Smithfield by John Lambert, who was burned in 1538: ‘Now, ye kings, understand O ye which judge the earth, be wise and learned. Serve the Lord with fear, and rejoice in Him with trembling.’

Lambert’s martyrdom was one of the most cruel of that time, and the often-quoted words came from him as he lifted his fingers flaming with fire,’ None but Christ, none but Christ’.

John Ker.

Christian Reverence

Psa 2:11

In heaven love will absorb fear, but in this world fear and love must go together. No one can love God aright without fearing Him, though many fear Him and yet do not love Him. Self-confident men, who do not know their own hearts, or the reasons they have for being dissatisfied with themselves, do not fear God, and they think this bold freedom is to love Him. Deliberate sinners fear but cannot love Him. But devotion to Him consists in love and fear, as we may understand from our ordinary attachment to each other. No one really loves another who does not feel a certain reverence towards him. When friends transgress this sobriety of affection, they may indeed continue associates for a time, but they have broken the bond of union. It is mutual respect which makes friendship lasting. So again, in the feelings of inferiors towards superiors. Fear must go before love. Till he who has authority shows he has it and can use it, his forbearance will not be valued duly; his kindness will look like weakness. We learn to contemn what we do not fear; and we cannot love what we contemn. So in religion also. We cannot understand Christ’s mercies till we understand His power, His glory, His unspeakable holiness, and our demerits; that is, until we first fear Him.

J. H. Newman.

Psa 2:12

We are thus told that Christ at His coming will greet us most lovingly. He will not come to destroy the human race, but to save all those who flee to Him, as He says, Come unto Me, all ye that labour. These words are a pleasant salutation and the sweetest kiss that He offers us. Christ does not enter Jerusalem, as Herod did, slaying the people, but offering salvation to all.

Melanchthon on the Psalms.

References. II. 12. Expositor (3rd Series), vol. v. p. 305. G. Brooks, Outlines of Sermons, p. 133. Spurgeon, Sermons, vol. v. No. 260. I. Williams, The Psalms Interpreted of Christ, p. 86. S. Cox, Expositor (2nd Series), vol. iii. p. 13. F. W. Macdonald, Contemporary Pulpit, vol. iii. p. 81. S. Black, Contemporary Pulpit, vol. iv. p. 316. Parker, The Ark of God, p. 117. S. A. Brooke, The Spirit of the Christian Life, p. 95.

Fuente: Expositor’s Dictionary of Text by Robertson

Psa 2

[Note. Jerusalem appears to be threatened by hostile powers, a confederacy that took advantage of the succession of a young and inexperienced monarch, to throw off the bonds of subjection and tribute. David, Solomon, Ahaz, and Uzziah have each of them been regarded as the hero and theme of the poem, but not one name satisfies the conditions of the psalm. Probably the psalm expresses an ideal view of the future. The psalm is lyric. It is based on the words of Nathan, and is referred historically to the time of the coronation of Solomon. The ancient Jewish commentators unanimously describe the Messianic interpretation of this psalm as a common one. Modern Jewish commentators interpret the song of David exclusively. In Act 4:25 the psalm is referred to as Messianic; in Act 13:33 , Psa 2:7 is referred to as accomplished in the resurrection; and in Heb 1:5 it is regarded as intimating Christ’s proper divinity. No doubt is entertained by the closest investigators, that in early days before the Christian era the psalm was regarded as Messianic. It has been attempted to explain it in reference to David, Solomon, Zerubbabel, and Maccabees; but the whole scope of the psalm is too vast for any such limitation. The early Christians ascribed the psalm to David. Some critics of authority attribute it to Solomon, some to Hezekiah, some to Isaiah, or his times.]

The Kingdom of Christ

“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” ( Psa 2:1-3 ).

Why do the heathen rage? Because they are the heathen. The explanation of an action is to be found in character. The heathen, understanding by that term all lawless and unorganised communities, or communities uninspired by the spirit of reverence and justice, are without religious intelligence, sobriety, self-control; therefore they “rage” literally, they bluster, and they foolishly suppose that noise is power. Thus the explanation of all thing’s of a human kind is to be found in the quality of human character. No solidity of character means excitement, restlessness, fury, aimless striking, and irrational procedure altogether.

Why do the people imagine a vain thing? Because they are the people; that is to say, they are a crowd, a multitude, a mob; they do not move from a social centre; they are the victims and sport of any passion that may be uppermost at the moment The idea of social or united responsibility does not enter into their thinking, and, therefore, does not regulate their action. Mere numbers do not constitute society: men may be in association and yet not in fellowship. What is wanted is organisation, legal, moral, and sympathetic; such organisation alone constitutes “the people” in the Christian and even truly philosophic sense of the term.

But why do the kings and the rulers take counsel together against the Lord? Because they are kings and rulers; that is to say, they do not know that all governments are inferior and subordinate to spiritual and divine dominion; they resent every suggestion of the sort; they have all the pettiness but none of the genius of rulership; they do not know that rulership ought to come up out of the spirit of obedience, and, therefore, that he who cannot obey, cannot rule. Their notion of rulership is that of “directing” and “casting away”; it is destructive, negative, ruthless. The very terms they use indicate their conception of sovereignty. They do not say, Let us examine; they say, Let us break; not, Let us argue, but, Let us cast away! And this spirit comes out of a false notion of divine government; they designate that government by two expressive terms namely, “bands” and “cords”; they think that the Lord’s government is tyranny and slavery; to them it is not a spiritual dominion of thought, rectitude, sympathy, culture, discipline; but a dominion of bands and cords, that is, of merely physical and tyrannous strength. Such is the course of thinking adopted by rude and selfish ignorance, it means tyranny, usurpation, and is utterly destitute of beneficence and moral grandeur. There are no greater names in social language than “kings” and “rulers,” nor is there any occasion to change the names; the great thing to be done is to purge them of all injurious and unholy elements; the words “the people” must remain for ever as conveying a significance peculiarly their own; but instead of these words representing mere mobs or masses or uncontrollable multitudes, they must represent organised communities based on the principle of mutual responsibility and common welfare.

“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” ( Psa 2:4-5 ).

The heathen and the people, the kings and the rulers, are answered with contempt, they are laughed at and derided; and if this be not enough to change their spirit and their purpose they will be spoken to in wrath and vexed in sore displeasure. It is interesting and instructive to remark how creation first laughs at and derides men who oppose it, and how in the next place it avenges the insults which are offered to its laws. When Canute rebuked the waves the sea laughed at him and the waves had him in derision; had he remained upon the position which he had chosen, laughter and derision would have been exchanged for vengeance and overthrow. Let a man attempt to put down the wind, and the only possible answer is derision; let him attempt to defy the lightning, and he may perish under its stroke. There is but a short distance between the derisiveness of nature and its penal judgments. So every attempt to revile the power of God is contemned, and every insult offered to his holiness is avenged. A very curious process is indicated by these two verses. The laughter is expressive of an eternal law; things are not so constituted that they can be turned about at the pleasure of the wicked, nor is the purpose of the universe so fickle that the wrath of man can affect its fulfilment; great strength can afford to deride; infinite power can best express its own consciousness of almightiness by smiling upon all the hosts which array themselves against it But this answer of contemptuous laughter must not be the only reply, for contempt can seldom have any moral issue of a really substantial and blessed kind; there must come a time when law must avenge itself upon those who would insult its majesty or mock its power. First, laughter as a proof of the utter impossibility of injuriously affecting the standards and purposes of God; after laughter must come the judgment, which shows how dangerous it is to trifle with fire, and how awful a thing it is to defy the wrath of righteousness. It is for every man to consider under what particular phase of the divine regard he is now living. For a period he may be amused, as it were, at certain phases of the opposition of nature or the awkwardness of life; but let him not suppose that he sees the whole of the case: such opposition and awkwardness may suddenly be displaced by judgment and vengeance and destiny irrevocable.

A very beautiful expression is found in the sixth verse: “Yet have I set my king upon my holy hill of Zion.” There is but one king, and he is throned upon a hill that is beyond all other characteristics holy. Mark how the moral is associated with the royal in this picture of divine sovereignty. A throne that is set upon any other hill than a hill that is holy must fall because of want of solid and enduring foundation. Assured that the hill is holy, we may comfort ourselves with the further assurance that every sovereignty founded upon it is also holy. The kings of the earth had forgotten the King of Zion, and the rulers made by rude strength of their own had forgotten that all true rulership is but a phase of heaven’s eternal sway. What is the reason why masters should rule their households well? because they have to remember that they themselves have a master. So kings are to reign under the King, and power is to be established upon holiness. Any king who supposes himself to be final must of necessity become a tyrant, because final authority is inconsistent with limited wisdom and restricted power. Finality can only belong to completeness. Kings should never cease to pray. This applies not only to kingships of a political or imperial kind, but to sovereignties of a spiritual, moral, and social degree. There is a temptation to believe that kingship is equivalent to deity; in other words, that the man who is upon the throne has no need to live upon any higher life than his own. This is a fatal error into whatever lines of thinking it may enter. The more gifted the mind, the more incessant should be its religious desires, that it may be kept in the right course, upheld amid all the temptations incident to ascendency, and chastened daily by still deeper insight into the frailty of human nature and the uncertainty of all earthly or finite tenures. In this sense the father has, so to say, more need to pray than has the child. In a sense he is both father and child, having to think for both, and plan the life of both, and concern himself with the most solemn aspects of the destiny of both. The pastor’s prayer should be coloured by the necessity and the desire of the thousand hearts that look to him for the utterance of common necessities.

“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” ( Psa 2:7-9 ).

There is nothing in the economy of life and civilisation that is haphazard. Before all things and round about them as a glory and defence is the Lord’s “decree.” Under all disorder is law. That law is first beneficent and then retributive; it is beneficent because it contemplates the recovery and sanctification of the heathen and the uttermost parts of the earth; it is retributive because if this offer of enclosure and honour is rejected, those who despise it shall be broken with a rod of iron and dashed to pieces like a potter’s vessel. In a study of the world’s constitution and movement, look first of all at the Lord’s decree, in other words, at the Lord’s idea and purpose. Settle it that the decree is good, merciful, redemptive, and then judge everything in the light of that fact. If we were judging of a national constitution, we should not pronounce it bad because of its prisons; we should, on the contrary, pronounce it good for that very reason. We should know that there was a strong authority in the land, and that the authority was good because it imprisoned and rebuked the workers of evil. So the rod of iron attests the holiness of God; and hell itself shows that virtue is honoured of heaven. Whatever may be the intermediate interpretation of these words, it is the joy of the Christian to find their full fruition in the advent and priesthood of Jesus Christ. Sometimes long periods are required for the full interpretation of ancient terms. We read these terms with wonder; sometimes we invent momentarily satisfactory interpretations of them; we may even go so far as to build orthodoxies upon certain meanings which we attribute to them; but; as the ages come and go and new phases of human nature and divine purpose are disclosed we begin to see fuller, if not final meanings, and according to our enlarging light should be the expansiveness of our judgment and charity. No birth in human history known to us so completely covers these terms with glory and beneficence as does the birth of Jesus Christ the Son of God. Not even in the New Testament have these words been excelled for dignity and spiritual richness. Here is law as if eternity itself had spoken: here is divine consultation resembling the conference between the persons of the Godhead reported in the earliest books of Scripture: here is the creation of a new term “Son,” and a new relation as between God and the new humanity: no longer do we read of Creator and creature, but of Father and Son: here is sublime prophecy, the heathen are turned into Christ’s inheritance, and the uttermost parts of the earth are filled with the summer of his love. The awful words of the ninth verse do not refer to the people as such, but to the people in their heathen capacity; it is heathenism that is to be broken with a rod of iron; it is heathenism that is to be dashed in pieces like a potter’s vessel. Even if the words be taken to apply to the people in the ordinary sense of the term, they can only be so applied when the people set themselves stubbornly against the will of the Almighty. The clear and beneficent teaching of the passage is that there can be but one God, one sovereign power, one eternal righteousness, and that whatsoever sets itself against this one rulership must inevitably be broken and dashed in pieces.

“Be wise now therefore, O ye kings: be instructed, ye judges of the earth. Serve the Lord with fear, and rejoice with trembling. 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” ( Psa 2:10-12 ).

The threatening of Jehovah is neither an empty taunt nor a lawless passion. When he speaks of breaking the wicked with a rod of iron and dashing them in pieces like a potter’s vessel, he is not to be compared with the kings and rulers who said “Let us break their bands asunder, and cast away their cords from us.” God’s threatening has a moral purpose in view, which is to turn the kings to wisdom and the judges to instruction: his threatening is indeed an aspect of his gospel. When the parent threatens the child it is not for the child’s injury but for the child’s welfare. We do wrong in stopping at the threatening and overlooking the purpose. Our business is rather to look steadfastly at the purpose of God and to believe that all the methods which he adopts for its accomplishment are wise and good and best. Having shown the wicked how terrible he can be how easy it would be for him to break them and dash them in pieces he calls upon them to serve to him, kiss the Son, and to enjoy the blessedness of them that put their trust in him. The Lord is not willing that any should perish. Judgment is his strange work. Christ will either have men as an inheritance, or he will have them as vessels which are fit only to be dashed to pieces. Those who scorn his grace shall perish by his power. A very vivid illustration of the method of divine providence is supplied by these verses. Here is, for example, warning; warning is succeeded by threatening; warning and threatening are both succeeded by an offer of reconciliation and peace and joy. We do not find in these verses mere denunciation or mere threatening; we find denunciation and threatening employed for the purpose of awakening attention to an offered gospel; the consequences of sin are set forth in appalling terms, and the method of reconciliation is indicated with definiteness that cannot be mistaken. “Kiss the Son,” wonderful words are these; they mean obeisance, confession of error, willingness to serve, acknowledgment of divine supremacy. This is the kiss of peace, it is indeed the holy kiss, it has in it all the meaning of heaven. The words can be understood better by the heart than by the head. They point to a happy reconciliation, the humble acceptance of divinely-tendered terms and the rest which comes of obedience. “When his wrath is kindled but a little,” this is the purpose of the divine wrath, to show what it can do, and yet to awaken in the sinner a feeling that even this wrath may be escaped by a method of God’s own invention. Whatever we see of divine wrath now may be described as “but a little.” It is a fearful thing to fall into the hands of the living God. Do not let us delude ourselves with the sophism that we understand all that is meant by the punishment of sin. Verily it is an everlasting punishment! Its duration is the smallest of all the elements that enter into it. It is not at all an arithmetical quantity. The fearfulness of falling into the divine hands must be left amongst the terms which cannot be explained by human speech, and must be so understood as to subdue the heart and lead the rebellious will to the acceptance of divine terms.

Observe that in this psalm the kings and the rulers, the heathen and the people, are all addressed in a common language. There is not one way for kings and rulers and another way for the common people. Sin is one in all cases, essentially and unchangeably. Let us notice specially the folly of those who ought to know better kings and rulers and judges setting themselves in array against heaven. If the leaders go wrong, who can expect the followers to do that which is right? We look to certain men to lead the sentiment of their time. He works under infinite disadvantage who is not encouraged in his small endeavours by the example and the stimulus of men of higher age and larger attainment than his own. When the prophets prophesy falsely, what wonder if the whole Church be given over to delusion.

Let us, in the next place, measure and determine everything by the divine “decree.” What God hath purposed must stand. Has he ever spoken well of wickedness? Has he ever commended the wicked man? From end to end of the Bible the testimony of the divine righteousness is one; that righteousness is set against all the counsels of the wicked, and that righteousness is the very security of heaven. We find in the New Testament a confirmation of this psalm, as, for example ( Act 13:33 ): “It is also written in the second psalm, Thou art my Son, this day have I begotten thee.” Thus the passage is appropriated for Christian uses. Whilst we avoid all merely fantastic spiritualising, we are not at liberty to decline interpretations which include the whole of the facts and cover the entire circle of their noblest significations. The last point of application may well be that we have received the threatening of the Lord, or the warning, and that by so much our responsibility is increased. Although we may not have received the gospel, we cannot deny that we have been warned of the evil of sin and of its necessary penalties. That is a point never to be overlooked in considering our exact relation to God. He can quote his own words against us, in that he has followed us with many a warning, importuned us with many an entreaty, alarmed us by many a judgment; and has followed up all this negative course by an offer of reconciliation to himself through the priesthood of his Son Christian eyes can see in this second psalm much of the character and mission of the Son of God. It would seem as if the author saw the day breaking over the hills of heathen darkness. He does not scruple to depict the exact condition of affairs, and yet in all the gloom of night he begins to have hope of the approaching dawn. Great as has been the opposition against the divine righteousness, the writer begins to see that there is no wisdom nor understanding nor counsel against the Lord. Whilst all the kings and rulers of the earth are embattled against heaven, the Psalmist beheld the incoming of One of whom he could say, “Of the increase of his government and peace there shall be no end.” He sees the enemies of the Lord being made into the footstool of Christ. In the darkest day the saints of God have had hope. The sight of heathenism should not depress the soul into moods of despair; it should turn expectation and attention in the direction of heaven itself, because out of its height shall come the King who shall rule all kings and the Saviour who shall taste death for every man. “All the ends of the world shall remember and turn unto the Lord: and all the kindreds of the nations shall worship before thee.” Wonderful things has God shown unto his watching children in the nighttime. The darkness has not excluded the beauty of the future. “I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.” None could have seen the darkness and terrible moral condition of the ancient world as the saints of old themselves did. To us it is but history, whilst to them it was the immediate fact of the day: yet from their lips we have the most eloquent prophecies of times that were to come. There is no sublimity higher than the prophecies of the psalmists and the seers of ancient times. “Arise, O God, judge the earth: for thou shalt inherit all nations.” “He shall have dominion also from sea to sea, and from the river unto the ends of the earth.” “And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever.” Oftentimes the joy of the ancient prophets rose into music of the purest quality, “And the Gentiles shall come to thy light, and kings to the brightness of thy rising.” The Old Testament has in it the joy of prophecy; the New Testament has in it the higher joy of realisation. What we have specially to note is that the decree is one, the law is continuous, the divine throne is unchanging and unchangeable in its occupancy, and that it is vain for human invention to attempt any other way of reconciliation with the Father, or to substitute any scheme that shall end in harmony with God except that which is laid down in the Sacred Book itself. “Kiss the Son.” Believe on the Lord Jesus Christ, and thou shalt be saved. “There is none other name under heaven given among men, whereby we must be saved.” Methods and policies and relations all that constitutes the surface of human society must continually change, but at the heart of things is the immutable law that only by Jesus Christ, the Son of God, can the world be redeemed and saved.

Note

The kissing of princes was a token of homage (Psa 2:12 ; 1Sa 10:1 ). Xenophon says that it was a national custom with the Persians to kiss whomsoever they honoured. Kissing the feet of princes was a token of subjection and obedience; which was sometimes carried so far that the print of the foot received the kiss, so as to give the impression that the very dust had become sacred by the royal tread, or that the subject was not worthy to salute even the prince’s foot, but was content to kiss the earth itself near or on which he trod (Isa 49:23 ; Mic 7:17 ; Psa 72:9 ). The Rabbins did not permit more than three kinds of kisses, the kiss of reverence, of reception, and of dismissal.

The peculiar tendency of the Christian religion to encourage honour towards all men, as men; to foster and develop the softer affections; and, in the trying condition of the early church, to make its members intimately known one to another, and unite them in the closest bonds led to the observance of kissing as an accompaniment of that social worship which took its origin in the very cradle of our religion. Hence the exhortation “Salute each other with a holy kiss” (Rom 16:16 ; see also 1Co 16:20 ; 2Co 13:12 ; 1Th 5:26 ; in 1Pe 5:14 , it is termed “a kiss of charity”). The observance was continued in later days, and has not yet wholly disappeared, though the peculiar circumstances have vanished which gave propriety and emphasis to such an expression of brotherly love and Christian friendship. Kitto’s Cyclopdia of Biblical Literature.

Fuente: The People’s Bible by Joseph Parker

XVI

THE MESSIANIC PSALMS AND OTHERS

We commence this chapter by giving a classified list of the Messianic Psalms, as follows:

The Royal Psalms are:

Psa 110 ; Psa 2 ; Psa 72 ; Psa 45 ; Psa 89 ;

The Passion Psalms are:

Psa 22 ; Psa 41 ; Psa 69 ;

The Psalms of the Ideal Man are Psa 8 ; Psa 16 ; Psa 40 ;

The Missionary Psalms are:

Psa 47 ; Psa 65 ; Psa 68 ; Psa 96 ; Psa 100 ; Psa 117 .

The predictions before David of the coming Messiah are, (1) the seed of the woman; (2) the seed of Abraham; (3) the seed of Judah; (4) the seed of David.

The prophecies of history concerning the Messiah are, (1) a prophet like unto Moses; (2) a priest after the order of Melchizedek; (3) a sacrifice which embraces all the sacrificial offerings of the Old Testament; (4) direct references to him as King, as in 2Sa 7:8 ff.

The messianic offices as taught in the psalms are four, viz: (1) The Messiah is presented as Prophet, or Teacher (Psa 40:8 ); (2) as Sacrifice, or an Offering for sin (Psa 40:6 ff.; Heb 10:5 ff.) ; (3) he is presented as Priest (Psa 110:4 ); (4) he is presented as King (Psa 45 ).

The psalms most clearly presenting the Messiah in his various phases and functions are as follows: (1) as the ideal man, or Second Adam (8); (2) as Prophet (Psa 40 ); (3) as Sacrifice (Psa 22 ) ; (4) as King (Psa 45 ) ; (5) as Priest (Psa 110 ) ; (6) in his universal reign (Psa 72 ).

It will be noted that other psalms teach these facts also, but these most clearly set forth the offices as they relate to the Messiah.

The Messiah as a sacrifice is presented in general in Psa 40:6 . His sufferings as such are given in a specific and general way in Psa 22 ; Psa 41 ; Psa 69 . The events of his sufferings in particular are described, beginning with the betrayal of Judas, as follows:

1. Judas betrayed him (Mat 26:14 ) in fulfilment of Psa 41:9 .

2. At the Supper (Mat 26:24 ) Christ said, “The Son of man goeth as it is written of him,” referring to Psa 22 .

3. They sang after the Supper in fulfilment of Psa 22:22 .

4. Piercing his hands and feet, Psa 22:16 .

5. They cast lots for his vesture in fulfilment of Psa 22:18 .

6. Just before the ninth hour the chief priests reviled him (Mat 27:43 ) in fulfilment of Psa 22:8 .

7. At the ninth hour (Mat 27:46 ) he quoted Psa 22:1 .

8. Near his death (Joh 19:28 ) he said, in fulfilment of Psa 69:21 , “I thirst.”

9. At that time they gave him vinegar (Mat 27:48 ) in fulfilment of Psa 69:21 .

10. When he was found dead they did not break his bones (Joh 19:36 ) in fulfilment of Psa 34:20 .

11. He is represented as dead, buried, and raised in Psa 16:10 .

12. His suffering as a substitute is described in Psa 69:9 .

13. The result of his crucifixion to them who crucified him is given in Psa 69:22-23 . Compare Rom 11:9-10 .

The Penitential Psalms are Psa 6 ; Psa 32 ; Psa 38 ; Psa 51 ; Psa 102 ; Psa 130 ; Psa 143 . The occasion of Psa 6 was the grief and penitence of David over Absalom; of Psa 32 was the blessedness of forgiveness after his sin with Bathsheba, the wife of Uriah; Psa 38 , David’s reference to his sin with Bathsheba; Psa 51 , David’s penitence and prayer for forgiveness for this sin; Psa 102 , the penitence of the children of Israel on the eve of their return from captivity; Psalm 130, a general penitential psalm; Psa 143 , David’s penitence and prayer when pursued by Absalom.

The Pilgrim Psalms are Psalms 120-134. This section of the psalter is called the “Little Psalter.” These Psalms were collected in the days of Ezra and Nehemiah, in troublous times. The author of the central psalm of this collection is Solomon, and he wrote it when he built his Temple. The Davidic Psalms in this collection are Psa 120 ; Psa 122 ; Psa 124 ; Psa 131 ; Psa 132 ; Psa 133 . The others were written during the building of the second Temple. They are called in the Septuagint “Songs of the Steps.”

There are four theories as to the meaning of the titles, “Songs of the Steps,” “Songs of Degrees,” or “Songs of Ascents,” viz:

1. The first theory is that the “Songs of the Steps” means the songs of the fifteen steps from the court of the women to the court of Israel, there being a song for each step.

2. The second theory is that advanced by Luther, which says that they were songs of a higher choir, elevated above, or in an elevated voice.

3. The third theory is that the thought in these psalms advances by degrees.

4. The fourth theory is that they are Pilgrim Psalms, or the songs that they sang while going up to the great feasts.

Certain scriptures give the true idea of these titles, viz: Exo 23:14-17 ; Exo 34:23-24 ; 1Sa 1:3 ; 1Ki 12:27-28 : Psa 122:1-4 ; and the proof of their singing as they went is found in Psa_42:4; 100; and Isa 30:29 . They went, singing these psalms, to the Feasts of the Passover, Pentecost, and Tabernacles. Psa 121 was sung when just in sight of Jerusalem and Psa 122 was sung at the gate. Psa 128 is the description of a good man’s home and a parallel to this psalm in modern literature is Burns’s “Cotter’s Saturday Night.” The pious home makes the nation great.

Psa 133 is a psalm of fellowship. It is one of the finest expressions of the blessings that issue when God’s people dwell together in unity. The reference here is to the anointing of Aaron as high priest and the fragrance of the anointing oil which was used in these anointings. The dew of Hermon represents the blessing of God upon his people when they dwell together in such unity.

Now let us look at the Alphabetical Psalms. An alphabetical psalm is one in which the letters of the Hebrew alphabet are used alphabetically to commence each division. In Psalms 111-112, each clause so begins; in Psa 25 ; Psa 34 ; Psa 145 ; each verse so begins; in Psa 37 each stanza of two verses so begins; in 119 each stanza of eight verses so begins, and each of the eight lines begins with the same letter. In Psa 25 ; 34 37 the order is not so strict; in Psa 9 and Psa 10 there are some traces of this alphabetical order.

David originated these alphabetical psalms and the most complete specimen is Psa 119 , which is an expansion of the latter part of Psa 19 .

A certain group of psalms is called the Hallelujah Psalms. They are so called because the word “Hallelujah” is used at the beginning, or at the ending, and sometimes at both the beginning and the ending. The Hallelujah Psalms are Psalm 111-113; 115-117; 146-150. Psa 117 is a doxology; and Psalms 146-150 were used as anthems. Psa 148 calls on all creation to praise God. Francis of Assisi wrote a hymn based on this psalm in which he called the sun his honorable brother and the cricket his sister. Psa 150 calls for all varieties of instruments. Psalms 113-118 are called the Egyptian Hallel. They were used at the Passover (Psalm 113-114), before the Supper and Psalm 115-118 were sung after the Supper. According to this, Jesus and his disciples sang Psalms 115-118 at the last Passover Supper. These psalms were sung also at the Feasts of Pentecost, Tabernacles, Dedication, and New Moon.

The name of God is delayed long in Psa 114 . Addison said, “That the surprise might be complete.” Then there are some special characteristics of Psa 115 , viz: (1) It was written against idols. Cf. Isa 44:9-20 ; (2) It is antiphonal, the congregation singing Psa 115:1-8 , the choir Psa 115:9-12 , the priests Psa 115:13-15 and the congregation again Psa 115:16-18 . The theme of Psa 116 is love, based on gratitude for a great deliverance, expressed in service. It is appropriate to read at the celebration of the Lord’s Supper and Psa 116:15 is especially appropriate for funeral services.

On some special historical occasions certain psalms were sung. Psa 46 was sung by the army of Gustavus Adolphus before the decisive battle of Leipzig, on September 17, 1631.Psa 68 was sung by Cromwell’s army on the occasion of the battle of Dunbar in Scotland.

Certain passages in the Psalms show that the psalm writers approved the offering of Mosaic animal sacrifices. For instance, Psa 118:27 ; Psa 141:2 seem to teach very clearly that they approved the Mosaic sacrifice. But other passages show that these inspired writers estimated spiritual sacrifices as more important and foresaw the abolition of the animal sacrifices. Such passages are Psa 50:7-15 ; Psa 4:5 ; Psa 27:6 ; Psa 40:6 ; Psa 51:16-17 . These scriptures show conclusively that the writers estimated spiritual sacrifices as more important than the Mosaic sacrifices.

QUESTIONS

1. What are the Royal Psalms?

2. What are the Passion Psalms?

3. What are the Psalms of the Ideal Man?

4. What are the Missionary Psalms?

5. What are the predictions before David of the coming Messiah?

6. What are the prophecies of history concerning the Messiah?

7. Give a regular order of thought concerning the messianic offices as taught in the psalms.

8. Which psalms most clearly present the Messiah as (1) the ideal man, or Second Adam, (2) which as Prophet, or Teacher, (3) which as the Sacrifice, (4) which as King, (5) which as Priest, (6) which his universal reign?

9. Concerning the suffering Messiah, or the Messiah as a sacrifice, state the words or facts, verified in the New Testament as fulfilment of prophecy in the psalms. Let the order of the citations follow the order of facts in Christ’s life.

10. Name the Penitential Psalms and show their occasion.

11. What are the Pilgrim Psalms?

12. What is this section of the Psalter called?

13. When and under what conditions were these psalms collected?

14. Who is the author of the central psalm of this collection?

15. What Davidic Psalms are in this collection?

16. When were the others written?

17. What are they called in the Septuagint?

18. What four theories as to the meaning of the titles, “Songs of the Steps,” “Songs of Degrees,” or “Songs of Ascents”?

19. What scriptures give the true idea of these titles?

20. Give proof of their singing as they went.

21. To what feasts did they go singing these Psalms?

22. What was the special use made of Psa 121 and Psa 122 ?

23. Which of these psalms is the description of a good man’s home and what parallel in modern literature?

24. Expound Psa 133 .

25. What is an alphabetical psalm, and what are the several kinds?

26. Who originated these Alphabetical Psalms?

27. What are the most complete specimen?

28. Of what is it an expansion?

29. Why is a certain group of psalms called the Hallelujah Psalms?

30. What are the Hallelujah Psalms?

31. Which of the Hallelujah Psalms was a doxology?

32. Which of these were used as anthems?

33. Which psalm calls on all creation to praise God?

34. Who wrote a hymn based on Psa 148 in which he called the sun his honorable brother and the cricket his sister?

35. Which of these psalms calls for all varieties of instruments?

36. What is the Egyptian Hallel?

37. What is their special use and how were they sung?

38. Then what hymns did Jesus and his disciples sing?

39. At what other feasts was this sung?

40. Why was the name of God delayed so long in Psa 114 ?

41. What are the characteristics of Psa 115 ?

42. What is the theme and special use of Psa 116 ?

43. State some special historical occasions on which certain psalms were sung. Give the psalm for each occasion.

44. Cite passages in the psalms showing that the psalm writers approved the offering of Mosaic animal sacrifices.

45. Cite other passages showing that these inspired writers estimated spiritual sacrifices as more important than the Mosaic sacrifices.

Fuente: B.H. Carroll’s An Interpretation of the English Bible

PSALMS

XI

AN INTRODUCTION TO THE BOOK OF PSALMS

According to my usual custom, when taking up the study of a book of the Bible I give at the beginning a list of books as helps to the study of that book. The following books I heartily commend on the Psalms:

1. Sampey’s Syllabus for Old Testament Study . This is especially good on the grouping and outlining of some selected psalms. There are also some valuable suggestions on other features of the book.

2. Kirkpatrick’g commentary, in “Cambridge Bible for Schools and Colleges,” is an excellent aid in the study of the Psalter.

3. Perowne’s Book of Psalms is a good, scholarly treatise on the Psalms. A special feature of this commentary is the author’s “New Translation” and his notes are very helpful.

4. Spurgeon’s Treasury of David. This is just what the title implies. It is a voluminous, devotional interpretation of the Psalms and helpful to those who have the time for such extensive study of the Psalter.

5. Hengstenburg on the Psalms. This is a fine, scholarly work by one of the greatest of the conservative German scholars.

6. Maclaren on the Psalms, in “The Expositor’s Bible,” is the work of the world’s safest, sanest, and best of all works that have ever been written on the Psalms.

7. Thirtle on the Titles of the Psalms. This is the best on the subject and well worth a careful study.

At this point some definitions are in order. The Hebrew word for psalm means praise. The word in English comes from psalmos , a song of lyrical character, or a song to be sung and accompanied with a lyre. The Psalter is a collection of sacred and inspired songs, composed at different times and by different authors.

The range of time in composition was more than 1,000 years, or from the time of Moses to the time of Ezra. The collection in its present form was arranged probably by Ezra in the fifth century, B.C.

The Jewish classification of Old Testament books was The Law, the Prophets, and the Holy Writings. The Psalms was given the first place in the last group.

They had several names, or titles, of the Psalms. In Hebrew they are called “The Book of Prayers,” or “The Book of Praises.” The Hebrew word thus used means praises. The title of the first two books is found in Psa 72:20 : “The prayers of David the son of Jesse are ended.” The title of the whole collection of Psalms in the Septuagint is Biblos Psalman which means the “Book of Psalms.” The title in the Alexandrian Codex is Psalterion which is the name of a stringed instrument, and means “The Psalter.”

The derivation of our English words, “psalms,” “psalter,” and “psaltery,” respectively, is as follows:

1. “Psalms” comes from the Greek word, psalmoi, which is also from psallein , which means to play upon a stringed instrument. Therefore the Psalms are songs played upon stringed instruments, and the word here is used to apply to the whole collection.

2. “Psalter” is of the same origin and means the Book of Psalms and refers also to the whole collection.

3. “Psaltery” is from the word psalterion, which means “a harp,” an instrument, supposed to be in the shape of a triangle or like the delta of the Greek alphabet. See Psa 33:2 ; Psa 71:22 ; Psa 81:2 ; Psa 144:9 .

In our collection there are 150 psalms. In the Septuagint there is one extra. It is regarded as being outside the sacred collection and not inspired. The subject of this extra psalm is “David’s victory over Goliath.” The following is a copy of it: I was small among my brethren, And youngest in my father’s house, I used to feed my father’s sheep. My hands made a harp, My fingers fashioned a Psaltery. And who will declare unto my Lord? He is Lord, he it is who heareth. He it was who sent his angel And took me from my father’s sheep, And anointed me with the oil of his anointing. My brethren were goodly and tall, But the Lord took no pleasure in them. I went forth to meet the Philistine. And he cursed me by his idols But I drew the sword from beside him; I beheaded him and removed reproach from the children of Israel.

It will be noted that this psalm does not have the earmarks of an inspired production. There is not found in it the modesty so characteristic of David, but there is here an evident spirit of boasting and self-praise which is foreign to the Spirit of inspiration.

There is a difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint. Omitting the extra one in the Septuagint, there is no difference as to the total number. Both have 150 and the same subject matter, but they are not divided alike.

The following scheme shows the division according to our version and also the Septuagint: Psalms 1-8 in the Hebrew equal 1-8 in the Septuagint; 9-10 in the Hebrew combine into 9 in the Septuagint; 11-113 in the Hebrew equal 10-112 in the Septuagint; 114-115 in the Hebrew combine into 113 in the Septuagint; 116 in the Hebrew divides into 114-115 in the Septuagint; 117-146 in the Hebrew equal 116-145 in the Septuagint; 147 in the Hebrew divides into 146-147 in the Septuagint; 148-150 in the Hebrew equal 148-150 in the Septuagint.

The arrangement in the Vulgate is the same as the Septuagint. Also some of the older English versions have this arangement. Another difficulty in numbering perplexes an inexperienced student in turning from one version to another, viz: In the Hebrew often the title is verse I, and sometimes the title embraces verses 1-2.

The book divisions of the Psalter are five books, as follows:

Book I, Psalms 1-41 (41 chapters)

Book II, Psalms 42-72 (31 chapters)

Book III, Psalms 73-89 (17 chapters)

Book IV, Psalms 90-106 (17 chapters)

Book V, Psalms 107-150 (44 chapters)

They are marked by an introduction and a doxology. Psalm I forms an introduction to the whole book; Psa 150 is the doxology for the whole book. The introduction and doxology of each book are the first and last psalms of each division, respectively.

There were smaller collections before the final one, as follows:

Books I and II were by David; Book III, by Hezekiah, and Books IV and V, by Ezra.

Certain principles determined the arrangement of the several psalms in the present collection:

1. David is honored with first place, Book I and II, including Psalms 1-72.

2. They are grouped according to the use of the name of God:

(1) Psalms 1-41 are Jehovah psalms;

(2) Psalms 42-83 are Elohim-psalms;

(3) Psalms 84-150 are Jehovah psalms.

3. Book IV is introduced by the psalm of Moses, which is the first psalm written.

4. Some are arranged as companion psalms, for instance, sometimes two, sometimes three, and sometimes more. Examples: Psa 2 and 3; 22, 23, and 24; 113-118.

5. They were arranged for liturgical purposes, which furnished the psalms for special occasions, such as feasts, etc. We may be sure this arrangement was not accidental. An intelligent study of each case is convincing that it was determined upon rational grounds.

All the psalms have titles but thirty-three, as follows:

In Book I, Psa 1 ; Psa 2 ; Psa 10 ; Psa 33 , (4 are without titles).

In Book II, Psa 43 ; Psa 71 , (2 are without titles).

In Book IV, Psa 91 ; Psa 93 ; Psa 94 ; Psa 95 ; Psa 96 ; Psa 97 ; Psa 104 ; Psa 105 ; Psa 106 , (9 are without titles).

In Book V, Psa 107 ; III; 112; 113; 114; 115; 116; 117; 118; 119; 135; 136; 137; 146; 147; 148; 149; 150, (18 are without titles).

The Talmud calls these psalms that have no title, “Orphan Psalms.” The later Jews supply these titles by taking the nearest preceding author. The lack of titles in Psa 1 ; Psa 2 ; and 10 may be accounted for as follows: Psa 1 is a general introduction to the whole collection and Psa 2 was, perhaps, a part of Psa 1 . Psalms 9-10 were formerly combined into one, therefore Psa 10 has the same title as Psa 9 .

QUESTIONS

1. What books are commended on the Psalms?

2. What is a psalm?

3. What is the Psalter?

4. What is the range of time in composition?

5. When and by whom was the collection in its present form arranged?

6. What the Jewish classification of Old Testament books, and what the position of the Psalter in this classification?

7. What is the Hebrew title of the Psalms?

8. Find the title of the first two books from the books themselves.

9. What is the title of the whole collection of psalms in the Septuagint?

10. What is the title in the Alexandrian Codex?

11. What is the derivation of our English word, “Psalms”, “Psalter”, and “Psaltery,” respectively?

12. How many psalms in our collection?

13. How many psalms in the Septuagint?

14. What about the extra one in the Septuagint?

15. What is the subject of this extra psalm?

16. How does it compare with the Canonical Psalms?

17. What is the difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint?

18. What is the arrangement in the Vulgate?

19. What other difficulty in numbering which perplexes an inexperienced student in turning from one version to another?

20. What are the book divisions of the Psalter and how are these divisions marked?

21. Were there smaller collections before the final one? If so, what were they?

22. What principles determined the arrangement of the several psalms in the present collection?

23. In what conclusion may we rest concerning this arrangement?

24. How many of the psalms have no titles?

25. What does the Talmud call these psalms that have no titles?

26. How do later Jews supply these titles?

27. How do you account for the lack of titles in Psa 1 ; Psa 2 ; Psa 10 ?

XII

AN INTRODUCTION TO THE BOOK OF PSALMS (CONTINUED)

The following is a list of the items of information gathered from the titles of the psalms:

1. The author: “A Psalm of David” (Psa 37 ).

2. The occasion: “When he fled from Absalom, his son” (Psa 3 ).

3. The nature, or character, of the poem:

(1) Maschil, meaning “instruction,” a didactic poem (Psa 42 ).

(2) Michtam, meaning “gold,” “A Golden Psalm”; this means excellence or mystery (Psa 16 ; 56-60).

4. The occasion of its use: “A Psalm of David for the dedication of the house” (Psa 30 ).

5. Its purpose: “A Psalm of David to bring remembrance” (Psa 38 ; Psa 70 ).

6. Direction for its use: “A Psalm of David for the chief musician” (Psa 4 ).

7. The kind of musical instrument:

(1) Neginoth, meaning to strike a chord, as on stringed instruments (Psa 4 ; Psa 61 ).

(2) Nehiloth, meaning to perforate, as a pipe or flute (Psa 5 ).

(3) Shoshannim, Lilies, which refers probably to cymbals (Psa 45 ; Psa 69 ).

8. A special choir:

(1) Sheminith, the “eighth,” or octave below, as a male choir (Psa 6 ; Psa 12 ).

(2) Alamoth, female choir (Psa 46 ).

(3) Muth-labben, music with virgin voice, to be sung by a choir of boys in the treble (Psa 9 ).

9. The keynote, or tune:

(1) Aijeleth-sharar, “Hind of the morning,” a song to the melody of which this is sung (Psa 22 ).

(2) Al-tashheth, “Destroy thou not,” the beginning of a song the tune of which is sung (Psa 57 ; Psa 58 ; Psa 59 ; Psa 75 ).

(3) Gittith, set to the tune of Gath, perhaps a tune which David brought from Gath (Psa 8 ; Psa 81 ; Psa 84 ).

(4) Jonath-elim-rehokim, “The dove of the distant terebinths,” the commencement of an ode to the air of which this song was to be sung (Psa 56 ).

(5) Leannoth, the name of a tune (Psa 88 ).

(6) Mahalath, an instrument (Psa 53 ); Leonnoth-Mahaloth, to chant to a tune called Mahaloth.

(7) Shiggaion, a song or a hymn.

(8) Shushan-Eduth, “Lily of testimony,” a tune (Psa 60 ). Note some examples: (1) “America,” “Shiloh,” “Auld Lang Syne.” These are the names of songs such as we are familiar with; (2) “Come Thou Fount of Every Blessing” and “There Is a Fountain Filled with Blood,” are examples of sacred hymns.

10. The liturgical use, those noted for the feasts, e.g., the Hallels and Hallelujah Psalms (Psalms 146-150).

11. The destination, as “Song of Ascents” (Psalms 120-134)

12. The direction for the music, such as Selah, which means “Singers, pause”; Higgaion-Selah, to strike a symphony with selah, which means an instrumental interlude (Psa 9:16 ).

The longest and fullest title to any of the psalms is the title to Psa 60 . The items of information from this title are as follows: (1) the author; (2) the chief musician; (3) the historical occasion; (4) the use, or design; (5) the style of poetry; (6) the instrument or style of music.

The parts of these superscriptions which most concern us now are those indicating author, occasion, and date. As to the historic value or trustworthiness of these titles most modern scholars deny that they are a part of the Hebrew text, but the oldest Hebrew text of which we know anything had all of them. This is the text from which the Septuagint was translated. It is much more probable that the author affixed them than later writers. There is no internal evidence in any of the psalms that disproves the correctness of them, but much to confirm. The critics disagree among themselves altogether as to these titles. Hence their testimony cannot consistently be received. Nor can it ever be received until they have at least agreed upon a common ground of opposition.

David is the author of more than half the entire collection, the arrangement of which is as follows:

1. Seventy-three are ascribed to him in the superscriptions.

2. Some of these are but continuations of the preceding ones of a pair, trio, or larger group.

3. Some of the Korahite Psalms are manifestly Davidic.

4. Some not ascribed to him in the titles are attributed to him expressly by New Testament writers.

5. It is not possible to account for some parts of the Psalter without David. The history of his early life as found in Samuel, 1 and 2 Kings, and 1and 2 Chronicles, not only shows his remarkable genius for patriotic and sacred songs and music, but also shows his cultivation of that gift in the schools of the prophets. Some of these psalms of the history appear in the Psalter itself. It is plain to all who read these that they are founded on experience, and the experience of no other Hebrew fits the case. These experiences are found in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles.

As to the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition, I have this to say:

1. This theory has no historical support whatever, and therefore is not to be accepted at all.

2. It has no support in tradition, which weakens the contention of the critics greatly.

3. It has no support from finding any one with the necessary experience for their basis.

4. They can give no reasonable account as to how the titles ever got there.

5. It is psychologically impossible for anyone to have written these 150 psalms in the Maccabean times.

6. Their position is expressly contrary to the testimony of Christ and the apostles. Some of the psalms which they ascribe to the Maccabean Age are attributed to David by Christ himself, who said that David wrote them in the Spirit.

The obvious aim of this criticism and the necessary result if it be Just, is a positive denial of the inspiration of both Testaments.

Other authors are named in the titles, as follows: (1) Asaph, to whom twelve psalms have been assigned: (2) Mosee, Psa 90 ; (3) Solomon, Psa 72 ; Psa 127 ; (4) Heman, Psa 80 ; (5) Ethem, Psa 89 ; (6) A number of the psalms are ascribed to the sons of Korah.

Not all the psalms ascribed to Asaph were composed by one person. History indicates that Asaph’s family presided over the song service for several generations. Some of them were composed by his descendants by the game name. The five general outlines of the whole collection are as follows:

I. By books

1. Psalms 1-41 (41)

2. Psalms 42-72 (31)

3. Psalms 73-89 (17)

4. Psalms 90-106 (17)

5. Psalms 107-150 (44)

II. According to date and authorship

1. The psalm of Moses (Psa 90 )

2. Psalms of David:

(1) The shepherd boy (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 ).

(2) David when persecuted by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 52 ; Psa 54 ; Psa 57 ; Psa 142 ).

(3) David the King (Psa 101 ; Psa 18 ; Psa 24 ; Psa 2 ; Psa 110 ; Psa 20 ; Psa 20 ; Psa 21 ; Psa 60 ; Psa 51 ; Psa 32 ; Psa 41 ; Psa 55 ; Psa 3:4 ; Psa 64 ; Psa 62 ; Psa 61 ; Psa 27 ).

3. The Asaph Psalms (Psa 50 ; Psa 73 ; Psa 83 ).

4. The Korahite Psalms (Psa 42 ; Psa 43 ; Psa 84 ).

5. The psalms of Solomon (Psa 72 ; Psa 127 ).

6. The psalms of the era of Hezekiah and Isaiah (Psa 46 ; Psa 47 ; Psa 48 )

7. The psalms of the Exile (Psa 74 ; Psa 79 ; Psa 137 ; Psa 102 )

8. The psalms of the Restoration (Psa 85 ; Psa 126 ; Psa 118 ; 146-150)

III. By groups

1. The Jehovistic and Elohistic Psalms:

(1) Psalms 1-41 are Jehovistic;

(2) Psalms 42-83 are Elohistic Psalms;

(3) Psalms 84-150 are Jehovistic.

2. The Penitential Psalms (Psa 6 ; Psa 32 ; Psa 38 ; Psa 51 ; Psa 102 ; Psa 130 ; Psa 143 )

3. The Pilgrim Psalms (Psalms 120-134)

4. The Alphabetical Psalms (Psa 9 ; Psa 10 ; Psa 25 ; Psa 34 ; Psa 37 ; 111:112; Psa 119 ; Psa 145 )

5. The Hallelujah Psalms (Psalms 11-113; 115-117; 146-150; to which may be added Psa 135 ) Psalms 113-118 are called “the Egyptian Hallel”

IV. Doctrines of the Psalms

1. The throne of grace and how to approach it by sacrifice, prayer, and praise.

2. The covenant, the basis of worship.

3. The paradoxical assertions of both innocence & guilt.

4. The pardon of sin and justification.

5. The Messiah.

6. The future life, pro and con.

7. The imprecations.

8. Other doctrines.

V. The New Testament use of the Psalms

1. Direct references and quotations in the New Testament.

2. The allusions to the psalms in the New Testament. Certain experiences of David’s life made very deep impressions on his heart, such as: (1) his peaceful early life; (2) his persecution by Saul; (3) his being crowned king of the people; (4) the bringing up of the ark; (5) his first great sin; (6) Absalom’s rebellion; (7) his second great sin; (8) the great promise made to him in 2Sa 7 ; (9) the feelings of his old age.

We may classify the Davidic Psalms according to these experiences following the order of time, thus:

1. His peaceful early life (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 )

2. His persecution by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 7 ; Psa 52 ; Psa 120 ; Psa 140 ; Psa 54 ; Psa 57 ; Psa 142 ; Psa 17 ; Psa 18 )

3. Making David King (Psa 27 ; Psa 133 ; Psa 101 )

4. Bringing up the ark (Psa 68 ; Psa 24 ; Psa 132 ; Psa 15 ; Psa 78 ; Psa 96 )

5. His first great sin (Psa 51 ; Psa 32 )

6. Absalom’s rebellion (Psa 41 ; Psa 6 ; Psa 55 ; Psa 109 ; Psa 38 ; Psa 39 ; Psa 3 ; Psa 4 ; Psa 63 ; Psa 42 ; Psa 43 ; Psa 5 ; Psa 62 ; Psa 61 ; Psa 27 )

7. His second great sin (Psa 69 ; Psa 71 ; Psa 102 ; Psa 103 )

8. The great promise made to him in 2Sa 7 (Psa 2 )

9. Feelings of old age (Psa 37 )

The great doctrines of the psalms may be noted as follows: (1) the being and attributes of God; (3) sin, both original and individual; (3) both covenants; (4) the doctrine of justification; (5) concerning the Messiah.

There is a striking analogy between the Pentateuch and the Psalms. The Pentateuch contains five books of law; the Psalms contain five books of heart responses to the law.

It is interesting to note the historic controversies concerning the singing of psalms. These were controversies about singing uninspired songs, in the Middle Ages. The church would not allow anything to be used but psalms.

The history in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles, and in Ezra and Nehemiah is very valuable toward a proper interpretation of the psalms. These books furnish the historical setting for a great many of the psalms which is very indispensable to their proper interpretation.

Professor James Robertson, in the Poetry and Religion of the Psalms constructs a broad and strong argument in favor of the Davidic Psalms, as follows:

1. The age of David furnished promising soil for the growth of poetry.

2. David’s qualifications for composing the psalms make it highly probable that David is the author of the psalms ascribed to him.

3. The arguments against the possibility of ascribing to David any of the hymns in the Hebrew Psalter rests upon assumptions that are thoroughly antibiblical.

The New Testament makes large use of the psalms and we learn much as to their importance in teaching. There are seventy direct quotations in the New Testament from this book, from which we learn that the Scriptures were used extensively in accord with 2Ti 3:16-17 . There are also eleven references to the psalms in the New Testament from which we learn that the New Testament writers were thoroughly imbued with the spirit and teaching of the psalms. Then there are eight allusions ‘to this book in the New Testament from which we gather that the Psalms was one of the divisions of the Old Testament and that they were used in the early church.

QUESTIONS

1. Give a list of the items of information gathered from the titles of the psalms.

2. What is the longest title to any of the psalms and what the items of this title?

3. What parts of these superscriptions most concern us now?

4. What is the historic value, or trustworthiness of these titles?

5. State the argument showing David’s relation to the psalms.

6. What have you to say of the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition?

7. What the obvious aim of this criticism and the necessary result, if it be just?

8. What other authors are named in the titles?

9. Were all the psalms ascribed to Asaph composed by one person?

10. Give the five general outlines of the whole collection, as follows: I. The outline by books II. The outline according to date and authorship III. The outline by groups IV. The outline of doctrines V. The outline by New Testament quotations or allusions.

11. What experiences of David’s life made very deep impressions on his heart?

12. Classify the Davidic Psalms according to these experiences following the order of time.

13. What the great doctrines of the psalms?

14. What analogy between the Pentateuch and the Psalms?

15. What historic controversies concerning the singing of psalms?

16. Of what value is the history in Samuel, 1 Kings and 2 Chronicles, and in Ezra and Nehemiah toward a proper interpretation of the psalms?

17. Give Professor James Robertson’s argument in favor of the Davidic authorship of the psalms.

18. What can you say of the New Testament use of the psalms and what do we learn as to their importance in teaching?

19. What can you say of the New Testament references to the psalms, and from the New Testament references what the impression on the New Testament writers?

20. What can you say of the allusions to the psalms in the New Testament?

XVII

THE MESSIAH IN THE PSALMS

A fine text for this chapter is as follows: “All things must be fulfilled which were written in the Psalms concerning me,” Luk 24:44 . I know of no better way to close my brief treatise on the Psalms than to discuss the subject of the Messiah as revealed in this book.

Attention has been called to the threefold division of the Old Testament cited by our Lord, namely, the Law, the Prophets, and the Psalms (Luk 24:44 ), in all of which were the prophecies relating to himself that “must be fulfilled.” It has been shown just what Old Testament books belong to each of these several divisions. The division called the Psalms included many books, styled Holy Writings, and because the Psalms proper was the first book of the division it gave the name to the whole division.

The object of this discussion is to sketch the psalmist’s outline of the Messiah, or rather, to show how nearly a complete picture of our Lord is foredrawn in this one book. Let us understand however with Paul, that all prophecy is but in part (1Co 13:9 ), and that when we fill in on one canvas all the prophecies concerning the Messiah of all the Old Testament divisions, we are far from having a perfect portrait of our Lord. The present purpose is limited to three things:

1. What the book of the Psalms teaches concerning the Messiah.

2. That the New Testament shall authoritatively specify and expound this teaching.

3. That the many messianic predictions scattered over the book and the specifications thereof over the New Testament may be grouped into an orderly analysis, so that by the adjustment of the scattered parts we may have before us a picture of our Lord as foreseen by the psalmists.

In allowing the New Testament to authoritatively specify and expound the predictive features of the book, I am not unmindful of what the so-called “higher critics” urge against the New Testament quotations from the Old Testament and the use made of them. In this discussion, however, these objections are not considered, for sufficient reasons. There is not space for it. Even at the risk of being misjudged I must just now summarily pass all these objections, dismissing them with a single statement upon which the reader may place his own estimate of value. That statement is that in the days of my own infidelity, before this old method of criticism had its new name, I was quite familiar with the most and certainly the strongest of the objections now classified as higher criticism, and have since patiently re-examined them in their widely conflicting restatements under their modern name, and find my faith in the New Testament method of dealing with the Old Testament in no way shattered, but in every way confirmed. God is his own interpreter. The Old Testament as we now have it was in the hands of our Lord. I understand his apostle to declare, substantially, that “every one of these sacred scriptures is God-inspired and is profitable for teaching us what is right to believe and to do, for convincing us what is wrong in faith or practice, for rectifying the wrong when done, that we may be ready at every point, furnished completely, to do every good work, at the right time, in the right manner, and from the proper motive” (2Ti 3:16-17 ).

This New Testament declares that David was a prophet (Act 2:30 ), that he spake by the Holy Spirit (Act 1:16 ), that when the book speaks the Holy Spirit speaks (Heb 3:7 ), and that all its predictive utterances, as sacred Scripture, “must be fulfilled” (Joh 13:18 ; Act 1:16 ). It is not claimed that David wrote all the psalms, but that all are inspired, and that as he was the chief author, the book goes by his name.

It would be a fine thing to make out two lists, as follows:

1. All of the 150 psalms in order from which the New Testament quotes with messianic application.

2. The New Testament quotations, book by book, i.e., Matthew so many, and then the other books in their order.

We would find in neither of these any order as to time, that is, Psa 1 which forecasts an incident in the coming Messiah’s life does not forecast the first incident of his life. And even the New Testament citations are not in exact order as to time and incident of his life. To get the messianic picture before us, therefore, we must put the scattered parts together in their due relation and order, and so construct our own analysis. That is the prime object of this discussion. It is not claimed that the analysis now presented is perfect. It is too much the result of hasty, offhand work by an exceedingly busy man. It will serve, however, as a temporary working model, which any one may subsequently improve. We come at once to the psalmist’s outline of the Messiah.

1. The necessity for a Saviour. This foreseen necessity is a background of the psalmists’ portrait of the Messiah. The necessity consists in (1) man’s sinfulness; (2) his sin; (3) his inability of wisdom and power to recover himself; (4) the insufficiency of legal, typical sacrifices in securing atonement.

The predicate of Paul’s great argument on justification by faith is the universal depravity and guilt of man. He is everywhere corrupt in nature; everywhere an actual transgressor; everywhere under condemnation. But the scriptural proofs of this depravity and sin the apostle draws mainly from the book of the Psalms. In one paragraph of the letter to the Romans (Rom 3:4-18 ), he cites and groups six passages from six divisions of the Psalms (Psa 5:9 ; Psa 10:7 ; Psa 14:1-3 ; Psa 36:1 ; Psa 51:4-6 ; Psa 140:3 ). These passages abundantly prove man’s sinfulness, or natural depravity, and his universal practice of sin.

The predicate also of the same apostle’s great argument for revelation and salvation by a Redeemer is man’s inability of wisdom and power to re-establish communion with God. In one of his letters to the Corinthians he thus commences his argument: “For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world? -For after that in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preach-ing to save them that believe.” He closes this discussion with the broad proposition: “The wisdom of this world is foolishness with God,” and proves it by a citation from Psa 94:11 : “The Lord knoweth the thoughts of the wise, that they are vain.”

In like manner our Lord himself pours scorn on human wisdom and strength by twice citing Psa 8 : “At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent and hast revealed them unto babes. Even so, Father: for so it seemed good in thy sight” (Mat 11:25-26 ). “And when the chief priests and scribes saw the wonderful things that he did, and the children that were crying in the temple and saying, Hosanna to the Son of David; they were sore displeased, and said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?” (Mat 21:15-16 ).

But the necessity for a Saviour as foreseen by the psalmist did not stop at man’s depravity, sin, and helplessness. The Jews were trusting in the sacrifices of their law offered on the smoking altar. The inherent weakness of these offerings, their lack of intrinsic merit, their ultimate abolition, their complete fulfilment and supercession by a glorious antitype were foreseen and foreshown in this wonderful prophetic book: I will not reprove thee for thy sacrifices; And thy burnt offerings are continually before me. I will take no bullock out of thy house, Nor he-goat out of thy folds. For every beast of the forest is mine, And the cattle upon a thousand hills. I know all of the birds of the mountains; And the wild beasts of the field are mine. If I were hungry, I would not tell thee; For the world is mine, and the fulness thereof. Will I eat the flesh of bulls, Or drink the blood of goats? Psa 50:8-13 .

Yet again it speaks in that more striking passage cited in the letter to the Hebrews: “For the law having a shadow of good things to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshipers, once purged should have no more consciousness of sins. But in those sacrifices there is a remembrance made of sins year by year. For it is impossible that the blood of bulls and goats should take away sins. Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldst not, But a body didst thou prepare for me; In whole burnt offerings and sacrifices for sin thou hadst no pleasure: Then said I, Lo, I am come (In the roll of the book it is written of me) To do thy will, O God. Saying above, Sacrifice and offering and whole burnt offerings and sacrifices for sin thou wouldst not, neither hadst pleasure therein, (the which are offered according to the law), then hath he said, Lo, I am come to do thy will, O God. He taketh away the first, that he may establish the second” (Heb 10:1-9 ).

This keen foresight of the temporary character and intrinsic worthlessness of animal sacrifices anticipated similar utterances by the later prophets (Isa 1:10-17 ; Jer 6:20 ; Jer 7:21-23 ; Hos 6:6 ; Amo 5:21 ; Mic 6:6-8 ). Indeed, I may as well state in passing that when the apostle declares, “It is impossible that the blood of bulls and of goats should take away sins,” he lays down a broad principle, just as applicable to baptism and the Lord’s Supper. With reverence I state the principle: Not even God himself by mere appointment can vest in any ordinance, itself lacking intrinsic merit, the power to take away sin. There can be, therefore, in the nature of the case, no sacramental salvation. This would destroy the justice of God in order to exalt his mercy. Clearly the psalmist foresaw that “truth and mercy must meet together” before “righteousness and peace could kiss each other” (Psa 85:10 ). Thus we find as the dark background of the psalmists’ luminous portrait of the Messiah, the necessity for a Saviour.

2. The nature, extent, and blessedness of the salvation to be wrought by the coming Messiah. In no other prophetic book are the nature, fullness, and blessedness of salvation so clearly seen and so vividly portrayed. Besides others not now enumerated, certainly the psalmists clearly forecast four great elements of salvation:

(1) An atoning sacrifice of intrinsic merit offered once for all (Psa 40:6-8 ; Heb 10:4-10 ).

(2) Regeneration itself consisting of cleansing, renewal, and justification. We hear his impassioned statement of the necessity of regeneration: “Behold, I was shapen in iniquity and in sin did my mother conceive me. Behold, thou desirest truth in the inward parts,” followed by his earnest prayer: “Create in me a clean heart, O God; and renew a right spirit within me,” and his equally fervent petition: “Wash me thoroughly from mine iniquity and cleanse me from my sin. Purge me with hyssop and I shall be clean; wash me and I shall be whiter than snow” (Psa 51 ). And we hear him again as Paul describes the blessedness of the man, unto whom God imputes righteousness without works, saying, Blessed are they whose iniquities are forgiven, And whose sins are covered. Blessed is the man to whom the Lord will not reckon sin Psa 32:1 ; Rom 4:6-8 .

(3) Introduction into the heavenly rest (Psa 95:7-11 ; Heb 3:7-19 ; Heb 4:1-11 ). Here is the antitypical Joshua leading spiritual Israel across the Jordan of death into the heavenly Canaan, the eternal rest that remaineth for the people of God. Here we find creation’s original sabbath eclipsed by redemption’s greater sabbath when the Redeemer “entered his rest, ceasing from his own works as God did from his.”

(4) The recovery of all the universal dominion lost by the first Adam and the securement of all possible dominion which the first Adam never attained (Psa 8:5-6 ; Eph 1:20-22 ; Heb 2:7-9 ; 1Co 15:24-28 ).

What vast extent then and what blessedness in the salvation foreseen by the psalmists, and to be wrought by the Messiah. Atoning sacrifice of intrinsic merit; regeneration by the Holy Spirit; heavenly rest as an eternal inheritance; and universal dominion shared with Christ!

3. The wondrous person of the Messiah in his dual nature, divine and human.

(1) His divinity,

(a) as God: “Thy throne, O God, is forever and ever” (Psa 45:6 and Heb 1:8 ) ;

(b) as creator of the heavens and earth, immutable and eternal: Of old didst thou lay the foundation of the earth; And the heavens are the work of thy hands. They shall perish, but thou shalt endure; Yea, all of them shall wax old like a garment; As a vesture shalt thou change them, and they shall be changed. But thou art the same, And thy years shall have no end Psa 102:25-27 quoted with slight changes in Heb 1:10-12 .

(c) As owner of the earth: The earth is the Lord’s and the fulness thereof; The world, and they that dwell therein, Psa 24:1 quoted in 1Co 10:26 .

(d) As the Son of God: “Thou art my Son; This day have I begotten thee” Psa 2:7 ; Heb 1:5 .

(e) As David’s Lord: The Lord said unto my Lord, Sit thou at my right hand, Until I make thine enemies thy footstool, Psa 110:1 ; Mat 22:41-46 .

(f) As the object of angelic worship: “And let all the angels of God worship him” Psa 97:7 ; Heb 1:6 .

(g) As the Bread of life: And he rained down manna upon them to eat, And gave them food from heaven Psa 78:24 ; interpreted in Joh 6:31-58 . These are but samples which ascribe deity to the Messiah of the psalmists.

(2) His humanity, (a) As the Son of man, or Son of Adam: Psa 8:4-6 , cited in 1Co 15:24-28 ; Eph 1:20-22 ; Heb 2:7-9 . Compare Luke’s genealogy, Luk 3:23-38 . This is the ideal man, or Second Adam, who regains Paradise Lost, who recovers race dominion, in whose image all his spiritual lineage is begotten. 1Co 15:45-49 . (b) As the Son of David: Psa 18:50 ; Psa 89:4 ; Psa 89:29 ; Psa 89:36 ; Psa 132:11 , cited in Luk 1:32 ; Act 13:22-23 ; Rom 1:3 ; 2Ti 2:8 . Perhaps a better statement of the psalmists’ vision of the wonderful person of the Messiah would be: He saw the uncreated Son, the second person of the trinity, in counsel and compact with the Father, arranging in eternity for the salvation of men: Psa 40:6-8 ; Heb 10:5-7 . Then he saw this Holy One stoop to be the Son of man: Psa 8:4-6 ; Heb 2:7-9 . Then he was the son of David, and then he saw him rise again to be the Son of God: Psa 2:7 ; Rom 1:3-4 .

4. His offices.

(1) As the one atoning sacrifice (Psa 40:6-8 ; Heb 10:5-7 ).

(2) As the great Prophet, or Preacher (Psa 40:9-10 ; Psa 22:22 ; Heb 2:12 ). Even the method of his teaching by parable was foreseen (Psa 78:2 ; Mat 13:35 ). Equally also the grace, wisdom, and power of his teaching. When the psalmist declares that “Grace is poured into thy lips” (Psa 45:2 ), we need not be startled when we read that all the doctors in the Temple who heard him when only a boy “were astonished at his understanding and answers” (Luk 2:47 ); nor that his home people at Nazareth “all bear him witness, and wondered at the gracious words which proceeded out of his mouth” (Luk 4:22 ); nor that those of his own country were astonished, and said, “Whence hath this man this wisdom?” (Mat 13:54 ); nor that the Jews in the Temple marveled, saying, “How knoweth this man letters, having never learned?” (Joh 7:15 ) ; nor that the stern officers of the law found their justification in failure to arrest him in the declaration, “Never man spake like this man” (Joh 7:46 ).

(3) As the king (Psa 2:6 ; Psa 24:7-10 ; Psa 45:1-17 ; Psa 110:1 ; Mat 22:42-46 ; Act 2:33-36 ; 1Co 15:25 ; Eph 1:20 ; Heb 1:13 ).

(4) As the priest (Psa 110:4 ; Heb 5:5-10 ; Heb 7:1-21 ; Heb 10:12-14 ).

(5) As the final judge. The very sentence of expulsion pronounced upon the finally impenitent by the great judge (Mat 25:41 ) is borrowed from the psalmist’s prophetic words (Psa 6:8 ).

5. Incidents of life. The psalmists not only foresaw the necessity for a Saviour; the nature, extent, and blessedness of the salvation; the wonderful human-divine person of the Saviour; the offices to be filled by him in the work of salvation, but also many thrilling details of his work in life, death, resurrection, and exaltation. It is not assumed to cite all these details, but some of the most important are enumerated in order, thus:

(1) The visit, adoration, and gifts of the Magi recorded in Mat 2 are but partial fulfilment of Psa 72:9-10 .

(2) The scripture employed by Satan in the temptation of our Lord (Luk 4:10-11 ) was cited from Psa 91:11-12 and its pertinency not denied.

(3) In accounting for his intense earnestness and the apparently extreme measures adopted by our Lord in his first purification of the Temple (Joh 2:17 ), he cites the messianic zeal predicted in Psa 69:9 .

(4) Alienation from his own family was one of the saddest trials of our Lord’s earthly life. They are slow to understand his mission and to enter into sympathy with him. His self-abnegation and exhaustive toil were regarded by them as evidences of mental aberration, and it seems at one time they were ready to resort to forcible restraint of his freedom) virtually what in our time would be called arrest under a writ of lunacy. While at the last his half-brothers became distinguished preachers of his gospel, for a long while they do not believe on him. And the evidence forces us to the conclusion that his own mother shared with her other sons, in kind though not in degree, the misunderstanding of the supremacy of his mission over family relations. The New Testament record speaks for itself:

Son, why hast thou thus dealt with us? behold, thy father and I sought thee sorrowing. And he said unto them. How is it that ye sought me? Knew ye not that I must be in my Father’s house? And they understood not the saying which he spake unto them Luk 2:48-51 (R.V.).

And when the wine failed, the mother of Jesus saith unto him, They have no wine. And Jesus saith unto her, Woman, what have I to do with thee? Mine hour is not yet come. Joh 2:3-5 (R.V.).

And there come his mother and his brethren; and standing without; they sent unto him, calling him. And a multitude was sitting about him; and they say unto him. Behold, thy mother and thy brethren without seek for thee. And he answereth them, and saith, Who is my mother and my brethren? And looking round on them that sat round about him, he saith, Behold, my mother and my brethren) For whosoever shall do the will of God, the same is my brother, and sister, and mother Mar 3:31-35 (R.V.).

Now the feast of the Jews, the feast of tabernacles, was at hand. His brethren therefore said unto him, Depart hence, and go into Judea, that thy disciples also may behold thy works which thou doest. For no man doeth anything in secret, and himself seeketh to be known openly. If thou doest these things, manifest thyself to the world. For even his brethren did not believe on him. Jesus therefore saith unto them, My time is not yet come; but your time is always ready. The world cannot hate you; but me it hateth, because I testify of it, that its works are evil. Go ye up unto the feast: I go not up yet unto this feast; because my time is not fulfilled. Joh 7:2-9 (R.V.).

These citations from the Revised Version tell their own story. But all that sad story is foreshown in the prophetic psalms. For example: I am become a stranger unto my brethren, And an alien unto my mother’s children. Psa 69:8 .

(5) The triumphal entry into Jerusalem was welcomed by a joyous people shouting a benediction from Psa 118:26 : “Blessed is he that cometh in the name of the Lord” (Mat 21:9 ); and the Lord’s lamentation over Jerusalem predicts continued desolation and banishment from his sight until the Jews are ready to repeat that benediction (Mat 23:39 ).

(6) The children’s hosanna in the Temple after its second purgation is declared by our Lord to be a fulfilment of that perfect praise forecast in Psa 8:2 .

(7) The final rejection of our Lord by his own people was also clear in the psalmist’s vision (Psa 118:22 ; Mat 21:42-44 ).

(8) Gethsemane’s baptism of suffering, with its strong crying and tears and prayers was as clear to the psalmist’s prophetic vision as to the evangelist and apostle after it became history (Psa 69:1-4 ; Psa 69:13-20 ; and Mat 26:36-44 ; Heb 5:7 ).

(9) In life-size also before the psalmist was the betrayer of Christ and his doom (Psa 41:9 ; Psa 69:25 ; Psa 109:6-8 ; Joh 13:18 ; Act 1:20 ).

(10) The rage of the people, Jew and Gentile, and the conspiracy of Pilate and Herod are clearly outlined (Psa 2:1-3 ; Act 4:25-27 ).

(11) All the farce of his trial the false accusation, his own marvelous silence; and the inhuman maltreatment to which he was subjected, is foreshown in the prophecy as dramatically as in the history (Mat 26:57-68 ; Mat 27:26-31 ; Psa 27:12 ; Psa 35:15-16 ; Psa 38:3 ; Psa 69:19 ).

The circumstances of his death, many and clear, are distinctly foreseen. He died in the prime of life (Psa 89:45 ; Psa 102:23-24 ). He died by crucifixion (Psa 22:14-17 ; Luk 23 ; 33; Joh 19:23-37 ; Joh 20:27 ). But yet not a bone of his body was broken (Psa 34:20 ; Joh 19:36 ).

The persecution, hatred without a cause, the mockery and insults, are all vividly and dramatically foretold (Psa 22:6-13 ; Psa 35:7 ; Psa 35:12 ; Psa 35:15 ; Psa 35:21 ; Psa 109:25 ).

The parting of his garments and the gambling for his vesture (Psa 22:18 ; Mat 27:35 ).

His intense thirst and the gall and vinegar offered for his drink (Psa 69:21 ; Mat 27:34 ).

In the psalms, too, we hear his prayers for his enemies so remarkably fulfilled in fact (Psa 109:4 ; Luk 23:34 ).

His spiritual death was also before the eye of the psalmist, and the very words which expressed it the psalmist heard. Separation from the Father is spiritual death. The sinner’s substitute must die the sinner’s death, death physical, i.e., separation of soul from body; death spiritual, i.e., separation of the soul from God. The latter is the real death and must precede the former. This death the substitute died when he cried out: “My God, My God, why hast thou forsaken me.” (Psa 22:1 ; Mat 27:46 ).

Emerging from the darkness of that death, which was the hour of the prince of darkness, the psalmist heard him commend his spirit to the Father (Psa_31:35; Luk 23:46 ) showing that while he died the spiritual death, his soul was not permanently abandoned unto hell (Psa 16:8-10 ; Act 2:25 ) so that while he “tasted death” for every man it was not permanent death (Heb 2:9 ).

With equal clearness the psalmist foresaw his resurrection, his triumph over death and hell, his glorious ascension into heaven, and his exaltation at the right hand of God as King of kings and Lord of lords, as a high Driest forever, as invested with universal sovereignty (Psa 16:8-11 ; Psa 24:7-10 ; Psa 68:18 ; Psa 2:6 ; Psa 111:1-4 ; Psa 8:4-6 ; Act 2:25-36 ; Eph 1:19-23 ; Eph 4:8-10 ).

We see, therefore, brethren, when the scattered parts are put together and adjusted, how nearly complete a portrait of our Lord is put upon the prophetic canvas by this inspired limner, the sweet singer of Israel.

QUESTIONS

1. What is a good text for this chapter?

2. What is the threefold division of the Old Testament as cited by our Lord?

3. What is the last division called and why?

4. What is the object of the discussion in this chapter?

5. To what three things is the purpose limited?

6. What especially qualifies the author to meet the objections of the higher critics to allowing the New Testament usage of the Old Testament to determine its meaning and application?

7. What is the author’s conviction relative to the Scriptures?

8. What is the New Testament testimony on the question of inspiration?

9. What is the author’s suggested plan of approach to the study of the Messiah in the Psalms?

10. What the background of the Psalmist’s portrait of the Messiah and of what does it consist?

11. Give the substance of Paul’s discussion of man’s sinfulness.

12. What is the teaching of Jesus on this point?

13. What is the teaching relative to sacrifices?

14. What the nature, extent, and blessedness of the salvation to be wrought by the coming Messiah and what the four great elements of it as forecast by the psalmist?

15. What is the teaching of the psalms relative to the wondrous person of the Messiah? Discuss.

16. What are the offices of the Messiah according to psalms? Discuss each.

17. Cite the more important events of the Messiah’s life according to the vision of the psalmist.

18. What the circumstances of the Messiah’s death and resurrection as foreseen by the psalmist?

Fuente: B.H. Carroll’s An Interpretation of the English Bible

Psa 2:1 Why do the heathen rage, and the people imagine a vain thing?

Ver. 1. Why do the heathen rage? ] WHY? or for what reason? The psalm beginneth abruptly, with an angry interrogation; q.d. What? are they mad to attempt such things, as whereof they can neither give any good reason, nor expect any good effect? The Lord Christ, of whom David was both a father and a figure (as here appeareth), shall surely reign, maugre all the rage and resistance of his enemies, who may seem to be ambitious for their own destruction, and are therefore in this psalm schooled, and counselled to desist. Nothing is more irrational than irreligion. Why do the heathen tumultuously rage, or hurtle together, Fremunt et ferociunt? When the Philistihes heard that David was made king in Hebron, they came up to seek him, and to dethrone him, 2Sa 5:17 ; so the heathen and people, that is, Gentiles and Jews, would have dealt by Christ, Act 4:25-26 . The devil, ever since he was cast out of heaven, tumultuateth and keepeth ado; so do unruly spirits acted and agitated by him. Dan 6:15 , Then those men kept a stir with the king against Daniel; it is the same Hebrew word that is here, and possibly Daniel’s spirit might think of David’s terms. Joh 11:33 , Jesus troubled himself, but after another manner than these his enemies; his passions were without mud, as clear water in a crystal glass; what was an act of power in Christ is an act of weakness, if not of wickedness, in others. The apostle’s Greek word for this in the text denoteth rage, pride, and fierceness, as of horses that neigh, and rush into the battle, , Act 4:25 .

And the people imagine ] Heb. meditate, or mutter a vain thing, an empty design, that shall come to nothing.

Niteris incassum Christi submergere puppem:

Fluctuat, at nunquam mergitur illa ratis.

Dipped may the Church’s ship be, but not drowned;

Christ will not fail her enemies to confound.

Some think that by this muttering people are meant, such as act not open outrages against Christ, but yet in words murmur and mutiny, whispering treason.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

This again is prefatory like the first (to which its structure corresponds, only with double the length), and both not only to the first book (1-41) but to the entire collection. Here the Messiah is as evident and express, as His own are in the preceding psalm. The antagonistic nations and their kings are in full view, not the wicked as such, though wicked indeed those are.

Such is the first stanza of three verses in which the godless revolt against Jehovah and His Christ is set before us, with no less amazement than indignation. In Act 4 it is applied to the rebellious union of Romans and Jews, of Pilate and Herod, against the Lord.

But Jehovah’s counsel stands, and He answers the fool according to his folly, with a strikingly parallel reference to the rebellious agitation of the Gentiles and their rulers (vers. 4-6). Those doings and savings in each case are an exact counterpart.

The constituted earthly royalty of Messiah in Zion opens the way to the next strophe (vers. 7-10). It is the Son of God born in time, the Messiah; neither eternal Sonship as in John’s Gospel and elsewhere, nor resurrection as in Paul’s Epistles. Sonship on earth and in time suits the kingdom here announced. But that kingdom, though with Zion its centre, embraces the uttermost parts of the earth, and so the nations or Gentiles. It is the Messiah of Whom Solomon was but a type like David. But here the Christ only is described throughout. It is exclusively future. He has not yet asked the earth, but is now occupied with relations above it, of heaven and for eternity. Soon He will come in His Kingdom, and receive the world at His request, when He will rule with the rod of iron (how different from the gospel!) and shiver men as a potter’s vessel. What can be more contrasted with beseeching men, and with building up His body, the church?

Here too kings and judges are before us, for it is strictly a Messianic psalm. But it is the Son about to execute vengeance on a haughty and hostile world. Yet is He a blessing beyond every other, the only blessed object of trust for any or all: the secret spring, at the end of Psa 2 , of the blessings for the righteous proclaimed at the beginning of Psa 1 . These are unquestionably a pair, and in the only place suitable, were we to search for a preface in all the hundred and fifty.

Having Christ clearly brought in as the hope of Israel, as well as distinct from the mass, the happy or blessed man, just and one of those justified by faith in Him, we have next a series (from Psa 3 ) which concludes with the Lord Jesus, not merely Son of God born here below and King on Zion, but Son of Man, and so humbled but so too exalted on high over all things (Psa 8 ).

Here the Spirit of Christ expresses the feelings He inspires in the righteous remnant as experiencing rejection like that which was His portion in an infinitely greater degree. Circumstances are sad in the extreme; for these bitter but blessed lessons are learnt among God’s people when alas! alienated and hostile. Christ entered into it as none ever did; but His Spirit it is that works in the godly, directs their hearts, and expresses aright what ought to flow from them in the same path.

Fuente: William Kelly Major Works (New Testament)

NASB (UPDATED) TEXT: Psa 2:1-3

1Why are the nations in an uproar

And the peoples devising a vain thing?

2The kings of the earth take their stand

And the rulers take counsel together

Against the Lord and against His Anointed, saying,

3Let us tear their fetters apart

And cast away their cords from us!

Psa 2:1-3 This describes the independence of the fallen human spirit (esp. Psa 2:3; Genesis 3). Nationalism was God’s way of protecting humans from the one-world government (cf. Genesis 10-11; 2 Thessalonians 2). However, one day the world will be united under God’s Messiah. For the church this reversal of the Tower of Babel occurred at Pentecost (cf. Acts 2, i.e., they all heard the gospel in their own language).

Psa 2:1 The AB (p. 6) translates this first verse as Why do the nations forgather, and the peoples number their troops? This reading is based on

1. parallelism

2. Ugaritic word usage

3. the first verb (be in tumult, BDB 921, KB 1189, Qal perfect) is found only here in the OT

4. the use of the root, vain thing, (BDB 937) in Gen 14:14, is translated by the LXX (i.e., he counted his own homebreds)

It seems to form a better parallel to Psa 2:2.

Psa 2:2 kings. . .rulers These are also parallel in Jdg 5:3; Pro 8:15 (poetry).

of the earth The term earth has a wide semantical field. Context must determine if it is local, regional, or global. The question here is Did this Psalm originally refer to the nations surrounding Israel, the nations of the ANE, or all nations (cf. Psa 2:8)? In a sense this may be a multi-fulfillment prophecy like Isa 7:14 or typology like Psalms 22. In light of this Psalm’s usage in the NT, it has a universal sense (i.e., Messianic, eschatological, global).

SPECIAL TOPIC: LAND, COUNTRY, EARTH

the Lord This is the covenant name for Israel’s Deity. See Special Topic: Names for Deity .

Anointed This is the Hebrew word for messiah. It is translated into Greek as Christ. It symbolized the special presence of the Holy Spirit to accomplish God’s assigned task through a person (cf. 1Sa 10:1; 1Sa 10:6; 1Sa 16:13; 1Ki 19:16; Isa 61:1).

SPECIAL TOPIC: MESSIAH

SPECIAL TOPIC: OT TITLES OF THE SPECIAL COMING ONE

Psa 2:3 This verse has two cohortatives.

1. let us tear BDB 683, KB 736, Piel cohortative, cf. Jer 5:5

2. let us cast away BDB 1020, KB 1527, Hiphil cohortative

Fallen humans (individuals and corporate groups) want independence from their Creator (cf. Genesis 3).

The terms fetters (BDB 64) and cords (BDB 721) refer to things that bind prisoners (here, vassals). They (like all fallen humans) saw YHWH’s law as restricting their freedom, while in reality, His law is designed to keep us safe, happy, and productive in a fallen world. The laws are the loving guidelines of a parent, providing guidance and wisdom!

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

The second Psalm of each book has to do with the enemy. See App-10.

Why. ? Figure of speech Erotesis. App-6. Repeat at beginning of Psa 2:2. Compare Act 4:25, Act 4:26.

heathen = nations. Note the quadruple Anabasis (App-6): nations, peoples, kings, rulers. Compare Psa 1:1.

rage = tumultuously assemble.

people = peoples.

imagine. Same as meditate in Psa 1:2.

Fuente: Companion Bible Notes, Appendices and Graphics

Psa 2:1-12

The second psalm deals with the Kingdom Age. The glorious Kingdom Age when Jesus reigns upon the earth. A Messianic psalm.

Why do the heathen rage, and the people imagine a vain thing? For the kings of the earth set themselves, and the rulers take counsel together, against the LORD, and against his Anointed ( Psa 2:1-2 ),

“His Anointed” there is His Messiah. The word Messiah is the anointed one. So they have taken counsel together against Jehovah and against His Messiah.

declaring, Let us break their bands asunder, and cast away their cords from us ( Psa 2:2-3 ).

And so, man rebelling against God and against Jesus Christ. The heathen raging, imagining a vain thing that they can cast God off from their lives.

But he that sits 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 ( Psa 2:4-5 ).

So we are looking at God’s judgment upon the Christ-rejecting world. And in spite of their gathering together to try to thwart the return of Jesus Christ, yet God will establish His kingdom upon the earth. God declares,

Yet have I set my King upon my holy hill of Zion. I will declare the decree: the LORD hath said unto me ( Psa 2:6-7 ),

Now this is Jesus speaking, the King who is on the holy hill… or rather, beg your pardon, God is still speaking.

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 ( Psa 2:7-8 ).

Now, verse Psa 2:8 is often taken out of context and it is used by many missionary societies as sort of a key verse for the missionary society. “Ask of Me and I’ll give You the heathen for Thine inheritance, and the uttermost parts of the earth for Thy possession.” But this is not really a missionary scripture. It has nothing to do with present day missions. This scripture has to do with the Kingdom Age, as the Father declares unto the Son, “Thou art my Son, this day have I begotten Thee. Ask of Me and I will give You the heathen for Thine inheritance and the uttermost parts of the earth for Thy possession.” It’s talking about that glorious day when our prayers are fulfilled and His kingdom has come and His will is being done in the earth even as it is in heaven, and His kingdom covers the entire earth. So it is the Father speaking to the Son promising to Him the kingdom, ruling over the whole earth. Then God speaks of the nature of that kingdom.

Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter’s vessel ( Psa 2:9 ).

Now, Jesus in His message to the Church of Thyatira, picked up from this particular psalm, and He said, “He that overcometh,” verse Rev 2:26 of chapter 2 of Revelation, “He that overcometh, and keepeth My works until the end, to him will I give power over the nations. And he shall rule them with a rod of iron, and as the vessels of a potter shall they be broken to shivers. As I have received of My Father.” And so Jesus actually quotes from this psalm as regards to the nature of the Kingdom Age.

Now, when Jesus comes again to the earth in His second coming, the purpose is to establish God’s kingdom upon the earth. That the fulfillment of all the Old Testament prophecies of the Kingdom Age might come to pass, as righteousness will cover the earth and waters do cover the sea. And He will reign in righteousness, in truth, and in judgment. But it will be an ironclad reign. During this period of time Satan is to be bound and cast into the abusso, the bottomless pit. So he will not be one that we will have to contend with in the Kingdom Age. All we’ll have to contend with is that inherent evil that is in man.

Now, when Jesus comes again, the first thing that will transpire is that He will gather together all of the nations for judgment and He will separate them as a shepherd separates the sheep from the goats. And He will place those on His right hand, and He will say unto those, “Come ye, blessed of the Father, inherit the kingdom that was prepared for you from the foundations of the earth. For I was hungry and you fed Me; thirsty and you gave Me to drink; naked and you clothed Me; sick and you visited Me” ( Mat 25:34-36 ). And to those on the left He will say, “Depart from Me ye workers of iniquity into everlasting judgment that was prepared for Satan and his angels. For I was hungry and you didn’t feed Me. I was thirsty and you didn’t give Me to drink. I was naked and you didn’t clothe Me.” “Well, Lord, when did we see You in these conditions?” And He said, “Inasmuch as you did it unto the least of these my brethren, you did it unto Me” ( Mat 25:41-45 ). Speaking of His brethren the Jews. So the nations will actually be judged concerning their treatment of His brethren. Now, those who are placed on the right side will be allowed to go into the Kingdom Age.

Now when Jesus comes again in His second coming, we will be coming with Him, only we will be in our glorified bodies. We will have gone through the metamorphosis that Paul speaks about in I Corinthians, chapter 15. “I show you a mystery, we are not going to all sleep but we’re all going to be changed.” The metamorphosis. “In a moment, in the twinkling of an eye. For this corruption must put on incorruption; this mortal must put on immortality.” So Paul said, “When Christ who is our life shall appear then shall we also appear with Him in glory.” We’ll be coming back with Jesus to live and reign with Him for a thousand years, during His millennial reign upon the earth. In Revelation, chapter 1, verse Psa 2:6 , as it is speaking of Jesus Christ, who loved us and gave Himself for us, and all, and it speaks there, “And we shall reign with Him as a kingdom of priests.” And then in the fifth chapter of the book of Revelation as He takes the sealed scroll out of the right hand of Him who is sitting upon the throne, the glorious song that is sung at that point by the church is, “Worthy is the Lamb to take the scroll and loose the seals, for He was slain and has redeemed us by His blood out of all nations, tribes, tongues, and peoples. And hath made us unto our God a kingdom of priests and we shall reign with Him upon the earth” ( Rev 5:9-10 ).

So we are coming back to reign with Jesus upon the earth in his kingdom for a thousand years. That’s one company, the church in their glorified bodies. But it will be possible and there will be some who will actually live through the Great Tribulation period; they’ll survive it. And providing they have not worshipped the antichrist, providing they have not taken his mark, and providing their interest in God’s people, they will be allowed to enter into the Kingdom Age in these bodies like we presently have in an earth that will be renewed and restored as was the Garden of Eden. In that again there will be a restored longevity of life. For a child will die being one hundred, those that are evil. But yet, those that are righteous will fulfill their years. They won’t die; they will live during this entire period of time. The longevity will be restored.

But our position with Christ at that time. Satan will be bound, that force will be bound. And so Christ will be ruling, but we will be the enforcers of righteousness. As He said to the church of Thyatira, “To those that are overcome they will be with Me and they will rule over the nations with a rod of iron.” And so here speaks of the ironclad type of rule that Jesus will have. In other words, people will be forced to be good. A person who is evil gets popped like a clay pot. Broken in shivers like a potter’s vessel when it is hit with a piece of iron. It will be an ironclad rule. We won’t have any sob sisters carrying signs in those days of leniency for the rapist. There will be absolute righteous judgment exercised. And people will be forced, that is, those who live in.

Now those who survive and live into the Kingdom Age, being in these bodies, will actually be able bear children, and there probably will be quite a population explosion during this period of time as the earth will be restored to such ideal conditions. However, at that point, we in our glorified bodies will be as the angels who neither marry nor are given in marriage. But we will just be with Christ, reigning and ruling with Him during the Kingdom Age over those people who have survived the Great Tribulation, who have survived the judgment of Jesus. And I do believe that that is what the forty-five day thing is in Daniel, where he says, Daniel is saying, “How long, Lord, until the end?” And He said, “From the time that they cause the daily sacrifices and oblations to cease it will be one 1,290 days, but blessed is he who comes to the 1,335 day.” Which that blessedness of it is that you have made it through the judgment period; you can enter into the glorious kingdom of Jesus Christ. During this thousand years, as we live upon a renewed earth under ideal conditions, it will be glorious. Annually we will be all taking a trip to Jerusalem to sit at the feet of Jesus, and just to worship there together in a glorious annual holiday. As the kings of the earth, which will be the church, come and sort of present themselves before the Lord in Jerusalem. Bringing the fruits of their section of the earth.

And the Lord said that in the parable when he had distributed the talents. To the one he gave five, he brought back and he said, “Lord, you gave me five. I have increased them and here are ten.” And the Lord said, “Well done thou good and faithful servant. You have been faithful in a few things now I will make thee ruler over ten cities. Enter into the joy of the Lord, enter into the Kingdom Age and ruling over ten cities.” So the degree of our reigning and ruling with Christ will be in relationship to the degree of our faithfulness to those things that He has entrusted to us now. If I am faithful now in the little things that God has entrusted to me. But He said if He has entrusted the little things and we have not taken care of them, why would He entrust to us the greater things of the kingdom? So we live and reign with Christ.

Now at the end of that thousand year reign, Satan is going to be released and will go around the earth and will deceive many people. Now, there is no way that Satan at that point could deceive you or drag you down, because you are already in your glorified body. And you see, the only real angle that Satan has with us now is with the body. If it weren’t for this body of flesh, Satan would be no problem to me at all. But it is because of my body of flesh, my fleshly desires that he appeals to that cause me to trip up. But I will be in my glorified body. So people say, “Oh, Satan’s gonna… you know, many deceived. Will I be deceived?” No. Not if you are a child of God in your glorified body, no way. But those who have come into the kingdom who have been forced to be righteous, those who were born during this thousand-year period, will then have their time of testing. And God, just to prove through all eternity the human depravity of man, will allow Satan to be released. After men have lived in the ideal conditions under the reign of Christ for a thousand years, Satan will actually be able to gather together a great army to rebel against Jesus to come against Jerusalem to try to drive Him out. If you can believe that. Human depravity. God will have proven it once and for all, so that no one throughout all eternity will question the judgment of God in that He has cast certain ones out from His eternal kingdom. There will be no challenging of the fairness or justice of God, because every man will have his chance, and man will prove what is in him.

So the Kingdom Age, this is what we are referring to here. “Ask of Me, and I will give Thee the heathen for Thine inheritance, the uttermost parts of the earth for Thy possession.” As Jesus shall reign as we sing, “Where ere the Son doth ere successive journeys run.”

“Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter’s vessel.”

Be wise now therefore, O ye kings: be instructed, ye judges of the eaRuth ( Psa 2:10 ).

Now he is talking really to us, who will be reigning with Him as kings, as judges, as enforcers of His righteousness.

Serve the LORD with fear, rejoice with trembling. 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 ( Psa 2:11-12 ).

The bottom line: Blessed are those who put their trust, or, happy are those who put their trust in Him. “

Fuente: Through the Bible Commentary

Psa 2:1-3. 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.

This was what they did when they took the Lord of life and glory, dragged him to the judgment seat, and then nailed him to the accursed tree. This is the heir, said they, let us kill him, and the inheritance shall be ours. They thought that they had destroyed the power of Christ, the appointed and anointed King, and that he would never reign among the sons of men.

Psa 2:4. He that sitteth in the heavens shall laugh: the Lord shall have them in derision.

God might well laugh at their folly, for they were really executing his will all the while they were rebelling against him. They were really laying the foundation stones of his mediatorial throne in fair colors, and cementing them with his own most precious blood, for it was by his cross that he climbed to his crown. Well did Peter say to the Jews, on the day of Pentecost, Him, being delivered by the determinate counsel and fore knowledge of God, ye have taken, and by wicked hands have crucified and slain.

Psa 2:5-6. Then shall he speak unto them in his wrath, and vex them in his sore displeasure. Yet have I set my king upon my holy hill of Zion.

In the resurrection, God lifted up the head of Christ above all the sons of men, and made them see that all their craft and cruelty had been displayed in vain.

Psa 2:7-8. 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.

The risen Christ is pleading, and pleading successfully, before the throne of God on high; and his plea is that the heathen may be given to him for his inheritance, and the uttermost parts of the earth for his possession.

Psa 2:9. Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potters vessel.

He does this even now in the working of his providence; but he will do it still more manifestly at the second advent, when Christ will not allow the kings of the earth any longer to set themselves against him, but he will finally destroy their power, and prove himself to be the King of kings and Lord of lords even here below.

Psa 2:10-12. Be wise now therefore, O ye kings: be instructed, ye judges of the earth. Serve the LORD with fear, and rejoice with trembling. Kiss the Son,-

That is the Lord Jesus Christ: Kiss the Son,-

Psa 2:12. 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.

This exposition consisted of readings from PSALMS 2, and 110.

Fuente: Spurgeon’s Verse Expositions of the Bible

Psa 2:1

THE REIGN OF JEHOVAH’S ANOINTED

Psa 2:1

“Why do the nations rage, And the peoples meditate a vain thing?”

The picture that surfaces here is one of rebellion and hatred against God’s anointed, who can be none other than the Messiah, the Lord Jesus Christ.

The Cross-Reference Bible gives an alternative reading on the first line as, “Why do the nations tumultuously assemble?” and some of the versions render the 2nd line, as “And the peoples imagine a vain thing?”

This is dramatically opposite to the erroneous impression held by many to the effect that, “The reign of Christ on earth will be a time of universal felicity, prosperity, and righteousness.” It will be no such thing.

The picture or rebellion and hatred against God’s Christ depicted in this prophecy is exactly the same as that which emerges throughout the New Testament. “He shall reign until he has put all enemies under his feet” (1Co 15:25; Heb 10:13), indicating that the reign of Christ will take place during the ages when his enemies actively oppose him, and that His reign shall end when that opposition ceases.

J. R. P. Sclater gives a classical example of the enormous error that mankind has generally received regarding the Reign of Messiah. Noting that the picture here is one of rebellion and opposition to God’s Anointed, he actually denied the passage’s reference to the Messiah at all, stating that the picture here, “Scarcely comports with the Messianic ideal. Of course, it is true that the prophecy of the reign of Christ in this passage does not indeed “comport” or agree with the wild-eyed “ideal” of Messiah’s reign as postulated by the Millennialists and other misled and erroneous groups; but we stoutly affirm that the passage here most certainly does conform in the minutest detail to the picture of the Reign of Christ throughout the ages as given in God’s Word.

It should be remembered that the current dispensation IS the Millennium, and the rebellion of whole nations against God’s Anointed as seen in this very century is exactly what is foretold right here in this second Psalm. Many scholars, like Sclater are apparently ignorant of the fact that Jesus Christ IS REIGNING NOW, as indicated by Mat 28:18-20.

E.M Zerr:

Psa 2:1.This whole chapter is a prophecy concerning Christ. The reader should not be confused by the present or past tense of the verb, for that is the prophetic style. God knows the future as well as he does the present and indicated that fact by inspiring the prophets to write of future events as if they had already taken place. Heathen means “a foreign nation,” and here refers to the Gentiles in the time of Christ and his disciples. Rage is defined by Strong “to be tumultuous,” and refers to the disorderly assemblages in which the enemies of Christ conspired to injure his cause. Imagine means to meditate and plan to oppose the works of the disciples of the Lord. Vain thing is from a Hebrew word that means emptiness. It denotes that the malicious purposes of the foes of the Lord were to come to nought. This prophecy was quoted by the disciples as recorded in Act 4:25-26.

Fuente: Old and New Testaments Restoration Commentary

This is the psalm of Jehovah’s King. It is impossible to fix the event for which it was written and to which it first referred. The wider application is perfectly patent. To whatsoever king the words first applied, the singer was looking to the ideal King, and his song has found fulfilment in Christ. It is very interesting to notice how this psalm is interwoven with the thinking of the New Testament. To study it carefully, we must, first of all, discover the speakers in each case.

The psalmist opens with a description of the nations in opposition to Jehovah and His King. This is given in the form of a question why they are in such attitude. He then proceeds to declare the Lord’s contempt for them, and in verse Psa 2:6 Jehovah is the Speaker, announcing that, notwithstanding all their opposition, He has appointed His King. The next section (Psa 2:7-9) gives us the words of the anointed King, who declares the decree of His Kingship. The Son of Jehovah is to receive dominion from His Father and exercise it to subjugate all these opposing forces. The order of procedure is indicated, “inheritance,” “possession,” “administration.” The psalm ends with an appeal to the kings and judges to show their wisdom by submitting themselves to Jehovah’s King.

Fuente: An Exposition on the Whole Bible

Gods Son upon His Throne

Psa 2:1-12

This is one of the sublimest of the Psalms, and can find its fulfillment only in our Lord. See Act 4:25; Act 13:33; Heb 1:5; Heb 5:5; Rev 2:27. The mold in which the psalm is cast is highly dramatic.

The determined hate of the peoples, Psa 2:1-3

Rage conveys the idea of gesticulations and cries of frenzy. For Psa 2:2, see Luk 23:12-13; Act 4:25-26.

The divine tranquillity, Psa 2:4-6

The scene shifts to heaven. In spite of all, the eternal purpose moves on. I have set-that is, anointed. Messiah and Christ alike mean anointed, Act 10:38.

The manifesto of Messiah, Psa 2:7-9

Before time began He was the only begotten Son of God, Joh 17:5. But His sonship was declared at His resurrection, Act 13:30-37. The world is His, to be won by the Cross and intercession.

Overtures of peace, Psa 2:12

Kiss, 1Sa 10:1. This psalm closes as the first began, Oh, the blessedness!

Fuente: F.B. Meyer’s Through the Bible Commentary

The book of Psalms has a very wonderful prophetic character. It sets forth in a most marvelous way the counsels of God in relation to the earth, and the efforts of Satan to thwart those counsels. In the first book, Psalms 1 to 41, we see the conflict raging between God and the forces of evil, a conflict that begins with the coming of the Lord Jesus Christ into this world, that centers in the Cross, and then after the resurrection of Christ goes right on until His second coming. All the experiences, also, that His people pass through as associated with the rejected Christ come before us very vividly in this first book of the Psalms.

The second book of Psalms, 42 to 72, shows us that Gods counsels are going to be carried out in spite of all the efforts of Satan to hinder, and we see the people of God, the nation of Israel, scattered among the Gentiles and suffering terribly, as they have been all down through the centuries since the rejection of Christ.

Then when we come to the third book, Psalms 73 to 89, we see the remnant of Israel in the land of Palestine after they have been gathered out from the nations of the Gentiles, waiting for the Messiah but suffering terribly under the persecution of the beast and the antichrist. Their suffering comes to a climax in Psalm 88, where they cry out in anguish as the waves and billows of judgment roll over them just before the blessed Lord appears in grace for their glorious deliverance, as shown in Psalm 89, when the King, great Davids greater Son, comes to take the kingdom and delivers His people.

In the fourth book we see Messiah reigning in Zion, and the first man with all the sin and sorrow and wretchedness that he has brought into the world displaced, and Gods Second Man, the Lord from heaven, bringing in millennial blessing.

In the fifth book, 107 to 150, we have the celebration of the divine government, everything that has breath called upon to bless and glorify God because of the marvelous way in which at last righteousness has triumphed over evil; light has displaced darkness, and the blessed Lord Jesus Christ is reigning with every foe beneath His feet.

This gives us the prophetic outline of the book of Psalms, and it is a wonderful thing, as we read this Old Testament hymn book-for that is really what it is-to see the orderly way in which one Psalm follows another. If anybody has any doubt as to the divine inspiration of Scripture, it seems to me that a careful study of the book of Psalms alone ought to make clear to him that God has ordered all these things, even to the arrangement of this wonderful book. In our hymn books we have a beautiful collection of gospel lyrics and sweet and sacred hymns, but we could displace them; we could take them all, if we had the plates, and mix them up and then put them together again, and it would make very little difference. But if you were to change the position of one of these Psalms, you would dislocate the entire thing. Every Psalm is found in the exact place where God would have it in order to tell the story in a smooth, orderly way. But of course you need to have your eyes open to discern this. If you are thinking only of yourself as you read these Psalms you will never see what the book is really taking up, but once you understand something of Gods prophetic counsel, once you enter into His purpose in Christ Jesus for the people of Israel and the Gentile nations, you will realize how marvelously this book fits in with the divine program.

We saw that in the first Psalm two men stand out in vivid contrast and that these two are the first Adam and the last Adam. When I speak of the first man, I do not mean Adam alone but Adam and his entire race, because Scripture recognizes only two men. The Bible is the history of two men. In 1Co 15:47 we are told, The first man is of the earth, earthy: the Second Man is the Lord from heaven. Who was that first man? Well, you say, That is Adam. Very well, the Second Man is who? Cain? No. But was he not the second man? Yes, he was the second man to appear on earth, but as God looked at him he was only another edition of the first man, and every man born into the world since has been just another copy of the first man. It is just like an edition of a book. You might have 50,000 copies but they are all just the same book, and so you can have millions and billions of men who have been born into this world, but they are all just copies of the first man. Adam begat a son in his own image and after his own likeness, and every one coming into the world since has borne the image and the likeness of Adam. And so Scripture says that the first man, taking in the whole human race, is of the earth, earthy. And then it says, The Second Man is the Lord from heaven. And the moment poor sinners put their trust in Jesus they are linked with the Second Man. He is their head, and the link with the first man is broken forever. So then you see Christ in contrast to the first man in Psalm 1.

In Psalm 2 we have Jehovahs determination to make Christ ruler over all things, to give Him the throne on Mount Zion and thus to make Him the Messiah expected by the people of Israel, who is to rule over all the Gentile world and bring in everlasting blessing. But when He comes into the world, it is not ready for Him, and you have the story told in a wonderful way in this Psalm.

It has been pointed out often that this Psalm consists of twelve verses, is divided into four sections of three verses each, and in each section there is a different speaker, so that in this second Psalm you listen to four different voices. Whose voices are they?

In the first three verses you have the voice of the world. Listen to it, Why do the heathen [the Gentile nations] rage, and the people [the Jewish nation] imagine a vain thing? The people is the term applied to Israel. The nations refers to the Gentiles. The kings of the earth [that is, the kings of the Gentiles] set themselves, and the rulers [the rulers of the Jews] take counsel together, against the Lord, and against His anointed. And now Jews and Gentiles, acting through their respective leaders, express the voice of the whole world, the attitude of the entire world toward God. God hath set forth Christ to be the King, to bring in blessing for Jews and Gentiles. What is the answer to the love of Gods heart in sending Christ? Listen to the voice of the world, verse 3: Let us break their bands asunder, and cast away their cords from us. That is what man says. We do not want to be subjected to God; we do not want Gods King; we do not want His millennium; we do not want to be subject to His righteous rule. They said that when the Lord was here on earth, We have no king but Caesar (Joh 19:15). In other words, we are not for this Man; we will not have Him to reign over us.

As recorded in the fourth chapter of Acts we find that the apostles, immediately after Pentecost, came up against this and recognized that the second Psalm was being fulfilled even then. They were having a prayer meeting; they were talking to God. Read Acts 4 beginning with verse 24: When they heard that, they lifted up their voice to God with one accord, and said, Lord, Thou art God, which hast made heaven, and earth, and the sea, and all that in them is: Who by the mouth of Thy servant David hast said, Why did the heathen rage, and the people imagine vain things? And then they applied it, The kings of the earth stood up [that is, the Gentile rulers], and the rulers were gathered together [that is, the heads of the Jewish people] against the Lord, and against His Christ. For of a truth against Thy holy Child Jesus, whom Thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together. Herod represented the Jews. He was the king of the Jewish nation though a half Edomite himself. Pilate represented the empire yonder at Rome. And then those high priests and leaders of Israel lifted their voices up against God and His Son, the Lord Jesus Christ.

But notice, they could go only as far as God in His sovereignty permitted them to go. The Gentiles, and the people of Israel, were gathered together, For to do whatsoever Thy hand and Thy counsel determined before to be done. They could not go one step beyond His definite permission. God did allow them to crucify His Son, to nail Him to a tree, to seal His body up in a tomb, but that was as far as they could go. Then what happened? Turn back to the second Psalm. Man now has done his worst; man has shown out all the bitter hatred and malignity in his heart toward God and Christ. He could not do anything worse than crucify the Lord of Glory.

Now listen to another voice, verses 4 to 6, He that sitteth in the heavens shall laugh: the Lord shall have them in derision. They think they are having their own way, but God looks on in derision; He sees the end from the beginning. Then shall He speak unto them in His wrath, and vex them in His sore displeasure. And now you hear the second voice. It is the voice of God, the Father, and what does He say? Yet have I set My King upon My holy hill of Zion. They thought they had gotten rid of Him. They said, We have no king but Caesar; they cried, Crucify Him, crucify Him, and their will was carried out and His precious dead body sealed up in Josephs tomb; but God had not changed His mind. He is to reign in Zion yet. He is going to have the throne just as surely as He had the cross.

Yet have I set My King upon My holy hill of Zion. He is looking on to the day of His return, to the day when the Lord Jesus will come back from the glory to which He has gone, and His feet shall stand again upon the Mount of Olives, and He will enter into the city of Zion and reign gloriously there before His ancients. Some of us believe that the day is drawing very, very near when this Scripture is going to have its marvelous fulfillment, when the world again will see the Lord Jesus Christ, for it is written, Behold, He cometh with clouds; and every eye shall see Him, and they also which pierced Him: and all kindreds of the earth shall wail because of Him (Rev 1:7).

In the next three verses we have another voice, that of the Son of God, the rejected Messiah. It is as though He is meditating on what the Father has said to Him. He is speaking out loud in order that you and I may hear what is going on in His mind. Verse 7: I will declare the decree: the Lord hath said unto Me, Thou art My Son; this day have I begotten Thee. That is, God is saying to the Lord Jesus Christ, Whatever men may do does not change your relationship to Me. You are My Son, My begotten Son. Of course, the begetting here refers to His coming into the world. He was begotten of the Holy Spirit in the womb of the Virgin Mary. God says of Him, You are My begotten Son and I am going to carry out the plans by reason of which I sent You into the world.

Ask of Me, and I shall give Thee the heathen [the nations] for Thine inheritance, and the uttermost parts of the earth for Thy posession. It is as though the Father says to Him, Your own people did not want You; the people of Israel rejected You, but I have something greater for You than to be accepted only by Israel. Ask of Me and I will give You a great inheritance, a great ingathering from the heathen world. 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 potters vessel. That is, they are to be broken down by Messiahs power, broken down before God in repentance and brought to accept and to own Him as the righteous Lord and Saviour. In a wonderful way this is going on even now. It is going to have its fulfillment in the millennial days when the nations everywhere will be brought to recognize the authority of the Lord Jesus Christ. I never come to a missionary meeting but I feel as though there ought to be written right across the entire platform, Ask of Me, and I shall give Thee the heathen for Thine inheritance, and the uttermost parts of the earth for Thy possession. It is the will of God that His Son should have a great heritage out of the heathen world, the godless Gentiles.

But now we come to the closing part of this Psalm, and in the last three verses we listen to another voice, a very gentle, a very loving, a very tender voice. I hope you have heard it. If you have not, it is not because it has not called but because your ears have become so accustomed to the sounds of earth that they are not attuned to the voice of the Holy Spirit.

We have listened to the voice of the world, the voice of the Father, the voice of the Son, and now we hear the voice of the Holy Spirit of God. Verse 10: Be wise now therefore, O ye kings: be instructed, ye judges of the earth. It is a call to all in authority everywhere to recognize the claims of the Son of God. Serve the Lord with fear. That is, with reverence, with awe; not with dread, not as one to be afraid of, but reverential fear such as a dutiful son gives to his father or to his mother. Serve the Lord with fear, and rejoice with trembling. Kiss the Son, lest He be angry, and ye perish from the way, when His wrath is kindled but a little. Do you get the beauty of that? Here is the rejected King and He appears before men now not as a mighty conqueror coming to smite down His enemies but in all the majesty of His kingly authority. He reaches out a hand and as you look at it, there is a scar, for it is the hand that was once nailed to a cross. He holds out the hand of peace, and the Holy Spirit says, Poor rebellious sinners, do not fight against Him; do not wait until the day when the wrath of the Lamb shall come, but now bow at His feet, kiss the Son, kiss that wounded hand in token that you surrender to Him, that you refuse any longer to fight against Him, to associate yourself with the world that is rejecting Him. This is the day of His mercy. In that day of wrath it will be too late and you will perish from the way.

The hands of Christ seem very frail,

For they were broken by a nail,

But only they reach heaven

Whom those frail, broken hands hold fast.

Have you ever kissed the Son? Have you ever bowed at His feet, surrendering to Him?

Look at these last words: Blessed are all they that put their trust in Him. And that is the message going out to the whole world and that will continue until the day of His wrath. What a wonderful thing to be able to say, I am trusting Thee, Lord Jesus, trusting only Thee.

Fuente: Commentaries on the New Testament and Prophets

Psa 2:1

This Psalm belongs to the class called Messianic. It is a psalm full of that great national hope of the Jews concerning Him that was to come. The noblest kind of national hope, the highest idea of “manifest destiny,” is not simply a great event, but a great character. It is the ideal of a great character that is to come to them, and then to create great character throughout all the people. The hope of the coming of such a being was the ruling idea of the Jewish people.

I. What is the philosophy of the Messianic psalms? There are three speakers and series of utterances. The first is the writer of the Psalm, who stands, as it were, to call the attention of the people to the two great Speakers. These two great; Speakers are, first, the Lord Jehovah, who stands behind everything done and said in Judaism, and, in the second place, the coming One, the Anointed, the King, the Messiah Himself. The writer stands as the chorus in the great tragedy. He sees God taking the sovereignty of the world, and bringing to the world its Saviour. He sees, looking down through the ages, that persecution is going to come. So he breaks forth in astonishment, “Why do the heathen rage?”

II. But God’s great purpose of making Jesus King of the world is unchanged and unchangeable. And so He speaks: “He that sitteth in the heavens shall laugh.” Jesus shall reign. That is Jehovah’s determined purpose.

III. The third Speaker is Christ Himself. “I will declare the decree,” etc. Christ is in the world, and He is sure of the world. Sitting upon the throne, recognising clearly who set Him there, He will never leave it until all the nations shall be His nations.

IV. At the close we come back to the writer of the chorus that tells us what the meaning of it all is. “Be wise now, ye kings,” etc. There rings out the great voice of the Psalmist, which declares that in the end of things only he who is on the side of righteousness shall have place and power in this world. If we set ourselves against the Son of God and His righteousness, our force shall die out of the world.

Phillips Brooks, Christian World Pulpit, vol. xxix., p. 232.

I. We gather from this Psalm that there existed a various and widely spread opposition to Messiah’s claims and kingdom. The hostility is said to be (1) general; (2) angry and determined; (3) organised; (4) the recoil from wholesome restraint and submission.

II. The second portion of the Psalm reveals to us the treatment of this opposition and its overthrow. “Thou shalt break hem with a rod of iron; Thou shalt dash them in pieces like a potter’s vessel.”

III. We have the announced purpose in fulfilment of which our faith may be encouraged and our hope inspired. “I will declare the decree; the Lord hath said unto me, Thou art My Son; this day have I begotten Thee.”

W. M. Punshon, Sermons, 2nd series, p. 118.

References: Psa 2:1.-Expositor, 3rd series, vol. v., p. 305. Psa 2:2.-Spurgeon, Sermons, vol. ix., No. 495.

Psa 2:6

A king the prophet of Christ’s kingdom.

The Hebrew monarchy presents a clear and unmistakable prophecy of a Divine and everlasting kingdom. We have to trace two distinct lines of thought rising in different ages, and gradually growing into one, till both are fully realised in that kingdom which embraces earth and heaven, and links time with eternity. The first thought is that God alone is the King of Israel, the second that David shall not want a man to sit upon his throne for ever.

I. The former belief is by far the more ancient; it was born with the people in their deliverance from Egypt, and became the one enduring foundation of the national polity. Out of this truth grows the national life, and on it are based morality, religion, and law.

II. Hardly less wonderful was the second thought, which sprang up in a later age: that in the little State of Israel a King should be born of the seed of David according to the flesh who should extend His dominion from one end of the earth to the other, and reign as long as the sun and moon endure. To bring this new hope into harmony with the ancient creed that seems so utterly opposed to it, to reconcile the perpetual reign of David’s seed with the exclusive sovereignty of Jehovah, is the new task upon which prophecy now enters.

III. The first advance is clearly marked when the title “Messiah,” hitherto applied only to “the priest that is anointed,” is transferred to the promised King. Hannah is the first that so uses it, in her song of thanksgiving (1Sa 2:10). Observe how carefully the great truth of God’s sole sovereignty is guarded in this first announcement of an earthly King. It is still Jehovah that shall judge the ends of the earth; He shall give strength to the rising monarchy; He shall anoint, and in anointing choose and consecrate, the human king as His viceroy on earth.

IV. In David we have a soul conformed to the ideal of a true king-a soul ready to be quickened and illuminated by the Holy Spirit of prophecy, until, amid the kindling glow of thought, there should shine forth the image of a King like David himself, but fairer than the children of men, One in whom all gifts and graces of which man is capable should be combined with the perfections that belong to God only.

E. H. Gifford, Voices of the Prophets, p. 195.

References: Psa 2:6.-Preacher’s Monthly, vol. vi., p. 341; Clergyman’s Magazine, vol. x., p. 151; W. Cunningham, Sermons, p. 351; Bishop Moorhouse, The Expectation of the Christ, p. 40. Psa 2:6, Psa 2:7.-J. H. Pott, Sermons for the Festivals and Fasts, p. 295. Psa 2:8, Psa 2:9.-Spurgeon, Sermons, vol. xxvi., No. 1535.

Psa 2:11

Why did Christ show Himself to so few witnesses after He rose from the dead? Because He was a King, a King exalted upon God’s “holy hill of Zion.” Kings do not court the multitude, or show themselves as a spectacle at the will of others. They act by means of their servants, and must be sought by those who would gain favours from them.

I. It must be borne in mind that even before He entered into His glory Christ spoke and acted as a King. Even in the lowest acts of His self-abasement, still He showed His greatness. When He taught, warned, pitied, prayed for, His ignorant hearers, He never allowed them to relax their reverence or to overlook His condescension.

II. Observe the difference between Christ’s promises stated doctrinally and generally and His mode of addressing those who came actually before Him. While He announced God’s willingness to forgive all repentant sinners, in all the fulness of loving-kindness and tender mercy, yet He did not use supplication to these persons or those, whatever their number or their rank might be. He spoke as One who knew He had great favours to confer, and had nothing to gain from those who received them. Far from urging them to accept His bounty, He showed Himself even backward to confer it, inquired into their knowledge and motives, and cautioned them against entering His service without counting the cost of it.

III. In a Christian’s course fear and love must go together. And this is the lesson to be deduced from our Saviour’s withdrawing from the world after His resurrection. He showed His love for men by dying for them and rising again. He maintained His honour and great glory by retiring from them when His merciful purpose was attained, that they might seek Him if they would find Him.

J. H. Newman, Parochial and Plain Sermons, vol. i., p. 295.

References: Psa 2:11.-A. Mursell, Christian World Pulpit, vol. xix., p. 232. Psa 2:12.-Expositor, 3rd series, vol. v., p. 305; G. Brooks, Outlines of Sermons, p. 133; Spurgeon, vol. v., No. 260; Sermons for Boys and Girls, p. 212.

Psalm 2

I. The Psalm opens abruptly; here is no prelude; it is an utterance of amazement, begotten in the soul and breaking from the lips of one who looks out upon the nations and generations of man. He discerns, in his widespread view, one perpetual restlessness, one ceaseless movement of discontent, the throbbing of a rebellion that cannot be appeased, of a vain, bitter, ceaseless revolt. That rebellion against God which in the vast ignorant masses of the world is half unconscious in their leaders finds utterance, assumes shape and formula. It is from these men of the sword, paper, tongue, and brain-it is of these the wondering Psalmist challenges an answer. Why does the world fret against the government of God? Is there no better name for the laws of God and His Christ than “bands” and “cords”? If we study the aspects and explanations of the world’s rebellion against God, they may be found-in their clearest forms, at least-in the example, and spirit, and teaching of those whom the multitudes blindly follow-godless power, godless wealth, godless intellect. All these are represented among the kings and rulers of the earth.

II. “He that sitteth in the heavens shall laugh; the Lord shall have them in derision.” What are we to say of the Psalmist’s bold word here? Put it into our feeble prose, and it comes to this. The Psalmist sees the utter futility of revolt against God; he discerns the strength of the Almighty; the pillars of the eternal throne are before his soul; he sees from afar the strength and majesty of God, and looking down upon all the feeble, foolish wisdom of the world that sets itself against God, he can find no other words to express the vanity of man’s revolt than to say, “The Lord shall laugh.” God’s answer to all the rebellion of the nations is a reaffirming of the sovereignty of Christ. “I have set My King upon My holy hill.” “This is My well-beloved Son; hear Him.”

F. W. Macdonald, Contemporary Pulpit, vol. iii., p. 81.

The second Psalm is a psalm of force and passion, which flows headlong in fury, until at the close it glides away in pleasant words. It is the overflow of a heart moved by the licence of sin, the indignation of a high-born soul, the movement in a human breast of Divine wrath-the wrath of the Lamb.

I. Vers. 1-3. This is the first stanza in this Psalm of righteousness. It has in it the tone of challenge and scorn; it does not need an answer. “Why do the heathen rage?” What good can come of it? It is pure folly, this plotting against the Lord, and there is derision in the idea of its coming to anything.

II. Vers. 4-6. We have in the second stanza of the Psalm a daring attribution to God of human feelings, such as only Hebrew Scriptures venture on. All the people in the world are in league to have their will on earth, and God, in the calm above looking on, sees and takes knowledge.

III. Vers. 7, 8. The third stanza is put in the mouth of another. The king that is on Zion tells of the transaction and the understanding between him and God the Father. Here we have a strange foretelling of Him who came in the fulness of time.

IV. Vers. 10-12. This is the last stanza of the Christian Psalm. We now take the gentler running of the Psalm, making music over the enamelled stones. “Be wise now, therefore, O ye kings,” etc. Laws take no account of ignorance. Even they who know them not will feel their power. Law is inexorable. With an unbending, unhesitating sceptre He will rule the nations. Be wise, therefore, and make friends with Jesus now.

A. Black, Contemporary Pulpit, vol. iv., p. 316.

Ver. 1. Why do the heathen rage? Because they are the heathen. The explanation of action is to be found in character.

Vers. 4, 5. It is interesting and instructive to remark how creation first laughs at and derides men who oppose it, and how in the next place it avenges the insults which are offered to its laws. So every attempt to rival the power of God is contemned; every insult offered to His holiness is avenged.

Ver. 6. There is but one King, and He is throned upon a hill that is, beyond all other characteristics, holy. So kings are to reign under the King, and power is to be established upon holiness.

Vers. 7-9. There is nothing in the economy of life and civilisation that is haphazard. Before all things, and round about them as a glory and defence, is the Lord’s decree. Under all disorder is law. That law is first beneficent, and secondly retributive.

Vers. 10-12. The threatening of Jehovah is neither an empty taunt nor a lawless passion. God’s threatening has a moral purpose in view, which is to turn the kings to wisdom, and the judges to instruction. His threatening is indeed an aspect of His Gospel.

Application. Inasmuch as moral qualities are the same in every age, and inasmuch as God’s kingdom is one and His dominion unchangeable, (1) let us see the folly of all rebellion against God. (2) Notice specially the folly of those who ought to have known better (kings, and rulers, and judges) setting themselves in array against Heaven. (3) Let us measure and determine everything by the Divine decree. (4) Let us cherish the recollection that God’s threatenings are intended to prepare the way for His mercy.

Parker, The Ark of God, p. 117.

I. The first thing that comes before us in this Psalm is the faith of Solomon. It was faith that he was on the side of right and progress, though he would not have used those terms.

II. It was faith in himself as God’s messenger which made the youthful king so triumphant. He felt that he should feel himself great just because the times were evil.

III. On the day of Solomon’s consecration God had spoken to his heart an oracle: “Thou art My son; this day have I begotten thee.” For on that day he was born into a new life, with a higher range of duties, and therefore into a closer relation with God. This is God’s demand from us: that increase of power and work should be met with increase of righteousness and love.

IV. The work of ruler, and of genius, and of prophet is one at root. It is (1) to destroy evil; (2) to set up good by being the interpreter of God. To such men do homage, for to despise their mission and deny their kinghood is to divide yourself from the revelation of God in them, and to bring misfortune on your character.

V. Christ was King because He was full of grace, of that love which draws all men to love it, because He was full of truth, of that truth which abides in the breast of God, and which will prevail till it conquers all the lies of earth. Be warned and do homage to Him with the worship of imitation, aspiration, and love.

S. A. Brooke, The Spirit of the Christian Life, p. 95.

This eloquent Psalm forms a drama, dividing itself into three acts, each act comprised in three verses, and the last three verses of the Psalm forming an epilogue to the entire drama.

I. The first act of this drama applies (1) to David himself, and (2) to the kingdom of the Redeemer and to the sterner opposition offered to the establishment of His reign. The principle of the text applies to the attitude of men and nations towards Christ’s Gospel still, and in all past ages. The forces of the world are opposed to Christ. The kingdoms of this world are not the kingdoms of our God.

II. The scene of the first act of this drama is laid on earth; the scene of the second is laid in heaven. As we pass onward we must pass upward. Watching all the turmoil and rebellion, watching below and calmly surveying the most turbulent outbreaks of the heathen as they rage, there sits the King against whose rule this revolt is made. (1) We see in His attitude undisturbed repose and majesty. (2) He occupies a point of observation. (3) He occupies a judicial position.

III. The scene of the last act is once more laid on earth. It intimates the proclamation here of the secret decree there-the proclamation on earth of the decree of Heaven. What, in point of fact, is this “declaring the decree” but the preaching of the Gospel? The declaration of the decree here takes the form of an address by the Father Himself to the Son, and a promise of the future glory of His kingdom. We see in it (1) an acknowledgment of sonship; (2) the enthronement of the Son. The expression “begotten” should be interpreted in the sense of “enthroned.” (3) The Father not merely gives the throne, but He guarantees by covenant a large kingdom. The heathen are to be given for His inheritance, and the uttermost parts of the earth for His possession.

IV. The epilogue is full of mercy and remonstrance. “Be wise now, therefore, O ye kings; be instructed, ye judges of the earth.” (1) The repentance must be real; (2) it must be prompt; (3) it must be attested by service.

A. Mursell, Lights and Landmarks, p. 177.

References: Psalm 2-I. Williams, The Psalms Interpreted of Christ, p. 86; S. Cox, Expositor, 2nd series, vol. iii., p. 13. Psa 3:4.-Ibid., 3rd series, vol. v., p. 306.

Fuente: The Sermon Bible

Psalm 2

The Rejected King

1. The rejection and the coming confederacy (Psa 2:1-3)

2. Jehovahs attitude and interference (Psa 2:4-6)

3. The coming of the King and his inheritance (Psa 2:7-9)

4. Warning and exhortation (Psa 2:10-12)

Psa 2:1-3. The rejection of the perfect Man, the Son of God, by man, is here revealed. It is the first psalm quoted in the New Testament. See Act 4:25-28. In this quotation it is applied to the Jews and Gentiles gathered together against the Lord, and against His Christ. This rejection continues throughout this present age; it becomes more marked as the age draws to its close. Finally the nations with their kings and also apostate Israel will form a great confederacy, they will form a tumultuous throng, taking counsel together for one great purpose, Satanically conceived and executed, to defy God and His Christ. The generalissimo will be Satan through the beast. It is the gathered confederacy as seen in Revelation. And he gathered them together in a place called in the Hebrew tongue Armageddon (Rev 16:16). And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against Him that sat on the horse (Christ) and His army (Rev 19:19).

Psa 2:4-6. Heaven is silent till the appointed time comes. Here we have, as in Psa 110:1-7, the exalted position of the rejected Christ: He sitteth in the heavens; His place is at the right hand of God. He shares the Fathers throne. In infinite patience He is waiting, silent to all what wicked men do in dishonouring His Name. But when on earth the final rebellion takes place, then He will laugh at them and hold them in derision. (The Jewish comment contained in the ancient Yalkut Shimoni is interesting. Like a robber who was standing and expressing his contempt behind the palace of the king, and saying, If I find the son of the king, I will seize him, kill him, and crucify him, and put him to a terrible death; but the lord mocks at it.) Then He who has so long spoken in love, will speak in wrath and begin the execution of Gods judgments which are committed into His hand. Then will He be established as Gods King upon the holy hill of Zion.

Psa 2:7-9. And now we hear Him speak; He proclaims Gods counsel concerning Himself. He declares who He is, the Son of God–Thou art My Son, this day have I begotten thee. (See the New Testament comment, Act 13:33-34.) It is not a declaration of His eternal Sonship (though that is implied), but speaks of Him as the Incarnate One and the Risen One. And His second coming will be the completest vindication of His Sonship. It will demonstrate that He whom the nations rejected is the Son of God, who walked on the earth, who died, rose from the dead, ascended upon high and is manifested in power and glory. Then every mouth will be stopped and every knee must bow. He asks the Father and He gives Him the nations for His inheritance and the uttermost parts of the earth for His possession. In His prayer in Joh 17:1-26 (the model of His priestly intercession throughout this age of grace), He said, I pray not for the world. When His present priestly ministrations cease, that is, when His own have been received by Him in glory, then will He ask for the world and receive the kingdoms of this world, to shepherd the nations with a rod of iron and execute judgment among them.

Psa 2:10-12. The exhortation and warning closes this perfect and beautiful Psalm. It is meant especially for that time when the final revolt takes place. The appeal goes forth then to turn to the Lord, to kiss the Son–for in a little will His anger kindle, So even at that time mercy still is waiting. Critics object to the use of the Aramaic word bar–son–and give as the correct translation receive instruction or do homage. The word bar is used in place of the Hebrew ben for the sake of euphony. Blessed are they that put their trust in Him. That is true of all at all times. It is our blessedness.

Fuente: Gaebelein’s Annotated Bible (Commentary)

am 2963, bc 1042

Why: Psa 18:42, Psa 46:6, Psa 83:4-8, Isa 8:9, Luk 18:32, Act 4:25

rage: or, tumultuously assemble, Luk 22:1, Luk 22:2, Luk 22:5, Luk 22:22, Luk 22:23, Act 16:22, Act 17:5, Act 17:6, Act 19:28-32

people: Mat 21:38, Joh 11:49, Joh 11:50, Act 5:33, Rev 17:14

imagine: Heb. meditate

Reciprocal: Gen 11:6 – imagined Num 23:25 – General Num 24:19 – Of Jacob Jos 1:18 – that doth rebel Jos 9:2 – gathered Jos 11:1 – he sent 2Sa 3:8 – do show 2Sa 5:17 – But when 2Sa 10:15 – gathered 2Sa 22:44 – delivered 1Ki 12:16 – now see 2Ki 19:28 – thy rage 1Ch 14:8 – all the Philistines 1Ch 19:16 – and drew 2Ch 10:16 – David 2Ch 13:8 – the kingdom Ezr 4:5 – hired Neh 4:8 – all Psa 4:2 – love Psa 9:5 – rebuked Psa 9:19 – let the Psa 21:11 – imagined Psa 28:4 – and Psa 33:10 – The Lord Psa 45:5 – sharp Psa 56:6 – gather Psa 57:9 – General Psa 62:4 – consult Psa 65:7 – tumult Psa 74:23 – tumult Psa 83:2 – lo Psa 89:23 – plague Psa 93:3 – the floods lift Psa 94:21 – gather Psa 102:8 – mad Psa 119:23 – Princes Psa 139:20 – thine Psa 140:2 – imagine Isa 8:10 – counsel Isa 10:27 – because Isa 33:11 – conceive Isa 37:29 – rage Isa 45:24 – and all Isa 54:17 – weapon Jer 31:22 – A woman Eze 11:2 – General Eze 38:7 – General Hos 7:15 – imagine Nah 1:9 – do Mat 2:6 – a Governor Mat 10:18 – be Mat 20:18 – and the Mat 26:3 – assembled Mat 27:62 – the chief priests Mat 28:12 – General Mar 11:27 – the chief Mar 14:1 – chief Mar 14:43 – and with Mar 15:31 – also Luk 1:51 – he hath scattered Luk 6:11 – they Luk 19:14 – General Luk 20:14 – the heir Luk 20:43 – General Luk 22:66 – elders Luk 24:44 – in the psalms Joh 7:19 – Why Act 2:36 – that same Act 4:17 – that it Act 5:17 – the high Act 14:5 – when Act 23:12 – certain 1Co 2:6 – of the 1Co 3:20 – that 2Pe 2:10 – despise Rev 11:18 – the nations

Fuente: The Treasury of Scripture Knowledge

THE IDEAL KING

Why do the heathen rage, and the people imagine a vain thing?

Psa 2:1

This psalm is full of that great national hope of the Jews concerning Him that was to come. The noblest kind of national hope is not simply a great event. It is the ideal of a great character that is to come to them, and then to create great character throughout all the people. The hope of the coming of such a being was the ruling idea of the Jewish people.

I. What is the philosophy of the Messianic psalms?There are three speakers and series of utterances. The first is the writer of the psalm, who stands, as it were, to call the attention of the people to the two great Speakers. These two great Speakers are, first, the Lord Jehovah, Who stands behind everything in Judaism, and, in the second place, the coming One, the Anointed, the King, the Messiah Himself. The writer stands as the chorus in the great tragedy. He sees God taking the sovereignty of the world, and bringing to the world its Saviour. He sees, looking down through the ages, that persecution is going to come. So he breaks forth in astonishment, Why do the heathen rage?

II. But Gods great purpose of making Jesus King of the world is unchanged and unchangeable.And so He speaks: He that sitteth in the heavens shall laugh. Jesus shall reign. That is Jehovahs determined purpose.

III. The third Speaker is Christ Himself.I will declare the decree, etc. Christ is in the world, and He is sure of the world. Sitting upon the throne, recognising clearly who set Him there, He will never leave it until all the nations shall be His nations.

IV. At the close we come back to the writer of the chorus that tells us what the meaning of it all is.Be wise now, ye kings, etc. There rings out the great voice of the Psalmist, which declares that in the end of things only he who is on the side of righteousness shall have place and power in this world. If we set ourselves against the Son of God and His righteousness our force shall die out of the world.

Bishop Phillips Brooks.

Illustration

No psalm seems to have sunk deeper into the thoughts of the earliest disciples of Jesus Christ. They quote it again and again in the New Testament as a wonderful promise and prophecy of the Redeemers kingdom. The first two verses of the psalm are blended into the triumphant Te Deum which broke out from the primitive Church after its earliest experience of persecution (Act 4:24-30). The author of the Epistle to the Hebrews has applied the seventh verse to our Lord in two separate passages (Heb 1:5; Heb 5:5). On St. Pauls first missionary journey, and in his first recorded sermon (Act 13:33), he cited the same verse to the Jews in the synagogue of Pisidian Antioch. And it is plain that the prophecy of Act 13:8 next succeeding was also in the apostles mind, if not on his lips, when, since these Jews at Antioch disbelieved and rejected the Gospel, he turned forthwith away from them, and preached Christ to the heathen Gentiles.

Fuente: Church Pulpit Commentary

The Prefatory Psalms

Psa 1:1-6, Psa 2:1-12, and Psa 3:1-8

INTRODUCTORY WORDS

The first chapter of the Psalm is its preface. You may call it, if you wish, the prefatory Psalm. It gives you the key that unlocks the whole Book. Let us enter into this Psalm by the way of the 24th of Luke; there it says that “all things must be fulfilled, which were written in the Law of Moses, and in the Prophets, and in the Psalms, concerning Me.” These words tell us that the chief personage of the Psalms is not David, but Christ.

The newspapers carry big, black type headlines, the sub-headlines follow in a finer print, and then there is given the main body of the article. God often puts the striking headlines first; then He gives you, perhaps, the second headline; and then the great body of His message. The newspapers sum up the whole article at the top of the column. Of course, if you are interested in the details, in the intricacies, you go on down through the whole reading. When you open your Bible the first thing you see is, “In the beginning God.” There is your striking headline for the whole Bible. When you come over into the New Testament, it begins: “The Book of the generation of Jesus Christ.” There is your headline for the second division of the Bible.

The Book of Romans, the opening Book of the Epistles, begins: “Paul, a servant of Jesus Christ, called to be an Apostle, separated unto the Gospel of God, concerning His Son Jesus Christ.”

Now, let us approach the Book of the Psalms. The first chapter opens up like this: “Blessed is the man.” These words convey the big black type headlines for the Psalms. If the Book of Psalms, according to Luk 24:44, is a Book written about one man, the Lord Jesus Christ, then the “blessed man” of the first verse is none other than He. The Holy Spirit is not talking primarily about David or about saints in general. When you consider that the Book of Psalms, like all the rest of the Bible, centers in Jesus Christ, you cannot miss the personnel of the opening verse; this is especially vivid when you remember that the 1st Psalm is the preface to the Book as a whole.

Now, what is the second headline, the sub-topic of the Book? Here it is: “The ungodly are not so.” This expression “The ungodly” or its equivalent, runs through the whole Book. Two chief characters offset each other: “Blessed is the man”-“The ungodly are not so.” These are the two outstanding men of the Psalms-The “blessed man” is the Lord Jesus Christ, and in Him all His saints; the “ungodly one” is the antichrist and with him all of those who follow him.

I. THE BLESSEDNESS OF GOD’S BLESSED MAN (Psa 1:1-3)

First, His character is described. It is negatively stated and then positively stated.

Negatively three things are said: “Blessed is the man who walketh not in the counsel of the ungodly-who standeth not in the way of sinners-who sitteth not in the seat of the scornful.” We need not now enlarge on these three constructive and consecutive statements; we merely wish to emphasize that they can be truly said of the Lord Jesus Christ alone. Where else is the man who walketh not in the counsel of the ungodly? Where else is the man who standeth not in the way of sinners? Perhaps you might say the lineage, or the line, or the descent of sinners. In either case, Jesus Christ is the answer to the query. He never sprang from the loins of sinners, nor did He ever walk in their pathway. The Christian who has ceased to walk in the counsel of the ungodly, and to stand in the way of sinners, can claim such a distinction only because he is in the blessed Man, empowered by the One who knew no sin. Christ never was a sinner. Of Him it was said: “That Holy Thing that shall be born of thee.” There is none other who could encompass his whole life and say, “I am the blessed man, who walketh not in the counsel of the ungodly nor standeth in the way of sinners.”

Now, what about sitting in the seat of the scornful. Jesus Christ was “separate from sinners”; He never was part or parcel with those who defamed His God.

Saints may go outside the camp with Him, bearing His reproach; they may never have fellowship in a church or a denomination where men scorn the Lord; they may never sit in the seat of those who defame the Word of God; they may refuse to darken the door of apostate churches, or to support the ministry of those who blaspheme the Son of God: yet, such an attitude is a victory of grace. “Blessed-ness” belongs inherently only to the One who was never found in the seat of the scornful. The next chapter tells us the fuller meaning of what this “scorning” includes.

Now, positively stated. “But his delight is in the Law of the Lord; and in His Law doth he meditate day and night. And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper.”

Every word just quoted was fulfilled in the Lord Jesus Christ. He delighted in the Word and He was the Word; He was like a tree planted by the rivers of water and all of the rivers of water sprang from Him; all He did prospered even though He died upon the Cross in shame and spitting and in seeming defeat.

The Lord Jesus shall yet vindicate every word spoken of Him by the Psalmist. He was a victor on the Cross, for there He despoiled principalities and powers. He is, even now, a victor, for He sits exalted far above principalities and powers. When He comes again He will be a victor over every foe, for He will cast down every power that lifts itself up against Him-“Whatsoever He doeth shall prosper.”

II. THE BANE OF THE UNGODLY (Psa 1:4-6)

“The ungodly are not so.” How quickly the scene changes-“The ungodly are not so, but are like the chaff which the wind driveth away.” The Lord will destroy the antichrist with the breath of His mouth. Like the chaff will He blow him away. When Christ sends forth judgment unto victory the ungodly one will be “like” a reed shaken of the wind and tossed; like a smoking flax that is quenched. “Therefore the ungodly shall not stand in the judgment.”

Thus, the prefatory Psalm not only presents Christ and the antichrist facing one another, but it also presents the prosperity of the former and the overthrow of the latter. This is the same story that runs through the Psalms as a whole; you will find it everywhere. The time is coming when only Christ and those who are in Him shall stand; while the antichrist and those with him shall be swept away.

III. CHRIST VERSUS THE ANTICHRIST (Psa 2:2-4)

The second Psalm brings the conflict between Christ and the antichrist to a climax. We must turn our faces toward a far distant vista. This second Psalm has never met its fulfillment during the thirty centuries since David wrote.

“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.” The scene is one of the nations raging; of the peoples imagining a vain thing. Against whom are they raging? Against the Lord. Against whom are the kings of earth setting themselves? Against the Lord. What is the vain thing the people imagine? Why do “the kings of the earth set themselves, and the rulers take counsel together against the Lord, and against His Anointed”?

It is because Armageddon has come. As the age draws to its close and the antichrist is revealed, the world will vainly strive to throw off all show of allegiance to Christ.

What is the language of the kings of the earth, the rulers and the peoples? They say: “Let us break their bands asunder and cast away their cords from us.” The nations fret under the constraints of Christianity and of Christ. Against Christ, and against everything that names His Name or bears His impress they will arise saying: “Let us break away their bands from us.” The antichrist will come as a religionist, but denying the Lord Jesus Christ, and everything that takes its color from Christ. For this cause the apostate nations and apostate Christendom will the more quickly rally to his standards.

What is the next scene? “He that sitteth in the heavens shall laugh.” The rapture of the saints (the Body of Christ) has evidently taken place. On the earth the tribulation rages, and the antichrist has been made manifest. The man of sin is heading the nations, and gathering them together against the Lord. The Lord, sitting in the heavens, laughs. He holds them in derision. What cares He though ten thousands are gathered against Him. He knows His power. He laughs at the madness of those who oppose Him. He holds their attempts in derision. He knows His strength.

That will be an imposing spectacle when the antichrist, clothed with Satan’s power, gathers together the armies of the earth. The world will tremble and be afraid, but He who sits in the heavens will laugh. He will cry: “Come on to the battle.” He will deride them.

IV. CHRIST CROWNED KING (Psa 2:6)

In spite of the fact that the nations have gathered to dethrone the Son and to cast Him out, the Father declares: “Yet have I set My Son upon the holy hill of Zion.” And addressing the Son, the Father says: “Ask of Me, and I will give Thee the nations for Thine inheritance, and the uttermost parts of the earth for Thy possession” (A.S.V.). No power on earth or in hell can keep the Lord from His rightful throne. He will come and He will reign. The Father will say to the Son, “I will declare the decree, * * Thou art My SON; this day have I begotten Thee.” Your mind goes back to the immaculate conception, “Therefore that holy thing that shall be born of thee, shall be called the Son of God.” Your mind goes back to the baptism, “This is My beloved Son, in whom I am well pleased.” Your mind goes back to the transfiguration, “This is My Son, My chosen, hear HIM.”

Thus, in the hour of tribulation, God thunders to the gathered hosts, His decree: “Thou art My Son.” Then, to the Son He saith: “Ask of Me and I will give Thee the nations for Thine inheritance.” No wonder that Christ, sitting at the right hand of the Father, holds the flaunting threats of the gathered nations in derision. He will vex them in His sore displeasure. God will yet set His King upon the holy hill of Zion.

Let us go a little deeper into the Father’s words: “Thou art My Son; this day have I begotten Thee.” Here we have the Father’s vindication of both the Virgin Birth and the Resurrection.

In the expression “I will give Thee the nations for Thine inheritance, and the uttermost parts of the earth for Thy possession,” we have the far-flung vision of what will be brought about after Christ has vexed the nations and cast out the antichrist like chaff before the summer threshing-floor. It is then that God puts His King on the holy hill of Zion. The Kingdom of the Lord Jesus Christ will be established after the antichrist is overwhelmed and never before. So let us not anticipate it ahead of time; neither let us join in worldly movements to establish the Kingdom. The mission of the Church is to take out of the nations a people for His Name. It is not to bring in the Messianic Kingdom. The Second Psalm tells how the Kingdom is to be brought in. Christ does not send forth His Church to carry His evangel to the uttermost part of the earth in order to establish the Kingdom. The Scripture is plain: “Thou shalt break them with a rod of iron”; and, “Thou shalt dash them in pieces like a potter’s vessel.” Thus will the nations learn righteousness.

This is, briefly, the message of the Second Psalm.

V. A STRIKING ILLUSTRATION (2Sa 14:25; 2Sa 15:4; 2Sa 15:10)

“And in all Israel there was none to be so much praised as Absalom.” The antichrist will outshine all the great men of the world; he will be universally wondered after; there will be none like him on all the earth.

“And Absalom prepared him chariots and horses, and fifty men to run before him.” This demonstrates Absalom’s pride. The antichrist will lift himself up above all that is called God, or that is worshiped.

“And Absalom said, moreover, Oh, that I were made judge in the land.” When the antichrist comes, he will lay deep the plot and the strategy against the Son of God. He will seek to take Christ’s heirship unto himself, and to make himself king.

And Absalom said unto his father, “Let me go and pay my vow which I vowed to the Lord in Hebron.” The antichrist will enter world scenes as a religionist. There are ecclesiastics all over this land who are even now prepared to receive the antichrist. There are ecclesiastics prominent in Church circles, who know nothing of the Gospel of the Son of God, they know nothing of the vital fellowship of saints; they preach another gospel, which is not the Gospel, and they proffer a fellowship builded on a program, or, on a ministration, and not on the “unity of the faith.”

When the antichrist comes, many of the supposed theological “far-i-sees” will bid him royal welcome. He will not at the first say, “I am God”; he will undoubtedly come with flattering and elegant phrases, posing as a great religionist. The antichrist will make a league with all apostasy, now existing in the world. He, like Absalom, will come under pretense of a fervent piety.

Now, let us observe the outcome of Absalom’s perfidy. The story of David’s flight is told as follows: “All the people wept with a loud voice; and all the people passed over; the king also himself passed over the brook Kidron.” How remarkable it is that David went over the very brook, which the Lord passed en route to His Gethsemane. What next: “And David went up by the ascent of the Mount of Olives.” The Lord Jesus left this earth by way of the same Mount of Olives, and went up into Heaven an exile from His Davidic throne. During His absence the antichrist will come into power as a usurper.

VI. THE PRAYER OF DAVID AS HE FLED FROM ABSALOM (Psa 3:1-8)

We now study the prayer which David offered as he fled from Absalom, after he had passed over Kidron, and had gone up by the Mount of Olives. While his followers, men and women, rested and slept, David slipped away and prayed. I want you to read his prayer in Psa 3:1-8.

When Zadok came out to follow David in his exile with the ark (2Sa 15:24-29), David said, “Carry back the ark of God into the city: if I shall find favour in the eyes of the Lord, He will bring me again, and shew me both it, and His habitation: but if He thus say, I have no delight in thee; behold here am I, let Him do to me as seemeth good unto Him.”

Let us leave David out of our thought, for a moment, and apply this prayer to Christ. Imagine the Lord Jesus Christ praying on the Cross and saying, “Lord, how are they increased that trouble Me, many there be that rise up against Me. Many there be which say of My soul, There is no help for Him in God.” How those words remind us of the cry of the mob that surrounded the Cross! They said: “He trusteth in God; let Him deliver Him now, if He will have Him”: for He said, “I am the Son of God.” Christ never wavered, He never doubted, He said: “But Thou, O Lord, art a shield for Me and My glory, and the lifter up of My head.”

David said, I wakened for the Lord sustained me. I will not be afraid of ten thousands that beset themselves against me around about.

Thus, did Christ awaken: He came forth from His tomb and from Hades a Victor, able to laugh at any onslaught that Satan or his antichrist might bring.

There is, however, another vision of the maledictions voiced in the third Psalm.

Not only did the enemy malign Christ during His earth-life, and as He hung upon the Cross, but after the antichrist in seeming victory, has, Absalom-like, swept everything before him, then the enemies of Christ will the more cry out against Him.

The whole world will marvel after the “beast”; his sway will be wonderful. Then will many rise up against Christ and say:

“Away with Christ, He was an impostor and untrue; every claim He ever made was false; even God repulsed Him and refused Him aid and He died in shame, the helpless victim of those who hated Him.”

With many words will they defame His Holy Name. Yet, even as they cry, the Lord will be seated in the heavens with the Father, receiving from Him the promise: “I will give Thee the nations for Thine inheritance, and the uttermost parts of the earth for Thy possession.”

Fuente: Neighbour’s Wells of Living Water

Christ rejected by the banded nations, but His long-suffering salvation to those that trust in Him.

As already said, even in the first psalm it is Christ who alone perfectly fills out the description. The law, too, was specially to be the study, naturally, of the king of Israel: “it shall be with him, and he shall read therein all the days of his life, that he may learn to fear Jehovah his God, to keep all the words of this law and these statutes, to do them.” (Deu 17:19.) To this, even to the “learning,” the Lord was pleased in taking manhood to conform. It is He who speaks thus by the prophet, uniting together in the grace of His humiliation things that seem contrary to one another, the power and wisdom of an almighty Saviour, with the lowly obedience of His creature man: “Wherefore, when I came, was there no man? When I called, was there none to answer? Is my hand shortened at all, that it cannot redeem? or have I no power to deliver? Behold, at my rebuke I dry up the sea, I make the rivers a wilderness: their fish stinketh because there is no water, and dieth for thirst. I clothe the heavens with blackness, and I make sackcloth their covering.” This upon the one side; now hear how the same voice goes on: “The Lord Jehovah hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary: He wakeneth morning by morning, He wakeneth mine ear to hear as the learner.” (Isa 50:2-4.)

Thus He magnified the law, and made it honorable. But though the king of Israel has filled this place, and necessarily in perfection, He is not specifically before us in the first psalm. The second, however, is as explicit as the first is reticent in this respect. In this we find Christ as the God-ordained King, though resisted by the banded power of rebellious nations, and His salvation for those who trust in Him. And thus we find completed the character of the godly ones in Israel, who are, in order to be this, believers also in Christ. The blessedness here, not to be divorced from that of the first psalm, is of all those that take refuge in Him.

The psalm has twelve verses, the number of manifest government, which are divided as twelve is usually, -we may say, almost universally in Scripture, when divided at all, -into four threes. The first three show us the rebellion of the nations; the second, Jehovah’s opposing attitude and testimony; in the third, Christ is declared to be the Son, with all things in His hand; the fourth is the warning-test for the world, by which the godly are made known. In each of these we find a different speaker.

1. The folly of rebellion is seen at the outset: “who hath hardened himself against Him and prospered?” (Job 9:4.) So great, indeed, is it, that men have to hide from themselves the truth as to what they do, and the “heart is” indeed “deceitful above all things” that can deceive the man himself with a lie that can deceive no other. It is God who asks “who can know it?” and happy is he who will take God’s account. The only reason that can be given for the insanity of rebellion against Him is that “the mind of the flesh is enmity against God; for it is not subject to the law of God, neither indeed can be.” (Rom 8:7.) Satan is the determined enemy of omnipotence, and knows it. Man can bring himself to disbelieve in God, but “the devils believe and tremble.” Yet that has no controlling power to bring to an end an opposition which continually increases the judgment they anticipate. How fearful a thing is the power of sin!

The opposition to Jehovah and His Christ is markedly that of the kings and rulers of the earth. The kings desire no “king of kings.” They take counsel and confederate together; and Herod and Pontius Pilate of old will have their representatives to the end (fast hastening) of “man’s day.” That Christ has come on God’s part and been rejected and cut off is a fact which remains with all its significance today. It is not a thing of the past only, but has stamped its character upon the world. Not till He breaks it in pieces with the rod of iron will the opposition cease; and at no time will it be more open, earnest, and intense than in those last days, when Jewish unbelief and Christian apostasy will culminate in the reception of him who (as our Lord warns the Jews) comes in his own name,” with no manifestation of the Father, and no heaven-sent message, and is received. (Joh 5:43.)

It was no partial outbreak of human passion that caused the crucifixion. Satan, “the prince of this world,” manifested as this by it, was able to unite Jew and Gentile, high and low together, against the One in whom God was reconciling the world unto Himself. Different motives might incite to the deed, and did; but, however the motives differed, the deed was that of all. How rightly could the Lord say of it “Now is the judgment of this world”! It was the final expression of the enmity of man’s heart to God: “Now have they both seen and hated both me and my Father.” (Joh 15:24.)

And is the world now other than it then was? The psalm before us shows that its opposition will continue until the rod of iron breaks it down. “As in water face answereth to face, so the heart of man to man.” Even now there is no such thing really as a Christian world. Nay, the most bitter enmity to Christ and Christians has come forth out of the heart of Christendom itself. I saw the woman drunk with the blood of the saints, and with the blood of the martyrs of Jesus; and when I saw her, I wondered with great admiration.”

Thus it remains true still (for “Scripture cannot be broken”) that all that will live godly in Christ Jesus shall suffer persecution.” (2Ti 3:12.) But when the thin veil of profession, now fast wearing out, shall be finally flung away, who shall attempt to depict the reality, when the very powers that “make the whore desolate and naked” shall with the “beast” to whom they give their strength, “make war with the Lamb”? (Rev 17:12-17.)

The last hours of nearly exhausted patience will be running out, and the lingering judgment at the very doors, when (the saints of the present dispensation having been removed to heaven) the remnant of Israel enter upon the scene, to encounter the full fury of the final storm; and it is with their sufferings and sorrows that the Psalms are filled. The opposition will then be at its height, and it is this crisis which most fully answers to what is here, the nations having thrown off the last semblance of a Christian yoke. It will be then, indeed, “Let us break their bands asunder, and cast away their cords from us!” There will be then near in sight the “battle of that great day of God Almighty”: “they shall make war with the Lamb, and the Lamb shall overcome them.”

2. The three verses following give us now Jehovah’s attitude in view of this hostile gathering. Sitting in the heavens, far above the greatest of their puny efforts, He laughs at their dream of independence and resistance. But presently He too speaks out in His anger, and confounds them in His wrath: “And I,” He says, “I have established my king, upon Zion my holy mount.” It was as king of the Jews they wrote His title upon His cross: His claim was His condemnation. The ages have passed, and men might think that the long lapse of time had sufficiently voided that title at least; but it is not so. God had even long before declared, as if done, what is as sure as if it were done: “I have established my king on Zion.” He calleth the things that are not, as though they were. The might of His voice had brought the worlds into being. The King on Zion is established by the same omnipotent Voice.

3. The King thus ordained comes forward now Himself to announce who He is, and the dominion which is entrusted to Him. As to His Person, He is by nature the true Son of God. The statement by the apostle in his address in the synagogue of Antioch (Act 13:33-34) has been taken by some to mean that it is in resurrection, as “first-begotten from the dead” (Rev 1:5) that these words apply to Him. But the apostle carefully distinguishes there God’s “raising up” to Israel “Jesus as a Saviour,” and His raising Him up from the dead. To the last he applies the expression, “I will give you the sure mercies of David”; to the former only “Thou art my Son.” Had Christ not been already the Son of God in nature, resurrection could not have made Him such; and the angel’s words to Mary (Luk 1:35) show distinctly how the title applies: “The Spirit of God shall come upon thee,” he says, “and the power of the Highest shall overshadow thee: therefore that holy thing that shall be born of thee shall be called the Son of God.”

Thus the Lord’s human birth fitly answers to what He was in Deity. In that He was, as John spake of Him, the only-begotten Son, with no “brethren,” whereas in human nature it is “among many brethren” that He is “First-born.” (Rom 8:29.) The one title as distinctly excludes any share with others, as the second implies it. Of course it is of His human generation alone that it could be said, “Today have I begotten Thee”; and thus He is Son of David also, and King in Zion.

As such, however, the nations, even to “the ends of the earth,” are under His dominion; and He has but to ask to have. When He asks, -the nations being in rebellion, -He must subdue the opposition with “the rod of His strength” (Psa 110:2), which the psalm before us shows us to be yet a shepherd’s rod. The uniform translation of the words in the New Testament (Rev 2:27; Rev 12:5; Rev 19:15, Gk.) proves that the true rendering here is “thou shalt shepherd them,” not “break,” which the parallelism in the latter part of the verse has commended to many. But a shepherd’s rod can smite, and with severity, just because there is heart behind it, -in care of the flock; and we are reminded of Moses, when that rod of his, which had been turned into a serpent, returned to his hand. Forty years he had been in training as a shepherd when he was sent. with that sign of the power entrusted to him, to be the deliverer of Israel, and that rod smote Egypt, so that the nations trembled. Here now is the anti-typical Moses, far greater, yet only the more the true “Shepherd of Israel,” who appears for the redemption of His people, and to whose hands is committed therefore the judgment of the world.

But how different is the realization of His inheritance here from that quiet overspreading of the earth by the gospel which so many still imagine! But “as concerning the gospel, they are enemies for your sakes” (Rom 11:28), is said of Israel now, and with Israel’s blessing that of the world is bound up. The prophet Zechariah has shown us very clearly how in the midst of Jerusalem’s extreme distress, compassed with enemies and just falling into their hands, “then the Lord shall go forth and fight against those nations, as when He fought in the day of battle. . . . And His feet shall stand in that day on the mount of Olives,” -how familiar a spot! . . . “and Jehovah my God shall come, and all the saints with thee.” (Zec 14:3-5.) The blessing flows out consequent upon this, and “one Lord” is owned throughout the whole earth; but again (though in how different a manner from the cross!) it is from the rock smitten that the waters flow out: the judgment of the world is that in which men learn the righteousness of God, and to submit themselves to it.

4. All therefore depends upon His will and word. If He asks, all things are put in His hand, and His enemies are made His footstool. But He has not asked, and the time is that of His “kingdom and patience.” He reigns, but on His Father’s throne, not yet His own (Rev 3:21), -His human throne. His saints, therefore, as yet cannot reign with Him, but suffer; and this will be true for Jewish saints even after those of the present period are caught up to meet Him. For as to the earth it cannot yet be said that He has taken His great power and reigned, or that “the kingdoms of this world have become the kingdoms of our God and of His Christ”; and, as we have seen, the sorest time of distress for saints in Israel will be just before the time when He shall appear.

Still, therefore, the warning word goes out to the kings of the earth: wisdom for them will be to submit themselves to Jehovah before the stroke comes that shall effectually humble them, -too late for blessing to them then! Well may those even who do this “rejoice with trembling” for the great peril to which they have been so near. Let them give the Son* at last the homage-kiss of peace and reconciliation now when the slumbering wrath, slumbering so long, is just about to burst out in a blaze that shall sweep all that is exposed to it to destruction.

{*The word in the last verse for “Son” is not the same as that in verse 7, and is claimed as Aramaic, and not pure Hebrew. Exception has been taken to it on this score, and many commentators, following most of the ancient versions, read instead of “kiss the Son,” “worship purely,” “yield to duty,” etc., or give wholly conjectural emendations of the text. Cheyne now accepts the “brilliant conjecture” of Lagarde, “Put on [again] his bonds,” making a parallel with verse 3. Delitzsch observes that the clearness of the passage “seems to have blinded the translators.” No doubt in many cases it is the great offense. Bar, Delitzsch observes, “has nothing strange about it when found in solemn discourse, and helps one over the dissonance of ben pen.”

The context makes “kiss the Son” the only fitting rendering. This is, as is plain, the controversy of which the psalm speaks, and it would be unnatural for the warning not to contemplate this.}

One sanctuary refuge is there only. None from Him; nowhere but in Him. Happy all they who take refuge there!

Thus the two psalms before us are complementary to one another, and together a suited introduction to the rest of the book. In the two, the Old and New Testaments, as it were, join hands, -the double testimony of God is given. After the warning of their long captivity for disobedience to the law, Moses leaves Israel with the assurance, “when thou shalt return unto Jehovah thy God, and shalt hearken to His voice according to all that I command thee this day, -thou and thy sons, with all thy heart and with all thy soul, that then Jehovah thy God will turn thy captivity, and have compassion on thee, and will gather thee again from among all the peoples whither Jehovah thy God hath scattered thee.” But that has respect only to one controversy; there is now another, and a far more serious one; and this is what the second psalm brings out: thus they are both needful, and exactly in place. Whoever the writers may be, whoever it may be that has arranged and given them their place in the collection, there has been somewhere the most perfect intelligence as to Israel’s condition in times which must have been yet future. Neither as to the psalms nor to their position is there anything haphazard or out of harmony. Order rules in every part; every verse even is in place: the fitness being doubtless little known even to those who were used of God to write and arrange them, and such as even Christians themselves have been slow to appreciate. Whose is this wisdom? And if this be inspiration, what kind of inspiration is it? Most certainly the patchwork of the higher criticism it is not; and probably the more we ponder it, if there be a spirit of reverence in our hearts, the less we shall hesitate to call it “verbal.”

Fuente: Grant’s Numerical Bible Notes and Commentary

Psa 2:1. Why do the heathen rage? Hebrew, , goim, the nations, namely, 1st, Those bordering on Judea in Davids time, who raged against him, when exalted to the throne of Judah and Israel, 2Sa 5:6; 2Sa 5:17; 1Ch 14:8; 1 Chronicles , 2 d, The Greeks and Romans, and other heathen nations, who raged against and persecuted Christ and his cause and people, Luk 18:32; Act 4:25. Upon what provocation, and to what end or purpose, do they do so? And the people Namely, the Jews or Israelites, who also combined against David, 2Sa 2:8, and against Christ, Act 4:27; imagine a vain thing? A thing which they shall never be able to effect, and which, if they could accomplish it, would produce consequences to themselves and others very different from those they expect.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

This psalm, by a constant succession of the rabbins, is applied to Christ. If it have any bearing on Davids enemies, for the eyes of prophets were often directed from objects near, to those which are remote, it is not the less prophetic on that account. The rending of the altar, 1 Kings 13., and Isaiahs infant son, chap. 7., are both of that nature. To restrict this psalm to the Philistines, who took alarm at Davids coronation, would be applying it to an object not altogether novel, there having been wars and battles with that nation for half a century, and with but short interruptions. Add to this, that the new testament regards this psalm not only as prophetic, Acts 4. Hebrews 5.; but as one of the most luminous prophecies of the old testament.

Psa 2:2. His anointed. The Chaldee reads, his Messiah, which properly distinguishes the passage from the anointing of David.

Psa 2:9. With a rod of iron. Monarchs are generally invested with sceptres; parcere subjectis, et debellare superbos; to spare the lowly, and subdue the proud.

REFLECTIONS.

After the introductory psalm of piety, this justly follows as a luminous prediction of the Messiah, and of his kingdom. It contemplates the rage of the jewish rulers, of Herod and Pilate against the Lord and his church. Yea, it extends its views to the Roman emperors, who thundered out their edicts against the faithful in oft repeated persecutions. It has a strong and equal bearing on all revolting powers, which take counsel against the Lord to retain their sins, and cast off the yoke, the easy yoke of Christ.

While the rulers and persecutors are taking counsel against the anointed king, the Lord sits all calm in the heavens, and laughs them to scorn. He makes their anger subservient to his pleasure, either to scatter the flock and enlarge the work, or to make them destroy one another by a succession of wars.

Amid the rage of men, or the winds which shake the earth, the heralds of the Lord shall publish the decree; that is, the doctrines and precepts of the gospel, for no other law except the gospel law was published to the jews, and by them to the gentiles.

This gospel declares the Messiah to be the Son of God. Thou art my Son, to-day have I begotten thee; that is, Gods own Son, or literally , the Son of Himself. Rom 8:3. The adverb, to-day, cannot be restricted to present time, because his goings forth were of old, from everlasting; yea, according to the Psalmist, from the womb of the morning. Psalms 110. Micah 5. It is the current doctrine of the fathers, that there never was either morning or noon or night with God, for he dwelleth in light.When Praxeas had accused the primitive christians of tritheism, Tertullian replies: There is then One God the Father, and besides him no other; by which he [the prophet] does not mean to deny the Son, but the existence of any other God. Now, the Son is not another, distinct from the Father. On investigating the bearing of these forms of speech, you will perceive that their peculiar reference is to those who make and worship the work of their own hands; that the Unity of the Divinity might supersede the multitude of false gods, while it associates the Son, who is undivided and inseparable from the Father; and understood to be in the Father, though not named. Had he, for instance, named him, it would have been understood as separating the Son from himself. Had he said, There is none other besides me, except my Son, he would have made another [God] of the Son, and taken exception against him. Igitur unus Deus Pater.

The enlargement of the Messiahs kingdom is connected with his mediatorial intercession. Ask of me, and I will give thee the heathen for thine inheritance. This is the current language of the prophets. All the ends of the world shall remember and turn to the Lord, and all the kindreds of the nations shall worship before him. Look unto me, all ye ends of the earth, and be saved. They are all connected with the effusions of the Spirit on all flesh, and all the blessings of the new covenant. As the clouds rise out of the sea, and water all the plains with showers, and then descend on the great and dry mountain ranges, so these promises, having refreshed all ages of the church, reserve the plenitude of benedictions for the hill of Zion in the latter day.

In preaching Christ therefore, and in commanding the nations to bow the knee, we are not to degrade him as the son of Joseph, like the Socinians, who affirm that the words, son and begotten, mean only his resurrection, for which they corruptly turn Act 13:33. An apostle however has given us the true meaning of the passage, in Rom 1:3-4. He affirms that God had promised the gospel afore by his prophets, concerning his Son Jesus Christ our Lord, who was made of the seed of David according to the flesh, and declared the Son of God with power, according to the Spirit of holiness, when he had raised him from the dead. Here then are the two natures of Christ. He was the Son of God, as to his divine nature; and was afterwards conceived in the flesh by the Spirit of holiness, and consequently free from original sin. The resurrection has no reference to the word begotten, but was an act of the Divinity, which declared to the world that the Saviour was the Lord from heaven. The resurrection added no paternity to the Father, no filiation to the Son, it only declared his Godhead.

Be wise then, oh ye kings. Kiss the Son, lest he shiver you, as vases of the earth, whose sherds can never be rejoined. Lay aside your infidel notions, and daring words, and embrace the truth with humble hearts and bended knees, for his throne alone is everlasting.

Fuente: Sutcliffe’s Commentary on the Old and New Testaments

II. Messiahs Reign.Also without a title. Here we have a distinctly Messianic Ps., put in this place, possibly, as an introduction to other Messianic Pss. which follow. Messianic it is in the strictest sense of the word, for it does not look forward to a dynasty of Davidic kings (cf. Jer 23:4 ff., Eze 34:23), or to the direct intervention of Yahweh, as 2 Is. and Malachi do. Rather the Kingdom of God is to be founded and maintained by an anointed King who is the Son of God and His vicar on earth. The poet speaks as if the ideal King had already ascended His throne. But we cannot be sure that the Ps. refers to an actual king then alive. He is present to the imagination of the Psalmist: that is all we can say. Much less can we point to any contemporary in whom his dream was already realised. Commentators have put the Ps. back as far as Davids time or on to that of Alexander Jannus (p. 608), a bloodthirsty prince of Maccabean race who died in 78 B.C. The Ps. is frequently quoted in the NT (Act 4:25; Act 13:33; Heb 1:5; Heb 5:5; Rev 2:27; Rev 19:15). But it does not, except in a very general sense and with large allowance, prepare the way for the Christian Messiah. Certainly it does not breathe Christs spirit. See p. 372.

Psa 2:1-3. The heathen strive to rid themselves of Messiahs yoke.

Psa 2:4-6. But in vain: Yahweh enthroned on high laughs at this conspiracy and will at the appointed time annul it. According to the LXX it is the Messiah who speaks. But I have been installed by him on Zion his holy mountain.

Psa 2:7-9. Men are Yahwehs servants. Israel collectively is Yahwehs child (Hos 11:1): Israels kings are individually sons of Yahweh (2Sa 7:14). The Messiah is Son of Yahweh in a unique sense. As such he is the Lord of the world, and the heathen have no chance against Him. The Psalmist includes all this in the oracle (the decree) given to Him on the day of His coronation.

Psa 2:10-12. Kings of other lands are invited to do homage, ere is too late. Kiss the son in Psa 2:12 a is an impossible rendering, and those in mg. are no better. The text is hopelessly corrupt, though probably some outward mark of submission is referred to.

Fuente: Peake’s Commentary on the Bible

PSALM 2

The counsels of God as to the Messiah, rejected of men, yet, appointed of God to carry out His government, whereby the wicked will be judged and believers brought into blessing.

The counsels of God as to the Messiah, made known by decree, and fulfilled by power, in spite of the counsels of men. The vanity of resisting Him, and the blessedness of trusting Him.

(vv. 1-3) The psalm opens by presenting a world in revolt against the authority of God. The nations are seen in a state of tumultuous agitation in opposition to God and to Christ, vainly seeking to throw off divine authority and restraint. They say, Let us break their bands asunder, and cast away their cords from us. Men seek to banish all public recognition of God in order to pursue their lusts which, conscience tells them, will not bear the light of God. The Spirit of God in Act 4:26-27, applies this Scripture to the rejection of Christ by the Gentiles, and the people of Israel. This confederacy against God and Christ was formed at the Cross; it is still the principle that governs the world; it will be fully developed and meet its due judgment after the removal of the church to heaven.

(vv. 4-6) From a world in revolt we pass to the calm of heaven to learn God’s thoughts of man’s vain efforts. The great men of the earth – its political leaders, its scientists, its philosophers – may combine to cast off all recognition of God, but, unmoved by all their efforts the Christ of God sitteth in the heavens, and holds man’s revolt in derision. Men rage on earth; God laughs in heaven. Human ideas are employed to convey to us heaven’s contempt of man’s folly.

Moreover, God not only holds these efforts of men in derision, but the time is coming when God will speak to them in his anger. For long ages God has been speaking in grace, and keeping silent in the presence of man’s rebellion against His authority. God, however, has not been indifferent to all their hard speeches which ungodly sinners have spoken against Him. The silence of God is going to be broken, and when God speaks it will be in anger, manifesting His fierce displeasure and men will be silent in terror.

Further God’s counsels for the One that man has rejected will surely be fulfilled. In spite of all that men say, or do, God has set His King upon His holy hill of Zion. So surely will God’s counsels prevail that He can speak of them as if already accomplished – I have set my King upon my holy hill. Divine power accomplishes divine counsels. Rebellious man will come under judgment, and God’s Anointed will reign.

(vv. 7-9) In these verses we are permitted to hear the King speaking as He declares the decree of God concerning Himself. The decree tells us the glory of His Person, the extent of His inheritance, and the greatness of His power. He is the One born in time – to-day, and as such owned by Jehovah, as Son of God. This is not His eternal Sonship, but rather His relationship to God as Man begotten in time, by divine generation. Man said, Is not this the carpenter, the son of Mary? God says, That holy thing which shall be born of thee shall be called the Son of God.

The decree then passes from the glory of His Person to speak of the greatness of His Kingdom. Men reject the claims of Christ in order to claim the inheritance for themselves (Mar 12:7). They act as if the earth was at their disposal. In their vanity they leave out both God and the devil. They forget that though the devil for a time may be permitted to give the kingdoms of this world to whom he will (Luk 4:5-6), yet God has kept the ultimate disposal of this world in His own hands; and that Christ has only to ask, and God will give Him the nations for an inheritance, and the ends of the earth for a possession.

Finally the decree warns us of the resistless power with which Christ will root out of His Kingdom all things that offend. The kingdoms of man will be broken, like a potter’s vessel dashed in pieces, beyond all possibility of reconstruction.

(vv. 10-12) Founded on the warnings of the decree, there is an appeal to the great ones of the earth. Before Christ comes forth to reign in righteousness the nations are invited to submit to Christ, and be reconciled to the Son lest they perish when His anger is kindled but a little. Judgment indeed is coming for the nations, but there will be those amongst them who will put their trust in the Lord. Such will be blest.

While it is true that the Spirit of God applies the first three verses to man’s rejection of Christ at the Cross, the full development of this rejection is yet future. Again heaven’s derision over earth’s vain efforts to cast off the claims of God does not express God’s present attitude towards the world. Nor is the appeal to submit to the King the gospel that is preached today. For its complete fulfillment the psalm looks on to the day when the true Church of God has been removed from earth. Then the nations will combine to cast off the authority of God, and heaven will hold their efforts in derision. Then, too, the gospel of the Kingdom will be proclaimed before the judgment falls upon the nations. Those who receive this gospel will be preserved for millennial blessing (Rev 14:6-7).

Fuente: Smith’s Writings on 24 Books of the Bible

2:1 Why do the {a} heathen rage, and the people imagine a vain thing?

(a) The conspiracy of the Gentiles, the murmuring of the Jews and power of kings cannot prevail against Christ.

Fuente: Geneva Bible Notes

Psalms 2

In this "second psalm" (Act 13:33), one of the most frequently quoted in the New Testament, David (Act 4:25) exhorted the pagan nations surrounding Israel to forsake their efforts to oppose the Lord and His anointed king. He urged them to submit to the authority of the Son whom God has ordained to rule them (cf. 2 Samuel 10). The first and second psalms were always united as one in the rabbinical traditions. [Note: See Peter C. Craigie, Psalms 1-50, p. 59.]

This is a royal psalm and, more specifically, a messianic psalm. The New Testament writers quoted from the royal psalms at least 27 times: from Psalms 2, 18 times, from Psalms 18, 45, once each, and from Psalms 110, seven times.

"Obviously many years and various levels of hope intervened between the psalm and the first-century application. The messianic vision, while not complete in the Psalms, develops somewhere in between. We can see this development more clearly in the prophets than in the Psalter. In fact, there is a self-contained messianism in the prophets that we do not find in the Psalms. In contrast, the messianic application of the Psalms develops within the interpretive process of the Jewish and Christian communities, although it is important to recognize that the raw material for the messianic vision is already laid out in the Psalms and is not merely an invention of those communities." [Note: Bullock, p. 183.]

"If you are thinking only of yourself as you read these Psalms you will never see what the book is really taking up, but once you understand something of God’s prophetic counsel, once you enter into His purpose in Christ Jesus for the people of Israel and the Gentile nations, you will realize how marvelously this book fits in with the divine program." [Note: Ironside, p. 16.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

1. The nations’ rebellion 2:1-3

David expressed amazement that the nations would try to overthrow the Lord and the king He had placed on Israel’s throne to serve as His vice-regent. If Israel’s kings submitted to the throne in heaven, they enjoyed God’s blessing and power. To the extent that they proved faithful to God, they carried out the will and plan of God on earth.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

David set forth his amazement in the form of a rhetorical question. He could not believe that the nations would try to do something that was sure to fail. It was senseless to reject God’s rule and ruler (cf. Act 4:25-28; Rom 1:20-32). The people in the first part of Psalms 1 delight in the law, but the people in the first part of Psalms 2 defy the law.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Psa 2:1-12

VARIOUS unsatisfactory conjectures as to a historical basis for this magnificent lyric have been made, but none succeeds in specifying events which fit with the situation painted in it. The banded enemies are rebels, and the revolt is widespread; for the “kings of the earth” is a very comprehensive, if we may not even say a universal, expression. If taken in connection with “the uttermost parts of the earth” (Psa 2:8), which are the Kings rightful dominion, it implies a sweep of authority and a breadth of opposition quite beyond any recorded facts. Authorship and date must be left undetermined. The psalm is anonymous, like Psa 1:1-6, and is thereby marked off from the psalms which follow in Book 1, and with one exception are ascribed to David. Whether these two preludes to the Psalter were set in their present place on the completion of the whole book, or were prefixed to the smaller “Davidic” collection, cannot be settled. The date of composition may have been much earlier than that of either the smaller or the larger collection.

The true basis of the psalm is not some petty revolt of subject tribes, even if such could be adduced, but Nathans prophecy in 2Sa 7:1-29, which sets forth the dignity and dominion of the King of Israel as Gods son and representative. The poet-prophet of our psalm may have lived after many monarchs had borne the title, but failed to realise the ideal there outlined, and the imperfect shadows may have helped to lift his thoughts to the reality. His grand poem may be called an idealising of the monarch of Israel, but it is an idealising which expected realisation. The psalm is prophecy as well as poetry; and whether it had contemporaneous persons and events as a starting point or not, its theme is a real person, fully possessing the prerogatives and wielding the dominion which Nathan had declared to be Gods gift to the King of Israel.

The psalm falls into four strophes of three verses each, in the first three of which the reader is made spectator and auditor of vividly painted scenes, while in the last the psalmist exhort; the rebels to return to allegiance.

In the first strophe (Psa 2:1-3) the conspiracy of banded rebels is set before us with extraordinary force. The singer does not delay to tell what he sees, but breaks into a question of astonished indignation as to what can be the cause of it all. Then, in a series of swift clauses, of which the vivid movement cannot be preserved in a translation, he lets us see what had so moved him. The masses of the “nations” are hurrying tumultuously to the mustering place; the “peoples” are meditating revolt, which is smitingly stigmatised in anticipation as “vanity.” But it is no mere uprising of the common herd; “the kings of the earth” take their stand as in battle array, and the men of mark and influence lay their heads together, pressing close to one another on the divan as they plot. All classes and orders are united in revolt, and hurry and eagerness mark their action and throb in the words. The. rule against which the revolt is directed is that of “Jehovah and His Anointed.” That is one rule, not two, -the dominion of Jehovah exercised through the Messiah. The psalmist had grasped firmly the conception that Gods visible rule is wielded by Messiah, so that rebellion against one is rebellion against both. Their “bands” are the same. Pure monotheist as the psalmist was, he had the thought of a king so closely associated with Jehovah, that he could name them in one breath as, in some sense, sharers of the same throne and struck at by the same revolt. The foundation of such a conception was given in the designation of the Davidic monarch as Gods vicegerent and representative, but its full justification is the relation of the historic Christ to the Father whose throne He shares in glory.

That eloquent “why” may include both the ideas of “for what reason?” and “to what purpose?” Opposition to that King, whether by communities or individuals, is unreasonable. Every rising of a human will against the rule which it is blessedness to accept is absurd, and hopelessly incapable of justification. The question, so understood, is unanswerable by the rebels or by anyone else. The one mystery of mysteries is that a finite will should be able to lift itself against the Infinite Will, and be willing to use its power. In the other aspect, the question, like that pregnant “vanity,” implies the failure of all rebellion. Plot and strive, conspire and muster, as men may, all is vanity and striving of wind. It is destined to break down from the beginning. It is as hopeless as if the stars were to combine to abolish gravitation. That dominion does not depend on mans acceptance of it, and he can no more throw it off by opposition than he can fling a somersault into space and so get away from earth. When we can vote ourselves out of submission to physical law, we may plot or fight ourselves out of subjection to the reign of Jehovah and of His Anointed.

All the self-will in the world does not alter the fact that the authority of Christ is sovereign over human wills. We cannot get away from it; but we can either lovingly embrace it, and then it is our life, or we can set ourselves against it, like an obstinate ox planting its feet and standing stock still, and then the goad is driven deep and draws blood.

The metaphor of bands and cords is taken from the fastenings of the yoke on a draught bullock. One can scarcely miss the lovely contrast of this truculent exhortation to rebellion with the gracious summons “Take my yoke upon you and learn of me.” The “bands” are already on our necks in a very real sense, for we are all under Christs authority, and opposition is rebellion, not the effort to prevent a yoke being imposed, but to shake off one already laid on. But yet the consent of our own wills is called for, and thereby we take the yoke, which is a stay rather than a fetter, and bear the burden which bears up those who bear it.

Psa 1:1-6 set side by side in sharp contrast the godly and the godless. Here a still more striking transition is made in the second strophe (Psa 2:4-6), which changes the scene to heaven. The lower half of the picture is all eager motion and strained effort; the upper is full of Divine calm. Hot with hatred, flushed with defiant self-confidence and busy with plots, the rebels hurry together like swarming ants on their hillock. “He that sitteth in the heavens shall laugh.” That representation of the seated God contrasts grandly with the stir on earth. He needs not to rise from His throned tranquillity, but regards undisturbed the disturbances of earth. The thought embodied is like that expressed in the Egyptian statues of gods carved out of the side of a mountain, “moulded in colossal calm,” with their mighty hands laid in their laps and their wide-opened eyes gazing down on the little ways of the men creeping about their feet.

And what shall we say of that daring and awful image of the laughter of God? The attribution of such action to Him is so bold that no danger of misunderstanding it is possible. It sends us at once to look for its translation, which probably lies in the thought of the essential ludicrousness of opposition, which is discerned in heaven to be so utterly groundless and hopeless as to be absurd. “When He came nigh and beheld the city, He wept over it.” The two pictures are not incapable of being reconciled. The Christ who wept over sinners is the fullest revelation of the heart of God, and the laughter of the psalm is consistent with the tears of Jesus as He stood on Olivet, and looked across the glen to the Temple glittering in the morning sun.

Gods laughter passes into the utterance of His wrath at the time determined by Him. The silence is broken by His voice, and the motionless form flashes into action. One movement is enough to “vex” the enemies and fling them into panic, as a flock of birds put to flight by the lifting of an arm. There is a point, known to God alone, when He perceives that the fulness of time has come, and the opposition must be ended. By long, drawn out, gentle patience He has sought to win to obedience (though that side of His dealings is not presented in this psalm), but the moment arrives when in world wide catastrophes or crushing blows on individuals sleeping retribution wakes at the right moment, determined by considerations inappreciable by us: “Then does He speak in His wrath.”

The last verse of this strophe is parallel with the last of the preceding, being, like it, the dramatically introduced speech of the actor in the previous verses. The revolters mutual encouragement is directly answered by the sovereign word of God, which discloses the reason for the futility of their attempts. The “I” of Psa 2:6 is emphatic. On one side is that majestic “I have set my King”; on the other a world of rebels. They may put their shoulders to the throne of the Anointed to overthrow it; but what of that? Gods hand holds it firm, whatever forces press on it. All enmity of banded or of single wills breaks against and is dashed by it into ineffectual spray.

Another speaker is next heard, the Anointed King, who, in the third strophe (Psa 2:7-9), bears witness to Himself and claims universal dominion as His by a Divine decree. “Thou art my son; today have I begotten thee.” So runs the first part of the decree. The allusion to Nathans words to David is clear. In them the prophet spoke of the succession of Davids descendants, the king as a collective person, so to speak. The psalmist, knowing how incompletely any or all of these had fulfilled the words which were the patent of their kingship, repeats them in confident faith as certain to be accomplished in the Messiah-king, who fills the future for him with a great light of hope. He knew not the historic person in whom the word has to be fulfilled, but it is difficult to resist the conclusion that he had before him the prospect of a king living as a man, the heir of the promises. Now, this idea of sonship, as belonging to the monarch, is much better illustrated by the fact that Israel, the nation, was so named, than by the boasts of Gentile dynasties to be sons of Zeus or Ra. The relationship is moral and spiritual, involving Divine care and love and appointment to office, and demanding human obedience and use of dignity for God. It is to be observed that in our psalm the day of the Kings self-attestation is the day of His being “begotten.” The point of time referred to is not the beginning of personal existence, but of investiture with royalty. With accurate insight, then, into the meaning of the words, the New Testament takes them as fulfilled in the Resurrection. {Act 13:33; Rom 1:4} In it, as the first step in the process which was completed in the Ascension, the manhood of Jesus was lifted above the limitations and weaknesses of earth, and began to rise to the throne. The day of His resurrection was, as it were, the day of the birth of His humanity into royal glory.

Built upon this exaltation to royalty and sonship follows the promise of universal dominion. Surely the expectation of “the uttermost parts of the earth for a possession” bursts the bonds of the tiny Jewish kingdom! The wildest national pride could, scarcely have dreamed that the narrow strip of seaboard, whose inhabitants never entered on any wide schemes of conquest, should expand into a universal monarchy, stretching even farther than the giant empires on either side. If such were the psalmists expectations, they were never even approximately fulfilled; but the reference of the glowing words to Messiahs kingdom is in accordance with the current of prophetic hopes, and need cause no hesitation to those who believe in prophecy at all.

Universal dominion is Gods gift to Messiah. Even while putting His foot on the step of the throne, Jesus said, “All power is given unto me.” This dominion is founded not on His essential divinity, but on His suffering and sacrifice. His rule is the rule of God in Him, for He is the highest form of the Divine self-revelation, and whoso trusts, loves, and obeys Christ, trusts, loves, and obeys God in Him. The psalmist did not know in how much more profound a sense than he attached to his words they were true. They had an intelligible, great, and true meaning for him. They have a greater for us.

The Divine voice foretells victory over opposition and destruction to opposers. The sceptre is of iron, though the hand that holds it once grasped the reed. The word rendered “break” may also be translated, with a different set of vowels, “shepherd,” and is so rendered by the LXX {which Rev 2:27, etc., follows} and by some other versions. But, in view of the parallelism of the next clause, “break” is to be preferred. The truth of Christs destructive energy is too often forgotten, and, when remembered, is too often thrown forward into another world. The history of this world ever since the Resurrection has been but a record of conquered antagonism to Him. The stone cut out without hands has dashed against the images of clay and silver and gold and broken them all. The Gospel of Christ is the great solvent of institutions not based upon itself. Its work is

“To cast the kingdoms old

Into another mould.”

Destructive work has still to be done, and its most terrible energy is to be displayed in the future, when all opposition shall be withered into nothingness by the brightness of His presence. There are two kinds of breaking: a merciful one, when His love shatters our pride and breaks into penitence the earthen vessels of our hearts; and a terrible one, when the weight of His sceptre crushes, and His hand casts down in shivers “vessels of wrath, fitted to destruction.”

We have listened to three voices, and now, in Psa 2:10-12, the poet speaks in solemn exhortation: “Be wise now, ye kings.” The “now” is argumentative, not temporal. It means “since things are so.” The kings addressed are the rebel monarchs whose power seems so puny measured against that of “my King.” But not only these are addressed, but all possessors of power and influence. Open eyed consideration of the facts is true wisdom. The maddest thing a man can do is to shut his eyes to them and steel his heart against their instruction. This pleading invitation to calm reflection is the purpose of all the preceding. To draw rebels to loyalty which is life, is the meaning of all appeals to terror. God and His prophet desire that the conviction of the futility of rebellion with a poor “ten thousand” against “the king of twenty thousands” should lead to “sending an embassage” to sue for peace. The facts are before men, that they may be warned and wise. The exhortation which follows in Psa 2:11-12 points to the conduct which will be dictated by wise reception of instruction. So far as regards Psa 2:11 there is little difficulty. The exhortation to “serve Jehovah with fear and rejoice with trembling” points to obedience founded on awe of Gods majesty, -the fear which love does not cast out, but perfect; and to the gladness which blends with reverence, but is not darkened by it. To love and cleave to God, to feel the silent awe of His greatness and holiness giving dignity and solemnity to our gladness, and from this inmost heaven of contemplation to come down to a life of practical obedience-this is Gods command and mans blessedness. The close connection between Jehovah and Messiah in the preceding sections, in each of which the dominion of the latter is treated as that of the former and rebellion as against both at once, renders it extremely improbable that there should be no reference to the King in this closing hortatory strophe. The viewpoint of the psalm, if consistently retained throughout, requires something equivalent to the exhortation to “kiss the Son” in token of fealty, to follow, “serve Jehovah.” But the rendering “Son” is impossible. The word so translated is Bar, which is the Aramaic for son, but is not found in that sense in the Old Testament except in the Aramaic of Ezra and Daniel and in Pro 31:2, a chapter which has in other respects a distinct Aramaic tinge. No good reason appears for the supposition that the singer here went out of his way to employ a foreign word instead of the usual Ben. But it is probably impossible to make any good and certain rendering of the existing text. The LXX and Targum agree in rendering, “Take hold of instruction,” which probably implies another reading of Hebrew text. None of the various proposed translations-e.g., Worship purely, Worship the chosen One-are without objection; and, on the whole, the supposition of textual corruption seems best. The conjectural emendations of Gratz, Hold fast by warning, or reproof; Cheynes alternative ones, Seek ye His face (“Book of Psalms,” adopted from Brull) or Put on [again] His bonds (“Orig. of Psalt.,” p. 351, adopted from Lagarde), and Hupfelds (in his translation) Cleave to Him, obliterate the reference to the King, which seems needful in this section, as has been pointed out, and depart from the well-established meaning of the verb-namely, “kiss.” These two considerations seem to require that a noun referring to Messiah, and grammatically object of the verb, should stand in the place occupied by Son. The Messianic reference of the psalm remains undimmed by the uncertainty of the meaning of this clause.

The transition from the representative of Jehovah to Jehovah Himself, which takes place in the next clause, is in accordance with the close union between them which has marked the whole psalm. It is henceforth Jehovah only who appears till the close. But the anger which is destructive, and which may easily flash out like flames from a furnace mouth, is excited by opposition to Messiahs kingdom, and the exclusive mention of Jehovah in these closing clauses makes the picture of the anger the more terrible.

But since the disclosure of the danger of perishing “in [or as to] the way,” or course of rebellious conduct is part of an exhortation, the purpose of which is that the threatened flash of wrath may never need to shoot forth, the psalmist will not close without setting forth the blessed alternative. The sweet benediction of the close bends round to the opening words of the companion psalm of prelude, and thus identifies the man who delights in the law of Jehovah with him who submits to the kingdom of Gods Anointed. The expression “put their trust” literally means to take refuge in. The act of trust cannot be more beautifully or forcibly described than as the flight of the soul to God. They who take shelter in God need fear no kindling anger. They who yield to the King are they who take refuge in Jehovah; and such never know aught of His kingdom but its blessings, nor experience any flame of His wrath, but only the happy glow of His love.

Fuente: Expositors Bible Commentary

Disfruta de miles de canciones cristianas en exclusiva sólo en Bibles