Exegetical and Hermeneutical Commentary of Psalms 2:6
Yet have I set my king upon my holy hill of Zion.
6. Yet have I set ] R.V., Yet I have set. The first stanza ended with the defiant words of the rebels: the second stanza ends with the answer of Jehovah. The sentence is elliptical, and the pronoun is emphatic: ‘Why this uproar, when it is I Who have set up My king’ &c. The meaning of the word rendered set has been much disputed, but it certainly means set up, or appointed, not, as A.V. marg., anointed. Cp. Pro 8:23.
my king ] A king appointed by Me, to rule over My people, as My representative. Cp. 1Sa 16:1.
my holy hill of Zion ] Zion, the name of the ancient strong-hold which became the city of David (2Sa 5:7), consecrated by the presence of the Ark until the Temple was built, is the poetical and prophetical name for Jerusalem in its character as the holy city, the earthly dwelling-place of Jehovah, and the seat of the kingdom which He had established. For a discussion of the topographical difficulties connected with the site of Zion see Comm. on 2 Samuel, p. 239.
Fuente: The Cambridge Bible for Schools and Colleges
Yet have I set my king – The word yet is merely the translation of the conjunction and. It is rendered in the Vulgate but …autem; and so in the Septuagint, de. It would be better rendered perhaps by the usual word and: And I have set or constituted my king, etc. This is properly to be regarded as the expression of God himself; as what he says in reply to their declared purposes Psa 2:3, and as what is referred to in Psa 2:5. The meaning is, he would speak to them in his anger, and say, In spite of all your purposes and all your opposition, I have set my king on the hill of Zion. That is, they had their plans and God had his; they meant to cast off his authority, and to prevent his purpose to set up the Messiah as king; he resolved, on the contrary, to carry out his purposes, and he would do it. The word rendered set – nasak – means, literally, to pour, to pour out, as in making a libation to the Deity, Exo 30:9; Hos 9:4; Isa 30:1; then, to pour out oil in anointing a king or priest, and hence, to consecrate, to inaugurate, etc. See Jos 13:21; Psa 83:11; Mic 5:5. The idea here is, that he had solemnly inaugurated or constituted the Messiah as king; that is, that he had formed the purpose to do it, and he therefore speaks as if it were already done. The words my King refer, of course, to the anointed One, the Messiah, Psa 2:2. It is not simply a king, or the king, but my king, meaning that he derived his appointment from God, and that he was placed there to execute his purposes. This indicates the very near relation which the anointed One sustains to him who had appointed him, and prepares us for what is said in the subsequent verse, where he is called His Son.
Upon my holy hill of Zion – Zion was the southern hill in the city of Jerusalem. See the notes at Isa 1:8. It was the highest of the hills on which the city was built. It was made by David the capital of his kingdom, and was hence called the city of David, 2Ch 5:2. By the poets and prophets it is often put for Jerusalem itself, Isa 2:3; Isa 8:18; Isa 10:24; Isa 33:14, et al. It did not obtain this distinction until it was taken by David from the Jebusites, 2Sa 5:5-9; 1Ch 11:4-8. To that place David removed the ark of the covenant, and there he built an altar to the Lord in the threshing-floor of Araunah the Jebusite, 2Sa 24:15-25. Zion became thenceforward the metropolis of the king dom, and the name was transferred to the entire city. It is to this that the passage here refers; and the meaning is, that in that metropolis or capital God had constituted his Messiah king, or had appointed him to reign over his people. This cannot refer to David himself, for in no proper sense was he constituted or inaugurated king in Jerusalem; that is, there was no such ceremony of inauguration as is referred to here. Zion was called the holy hill, or the hill of my holiness (Hebrew), because it was set apart as the seat of the theocracy, or the residence of God, from the time that David removed the ark there. That became the place where God reigned, and where his worship was celebrated. This must refer to the Messiah, and to the fact that God had set him apart to reign over his people, and thence over all the earth. The truth taught in this passage is, that God will carry forward his own purposes in spite of all the opposition which men can make, and that it is his deliberate design to make his anointed One – the Messiah – King over all.
Fuente: Albert Barnes’ Notes on the Bible
Psa 2:6
Yet have I set My King upon My holy hill of Zion.
The sovereignty Zions King
Christ is King in Zion, the alone Sovereign of His Church by his Fathers appointment and ordination.
I. This sovereign prince. The sovereignty and royalty appears–
1. From Scripture prophecy.
2. From types.
3. From titles.
4. From the concurring testimony of enemies and strangers.
5. From the badges of sovereignty everywhere, ascribed to Him.
See what happy persons the true and loyal subjects of Christ are. See the dangerous risk they run that invade His government and contemn His authority. Who are these? They that turn the authority derived from Him, to the hurt and prejudice of His kingdom and interest. They who venture to model His visible kingdom in the world after their own fancy. They who walk willingly after the commandments of men, in opposition to the commands of Christ. They will be found equally guilty who stand by and see those injuries done to the King of Zion by others, and are silent without witnessing against those things.
II. This kingdom and the administration of it. The kingdom of the Son of God is two fold: it is either essential or personal. His essential kingdom belongs to Him as to His Divine nature. His personal or mediatory kingdom belongs to Him as Immanuel, God-man. In this He acts by a delegate authority or a power committed by the Father for the salvation of the elect that were given Him. The mediatory kingdom is either more general or special. His general mediatory kingdom extends itself over heaven, earth, and hell. The kingdom or Church of Christ is sometimes called His body and His flock. This Church is either militant on earth or triumphant in heaven. Why is this Church called the holy hill of Zion? The literal Mount Zion had two heads, one called Moriah, the other the City of David. Zion was the place of public worship. All the sacred things of God were kept there. In Scripture an opposition is stated between Mount Zion and Mount Sinai. Consider some of the properties of Christs kingdom.
1. It is spiritual.
2. Of large extent.
3. Not populous. It is–
4. A kingdom of light.
5. A heavenly kingdom.
6. A regular and well-governed kingdom.
7. Much hated by the devil and the world.
8. A stable, firm, and everlasting kingdom.
9. A holy kingdom.
Consider the actual execution and administration of this kingdom. By the royal authority of Zions King He overrules and governs all creatures and all their actions, yea, the most dark and cloudy dispensations for Ills own and His Fathers glory. With respect to His invisible kingdom of believers, there are these acts of His royal power that He puts forth.
1. He subdues them to Himself.
2. He writes His law on their hearts.
3. He enforces subjection to His laws.
4. He casts a copy of obedience unto all His subjects, and calls them to imitate Him.
5. He actuates and excites all His subjects to obedience to Him by His own spirit.
6. He meekens the hearts of His subjects to a due regard to all the intimations of His mind and will.
7. He corrects and chastens His subjects.
8. He commands peace, quiet, comfort, and deliverance to them.
Prove that Christ has a visible Church from these considerations. He Himself is visible as to His human nature. The laws, ordinances, and officers of Christ are all visible. There is a visible difference between the kingdom of Christ and the kingdom of the devil. The charge that is given to ministers in the dispensation of the solemn ordinances of the New Testament proves that Christ has a visible Church. And there is a visible and open war betwixt the seed of the woman and the serpent. Notice some acts of the royal authority of Christ ill His visible kingdom. Giving the lively oracles of His Word to His visible Church. Appointing the form of its government. Appointing its officers, and the way in which they are to be chosen. Appointing ordinances, such as preaching. Appointing censures for good discipline and order in His kingdom. Authorising the officers to meet in a judicative capacity in His name for the better and joint regulating of the affairs of His kingdom. Bounding and limiting all the courts and officers of His kingdom to govern His subjects, and to teach them no other thing than He has commanded. Giving express orders unto all His subjects to examine all spirits, doctrines, laws, impositions at the bar of the Word, and to contend earnestly for the purity of His truth and worship, ordinances and institutions.
III. Why has God the Father set and ordained Him to be King in zion? This flows originally from the sovereign love and good pleasure of God. It was for the Fathers glory and honour to set Him upon the throne. It was that He might bring about salvation to His mystical body, the Church. Because His shoulders alone were able to bear the weight of the government. Seeing Christ bought the Church to Himself with the price of His blood, it was fit that the government of the Church should be committed to Him. Application–
(1) Words of exhortation to all those who profess themselves the subjects of Christs kingdom. Imitate your King. Trust Him at all times. Be much at your Kings throne as supplicants. Obey your Kings laws. Keep His ordinances of worship. Stand up for the honour of your King.
(2) Words of exhortation to you who are yet strangers to Zions King, or enemies to His kingdom and government. Surrender your rebellious arms, and submit unto His royal authority. (E. Erskine.)
The royalty of the Son of God
I should question whether there could be produced from either sacred or profane literature a more remarkable instance of the power of putting a great deal into a few words than this Psalm. Its theme is the glory of the Son of God. But that is not set forth in abstract sentences that would be crude. This is a great poem, and the theme is painted pictorially. There is not one picture, but four. They are different, yet all closely connected, and at the end are brought together into dramatic unity. The artistic balance is perfectly kept, the same number of words being given to each picture. There is no hurry or overcrowding. Every picture is painted broadly and freely, and even with a great deal of elaboration, and yet the whole Psalm only contains twelve verses. Look at the four pictures.
I. Revolt. Painted in the first three verses. The nations crowded about the Holy Land have become restive under the yoke; a spirit of disaffection has spread. The movement has come to a head, and there has been effected an immense combination of insurgent states. The second verse takes us into the council tent. At last they come to a unanimous resolution (verse 8), Let us break their bands asunder. That was the form of the truth; but the truth itself is perfectly modern. It is the resistance of the world to the gospel of Christ; it is the attempt of the persecutor and the traditionalist to arrest the progress of the kingdom of light and love; it is the natural enmity of your heart and mind to God and His Christ.
II. Derision. At this point the poetic originality of this Psalm reaches its climax. This second scene is in heaven. Up in heaven there is seated One who is observing all this which is going on on earth. It is a very bold stroke of imagination to represent the Deity as laughing. It is not, however, unexampled. I want to say that we do not laugh enough; we do not sympathise enough with Gods laughter: we take some things too seriously, we tremble too much for the ark of God. When someone begins vainly to give us his opinions about religion, of which he has no experience, we ought to see the ludicrous side of the matter; we should not become too angry about it.
III. Interpretation. At this point the words of the poet become most pregnant and shorthand, so to speak. The scene is again changed. We are not in heaven now. Not among the insurgents, but in the opposite camp, because it is the Anointed, the Leader of the army, who is the speaker. He says, I will declare the decree, and then He begins not to repeat it in the exact words, but to give the drift of it and its meaning both to it and to them. It means this, He says, The Lord hath said unto Me, Thou art My Son; this day have I begotten Thee. Among the Hebrews the reigning sovereign was sometimes called Gods Son. No doubt all this referred originally to some Hebrew king and some crisis in his history. But beneath the words is a far more comprehensive reference to another. The reign of Christ is a reign of love. His kingdom is set up not upon the bodies, but in the hearts of men, and yet at the name of Jesus every knee must bow.
IV. Admonition. Who is speaking now? Probably the poet himself. Like the chorus in a Greek play, he draws the moral of the whole. He urges the leaders of the insurgents to pause and be admonished. They can see themselves that this enterprise of theirs is hopeless, and that it may be fatal to themselves. Therefore it pleases them to kiss the Son, that is, to give Him the sign of allegiance. It should be, for His wrath is kindled at a little. It is kindled by the affront shown to His Son; that He will always terribly avenge. (James Stalker, D. D.)
Christs kingly office
I. Christ is a King.
1. He was prophesied of in the Old Testament under this character (Gen 49:10; Isa 11:1-3).
2. He was of old promised to His people under this notion.
3. He has all the ensigns of royalty, Sword, Sceptre, Crown, Escutcheon (Rev 5:5), Throne.
4. He sealed this truth with His precious blood.
II. The nature of Christs kingdom. Christ has a two-fold kingdom. An essential kingdom, and an economical or mediatory kingdom. The administration is either external (general or particular) or internal in the hearts of. His people.
III. The acts of Christs kingly office. Subduing sinners to Himself, ruling and governing them, defending and protecting them, restraining His own and their enemies, and conquering them. Christ exercises His kingly office in ruling and governing His subjects: both externally, by laws, officers, and discipline; and internally, writing His law in their hearts, and persuading them by His spirit.
IV. Properties or qualities of Zions King. He is of ancient, glorious, and honourable extract. He is an absolute King, who makes laws for His subjects, but is not bound by any Himself, His will is His law. He is a wise, powerful, just, merciful, meek and patient, beautiful, opulent, everlasting King. Improvement.
1. The kings of the earth have no ground to grudge the kingdom of Christ its freedom in their dominions, seeing it is a spiritual kingdom.
2. There is a government of the Church distinct from and independent of the civil government.
3. The government of the Church is not alterable by any power on earth, civil and ecclesiastical.
4. The Church shall ride out all the storms that can blow upon her, whether from earth or hell. (T. Boston, D. D.)
Christ, King of Zion
Christ as Redeemer executes the offices of prophet, priest and king. As a king He applies the redemption He has purchased so as to secure the full and eternal blessedness of those for whom it was designed. There is a principle of aversion to the, truth that Christ is king in the heart of every regenerate man–a dislike of Christs spiritual authority.
I. The kingdom described as Gods holy hill of Zion. Zion was one of the hills on which Jerusalem was built. The name came to be appropriated to the temple and its courts. It is also applied to the worshippers in the temple if not to the whole inhabitants of Jerusalem. It is used to signify the Church of God. Sometimes it is applied to the visible Church, sometimes to the invisible, as Heb 12:22. In the text the whole Church is to be understood. The visible Church is as much Christs Church as the invisible. It owes its existence to Him. Christ is King of Zion, and as King of Zion He is head over all–exalted above all principality, and power, and might, and dominion.
II. The title by which He holds the kingdom. He reigns by the Fathers appointment. His dominion as King of Zion is delegated and official. It is not the dominion that belongs to Him essentially as God that is here spoken of, but the power with which He is officially invested as Mediator by the act of the Father. His dominion in this respect is the Fathers gift; bestowed on Him in fulfilment of the conditions of the everlasting covenant, as the recompense of His obedience and sufferings, as His reward for finishing the work which His Father gave Him to do. The dominion with which He is entrusted supposes His essential dignity as a Divine Person; for we cannot imagine that such dominion would ever have been committed to a mere creature. His appointment to His mediatorial throne was formally made when the covenant of grace was entered into in the counsels of eternity. It was not till His resurrection and ascension to heaven that His claim to royal dignity was fully recognised. But He exercised this authority from the beginning of time, in virtue of that atonement which He was to offer for the sins of men.
III. The administration of the kingdom. This may be viewed, either in reference to the outward organisation and arrangements of His Church or in reference to that spiritual power–that Divine resistless energy, by which He effectually accomplishes the great ends for which His kingdom has been set up, and is maintained in the world. Christ prescribes the laws and institutions of His Church, and appoints its office bearers. But outward arrangements would be ineffectual without a Divine efficacy–without the power of that Spirit who is sent by Christ, and acts in accordance with Christs commission.
IV. The peculiar properties of this kingdom.
1. It is a spiritual kingdom. The great design and purpose for which it has been erected is spiritual and heavenly. Human government views man in connection with this world. The kingdom of Christ views Him in connection with eternity. Its ultimate end is the advancement of the glory of God; its immediate end is the salvation of sinners.
2. It is destined to be universal. All adverse power and authority will be overthrown, all enemies vanquished, and nothing left which is not put under Him.
3. It shall last forever. It will not only continue while the earth exists; it will last through the endless ages of eternity. (James Ewing.)
Christ, the King of nations
I. Christ as King of kings, and Lord of lords (Rev 19:16). In these words we have an important part of Christs mediatorial character brought before us. When this name is applied to Christ we are to understand that power which Christ, as King and Head of Zion, has acquired over the nations and kingdoms of this world, The Church and the State being distinct institutions–the one being positive, expressly revealed, and exhibited in the Word of God; the other being founded on natural principles, and not on scriptural revelation–it is evident that as the rulers in the one hold their appointment directly from Christ as Mediator, so the kings and rulers in the other hold their appointment primarily from God as the Moral Governor of the world. But, whilst recognising this distinction, it does not follow that the powers which be and are ordained of God have no relation whatever to Christ as Mediator. Christ not merely the King and Head of Zion, but Christ the King of nations, by virtue of that power with which He is invested by the Father. Thus it is written, The Father hath put all things under His feet, and gave Him to be Head over all things to the Church. Christ has power over all things. He has power and authority over societies and communities, and also over nations, which occupy so important a position in the social scale. Thus kings and rulers are spoken of as holding their appointment from the Father, but in subordination to Christ the Mediator, and subject to His control–By Me kings reign and princes decree justice (Eph 1:20-21). It is true that Christ, in a very special sense, is the King and Head of Zion, but it is no less true that, in a very important sense, He is King of kings and Lord of lords. Standing in so important a relation to the Church, it is on her behalf that He takes to Himself this universal power and reigns. Holding this appointment from the Father, Christ is now exalted to the right hand of glorious power and majesty in the heavens. There He is seated on the throne, and wears the crown and sways the sceptre of universal dominion, and we are assured that all kings shall yet fall down before Him, and all nations shall serve Him. But where, it is asked, is the practical importance or application of this truth? We look abroad upon the world, and we see many nations and peoples who have never been brought to the knowledge of the truth, and who are therefore ignorant of the homage which they owe to Christ. We still say the truth is here, and must remain forever. It remains not only an unchanging truth in the Word, but shall yet become an accomplished fact in the history of every nation. What a blessed theme is here set before us for our contemplation! The kings of earth no more combining and conspiring against the Lord and His anointed, but coming with Christian loyalty to pay their tribute at the feet of King Jesus (Php 2:10-11). The fulfilment of these words may be in the far distant future, but of their certainty we are assured by prophecy already fulfilled in the history of those nations that had to make way for the coming of Christ.
II. Duties devolving on nations under the kingship of Christ.
1. Christian nations are bound to frame their laws in accordance with the Word of God. Every nation ought to act according to that degree of religious knowledge which it may possess. The very claims of morality and justice, the best interests of society, the welfare of kings and rulers and of all classes of their subjects, and the claims of God, the Moral Governor, demand that the laws of nations should be regulated by the Word. Was the law to be honoured under the Old Testament dispensation by one solitary nation under a theocratic government, much more shall it be honoured under the New, by many nations under many forms of civil government, but all subordinate to Christ, the King of kings and Lord of lords. By obedience to the laws of the King eternal shall righteousness be promoted, and righteousness exalteth a nation.
2. Christian nations are to be interested in the advancement of Christs spiritual kingdom.
III. By way of improvement of the subject, let us see its great importance.
1. It is of the highest importance, because it is frequently and clearly revealed in the Word. Its certainty does not rest on a few solitary passages of Scripture, but large and consecutive portions are employed to describe the power and glory of Christ, the King of nations.
2. It has been important in the past history and contendings of the Church.
3. Nor is the truth of less importance in the present day. The Kingship of Christ over the nations has become a present truth. There is undoubtedly a spirit abroad in the land in opposition to it. Men in Church and State have condemned the very principle.
4. But in a word, it is of growing importance. It will become still more important when its certainty has been established and its application fully and gloriously carried out. As we have already seen, it is frequently the theme of prophecy. And so, fathers and brethren, believing as we do in the faithfulness of God and in the fulfilment of His Word, we must believe His own prediction–In His times He shall show who is blessed and only potentate, the King of kings and Lord of lords. The works of nature, the discoveries of science, the achievements of art, the efforts of earths mightiest nations and of the Church universal, shall yet combine to promote the interests of King Jesus. And in prospect of this happy period, shall we say the subject is of no importance? If we are to be indifferent to it, what is to become of the Churchs prayer, Thy kingdom come,? (C. S. Findlay.)
Christs kingly office
I. The nature of Christs kingly office.
1. It is not simply as God, but as Mediator–as God-man–that Christ executes the kingly office, and exercises supreme dominion, and is entitled to the profoundest homage and the most implicit submission. Christs kingship as Mediator is different from His eternal and unchangeable dominion as God, and rests upon a different foundation. We are to regard Christs kingly office as properly and fully developed at the time when God raised Him up, and gave Him glory, and seated Him at His own right hand. Christ has been invested with the uncontrolled administration of the moral government of the world. He exerts and displays His kingly power–
(1) by subduing His people unto Himself;
(2) by ruling and defending them;
(3) by restraining and confining their enemies, who set themselves in opposition to the accomplishment of His purposes.
II. Practical application. To receive Christ in His different offices is just to act in the manner in which the contemplation of Him in His different characters is fitted to lead us to adopt. Advert to the encouraging and consolatory reflections which the contemplation of Christs supreme dominion is fitted to call forth with reference to the general state of His visible Church, and the interests of religion in the world. (W. Cunningham, D. D.)
The King and the kingdom
I. The character of this King.
1. His sovereignty; as appears from prophecy, types, titles, enemies, and strangers.
2. His attestations of royalty; His enthronement, throne, coronation, sceptre, laws, courts, officers, power, and His universal sway.
3. His characters and qualifications. An ancient, wise, righteous, gracious, sympathising, rich, present, invisible and immortal, independent, warlike, glorious King.
II. The Kingdom. My holy hill of Zion. It denotes a place of safety; a place of society, of unity, of commerce; a free orderly, peaceable, warlike, beautiful kingdom. It is called Christs kingdom, because dwells there; He built it; He governs it; it is His property, and the inhabitants are His.
III. Why the Father constituted Christ the King of His zion. This springs out of His sovereign love to Him; to advance His own glory; to save His own people. Because Christ could sustain it, and when lost He redeemed it.
IV. The improvement intended.
1. To the inhabitants. Follow the example of your Prince. Trust your all in His care. Constantly surround His throne. Rejoice in His presence. Obey His commandments; and rest always in His love.
2. To His enemies. You oppose Him, but He will subdue you. You reject Him and He will reject you. You are miserable in this life, and will be in the next, unless His Spirit gain the victory over you. (T. B. Baker.)
Christs kingdom
Jesus is King as well as Saviour. He requires subjects. They must know something of the nature, as well as the duties, of His kingdom. Two important questions call for consideration: What are the characteristics of Christs kingdom, and what relation do we individually sustain toward it?
I. Christs kingdom enjoys the approval and sanction of God. He declares, Yet have I set My King upon My holy hill of Zion. Jesus comes to the throne in an orderly way. He is no usurper. He rules in harmony with the will, and by the decree of Him who is Lord of all.
II. Christ is King by inheritance. He is Gods Son, His only begotten Son, and so is entitled to rule,
III. Christ, as King, proclaims His authority: The Lord hath said. he administers the affairs of government as one divinely endowed. He is Divine, and so possessed of omniscience and omnipotence.
IV. His is an extensive kingdom: The heathen, or the nations, are given Him for an inheritance, and the uttermost parts of the earth for a possession.
V. His is a judicial, as well as a saving kingdom: His enemies shall be broken with a rod of iron, and dashed to pieces like a potters vessel, which, made of clay, cannot withstand forced contact with the hard ground.
VI. Earths forces antagonise Christs kingdom.
1. The heathen rise up in opposition to it.
2. It is subject to popular machinations for its overthrow.
3. Men in high station and leaders in public opinion conspire against it.
VII. Christs is a victorious kingdom. The Lord and His anointed, or the Messiah, are independent of hostile agencies. He that sitteth in the heavens shall have them in derision. He, however, gives them reminders of His presence and power, speaking at times to them in His Wrath, and at other times vexing them in His sore displeasure. A kingdom so Divine, so potential, so extensive, and so gracious is not to be treated with indifference. It bears upon every person in the wide universe of God. It concerns mans weal or woe. Its proper consideration demands of us personally–
1. Wise action.
2. Due enlightenment.
3. Judicious service.
4. Considerate delight.
5. Timely subjection.
6. Implicit trustfulness. (H. M. Patterson, D. D.)
The King in Zion
The following points determine the principal features of the picture which the Psalmist draws for us. In the centre is the King of Zion. All around Him is the raging crowd of rebels and conspirators, who have set themselves against high heaven, and who will overturn His throne if they can do it. In His struggle with these enemies of righteousness He is to exercise a double power: a power of blessing and a power of condemnation. By the exercise of this dual power He is at length to conquer completely. It does not require a very vivid imagination to find in the history of the past eighteen hundred years the colours and the figures which are wanting to fill out, in part at least, this prophetic sketch of the progress of Christs kingdom here upon earth. Take, for example, the conflict which Christ has been waging against evil. It is evident that the Church has emerged from her darkest days into the first clear shining of her millennial glory. How has the King in Zion achieved His triumph? He was endowed at the outset with a power to bless and a power to destroy. His office was to be not only that of a Saviour King, but a kingly Judge. This is the dual character in which they who look for His second coming have always expected He would appear. With Christ came a new sense of sin and evil. Christ flashes His light into the soul, and there comes the discrimination between the good the bad. We are receiving approval or condemnation for every act done in the body now. The parable of the sheep and the goats is being enacted now, every day: Judgment is one of the most solemn facts of this present life. (C. A. Dickinson.)
The enemies of Christ
I. The enemies of Christ. Great men described here partly from their wickedness, and partly from their weakness. They imagine vain things, but cannot carry then: out.
II. Christ the Lord. The prophet brings in God the Father speaking, and the Son answering. The words of the Father are, I have set My King; where we have the inauguration of Christ, or His calling to the crown: the answer of the Son, I will preach the law, which sets forth His willing obedience to publish and proclaim the laws of the kingdom: the reply of the Father, containing the reward that Christ was to have upon the publication of the gospel; which was an addition to His empire, by the conversion and access of the Gentiles, and the confusion of His enemies.
III. Admonition to the princes and judges of the earth. What are they taught? To know their duty, and to do it. And the time for doing it is now. The reason is double, drawn from His wrath and the consequent punishment, and from the happy condition of those who learn to know Him, and fear, and serve, and adore Him. (William Nicholson.)
Christ the fulfilment of prophecy
On an artists table some colours are lying. You glance at them, and that is all, for to you they have no meaning. A month after you come in, and you are attracted by a beautiful picture. The picture has been painted with the colours you saw before, but how different it is now when they are harmoniously blended. So Jesus Christ gathers into harmony in Himself the before ill-understood prophecies and types of the Old Testament; only then we see what they fully rueful.
Christ the King
Dean Stubbs says, When I was in Florence a year or two ago I saw on the outside of the town hall the sacred monogram, marking the spot where in former days were the words, Jesus Christ, appointed by the Senate the King of the Florentines. And on the battlements of the tower I could still read the Latin inscription referring to the same event, Jesus Christ, the King of Glory; He conquers, He reigns, He rules. By a solemn civic act the old Florentines chose Christ as the King of their city, and we shall never know personal, social, or civic progress until we too give Him the preeminence.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 6. I set my king upon my holy hill of Zion.] Here the Gospel shall be first preached; here the kingdom of Christ shall be founded; and from hence shall the doctrine of the Lord go out into all the earth.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Yet; notwithstanding all their artifices and powerful combinations.
Have I set, Heb. I have anointed, i.e. designed, appointed, or constituted, as this word is commonly used in Scripture, as of priests, 1Ch 29:22, and of prophets, 1Ki 19:16,19,20; so also of kings, Jdg 9:8,15; 2Sa 2:4,7; 3:39; Eze 28:14.
My king, in a singular manner, who hath not his kingdom by succession from former kings, nor by election of the people, as other kings have, but by my special and extraordinary destination; and who ruleth in my stead, and according to my will, and for my service and glory.
Upon my holy hill of Zion, i.e. over my church and people. Zion properly and strictly taken was a hill on the north Part, of Jerusalem, Psa 48:2, where there was a strong fort which when David had taken he called it the city of David, 2Sa 5:7,9, and made it the head of his kingdom. But in a more large and improper sense it is frequently put for the city Jerusalem, Psa 48:12; 87:2; 110:2; and for the temple of Jerusalem, Psa 137:3; Isa 18:7; Jer 51:10, which was built upon the hill of Moriah, which was either a part of Mount Zion, or another hill adjoining to it; and for the church of the Jews, Psa 65:1; 69:35; 97:8; and for the Christian church, Heb 12:22; Rev 14:1. And by these things it is plain why Zion is here called Gods holy hill.
Fuente: English Annotations on the Holy Bible by Matthew Poole
6. The purpose here declared, inits execution, involves their overthrow.
Yetliterally, “and,”in an adversative sense.
I have setanointed, orfirmly placed, with allusion in the Hebrew to “casting animage in a mould.” The sense is not materially varied in eithercase.
my kingappointed by Meand for Me (Nu 27:18).
upon my holy hill ofZionZion, selected by David as the abode of the ark and theseat of God’s visible residence (1Ki8:1); as also David, the head of the Church and nation, and typeof Christ, was called holy, and the Church itself came to be thusnamed (Psa 9:11; Psa 51:18;Psa 99:2; Isa 8:18;Isa 18:7, &c.).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Yet have I set my King upon my holy hill of Zion. Or, “behold, I have set”, c. so Noldius by Zion is meant the church of God, especially under the Gospel dispensation see Heb 12:22; so called, because, as Zion was, it is the object of God’s love and choice, the place of his habitation and residence; where divine worship is observed, and the word and ordinances of God administered; and where the Lord distributes his blessings of grace; and which is the perfection of beauty, through Christ’s comeliness put upon her; and will be the joy of the whole earth: it is strongly fortified by the power and grace of God, and is immovable and impregnable, being built on Christ, the Rock of ages; and, like Zion, it is an high hill, eminent and visible; and more especially will be so when the mountain of the Lord’s house is established upon the tops of the mountains: and it is an Holy One, through the presence and worship of God in it, and the sanctification of his Spirit. And over this hill, the church, Christ is King; he is King of saints, and is acknowledged by them; and it is for their great safety and security, their joy, comfort, and happiness, that he is set over them: he is called by his Father “my King”, because he who is King of Zion is his Anointed, as in Ps 2:2; and his Son, his begotten Son, as in Ps 2:7; his firstborn, his fellow and equal; and because he is his as King; not that he is King over him, for his Father is greater than he, as man and Mediator, or with respect to his office capacity, in which he is to be considered as King; and therefore he is rather King under him: but he is a King of his setting up, and therefore called his; he has appointed him his kingdom, given him the throne of his father David; put a crown of pure gold on his head, and crowned him with glory and honour, and the sceptre of righteousness in his hand, and has given him a name above every name. He did not make himself a King, nor was he made so by men; but he was set up, or “anointed” by God the Father, as the word g here used signifies; and may refer either to the inauguration of Christ into his kingly office, and his investiture with it from all eternity, as in Pr 8:23, where the same word is used as here; and anointing with oil being a ceremony performed at the instalment of kings into their office, the phrase is used for the thing itself: or rather, since Christ was anointed with the Holy Ghost in the human nature, at his incarnation and baptism, and especially at the time of his ascension, when he was made or declared to be LORD and CHRIST; this may refer to the time when he, as the ascended Lord and King, gave gifts to men, to his apostles, and qualified them in an extraordinary manner to carry his Gospel into the Gentile world, and spread it there, as they did with success; whereby his kingdom became more visible and glorious, to the great vexation of the Jews; for, in spite of all their opposition, Christ being set by his Father King over his church and people, continued so, and his kingdom was every day more and more enlarged, to their great mortification.
g , Symmachus; “unxi”, Musculus, Vatablus, Ainsworth, Piscator, Muis, Cocceius; “ego inungens”, Junius Tremellius “inunxi”, Michaelis.
Fuente: John Gill’s Exposition of the Entire Bible
(6) Yet have I.The pronoun is very emphatic: You dare to revolt, it is I who have given this office to the king.
Set.Literally, poured out, as of melted metal; used of the Divine Spirit (Isa. 29:10), of a libation (Exo. 30:9), and of pouring melted metal into a mould (Isa. 40:19); from the latter use, to establish, or set up, is a natural transition. Gesenius and Ewald give a different sense to the word pour, and follow Symmachus in translating anointed, which agrees well with the mention of the Messiah (Psa. 2:4). The LXX. and Vulg. have but I was appointed king by him, making the Anointed begin his speech here, instead of at the next verse.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
6. Set my king The word rendered “set” (a different one from that so rendered Psa 2:2) means to pour out, as a libation; also, to appoint, anoint. Furst renders it here, “ To appoint with a libation.” David was not anointed king upon Zion, but in Hebron; yet he was “ set,” or established, in Zion as by a new anointing. The Septuagint reads: “I have been made king by him upon Zion, his holy mountain.”
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 2:6. Yet have I set my King It should have been rendered, I, even I, have anointed my King on Sion, or rather, over Sion, the mountain of my holiness. We do not read that David was ever anointed on Mount Sion, or in Jerusalem, king over Israel; and the meaning is not that God had anointed David on Sion, but to be king and reign in Sion; because David had chosen it for his own residence, and God for the habitation of the ark. The meaning of the passage seems to be this: David, probably, had some intelligence of the new confederacy which was forming against him. But he speaks of the confederate princes and nations with contempt; fully assured that their schemes would all be frustrated. How could he be thus assured? Because God had anointed him king; and, therefore, as they were confederate against God and his anointed, all their projects must finally come to nothing; and God would soon convince them of it, by speaking to them in his wrath, and letting them know by the most convincing argumentsI, even I, have anointed, or established my king on Sion.
Fuente: Commentary on the Holy Bible by Thomas Coke
Although in the first sense these words may be said of David as a type of Christ, when the Lord set David upon the throne of Zion, (which was also typical of the Church of Christ, which is called Zion), yet we must look beyond David, and all earthly kings, to behold Jesus as God’s king; for it is the peculiar character of Christ, that he did not, uncalled, assume the spiritual kingdom in this world, nor the eternal kingdom in the world above, but was called of God as was Aaron. Heb 5:4-5 . And it is the peculiar joy of God’s people, that their King is their lawful Sovereign, Redeemer, and Mediator, being so appointed and constituted by Jehovah. Reader, always keep this view of Jesus, as the head and king of his Church and people, in remembrance; for it will give confidence in all your approaches to God in Christ. How sweet is it when we come to God to tell him, that what we plead, and what we seek, is in the name of him, whom God hath set up as his King in Zion. Oh! what unknown, and innumerable arguments are comprehended in that one prayer of the Church! Behold, O God, our shield, and look upon the face of thine anointed. Psa 84:9 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 2:6 Yet have I set my king upon my holy hill of Zion.
Ver. 6. Yet have I set my king ] Heb. And I have set. Heb. I have anointed; where the sign of his inauguration, or entrance into his kingdom, is put for the possession and enjoying thereof. David was anointed by God’s appointment; Christ was also anointed and appointed by his Father to the office and work of a mediator; and is therefore here called his king. And, is here a sign of indignation stirred.
Upon mine holy hill of Zion
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
set = founded. Not the same word as Psa 2:2.
My holy hill. Figure of speech Antimeria (App-6). Hebrew = “mount of my Sanctuary”.
holy. See note on Exo 3:5.
Zion. The mount immediately south of Moriah. See note on 2Sa 5:7. Occurs thirty-eight times in Psalms. “Jerusalem” occurs seventeen times.
Fuente: Companion Bible Notes, Appendices and Graphics
Psalm 2:6-7
Psa 2:6-7
“Yet I have set my King
Upon my holy hill of Zion.
I will tell of the decree:
Jehovah said unto me,
Thou art my Son;
This day have I begotten thee.”
God Himself upon the occasion of Jesus’ baptism made it clear enough who this Son is, thundering the message from heaven itself (Mat 3:17). In the light of that testimony, who should dare to affirm otherwise?
“My holy hill of Zion.” Of course, this is a reference to Jerusalem, referred to here as holy, meaning not that Jerusalem’s citizens were holy, but that God had recorded his name there and that, in time, the Anointed would appear on her streets, that there he would be crucified, buried, and rise from the dead, and that there “The word of the Lord should go forth from Jerusalem.”
“The Messianic King now speaks, quoting the promise given to David, the father of the dynasty, through Nathan the prophet. See 2Sa 7:4-17. Israel’s King David was indeed an Old Testament type of God’s only begotten Son, as indicated in the very first verse of the New Testament; “Jesus Christ the son of David the son of Abraham.” One of the favorite pre-Christian names of the Messiah was “The Son of David,” but the Divine reference was only and always, not to some earthly successor to the Davidic throne, but to the Lord Jesus Christ.
E.M. Zerr:
Psa 2:6. David uses the pronouns promiscuously as to the 1st, 2nd, or 3rd person. In this verse he uses the 1st person and is speaking for God the Father. In spite of the plots of the heathen, God will (have) set his king (Christ) upon the holy hill of Zion of Jerusalem.
Psa 2:7. David is the speaker in the first clause in which he is introducing a decree about to be quoted. That decree was made by the Father concerning the Son, and the rest of the verse is the language of the Son, repeating the decree of God. It may well be worded with parenthetical explanations thus: “The Lord (God) hath said unto me (Christ), thou art,” etc.
Fuente: Old and New Testaments Restoration Commentary
king
The second Psalm gives the order of the establishment of the kingdom. It is in six parts:
(1) The rage of the Gentiles, the vain imagination of “people” (Jews), and the antagonism of rulers against Jehovah’s anointed Psa 2:1-3. The inspired interpretation of this is in Act 4:25-28 which asserts its fulfilment in the crucifixion of Christ.
(2) The derision of Jehovah Psa 2:4 that men should suppose it possible to set aside His covenant 2Sa 7:8-17 and oath Psa 89:34-37.
(3) The vexation Psa 2:5 fulfilled, first in the destruction of Jerusalem, A.D. 70; and in the final dispersion of the Jews at that time; and to be fulfilled more completely in the tribulation Mat 24:29 which immediately precedes the return of the King. Mat 24:30.
(4) The establishment of the rejected King upon Zion Psa 2:6.
(5) The subjection of the earth to the King’s rule Psa 2:7-9 and
(6) the present appeal to the world powers. Psa 2:10-12. See Psalms 8, next in order of the Messianic Psalms. (Note. Psalms 2, 8, 16, 22, 23, 24, 40, 41, 45, 68, 69, 72, 89, 102, 110, , 118. are considered as Messianic. It is not questioned that many other Psalms also refer to Christ.
Fuente: Scofield Reference Bible Notes
Yet: Psa 45:6, Psa 89:27, Psa 89:36, Psa 89:37, Psa 110:1, Psa 110:2, Isa 9:6, Isa 9:7, Dan 7:13, Dan 7:14, Mat 28:18, Act 2:34-36, Act 5:30, Act 5:31, Eph 1:22, Phi 2:9-11
set: Heb. anointed
my: etc. Heb. Zion, the hill of my holiness, Psa 48:1, Psa 48:2, Psa 50:2, Psa 78:68, Psa 132:13, Psa 132:14, Heb 12:22, Rev 14:1
Reciprocal: Gen 27:29 – Let people Num 24:7 – his king Deu 17:15 – whom Deu 18:18 – like unto Deu 20:13 – thou shalt smite 1Sa 2:10 – he shall 1Sa 16:12 – anoint him 2Sa 5:7 – Zion 2Sa 23:1 – the anointed 1Ki 1:35 – I have 2Ki 9:6 – I have anointed 1Ch 11:5 – the castle 1Ch 11:7 – David dwelt 1Ch 12:23 – according 1Ch 17:14 – in mine 2Ch 5:2 – which is Zion Psa 3:4 – his Psa 15:1 – holy Psa 16:5 – thou Psa 18:50 – Great Psa 20:9 – let Psa 21:1 – The king Psa 24:10 – he is Psa 29:10 – King Psa 43:3 – thy holy Psa 45:1 – touching Psa 63:11 – the king Psa 68:15 – of God Psa 73:1 – Truly Psa 84:9 – the face Psa 98:1 – his right Psa 99:1 – Lord Psa 99:9 – his holy Psa 109:20 – Let this Psa 121:1 – lift up Psa 145:11 – the glory Pro 8:23 – General Isa 10:27 – because Isa 52:13 – he shall Isa 55:4 – a leader Isa 56:7 – them will Isa 61:1 – anointed Eze 17:22 – upon Eze 20:40 – in mine Eze 21:27 – until Eze 34:24 – a prince Eze 34:26 – my hill Eze 37:22 – and one Dan 2:44 – set up Dan 7:27 – and all Dan 9:24 – and to anoint Oba 1:21 – and the Mic 4:7 – and the Zec 4:14 – These Zec 9:9 – behold Zec 12:8 – the house Zec 14:9 – the Lord Mat 2:2 – born Mat 6:10 – Thy kingdom Mat 11:3 – Art Mat 21:5 – thy King Mat 25:34 – the King Mat 26:63 – the Christ Mar 15:26 – The King of the Jews Luk 2:26 – the Lord’s Luk 4:18 – anointed Luk 23:42 – thy Joh 1:49 – the King Joh 5:27 – hath Joh 8:54 – it is Joh 10:36 – whom Joh 17:2 – As Joh 18:33 – the king Act 2:30 – he Act 3:13 – hath Act 4:27 – whom Act 10:36 – he is Act 10:38 – God Act 13:22 – he raised Act 26:6 – the promise 1Co 15:25 – General Col 1:13 – the kingdom Heb 1:2 – appointed Heb 1:9 – anointed Heb 2:8 – hast Heb 3:6 – as
Fuente: The Treasury of Scripture Knowledge
Psa 2:6. Yet Notwithstanding all their artifices and powerful combinations, have I set Hebrew, , nasachti, I have anointed, that is, designed, appointed, or constituted, as the word is frequently used in the Scriptures; my king Mine in a singular sense, who has not his kingdom by succession from former kings, or by election of the people, but by my special and extraordinary designation; and who rules in my stead, and according to my will, and for my service and glory; upon my holy hill of Zion Over my church and people. Zion, strictly taken, was a hill on the north part of Jerusalem, Psa 84:2, where there was a strong fort, called the city of David; but in a more large sense it is put for the city Jerusalem; for the temple of Jerusalem, built upon the hill of Moriah, which was either a part of mount Sion, or adjoining to it; for the church of the Jews, and for the Christian church. David was advanced to the throne, and became master of the strong hold of Sion, notwithstanding the disturbance given him by the malcontents in his kingdom; and particularly the affronts he received from the garrison of Sion, who taunted him with their blind and their lame, their maimed soldiers, 2Sa 5:6. And 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.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Because God had installed His king on the throne of Israel, any rebellion against him would prove futile ultimately. God established the kings of Israel-with greater or less stability on their earthly thrones-depending on their submission to the throne in heaven. David was very faithful to represent God, though not completely faithful, so God established his throne quite solidly, which involved ability to control the nations around him. Jesus Christ was completely faithful to carry out God’s will on earth. He will, therefore, completely dominate His enemies. Other prophets also referred to the coming Messiah as David (cf. Is. 55:3-4; Jer 30:9; Eze 34:24-25; Eze 37:24-25).
"Zion" is the name of the Canaanite city built on Mount Moriah that David conquered (2Sa 5:7). It became known as Jerusalem. Later, "Zion" was the term used to refer to the top area of that mount where the temple stood. It occurs frequently in the psalms as a poetic equivalent of Jerusalem, especially the future Jerusalem.