Jesus was facing the greatest trial on record

JESUS WAS FACING THE GREATEST TRIAL ON RECORD
EDITED BY GLENN PEASE
Psalm2:2 New International Version(NIV)
The kings of the earth rise up
and the rulers band together
againstthe Lord and againsthis anointed, saying,
THE GREATEST TRIALON RECORD NO. 495
A SERMON DELIVERED ON SUNDAYMORNING, FEBRUARY22, 1863,
BY THE REV. C. H. SPURGEON, AT THE METROPOLITAN
TABERNACLE, NEWINGTON.
“The kings of the earth set themselves, and the rulers take counsel together,
againstthe Lord and againstHis anointed.” Psalm2:2.
AFTER our Lord had been betrayed by the false-heartedJudas, He was
bound by the officers who had come to take Him; no doubt the cords were
drawn as tight, and twisted as mercilesslyas possible. If we believe the
traditions of the fathers, these cords cut through the flesh even to the very
bones, so that all the way from the gardento the house of Annas, His blood
left a crimson trail. Our Redeemerwas hurried along the road which crosses
the brook Kidron. A secondtime He was made, like unto David, who passed

over that brook, weeping as he went; and perhaps it was on this occasionthat
he drank of that foul brook by the way. The brook Kidron, you know, was
that into which all the filth of the sacrifices ofthe temple was cast, and Christ,
as though He were a foul and filthy thing, must be led to the black stream! He
was led into Jerusalemby the sheepgate, the gate through which the lambs of
the Passover, andthe sheepfor sacrifice were always driven. Little did they
understand that in so doing, they were again following out to the very letter
the significanttypes which God had ordained in the law of Moses. Theyled, I
say, this Lamb of God through the sheepgate, and they hurried Him on to the
house of Annas, the ex-high priest, who, either from his relationship to
Caiaphas, from his natural ability, or his prominence in opposing the Savior,
stoodhigh in the opinion of the rulers. Here they made a temporary call, to
gratify the bloodthirsty Annas with the sight of his Victim; and then,
hastening on, they brought Him to the house of Caiaphas, some little distance
off, where, though it was but a little past the dead of night, many members of
the Sanhedrin were assembled. In a very short time, no doubt informed by
some speedy messenger, allthe rest of the elders came together, and satdown
with greatdelight to the malicious work at hand! Let us follow our Lord Jesus
Christ, not, like Peter, afar off, but, like John, let us go in with Jesus into the
high priest’s house, and when we have tarried awhile there, and have seenour
Savior despitefully used, let us traverse the streets with Him, till we come to
the hall of Pilate, and then to the palace of Herod, and then afterwards to the
place called “The pavement,” where Christ is subjected to a shameful
competition with Barabbas, the murderer, and where we hear the howling of
the people, “Crucify Him! Crucify Him!” Brothers and sisters, as the Lord
gave commandment concerning even the ashes and waste of the sacrifices, we
ought to think no matter trivial which stands in connectionwith our great
burnt offering! My admonition is, “Gatherup the fragments which remain,
that nothing be lost.” As goldsmiths sweeptheir shops to save even the filings
of the gold, so every word of Jesus should be treasured up as very precious.
But, indeed, the narrative to which I invite you is not unimportant. Things
which were purposed of old, prophesied by seers, witnessedby apostles,
written by evangelists, andpublished by the ambassadors ofGod, are not
matters of secondaryinterest, but deserve our solemn and devout attention!
Let all our hearts be awedas we follow the King of kings in His pathway of

shame and suffering. I. We come, then, to the hall of Caiaphas. After the mob
had draggedour Lord from the house of Annas, they reachedthe palace of
Caiaphas, and there a brief interval occurredbefore the high priest came
forth to question the prisoner. How were those sad minutes spent? Was the
poor Victim alloweda little pause to collectHis thoughts, that He might face
His accuserscalmly? Farfrom it—Luke shall tell the pitiful story—“And the
men that held Jesus mockedHim, and smote Him. And when they had
blindfolded Him, they struck Him on the face, and askedHim, saying,
Prophesy, who is it that smote You? And many other things blasphemously
spoke they againstHim.” The officers were pausing until the chairman of the
court should please to have an interview with the prisoner, and instead of
allowing the accusedto take a little restbefore a trial so important, upon
which His life and characterdepended, they
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spend all the time in venting their bitter malice upon Him! Observe how they
insult His claim to the Messiahship!In effect, they mock Him thus—“You
claim to be a prophet like Moses;You know things to come;if You are sent of
God, prove it by identifying Your foes;we will put You on trial, and testYou,
O man of Nazareth.” They blindfold His eyes and then, smiting Him one after
another, they bid Him exercise His prophetic gift for their amusement, and
prophesy who it was that smote Him. Oh, shameful question! How gracious
was the silence, for an answermight have withered them forever! The day
shall come when all who smite Christ shall find that He has seenthem, though
they thought His eyes were blinded! The day shall come, blasphemer,
worldling, careless man, when everything that you have done againstChrist’s
cause, and Christ’s people, shall be published before the eyes of men and
angels—andChrist shall answeryour question—andshall tell you who it is
who smote Him! I speak to some this morning who have forgottenthat Christ
sees them; and they have ill-treated His people; they have spokenill of His

holy cause, saying, “How does Godknow? And is there knowledge in the Most
High?” I tell you, the Judge of men shall, before long, point you out, and make
you, to your shame and confusion, confess that you smote the Savior when you
smote His Church! This preliminary mockerybeing over, Caiaphas, the high
priest came in. He began, at once, to interrogate the Lord prior to the public
trial, doubtless with the view of catching Him in His speech. The high priest
askedHim, first, of his disciples. We do not know what questions he asked;
perhaps they were something like these—“Whatdo You mean, to allow a
rabble to follow You whereverYou go? Who are You, that You should have
12 persons always attending You, and calling You Master? Do You intend to
make these the leaders of a band of men? Are these to be Your lieutenants, to
raise a host on Your behalf? Or do You pretend to be a prophet, and are these
the sons of the prophets who follow You, as Elisha did Elijah? Moreover,
where are they? Where are Your gallantfollowers? If You are a good man,
why are they not here to bear witness to You? Where have they gone? Are
they not ashamedof their folly, now that Your promises of honor all end in
shame?” The high priest, “askedHim of His disciples.” Our Lord Jesus, on
this point, saidnot a syllable. Why this silence? Because itis not for our
Advocate to accuseHis disciples!He might have answered, “Welldo you ask,
‘Where are they?’ The cowards forsookMe!When one proved a traitor, the
rest took to their heels. You ask, ‘Where are My disciples?’There is one
yonder, sitting by the fire, warming his hands, the same who just now denied
Me with an oath.” But no, He would not utter a word of accusation;He whose
lips are mighty to intercede for His people, will never speak againstthem! Let
Satanslander, but Christ pleads! The accuserof the brothers and sisters is the
prince of this world—the Prince of peace is always our Advocate before the
eternal throne! The high priest next shifted his ground, and askedHim
concerning His doctrine—whatit was that He taught—whetherwhat He
taught did not contradictthe original teachings oftheir greatlawgiver
Moses—andwhetherHe had not railed at the Pharisees, reviledthe Scribes,
and exposedthe rulers. The Mastergave a noble answer. Truth is never
shamefaced—He boldly points to His public life as His best answer. “I spoke
openly to the world; I always taught in the synagogue, andin the temple,
where the Jews always resort;and in secrethave I saidnothing. Why ask Me?
Ask them who heard Me, what I have said unto them: behold, they know what

I said.” No sophistries—no attempt at evasion—the bestarmor for the truth is
her own nakedbreast! He had preachedin the market places, onthe
mountain’s brow, and in the temple courts; nothing had been done in a
corner. Happy is the man who can make so noble a defense!Where is the
weakness in such a harness? Where canthe arrow pierce the man arrayed in
so complete an armor? Little did that arch-knave Caiaphas gain by his crafty
questioning. Forthe rest of the questioning, our Lord Jesus saidnot a word in
self-defense;He knew that it availed not for a lamb to plead with wolves;He
was well aware that whateverHe saidwould be misconstrued and made a
fresh source of accusation, andHe willed, moreover, to fulfill the prophecy,
“He is brought as a lamb to the slaughter, and as a sheep before her shearers
is dumb, so He opened not His mouth.” But what power He exerted in thus
remaining silent! Perhaps nothing displays more fully the omnipotence of
Christ than this power of self-control!Control the Deity? What power less
than divine can attempt the task? Behold, my brothers and sisters, the Son of
God does more than rule the winds, and command the waves, He restrains
Himself. And when a word, a whisper, would have refuted His foes, and swept
them to their eternal destruction, He “openednot His mouth.” He who opened
His mouth for His enemies, will not utter a
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word for Himself! If ever silence were more than golden, it is this deep silence
under infinite provocation!During this preliminary examination, our Lord
allowedan outrage which needs a passing notice. When He had said, “Ask
them who hear Me,” some over-zealous personin the crowd struck Him in the
face. The margin in John 18:22 very properly corrects ourversion, and
renders the passage,“witha rod.” Now, considering that our blessedLord
suffered so much, this one little particular might seemunimportant, only it
happens to be the subject of prophecy in the book of Micah5:1, “They shall
smite the Judge of Israel with a rod upon the cheek.” This smiting, while

under trial, is peculiarly atrocious. To strike a man while he is pleading in his
own defense, would surely be a violation of the laws evenof barbarians! It
brought Paul’s blood into his face and made him lose his balance when the
high priest ordered them to smite him on the mouth. I think I hear his words
of burning indignation—“God shall smite you, you whited wall; for do you sit
to judge me after the law, and command me to be smitten contrary to the
law?” How soonthe servant loses his temper! How far more glorious the
meekness ofthe Master!What a contrastdo these gentle words afford us—“If
I have spokenevil, bear witness to the evil. But if well, why do you smite Me?”
This was such a concentratedinfamy, to strike a man while pleading for his
life, that it well deservedthe notice both of evangelistand prophet. But now,
the court are all sitting; the members of the greatSanhedrin are all in their
various places, and Christ is brought forth for the public trial before the
highest ecclesiasticalcourt. It is, mark you, a foregone conclusionthat by hook
or crook they will find Him guilty! They scourthe neighborhoodfor witnesses.
There were fellows to be found in Jerusalem, like those who in the olden times
frequented the Old Bailey—“straw witnesses”—who were readyto be bought
on either side, and, provided they were well paid, would swearto anything!
But for all this, though the witnesses were readyto perjure themselves, they
could not agree with one another; being heard separately, their tales did not
tally! At last, two came with some degree of similarity in their witness;they
were both liars, but for once the two liars had struck the same note. They
declaredthat He said, “I will destroy this temple that is made with hands, and
within three days I will build anothermade without hands,” (Mark 14:58).
Now, here was, first, misquotation. He never said, “I will destroy the temple.”
His words were, “Destroythis temple, and in three days I will raise it up.” See
how they add to His words, and twist them to their own ends? Then again,
they not only misquoted the words, but they misrepresentedthe sense,
willfully, because He spoke concerning the temple of His body, and not the
literal temple in which they worshipped; and this they must have known. He
said, “Destroythis temple”—and the accompanying actionmight have showed
them that He meant His ownbody, which was raisedby His glorious
resurrectionafter destruction upon the cross. Letus add that even when thus
misrepresented, the witness was not sufficient as the foundation for a capital
charge. Surely there could be nothing worthy of death in a man’s saying,

“Destroythis temple, and I will build it in three days.” A personmight make
use of those words a thousand times over—he might be very foolish, but he
would not be guilty of death for such an offense!But where men have made
up their minds to hate Christ, they will hate Him without a cause. Oh, you
who are adversaries of Christ—and there are some such here today—I know
you try to invent some excuse for your opposition to His holy religion! You
forge a hundred lies! But you know that your witness is not true, and the trial
in your conscience, through which you pass the Savior, is but a mock one!Oh
that you were wise, and would understand Him to be what He is, and submit
yourselves to Him now. Finding that their witness, evenwhen tortured to the
highest degree, was notstrong enough, the high priest, to get matter of
accusation, commandedHim by the Most High God to answerwhether He
was the Christ, “the Son of the Blessed.”Being thus entreated, our Master
would not set us an example of cowardice—He spoketo purpose—He said, “I
am,” (Mark 14:62), and then, to show how fully He knew this to be true, He
added, “You shall see the Son of man sitting on the right hand of power, and
coming in the clouds of heaven.” I cannot understand what Unitarians do with
this incident! Christ was put to death on a charge of blasphemy, for having
declaredHimself to be the Son of God. Was not that the time when any
sensible person would have denied the accusation? IfHe had not really
claimed to be the Son of God, would He not now have spoken? Would He not
now, once and for all, have delivered our minds from the mistake under which
we are laboring, if, indeed, it is a mistake, that He is the Sonof God? But no,
He seals it with His blood! He bears open testimony before the herd of His
accusers!“I am.” I am the Son of God, and I am the sentone of the Most
High. Now, now the thing is done! They
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need no further evidence! The judge, forgetting the impartiality which
becomes his station, pretends to be amazingly struck with horror, tears his

garments, turns round to ask his co-assessors whetherthey need any further
witness, and they, all too ready, hold up their hands in tokenof unanimity and
our precious Masteris at once condemned to die! Ah, brothers and sisters—
and no soonercondemned, than the high priest, stepping down from his divan,
spits in His face!And then, the Sanhedrin follow, and smite Him on His
cheeks;and then, they turn Him down to the rabble who had gatheredin the
court, and they buffet Him from one to the other, and spit upon His blessed
cheeks, andsmite Him; and then, they play the old game again, which they
had learned so well before the trial came on; they blindfold Him for a second
time, place Him in a chair, and as they smite Him with their fists, they cry,
“Prophet! Prophet! Prophet! Who is it that smote You? Prophesyunto us!”
And thus, the Savior passeda secondtime through that most brutal and
humiliating treatment. If we had tears, if we had sympathies, if we had
hearts—we wouldprepare to shed those tears, to awake those sympathies, and
break those hearts now! O Lord of life and glory! How shamefully were You
treated by those who pretended to be the curators of holy truth, the
conservators ofintegrity, and the teachers ofthe law!Having thus sketched
the trial as briefly as I could, let me just say that throughout the whole of this
trial before the ecclesiasticaltribunal, it is manifest that they did all they
could to pour contempt upon His two claims—to Deity and to Messiahship.
Now, friends, this morning—this morning, as truly as on that eventful
occasion—youand I must decide on which of the two sides we are on. Either
this day we must cheerfully acknowledgeHis Godhead, and acceptHim also
as the Messiah, the Savior promised of old to us, or else we must take our post
with those who are the adversaries ofGod and of His Christ! Will you ask
yourself the question, on which side will you now stand? I pray you, do not
think that Christ’s Deity needs any further proof than that which this one
court gives. My dear friends, there is no religionunder heaven, no false
religion, which would have dared to hazard such a statement—forthat yonder
man who was spit upon, and buffeted, was none other than Incarnate God! No
false religion would venture to draw upon the credulity of its followers to that
extent. What? That man there who speaks nota word, who is mocked,
despised, rejected, made nothing of—what?—He is “very God of very God?”
You do not find Mohammed, nor any false prophet, asking any person to
believe a doctrine so extraordinary! They know too well that there is a limit,

even to human faith, and they have not ventured upon such a marvelous
assertionas this, that yonder despised man is none other than the Upholder of
all things! No false religionwould have taught a truth so humbling to him who
is its founder and lord! Besides, it is not in the power of any man-made
religion to have conceivedsuch a thought! That Deity should willingly submit
to be spit upon to redeemthose whose mouths vented the spittle! In what book
do you read such a wonder as this? We have pictures drawn from
imagination—we have been enchantedalong romantic pages—andwe have
marvelled at the creative flights of human genius;but where did you ever read
such a thought as this—“Godwas made flesh and dwelt among us”? He was
despised, scourged, mocked, treatedas though He were the offscouring of all
things? He was brutally treated, worse than a dog, and all out of pure Love to
His enemies? Why, the thought is such a greatone, so God-like;the
compassionin it is so divine, that it must be true! None but God could have
thought of such a thing as this stoop from the highest throne in heavento the
cross ofdeepestshame and woe!And do you think that if the doctrine of the
cross were not true, such effects would follow from it? Would those South Sea
Islands, once red with the blood of cannibalism, be now the abode of sacred
song and peace? Wouldthis island, once itself the place of nakedsavages, be
what it is, through the influence of the benign gospelof God, if that gospel
were a lie? Ah, hallowedmistake, indeed, to produce such peaceful, such
blessed, suchlasting, such divine results! Ah, He is God! The thing is not false!
And that He is Messiah, who shall doubt? If God should send a prophet, what
better prophet could you desire? What characterwould you seek to have
exhibited more completely Human and divine? What sort of a Savior would
you wish for? What could better satisfy the cravings of conscience?Who
could commend Himself more fully to the affections ofthe heart? He must be,
we feel at once, as we see Him, one alone by Himself, with no competitor—He
must be the MessiahofGod! Come, now, sirs, on which side will you set
yourselves? Will you smite Him? I put the question— “Who is it that will
smite Him this day? Who is it that will spit upon Him this day?” “I will not,”
says one, “but I do not acceptnor believe in Him.” In that, you smite Him,
fool! “I do not hate Him,” says another, “but I am not savedby Him.” In
refusing His love, you smite Him! Whoever among you will

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not trust Him with your soul—in that, you smite Him, smite Him in the most
tender part—since you impugn His love and power to save!Oh, “Kiss the Son,
lest He be angry, and you perish from the way, when His wrath is kindled but
a little.” That suffering man stands in the place of everyone who will believe
on Him. Trust Him! Trust Him!—you have then acceptedHim as your God,
as your Messiah!Refuse to trust Him—you have smitten Him; and you may
think it little to do this today—but when He rides upon the clouds of heaven,
you will see your sin in its true light, and you will shudder to think that you
ever could have refused Him who now reigns, “King of kings, and Lord of
lords.” God help you to acceptHim, as your God and Christ, today! II. But
our time flies too rapidly, and we must hastenwith it, and accompanyour
Savior to another place. The Romans had takenaway from the Jews the
powerto put a person to death. The Jews sometimes stilldid it, but they did it,
as in the case ofStephen, by popular tumult. Now, in our Savior’s case, they
could not do this because there was still a strong feeling in favor of Christ
among the people. A feeling so strong, that had they not been bribed by the
rulers, they would never have said, “Crucify Him! Crucify Him!” You will
remember that the priests and rulers did not arrestHim on the feastday,
“lest,” they said, “There be a tumult among the people.” Besides, the Jewish
way of putting a personto death was by stoning—therefore, unless there was
a sufficient number of persons who hated Him, a person would never getput
to death at all. That is why the method of putting to death by stoning was
chosen, because ifa person was generallythought to be innocent, very few
persons would stone him, and although he would be somewhatmaimed, his
life might possibly be spared. They thought, therefore, the Saviormight
escape as He did at other times, when they took up stones to stone Him.
Moreover, they desired to put Him to the death of the accursed;they would
identify Him with slaves, and criminals, and hang him like the Canaanite

kings of old! Therefore, they took him awayto Pilate. The distance was about
a mile. He was bound in the same cruel manner, and was doubtless cut by the
cords, He had already suffered most dreadfully; remember the bloody sweat
of last Sunday week;then, remember that He has already twice been beaten;
and He is now hurried along, without any restor refreshment, just as the
morning is breaking, along the streets to the palace where Pilate lived,
perhaps the towerof Antonia, close to the temple itself—we are not quite sure.
He is bound and they hurry Him along the road; and here the Roman writers
supply a greatnumber of particulars of anguish out of their very fertile
imaginations. After they had brought Him there, a difficulty occurred. These
holy people, these very righteous elders, could not come into the company of
Pilate, because Pilate, being a Gentile, would defile them! Now, there was a
broad space outside the palace, like a raisedplatform, called “The pavement,”
where Pilate was likely to sit on those high days, that he might not touch these
blessedJews!So he came out on the pavement, and they, themselves, wentnot
into the hall, but remained before “The pavement.” Always notice that sinners
who can swallow camelswill strain at gnats! Crowds of men who will do great
sins are very much afraid of committing some little things which they think
will affecttheir religion! Notice, that many a man who is a big thief during the
week, will ease his conscienceby rigid Sabbatarianismwhen the day comes
round; in fact, most hypocrites run for shelter to some close observanceof
days, ceremonies andobservations—whenthey have slighted the weightier
matters of the law! Well, Pilate receives Jesus bound. The charge brought
againstHim was not, of course, blasphemy; Pilate would have laughed at that,
and declined all interference. They accusedHim of stirring up sedition,
pretending to be a king, and teaching that it was not right to pay tribute to
Caesar. This lastcharge was a clearand manifest lie! He, refuse to pay
tribute? Did not He send to the fish’s mouth to getthe money? He, saythat
Caesarmust not have his due? Did He not tell the Herodians—“Renderunto
Caesarthe things that are Caesar’s?”He, stir up a sedition?—the man that
had “not where to lay His head?” He, pretend to snatchthe diadem from
Caesar?—He, the man who hid Himself when the people would have taken
Him by force and made Him a king? Nothing canbe more atrociouslyfalse!
Pilate examines him, and discovers atonce, both from His silence, and from
His answer, that He is a most extraordinary person. He perceives that the

kingdom which Jesus claims is something supernatural; He cannot
understand it. He asks Him what He came into the world for—the reply
puzzles and amazes him, “To bear witness to the truth,” says Jesus. Now, that
was a thing no Roman understood—for a hundred years before Pilate came,
Jugurtha said of the city of Rome, “A city for sale”—bribery, corruption, lies,
treachery, villainy—these were the gods of Rome, and truth had fled the seven
hills! The very meaning of the word
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was scarcelyknown!So Pilate turned on his heel and said, “What is truth?”
As much as to say, “I am the procurator of this part of the country. All I care
for is money. What’s truth?” I do not think he askedthe question, “Whatis
truth?” as some preach from it, as if he seriously desiredto know what it
really was, for surely he would have paused for the divine reply and not have
gone awayfrom Christ the moment afterwards. He said, “Pshaw!What’s
truth?” Yet, there was something so amazing about the prisoner, that his
wife’s dream, and her message—“Seethat you have nothing to do with this
just person,” all workedupon the superstitious fears of this very weak-minded
ruler. So he went back and told the Jews a secondtime, “I find no fault in
Him.” And when they said, “He stirs up the people, teaching throughout all
Jewry, beginning at Galilee to this place.” Pilate caught at that word,
“Galilee.”“Now,” he thought, “I will be rid of this man. The people shall have
their way, and yet, I will not be guilty.” “Galilee?”he said. “Why, Herod is
ruler there; you had better take Him to Herod at once.” He thus gainedtwo or
three points—he made Herod his friend—he hoped to exonerate himself of his
crime—and yet please the mob. Away they go to Herod! Oh, I think I see that
blessedLamb of God again hounded through the streets!Did you everread
such a tale? No martyr, even in Bloody Mary’s time, was ever harried thus as
the Saviorwas. We must not think that His agonies were allconfined to the
cross—theywere endured in those streets—inthose innumerable blows, and

kicks, and strikes with the fist, that He had to bear! They took Him before
Herod and Herod, having heard of His miracles, thought to see some
wonderful thing, some piece of jugglery, done in his presence. And when
Christ refusedto speak, andwould not plead before, “that fox,” at all, Herod
treated Him with a sneer. “Theymade nothing of Him.” Can you picture the
scene? Herod, his captains, his lieutenants—and on down to the meanest
soldiers—treatthe Savior with a broad grin! “A pretty king,” they seemto
say. “More like a miserable beggar!Look at His cheeks, allbruised where
they have been smiting Him—is that the colorof royalty’s complexion?
Look,” they say, “He is emaciated. He is coveredwith blood, as though He had
been sweating drops of blood all night. Is that the imperial purple?” And so,
they “made nothing of Him,” and despisedHis kingship. And Herod said,
“Bring out that costlywhite robe. If He is a king, let us dress Him so,” and so
the white robe is put on Him—not a purple one—that, Pilate put on
afterwards. He has two robes put on Him—the one put on by the Jews, the
other by the Gentiles, seeming to be a fit comment on that passagein
Solomon’s Song, where the spouse says, “My belovedis white and ruddy”—
white with the gorgeousrobe which marked Him King of the Jews, and then,
red with the purple robe which Pilate afterwards castupon His shoulders,
which proved him King of nations, too!And so Herod and his men of war,
after treating Jesus as shamefully as they could, looking at Him as some
madman more fit for Bedlam than elsewhere, sentHim back againto Pilate.
Oh, can you not follow Him? You need no greatimagination—as you see them
dragging Him back again! It is another journey along those streets;another
scene ofshameful tumult, bitter scorn, and cruel smiting. Why, He dies a
hundred deaths, my brothers and sisters, it is not one—it is death on death the
Savior bears, as He is draggedfrom tribunal to tribunal! Look, they bring
Him to Pilate a secondtime! Pilate againis anxious to save Him; he says, “I
have found no fault in this man touching those things whereofyou accuse
Him—no, and neither Herod—I will therefore release Him!” “No, no,” they
say, and they clamor greatly. He proposes a cruel alternative, which yet He
meant for tender mercy. “I will therefore chastise Him, and let Him go.” He
gave Him over to his executioners to be scourged. The Roman scourge was, as
I have explained before, a most dreadful instrument. It was made of the
sinews of oxen, and little sharp pieces ofbone which, you know, cause the

most frightful lacerations if by accidentyou even run your hand over them.
Little sharp pieces, splinters of bone, were intertwisted here and there among
the sinews. Everytime the lash came down, some of these pieces of bone went
right into the flesh and tore off heavy large pieces, and not only the blood but
the very flesh would be rent away! The Savior was tied to the column and thus
beaten; He had been beaten before—but this of the Roman executionerwas
probably the most severe of His whippings. After Pilate had beatenHim, he
gave Him up to the soldiers for a short time, that they might complete the
mockery, and so be able to witness that Pilate had no idea of the royalty of
Jesus, and no complicity in any supposedtreason. The soldiers put a crownof
thorns on His head, and bowed before Him and spat on Him; they put a reed
in His hands; they drove the crown of thorns into His temples; they covered
Him with a purple robe. And then, Pilate brought Him out, saying, “Behold
the man!” I believe he did it out of pity. He thought, “Now, I have wounded
Him, and cut Him to pieces. I will not kill Him. This sight will move their
hearts.” Oh, that Ecce Homo ought to have melted their hearts, if
Volume 9 Tell someone todayhow much you love Jesus Christ.
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Satanhad not made them harder than flints, and sterner than steel!But no,
they cry, “Crucify Him! Crucify Him!” So Pilate listens to them again, and
they change their tune. “He has spokenblasphemy.” This was a wrong charge
to bring—for Pilate, having his superstition againaroused—is even more
afraid to put him to death! And he comes out again, and says, “I find no fault
in Him.” What a strong contestbetweengoodand evil in that man’s heart!
But they cried out again, “If you let this man go, you are not Caesar’s friend.”
They hit the mark this time, and he yields to their clamor; he brings forth a
basin of water, and he washes his hands before them all, and he says, “I am
innocent of the blood of this just person. You see to it.” A poor way of
escaping!That water could not washthe blood from his hands, though their
cry did bring the blood on their heads—“His bloodbe on us, and on our

children.” When that is done, Pilate takes the last desperate stepof sitting
down on the pavement in royal state;he condemns Jesus and bids them take
Him away. But before He is takento execution, the dogs of war shall snap at
Him again. The Jews, no doubt, having bribed the soldiers to excessive zealof
scorn, they a secondtime—(oh, mark this! Perhaps you thought this happened
only once. This is the fifth time He has thus been treated)—the soldiers took
Him back again, and once more they mockedHim, once more they spat upon
Him, and treated Him shamefully! So, you see, the first time was when He
first went to the house of Caiaphas;then after He was condemned there; then
Herod and His men of war; then Pilate after the scourging;and then the
soldiers, after the ultimate condemnation. Do you see, now, how manifestly,
“He was despisedand rejectedof men, a man of sorrows, and acquainted with
grief”? “We hid, as it were, our faces from Him; He was despised, and we
esteemedHim not.” I do not know when I ever more heartily wished to be
eloquent than I do now. I am talking to my own lips, and saying, “Oh, that
these lips had language worthy of the occasion!” I do but faintly sketchthe
scene;I cannot lay on the glowing colors. Oh, that I could setforth Your grief,
You man of sorrows!God the Holy Spirit impress it on your memories, and
on your souls, and help you pitifully to considerthe griefs of your blessed
Lord! I will now leave this point, when I have made this practicalapplication
of it. Remember, dear friends that this day, as truly as on that early morning,
a division must be made among us. Either you must this day acceptChrist as
your King, or else His blood will be on you! I bring my Masterout before your
eyes, and say to you, “Beholdyour King!” Are you willing to yield obedience
to Him? He claims, first, your implicit faith in His merit—will you yield to
that? He claims, next, that you will take Him to be Lord of your heart and
that, as He shall be Lord within, so He shall be Lord without. Which shall it
be? Will you choose Him now? Does the Holy Spirit in your soul—for without
Him you never will—does the Holy Spirit say, “Bow the knee and take Him as
your King?” Thank God, then! But if not, His blood is on you, to condemn
you! You crucified Him—Pilate, Caiaphas, Herod, the Jews, andRomans, all
meet in you! You scourgedHim. You said, “Let Him be crucified.” Do not say
it was not so. In effect, you join their clamors when you refuse Him; when you
go your way to your farm, and to your merchandise, and despise His l8ove
and His blood—you do spiritually what they did literally—you despise the

King of kings! Come to the fountain of His blood, and washand be clean, by
His grace!III. But, we must close with a third remark. Christ really
underwent yet a third trial. He was not only tried before the ecclesiasticaland
civil tribunals, but He was really tried before the greatdemocratic tribunal,
that is, the assemblyof the people in the street. You will say, “How?” Well, the
trial was somewhatsingular, but yet it was really a trial. Barabbas— a thief, a
felon, a murderer, a traitor—had been captured—he was probably one of a
band of murderers who were accustomedto come up to Jerusalemat the time
of the feast, carrying daggers under their cloaks to stab persons in the crowd,
and rob them, and then, he would be gone again. Besides that, he had tried to
stir up sedition, setting himself up possibly as a leaderof the bandits. Christ
was put into competition with this villain! The two were presented before the
popular eye, and to the shame of manhood, to the disgrace of Adam’s race, let
it be remembered that the perfect, loving, tender, sympathizing, unselfish
Savior was met with the word, “Crucify Him!” And Barabbas, the thief, was
preferred. “Well,” says one, “that was atrocious!” The same thing is put
before you this morning—the very same thing! And every unregenerate man
and woman will make the same choice that the Jews did—only those renewed
by divine grace will actupon the contrary principle! I say, friend, this day, I
put before you Christ Jesus, or your sins! The reasonwhy many come not to
Christ is because theycannot give up their lusts, their pleasures, their profits!
Sin is Barabbas—sinis a thief—it will rob your soul of its life; it will rob
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God of His glory. Sin is a murderer—it stabbed our father, Adam—it slew our
purity. Sin is a traitor—it rebels againstthe King of heavenand earth. If you
prefer sin to Christ, Christ has stoodat your tribunal, and you have given
your verdict that sin is better than Christ! Who is that man? He comes here
every Sunday. And yet he is a drunk? Where is he? You prefer that reeling
demon Bacchus to Christ. Who is that man? He comes here, yes, and where

are his midnight haunts? The harlot and the prostitute can tell! You have
preferred your own foul, filthy lust to Christ! I know some here who have had
their consciencesopenly pricked, and yet, there is no change in them; you
prefer Sunday trading to Christ! You prefer cheating to Christ! You prefer
the theaterto Christ! You prefer the harlot to Christ—you prefer Satan,
himself, to Christ—for Satanit is that is the father and author of these things.
“No,” says one, “Idon’t, I don’t!” Then, I do againput this question, and I
put it very pointedly to you—“If you do not prefer your sins to Christ, how is
it that you are not a Christian?” I believe this is the main stumbling block,
that, “Menlove darkness ratherthan light, because their deeds are evil.” We
come not to Christ because of the viciousness ofour nature, and depravity of
our heart! And this is the depravity of your heart, that you prefer darkness to
light, prefer bitter for sweet, and chooseevil as your good!Well, I think I hear
one saying, “Oh, I would be on Jesus Christ’s side, but I did not look at it in
that light; I thought the question was, ‘Would He be on my side?’I am such a
poor guilty sinner, that I would stand anywhere, if Jesus’blood would wash
me.” Sinner! Sinner! If you talk like that, then I will meet you right joyously!
Neverwas a man one with Christ till Christ was one with Him! If you feelthat
you cannow stand with Christ, and say, “Yes, despisedand rejected, He is,
nevertheless, my God, my Savior, my King, but will He acceptme?” Why,
soul, He has acceptedyou! He has renewedyou, or else you would not talk so!
You speak like a savedman; you may not have the comfort of salvation, but
surely there is a work of divine grace in your heart! God’s divine electionhas
fallen upon you, and Christ’s precious redemption has been made for you, or
else you would not talk so. You cannot be even willing to come to Christ, and
yet Christ rejectyou; God forbid we should suppose the possibility of any
sinner crying after the Savior, and the Savior saying, “No, I will not have
you.” Blessedbe His name, “He who comes to Me,” He says, “I will in no wise
castout.” “Well,” one says, “then I would have Him today! How can I do it?”
There is nothing askedof you but this—Trust Him! Trust Him! Believe that
God put Him in the place of men— believe that what He suffered was
acceptedby God, instead of their punishment. Believe that this great
equivalent for punishment can save you. Trust Him! Throw yourself on
Him—as a man commits himself to the waters, so do you—sink or swim! You
will never sink, you will never sink—for, “He that believes on the Lord Jesus

Christ has everlasting life, and shall never come into condemnation.” May
these faint words, upon so thrilling a subject, bless your souls! And unto God
be glory, forever and ever. Amen and Amen!
BIBLEHUB RESOURCES
Pulpit Commentary Homiletics
The False And The True In Kingship
Psalm2:2-6
W. Forsyth
There is a silent contrastthroughout this psalm betweenthe "kings of earth"
(ver. 2) and" my King" (ver. 6).
I. THE FALSE IS CHARACTERIZED BY SELF-SEEKING;THE TRUE
BY SELF-SACRIFICE. The false begin and end with self. They actfrom and
for "themselves"(ver. 2). The true have regard to others, and are always
ready to subordinate and sacrifice themselves for the goodof 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. Insteadof grasping violently what does not belong to them,
they accepttheir place and use their powers as from God. They hold that the
"decree" mustbe righteous to be respected - that the law must be just and
goodto commend itself to reason, and to command the obedience of the heart.

Powerthat a man gains for himself he will use for himself, but powerthat is
held as a trust from God will be wisely and rightly employed.
III. THE FALSE IS MARKED BY CORRUPTIONAND MISERY; THE
TRUE IS PRODUCTIVE OF THE HIGHEST GOOD. Greatare the perils of
power. Well did the Preachersay, "Oppression[i.e. the power of oppressing]
maketh a wise man mad" (Ecclesiastes 7:7). If this be so with the wise, how
much worse will it be with the unwise! The Books ofChronicles and Kings in
the Old Testament, and the history of heathen and Christian nations, are full
of proofs as to the evils of powerwrongly and wickedlyused. 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, "Deathto evil, life to good." "The work of righteousness is peace"
(Isaiah 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 canonly 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 deserton the one hand, there cannotbe devotion on the other. Empire
founded on the wrong is rotten through and through. But the true reign after
another fashion. Their charactercommands respect. Theirgovernment, being
founded in righteousness, secures confidenceand support. Their rule, being
exercisedfor the benign and holy ends of love, contributes to the generalgood.
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 acceptChrist 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.

Biblical Illustrator
Against the Lord, and againstHis anointed.
Psalm2:2
Taking counselagainstChrist
David Caldwell, A. M.
Anointed here means the same as Messiah, andboth words the same as Christ
in the New Testament. How literally were the words of this verse fulfilled,
when Herod and Pontius Pilate, and the rulers of the Jews combinedtogether
to put Jesus to death! How cordially they hated eachother; and yet how
cordially they united in persecuting Jesus!This has been the history of our
religion from the beginning. Men who would take counseltogetherin nothing
else have takencounseltogetheragainstthe Lord and againstHis anointed.
Christianity has been opposedby every form of religion beneath the sun. The
civil ruler has opposedit with the sword; the bigot with the screw, the wheel,
and the stake;the philosopher with sophistry and derision; and the multitude
with lawless violence. All have been alike eagerto nail it to the cross, thrust a
spearinto its side, and place upon its head a crown of thorns. And when asked
to spare it the language of all has been, "Notthis man, but Barabbas!" This
feature of heterogeneous oppositionto our religion is conspicuous in all
modern and liberal and infidel conventions, where men of all beliefs and of no
belief, ignoring for the time being all their differences, unite heart and soul in
a crusade againstthe Word of God. They care little what stars occupya place
in the religious heavens of the world, provided the Starof Bethlehembe not of
the number. They will tolerate any other form of religion soonerthan the
religion of the Lord and of His anointed.
(David Caldwell, A. M.)

A MagnificentLyric
A. Maclaren, D. D.
Psalm2:1-12
Why do the heathen rage, and the people imagine a vain thing?…
The true basis of this Psalmis not some petty revolt of subjecttribes, but
Nathan's prophecy in 2 Samuel 7, which sets forth the dignity and dominion
of the King of Israelas God's son and representative. This grand poem may
be called an idealising of the monarch of Israel, but it is an idealising with
expectedrealisation. The Psalm is prophecy as wellas poetry; and whether it
had contemporaneous persons andevents as a starting point or not, its theme
is a real person, fully possessing the prerogatives and wielding the dominion
which Nathan had declaredto be God's 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 spectatorand auditor of vividly painted scenes, while, in the
last, the Psalmistexhorts the rebels to return to allegiance.In the first strophe
(vers. 1-3) the conspiracyof banded rebels is set before us with extraordinary
force. All classesand orders are united in revolt, and hurry and eagerness
mark their action, and throb in their words. Vers. 4-6 change the scene to
heaven. The lowerhalf of the picture is all eagermotion 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 essentialludicrousness ofopposition, which is discerned in
heaven to be so utterly groundless and hopeless as to be absurd. Another
speakeris now heard, the anointed king, who in the third strophe (vers. 7-9)
bears witness to himself, and claims universal dominion as his by a Divine
decree. In vers. 10-12 the poet speaks in solemnexhortation. The kings

addressedare the rebel monarchs whose powerseemedso puny when
measuredagainstthat of "my King." But all possessorsofpower and
influences are addressed.
(A. Maclaren, D. D.)
The Divine King
C. Short
Psalm2:1-12
This psalm is supposedby some to have been written about the time of the
coronationof Solomon. The heathen might then be the subject nations outside
of Palestine, which threatenedrebellion at this time. The seventh verse is
applied to Christ in Hebrews 1. 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 againstevil powers is a righteous
thing. But Christ's rule is infinitely just and goodand merciful.

2. Is an unsuccessfulrebellion. "The people imagine a vain thing" if they think
they can overthrow the rule of Christ. That belongs to the eternalorder. The
sea canshatter granite cliffs, but the throne of Christ is for everand ever.
3. Such rebellion recoils upon the heads of the rebels. Every blow we strike
againstjustice, love, and goodness rebounds upon ourselves;but we cannot
injure God, howeverwe may grieve his Fatherly heart.
II. CHRIST IS KING OF MEN.
1. By Divine appointment. (Ver. 6.) And therefore God is said to laugh at,
deride, and utter his wrath in sore displeasure againstthose who oppose him
(vers. 4 6).
2. By Divine nature and character. "Thouart my Son; this day have I
begottenthee" (ver. 7). The Divinest Being of all history, and, therefore, a
King by the highest of all rights.
3. A King by the actualand possible extent of his empire. "I will give thee the
nations for thine inheritance," etc. (ver. 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. Thatwe should be reconciledto
God, and be at one with Christ. The wrath of God is unendurable, but
"blessedare all they that put their trust in him." - S.

The Holy War
W. L. Watkinson.
Psalm2:1-12
A vivid picture of the revolt againstMessiah.
I. THE EXTENT OF THE REVOLT. Nations, People, Kings, Rulers. Christ
has encounteredthis opposition —
1. In all nations.
2. In all ranks.
3. In all generations. Christ was rejectedby His own age (Acts 4:27).
II. THE DETERMINATION BYWHICH THIS REVOLT WAS
CHARACTERISED. Itis —
1. Deliberate.

2. Combined.
3. Resolute.
III. THE SECRET CAUSE OF THIS REVOLT. They rebel againstthe laws
of God in Christ.
IV. THE VANITY OF THIS OPPOSITION TO CHRIST.
1. The unreasonableness ofit. "WHY do the heathen rage?" No satisfactory
answercanbe given.
2. The uselessness ofit. It is "vain," because useless.
V. THE CONCLUSION. The Psalmistgives —
1. An admonition: "Be wise now."
2. A direction: "Serve the Lord." Do Him homage.
(W. L. Watkinson.)
he King in Zion: a Messianic Psalm

C. Clemance
Psalm2:1-12
A close examinationof 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 especiallythe promise of a
King who should reign in righteousness formedpart of that "everlasting
covenant, ordered in all things and sure." By faith in that covenanthe foresaw
him, who, being emphatically the Just One, should rule in the fear of God (see
2 Samuel 23:2-5, where, as well as in this psalm, we have a remarkable
illustration of what the Apostle Paul speaks ofas the foresightevinced in the
Old TestamentScriptures;see also Galatians 3:8). In fact, we regardthis
psalm, though much briefer than Isaiah53., yet as being as distinctly and
clearly, yea, as wonderfully, Messianic as eventhat celebratedchapter of the
evangelicalprophet. Hence we regard it as affording as cleara 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. Forwe 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 betweenprophecy and event; and
(4) that there are here not merely generalstatements,

but numerous minute details which no human eye could possibly have
discernedbeforehand; so that we are shut up, by a severelyintellectual
process, to the conclusionthat 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. (Ver. 2.) "His Anointed."
Who is this "Anointed One?" Let us see:Anointing was chiefly for purposes
of consecrationand 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. Leviticus 4:3,
5, 16;Leviticus 7:35; 1 Kings 19:16;1 Samuel16:12, 13; 1 Kings 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 ver. 7). He is King (ver. 6).
He has the nations for his possession(ver. 8). He is One before whom kings
are to bow (vers 10-12). This cannotpossibly 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. Psalm 132:17;Daniel
9:25, 26;Acts 17:3).
II. RESISTANCETO 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 ofoceanare lashed to fury.
2. Imagining. Meditating (same word as in Psalm1:2). Turning over and over
in the mind some plan of opposition.
3. Betting themselves. The result of the meditation in a resolution.
4. Taking counseltogether. Forcombined action.
5. Saying, etc. Meditation, resolution, and concertedactiontaking effectin a
verbal utterance: "Let us break their bands asunder," etc. (For the fulfilment
of all this, see Matthew 21:33-44;Matthew 23:31-35;John 5:16-18;John 7:1,
30, 45; John 8:40-59;John 10:39;John 11:53, 57; John 12:10;John 18:3; John
19:15, 16, 30;Acts 4:24, 27.)
III. RESISTANCE TO THE ANOINTED ONE IS FOLLY. (Ver. 1.) Why do
the nations rage? Vers. 4-6 foretell the utter discomfiture of the opponents, in
four respects.
1. The utter impotence of the assaultwould be matter for infinite ridicule and
scorn. (Ver. 4.)It were as easyfor 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. (Ver. 5; cf. Matthew
23:37, 38.)Note how fearfully the imprecation in Matthew 27:25 was fulfilled.
Readthe accountin Josephus ofthe miseries that came on the Jews atthe
destruction of their city (cf. Acts 12:1, 2, 23).

3. The power of God would effecta mighty restraint, and even a complete
destruction. (Ver. 9.) See Spurgeon's 'Treasuryof David,' vol. 1. p. 29, for
some admirable remarks on ver. 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 collectionof
historic facts on the miseries which have befallen the persecutors ofthe
Church (in Spurgeon's 'Treasury of David,' vol. 1. pp. 17, 18).
4. The Anointed One would be enthroned in spite of all. (Vers. 6, 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 Acts 2:22-36;Acts 3:13-15;Acts 4:10-12;
Hebrews 10:12, 13; 1 Corinthians 15:25).
IV. WHATEVER MAY BE THE DECREESOF EARTH, THERE IS A
DECREE IN HEAVEN, WHICH THE ANOINTED ONE DECLARES.
(Verse 7-9.)"I will declare the decree." The decree ofthe kings and rulers,
which they resolve to carry out, is given in ver. 3; but! will tell of a decree
from a higher throne. It has four parts.
1. The Anointed One is to be the begottenSon of God. (Ver. 7.)
2. He is to have the swayover the whole world. (Ver. 8.)
3. He is to have this as the result of his intercession. "Ask ofme" (ver. 8.)

4. His swayand conquestare to be entire and complete. (Ver. 9.) If men will
not bend, they must break.
V. THE HOLY GHOST CALLS FOR SUBMISSION TO THE ANOINTED
SON OF GOD. This is setforth in five ways.
1. Be wise. Kings and judges are reminded that the only true wisdomis found
in yielding to the Anointed One. There is no reasonwhy he should be resisted.
Resistancecanend 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 withtrembling. 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 seriouslyas 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 (ver. 12). Note:

1. It is very foolishto fret and chafe againstthe 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 blessednessis found in submission to Christ; this blessednessis
greaterthan tongue can express or heart conceive. - C.
The MessiahKing
J. O. Keen, D. D
Psalm2:1-12
I. THE KING (vers. 6-7).
1. Divinely appointed. "I have set." The Father speaking.

2. Divinely anointed. The name Christ or Messiahsignifies anointed.
3. Assured of universal rule (ver. 8). The world belongs to Him. He has
createdit. He has redeemedit. He shall ultimately possessit.
II. MESSIAH'S FOES (vers. 1, 2, 3). The citadel assailedbecauseofits
Sovereign;the Church the targetof malice and mischief because ofthe kingly
Christ. Crowned heads in generalhave been swornenemies of the Lord's
anointed. The hostility of these foes is —
1. Deliberate. They"imagine," rather "meditate."
2. Combined. "They take counseltogether."
3. Determined. They "setthemselves,"as fully resolvedto accomplishtheir
object.
4. Violent. They "rage." Nothing has ever excited so much hostility as Christ
and His Church.
III. MESSIAH'S VICTORY(vers. 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 glassylake lockedin the embrace
of summer morning. Shall "have them in derision." Their efforts shall result
in self-defeatand self-destruction, and help to the realisationof God's 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 canbe frustrated. Truth must prevail. He shall "speak in
wrath." His wrath is not vindictiveness, but the recoilof His love; not revenge,
but retribution.
IV. MESSIAH'S MESSAGE (vers. 10-12). This is a call to —
1. Teachableness. "Beinstructed." Learn your folly in opposing the Lord.
2. Service. "Serve the Lord." Do His bidding. Be governedby His laws.
3. Homage. "Kiss the Son." The Easternmode of showing homage to a king.
4. A call backedby the most weighty reasons:"lestHe be angry."
(J. O. Keen, D. D,)
The Opposition to God and His Christ
F. W. Macdonald, M. A.
Psalm2:1-12

The Psalmopens abruptly. Here is no prelude; it is an utterance of
amazement, begottenin the soul, and breaking from the lips of one who locks
out upon the nations and generations ofman. He discerns, in all the
widespreadview, one perpetual restlessness, one ceaseless movementof
discontent, the throbbing of a rebellion that cannotbe appeased, ofa vain,
bitter, and ceaselessrevolt. It is a revolt againstGod 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 againstthe government
of God? Why does the world resent and resistthe 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 ofour exaggerated, over-developedmilitarism, 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 greatand small, chafe againstthe rule of God — God the
Source of wisdom, the Giver of all good? againstChrist, the. Redeemerof
human nature! againstChrist, man's 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.)
The Reignof Christ
W. Cooke, D. D.
Psalm2:1-12
Why do the heathen rage, and the people imagine a vain thing?

The Psalmis 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
severalpersonagesalternatelyspeak momentous truths, to animate the
Church of God in her conflict with sin and the powers ofhell. The two leading
thoughts are — the powerful opposition, but total discomfiture of Christ's
enemies;the certainty, universality, and blessednessofHis reign.
1. The opposition would be universal, and characteriseallclassesofmen.
2. It is intense. The heathen "rage."
3. It is organised. Theyconsult to find pretexts to justify their hostility. It is
violent and aggressive. The restraints of the gospelare irksome and hateful.
When argument and oratoryfailed, force was employed. It was foretoldthat
all the crafty counseland all the violent opposition should fail. Vain to
imagine that human craft cancontravene omniscience, orhuman power
overcome omnipotence. It is the potsherd striving with his Maker. If God's
expostulation be disregarded, then He speakethin 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 respectto future
revelations as well as to the one then announced. He intimates that henceforth
there shall be brighter and more ample discoveries ofthe Divine purpose. And
the promise was verified by fact. The decree is not only declared, it is
confirmed by the resurrection, the intercessionand the enthronement of
Messiah. The universality of the Redeemer's kingdom is certain, but do
existing facts look towards its consummation? Wonderful preparations are
indicative of this. The greatprogrammes of discoveryand of instrumentality
nearly complete. The greatprogramme of prophecy is nearly accomplished.

(W. Cooke, D. D.)
COMMENTARIES
Ellicott's Commentary for English Readers
(2) Set themselves—i.e.,with hostile intent, as in Jeremiah46:4, where the
same word is used of warriors:“Stand forth with your helmets.”
Rulers.—Properly, grave dignitaries.
Take counsel.—Better, have takentheir pians, and are now mustering to
carry them into effect. Notice the change of tense:in the first clause, the poet
sees, as it were, the array; in the second, he goes back to its origin.
Against the Lord.—Notice the majestic simplicity of this line. The word
Messiahis applicable in its first sense to any one anointed for a holy office or
with holy oil (Leviticus 4:3; Leviticus 4:5; Leviticus 4:16). Its distinctive
reference to an expectedprince of the chosenpeople, who was to redeem them
from their enemies, and fulfil completelyall the Divine promises for them,
probably dates from this psalm, or more distinctly from this psalm than from
any one passage.At least, that the traditional Jewishinterpretation had
fastenedupon it as of this importance is shownby the frequent and emphatic
quotation of this psalm in the New Testament. (See New Testamentuse of
these verses in Acts 4:25, and Note in New TestamentCommentary.)
BensonCommentary
Psalm2:2. The kings of the earth — So called by way of contempt, and to
show their madness in opposing the God of heaven. Herod the Great, Herod
the Tetrarch, Pilate and other princes and magistrates, with or after them, are

chiefly intended; setthemselves — Hebrew, ‫,ובציתי‬ jithjatzebu, setthemselves
in opposition, as Chandler renders it. The word expresses theirfirm purpose
and professedhostility, togetherwith the combination of their counsels and
forces. And the rulers take counseltogether — Or assemble together, and
instigate eachother, according to Waterlandand Chandler. David’s enemies
urged and instigated eachother in their opposition to him; and the Jewish
priests, elders, and council instigatedfalse witnesses to accuse the Messiah,
Pilate to condemn him, and the people to clamour for his crucifixion; the
people also instigatedPilate to release Barabbas,and crucify Jesus;and the
devil instigated them all to perpetrate this impious murder: as he afterward
instigatedkings and nations to persecute, imprison, torture, and put to death,
in a variety of ways, his apostles, evangelists, andother followers. See the
apostolic expositionof these verses, Acts 4:25. “Persecution,”says Dr. Horne,
“may be carriedon by the people, but it is raisedand fomented by kings and
rulers. After the ascensionofChrist, and the effusion of the Spirit, the whole
powerof the Roman empire was employed in the same cause by those who,
from time to time, swayedthe sceptre of the world. But still, they who
intended to extirpate the faith, and destroythe church, how many and how
mighty soeverthey might be, were found only to ‘imagine a vain thing.’ And
equally vain will every imagination be that exalteth itself againstthe counsels
of God for the salvationof his people.” Against the Lord — Hebrew, Jehovah,
either directly and professedly, or indirectly and by consequence, because
againsthis counseland command; and againsthis Anointed — Against the
king whom he hath chosenand exalted: that is, in fact, againstall religion in
general, and againstthe Christian religion in particular. And it is certain, all
that are enemies to Christ, whateverthey may pretend, are enemies to God
himself. Thus our Lord, They have hated both me and my Father. The great
Author of our holy religionis here termed 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
with the office, and every way fitted for it, and yet he is opposedby many;
nay, is therefore opposed, because his opposers are impatient of God’s
authority, envious at this king’s advancement, and have a rooted enmity to the
Spirit of holiness.

Matthew Henry's Concise Commentary
2:1-6 We are here told who would appear as adversaries to Christ. As this
world is the kingdom of Satan, unconverted men, of every rank, party, and
character, are stirred up by him to oppose the cause of God. But the rulers of
the earth generallyhave been most active. The truths and precepts of
Christianity are againstambitious projects and worldly lusts. We are told
what they aim at in this opposition. They would break asunder the bands of
conscience, andthe cords of God's commandments; they will not receive, but
castthem awayas far as they can. These enemies canshow no goodcause for
opposing so just and holy a government, which, if receivedby all, would bring
a heaven upon earth. They can hope for no success in so opposing so powerful
a kingdom. The Lord Jesus 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. Christ's throne is setup in his church, that is, in the hearts of all
believers.
Barnes'Notes on the Bible
The kings of the earth - This verse is designedto give a more specific form to
the generalstatementin Psalm2:1. In the first verse the psalmist sees a
generalcommotion among the nations as engagedin some plan that he sees
must be a vain one; here he describes more particularly the cause ofthe
excitement, and gives a nearer view of what is occurring. He now sees kings
and rulers engagedin a specific and definite plot againstYahwehand against
His Anointed. The word "kings" here is a generalterm, which would be
applicable to all rulers - as the kingly government was the only one then
known, and the nations were under the control of absolute monarchs. A
sufficient fulfillment would be found, however, if any rulers were engagedin
doing what is here described.
Set themselves - Or, take their stand. The latter expressionwould perhaps
better convey the sense ofthe original. It is the idea of taking a stand, or of
setting themselves in array, which is denoted by the expression; - they
combine; they resolve;they are fixed in their purpose. Compare Exodus 2:4;

Exodus 19:17;Exodus 34:5. The attitude here is that of firm or determined
resistance.
And the rulers - A slight addition to the word kings. The sense is, that there
was a generalcombination among all classes ofrulers to accomplishwhat is
here specified. It was not confined to any one class.
Take counseltogether - Consult together. Compare Psalm31:13, "While they
took counseltogetheragainstme." The word used here, ‫דחי‬ yachad, means
properly to found, to lay the foundation of, to establish;then, to be founded
(Niphal); to support oneself;to leanupon - as, for example, to lean upon the
elbow. Thus used, it is employed with reference to persons reclining or leaning
upon a couch or cushion, especiallyas deliberating together, as the Orientals
do in the divan or council. Compare the notes at Psalm83:3. The idea here is
that of persons assembledto deliberate on an important matter.
Against the Lord - Against Jehovah- the small capitals of "Lord" in our
common version indicating that the original word is Yahweh. The meaning is,
that they were engagedin deliberating againstYahweh in respectto the
matter here referred to - to wit, his purpose to place the "Anointed One," his
King (Psalm 2:6), on the hill of Zion. It is not meant that they were in other
respects arrayedagainsthim, though it is true in fact that oppositionto God
in one respectmay imply that there is an aversionto him in all respects, and
that the same spirit which would leadmen to oppose him in any one of his
purposes would, if carried out, leadthem to oppose him in all things.
And againsthis Anointed - - ‫וחיחו‬ meshı̂ychô - his Messiah:hence, our word
Messiah, orChrist. The word means "Anointed," and the allusion is to the
custom of anointing kings and priests with holy oil when setting them apart to
office, or consecrating them to their work. Compare Matthew 1:1, note;
Daniel 9:26, note. The word Messiah, orAnointed, is therefore of so generala
characterin its significationthat its mere use would not determine to whom it
was to be applied - whether to a king, to a priest, or to the Messiahproperly so
called. The reference is to be determined by something in the connection. All
that the word here necessarilyimplies is, that there was some one whom
Yahweh regardedas his Anointed one, whether king or priest, againstwhom

the rulers of the earth had arrayed themselves. The subsequent part of the
psalm Psa 2:6-7 enables us to ascertainthat the reference here is to one who
was a King, and that he sustainedto Yahweh the relation of a Son. The New
Testament, and the considerations suggestedin the introduction to the psalm
(Section4), enable us to understand that the reference is to the Messiah
properly so called - Jesus ofNazareth. This is expressly declaredActs 4:25-27
to have had its fulfillment in the purposes of Herod, Pontius Pilate, the
Gentiles, and the people of Israel, in rejecting the Saviour and putting him to
death. No one can doubt that all that is here stated in the psalm had a
complete fulfillment in their combining to rejecthim and to put him to death;
and we are, therefore, to regardthe psalm as particularly referring to this
transaction. Their conduct was, however, anillustration of the common
feelings of rulers and people concerning him, and it was proper to represent
the nations in generalas in commotion in regard to him.
Jamieson-Fausset-BrownBible Commentary
2. The kings and rulers lead on their subjects.
setthemselves—takea stand.
take counsel—literally, "sittogether," denoting their deliberation.
anointed—Hebrew, "Messiah";Greek, "Christ" (Joh1:41). Anointing, as an
emblem of the gifts of the Holy Spirit, was conferred on prophets (Isa 6:1);
priests (Ex 30:30); and kings (1Sa 10:1; 16:13;1Ki 1:39). Hence this title well
suited Him who holds all these offices, and was generallyused by the Jews
before His coming, to denote Him (Da 9:26). While the prophet has in view
men's opposition generally, he here depicts it in its culminating aspectas seen
in the events of Christ's great trial. Pilate and Herod, and the rulers of the
Jews (Mt 27:1; Lu 23:1-25), with the furious mob, are vividly portrayed.
Matthew Poole's Commentary
The kings;either those mentioned 2 Samuel 5 2Sa 8; or rather Herod the
Great, and the other Herod, and Pilate, and others with or after them.

Of the earth; so calledin way of contempt, and to show their madness in
opposing the God of heaven.
Set themselves:the word notes their firm purpose and professedhostility, and
the combination of their counsels and forces.
Against the Lord; either directly and professedly;or indirectly and by
consequence,becauseagainsthis anointed, and againsthis counseland
command. And; or, that is, as that particle is oft used; the latter clause
explaining the former, and showing in what sense they fought againstthat
God whom they pretended to own and worship.
Against his anointed; againstsuch a king whom God hath chosenand exalted,
and wonderfully accomplishedand set up for his work and service, who
therefore will certainly defend him againstall his enemies.
Gill's Exposition of the Entire Bible
The kings of the earth setthemselves,.... Roseandstood up in greatwrath and
fury, and presented themselves in an hostile manner, and opposedthe
Messiah:as Herod the great, king of Judea, who very early bestirred himself,
and soughtto take awaythe life of Jesus in his infancy; and Herod Antipas,
tetrarch of Galilee, who is calleda king, Mark 6:14; who with his men of war
mockedhim, and set him at nought; and Pontius Pilate, the governorof
Judea, who representedthe Romanemperor, and condemned him to death,
Matthew 27:26; and all the kings of the earth ever since, who ever persecuted
Christ in his members, and have setthemselves with all their might to hinder
the spreadof his Gospeland the enlargementof his interest;
and the rulers take counseltogether;as did the Jewishsanhedrim, the great
court of judicature among the Jews, the members of which were the rulers of
the people, who frequently met togetherand consultedto take awaythe life of

Christ: though it may also include all other governors and magistrates who
have entered into schemes
againstthe Lord, and againsthis Anointed, or Messiah, Christ: by "the
Lord", or Jehovah, which is the great, the glorious, and incommunicable
name of God, and is expressive of his eternal being and self-existence,and of
his being the fountain of essence to all creatures, is meant God the Father;
since he is distinguished from his Son, the Messiah, his anointed One, as
Messiahand Christ signify; and who is so called, because he is anointed by
God with the Holy Ghost, without measure, to the office of the Mediator,
Prophet, Priest, and King; from whom the saints receive the anointing, which
teachethall things, and every grace ofthe Spirit in measure;and who, after
his name, are calledChristians. This name of the promised Redeemerwas
well knownamong the Jews, John1:41; and which they took from this
passage, andfrom some others;
saying, as follows:
Geneva Study Bible
The kings of the earth setthemselves, and the rulers take counseltogether,
againstthe LORD, and againsthis anointed, saying,
EXEGETICAL(ORIGINAL LANGUAGES)
Cambridge Bible for Schools andColleges
2. The kings of the earth] In contrastto ‘my king,’ Psalm 2:6. Cp. the use of
the phrase in striking contexts, Psalm76:12; Psalm89:27; Psalm102:15;
Psalm138:4; Psalm148:11;Isaiah 24:21.
setthemselves]The tenses of the original in Psalm2:1-2 give a vividness and
variety to the picture which canhardly be reproduced in translation. Rage
and take counselare perfects, representing the throng as already gathered,
and the chiefs seatedin divan together:imagine and setthemselves are
imperfects (the graphic, pictorial tense of Hebrew poetry), representing their

plot in process ofdevelopment. The rapid lively rhythm moreover well
suggeststhe stir and tumult of the gathering host.
againstthe Lord] They would not deny that in making war upon Israelthey
were making war upon Israel’s God (2 Kings 18:32 ff.); but they little knew
Whom they were defying (2 Kings 19:22 ff.).
Pulpit Commentary
Verse 2. - The kings of the earth setthemselves;or, draw themselves up in
array (comp. Jeremiah 46:4). Such kings as Herod the Great, Herod Agrippa,
Nero, Galerius, Diocletian, Julianthe Apostate, etc. There is always a warfare
betweenthe world and the Church, in which kings are apt to take a part, most
often on the worldly side. And the rulers take counseltogether. "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 Romanemperor, the members of the JewishSanhedrin, and the like.
These lastfrequently "took counselagainstthe Lord" (see Matthew 26:3 - 5;
Matthew 27:1; Acts 4:5, 6; Acts 5:21-41). Againstthe Lord, and againsthis
Anointed, saying. In David's time the recognized"anointedof the Lord" was
the divinely appointed King of Israel (1 Samuel 2:10; 1 Samuel 12:3, 5; 1
Samuel 16:6; 1 Samuel 24:6, 10; 1 Samuel 26:7, 16; 2 Samuel 1:14, 16: 19:21;
22:51;Psalm 17:50;20:6; 28:8) - first Saul, and then David; but David here
seems to designate by the term a Greaterthan himself - the true theocratic
King, whom he typified.
Keil and DelitzschBiblical Commentary on the Old Testament
The exclamatory‫,יחׁשי‬ as also Psalm32:2; Psalm 40:5; Proverbs 8:34, has
Gaja (Metheg)by the Aleph, and in some Codd. even a secondby ‫,ח‬ because it
is intended to be read asherê as an exception, on accountof the significance of
the word (Baer, in Comm. ii. 495). It is the construct of the pluralet. ‫יחׁשיא‬
(from ‫,יחׁש‬ cogn.‫רחׁש‬,‫,יחׁש‬ to be straight, right, well-ordered), and always in
the form ‫,יחׁשי‬ even before the light suffixes (Olsh. 135, c), as an exclamation:
O the blessednessofso and so. The man who is characterisedas blessedis first

describedaccording to the things he does not do, then (which is the chief
thought of the whole Ps.)according to what he actuallydoes: he is not a
companion of the unrighteous, but he abides by the revealedword of God.
‫ׁשחעיא‬ are the godless, whosemoralcondition is lax, devoid of stay, and as it
were gone beyond the reasonable bounds of true unity (wanting in stability of
character), so that they are like a tossedand stormy sea, Isaiah57:20.;
(Note:Nevertheless we have not to compare ‫ׁשעח‬ ,‫,ׁשעח‬ for ‫,ׁשחע‬ but the Arabic
in the two roots Arab. rs' and rsg shows for ‫ׁשחע‬ the primary notion to be
slack, loose, in opposition to Arab. tsdq, ‫צדצ‬ to be hard, firm, tight; as Arab.
rumhun tsadqun, i.e., according to the Kamus Arab. rmh ṣlb mtı̂n mstwin, a
hard, firm and straight spear. We too transfer the idea of being lax and loose
to the province of ethics: the difference is only one of degree. The same two
primary notions are also opposedto one another in speaking of the intellect:
Arab. hakuma, wise, prop. thick, firm, stout, solid, and Arab. sachufa, foolish,
simple, prop. thin, loose, without stay, like a bad piece of weaving, vid.,
Fleischer's translationof Samachschari's GoldenNecklacepp. 26 and 27
Anm. 76. Thus ‫ׁשחע‬ means the loose man and indeed as a moral-religyous
notion loose from God, godless comp. Bibl. Psychol. p. 189. transl.].)
‫חיייא‬ (from the sing. ‫,חיי‬ instead of which ‫חטי‬ is usually found) sinners,
ἁμαρτωλοί, who pass their lives in sin, especiallycoarseandmanifest sin; ‫םציא‬
(from ‫,םּול‬ as ‫תו‬ from ‫)וּות‬ scoffers,who make that which is divine, holy, and
true a subject of frivolous jesting. The three appellations form a climax: impii
corde, peccatoresopere, illusores ore, in accordancewith which ‫הצע‬ (from ‫לעי‬
figere, statuere), resolution, bias of the will, and thus way of thinking, is used
in reference to the first, as in Job 21:16; Job22:18; in reference to the second,
‫ךׁשּד‬ mode of conduct, action, life; in reference to the third, ‫ווחב‬ which like the
Arabic mglis signifies both seat(Job 29:7) and assembling (Psalm 107:32), be
it official or social(cf. Psalm 26:4., Jeremiah15:17). On ‫ה‬ ‫,הםּד‬ in an ethical
sense, cf. Micah6:16; Jeremiah 7:24. Therefore:Blessedis he who does not
walk in the state of mind which the ungodly cherish, much less that he should
associate withthe vicious life of sinners, or even delight in the company of
those who scoffat religion. The description now continues with ‫יא‬ ‫רי‬ (imo si,
Ges. 155, 2, 9): but (if) his delight is, equals (substantival instead of the verbal
clause:) he delights (‫חפל‬ cf. Arab. chfd f. i. with the primary notion of firmly

adhering, vid., on Job 40:17)in ‫ה‬ ‫,תוׁשת‬ the teaching of Jahve, which is become
Israel's νόμος, rule of life; in this he meditates profoundly by day and night
(two acc. with the old accusative terminations am and ah). The perff. in Psalm
1:1 describe what he all along has never done, the fut. ‫,יההה‬ what he is always
striving to do; ‫העה‬ of a deep (cf. Arab. hjj, depressumesse), dull sound, as if
vibrating betweenwithin and without, here signifies the quiet soliloquy (cf.
Arab. hjs, mussitando secum loqui) of one who is searching and thinking.
With ‫,היהו‬
(Note:By the Sheb stands Metheg (Gaja), as it does wherever a word, with
Sheb in the first syllable, has Olewejored, Rebia magnum, or Dechwithout a
conjunctive preceding, in case at leastone voweland no Metheg-except
perhaps that standing before Sheb compos. - lies betweenthe Sheb and the
tone, e.g., ‫קקּתצה‬ (with Dech)Psalm 2:3, ‫ויעקהּו‬ Psalm91:15 and the like. The
intonation of the accentis said in these instances to begin, by anticipation,
with the fugitive ĕ.)
in Psalm 1:3, the development of the ‫יחׁשי‬ now begins; it is the praet. consec.:
he becomes in consequenceofthis, he is thereby, like a tree planted beside the
water-courses, whichyields its fruit at the proper seasonand its leaf does not
fall off. In distinction from ‫,קטּוע‬ according to Jalkut 614, ‫חתּום‬ means firmly
planted, so that no winds that may rage around it are able to remove it from
its place (‫ווצווו‬ ‫יתו‬ ‫וויויא‬ ‫.)ייא‬ In ‫ויא‬ ‫,םםעי‬ both ‫ויא‬ and the plur. serve to give
intensity to the figure; ‫םםע‬ (Arab. fal'g, from ‫עםפ‬ to divide, Job 38:25)means
the brook meandering and cleaving its course for itself through the soil and
stones;the plur. denotes either one brook regardedfrom its abundance of
water, or even severalwhich from different directions supply the tree with
nourishing and refreshing moisture. In the relative clause the whole emphasis
does not reston ‫העּתו‬ (Calvin: impii, licetpraecocesfructus ostentent, nihil
tamen producunt nisi abortivum), but ‫םׁשיו‬ is the first, ‫העּתו‬ the secondtone-
word: the fruit which one expects from it, it yields (equivalent to ‫יעעה‬ it
produces, elsewhere), andthat at its appointed, proper time ( equals ‫,העדּתו‬ for
‫עת‬ is equals ‫עדת‬ or ‫,עדת‬ like ‫םדת‬,‫,ׁשדת‬ from ‫,)ועד‬ without everdisappointing
that hope in the course ofthe recurring seasons.The clause ‫יהום‬ ‫םי‬‫ועםהּו‬ is the

other half of the relative clause:and its foliage does not fall off or wither (‫םבק‬
like the synon. Arab. dbl, from the root ‫.)םב‬
The greenfoliage is an emblem of faith, which converts the waterof life of the
divine word into sap and strength, and the fruit, an emblem of works, which
gradually ripen and scattertheir blessings around; a tree that has lostits
leaves, does not bring its fruit to maturity. It is only with ‫,םכו‬ where the
language becomes unemblematic, that the man who loves the Law of God
againbecomes the direct subject. The accentuationtreats this member of the
verse as the third member of the relative clause;one may, however, sayof a
thriving plant ‫,חםצ‬ but not ‫.חיםצה‬ This Hiph. (from ‫,חםצ‬ Arab. tslh, to divide,
press forward, press through, vid., Psalm45:5) signifies both causative:to
cause anything to go through, or prosper (Genesis 34:23), and transitive: to
carry through, and intransitive: to succeed, prosper(Judges 18:5). With the
first meaning, Jahve would be the subject; with the third, the project of the
righteous; with the middle one, the righteous man himself. This last is the
most natural: everything he takes in hand he brings to a successfulissue (an
expressionlike 2 Chronicles 7:11; 2 Chronicles 31:21; Daniel8:24). What a
richly flowing brook is to the tree that is planted on its bank, such is the word
of God to him who devotes himself to it: it makes him, according to his
position and calling, ever fruitful in goodand well-timed deeds and keeps him
fresh in his inner and outward life, and whatsoeversuchan one undertakes,
he brings to a successfulissue, for the might of the word and of the blessing of
God is in his actions.
PRECEPTAUSTIN RESOURCES
Albert Barnes'Notes onthe Whole Bible

Psalms 2
Introduction
Section1
The author. This psalm, like the one preceding, is without any title prefixed to
it, and, like that, is without anything in the psalm itself to indicate its
authorship. Its authorship must be learned, therefore, elsewhere, if it can be
ascertainedatall. There is, however, every reasonto suppose that David was
the author; and by those who admit the authority of the New Testamentthis
will not be doubted. The reasons for supposing that its authorship is to be
tracedto David are the following:
(a) It is expresslyascribedto him in Acts 4:25-26:“Who by the mouth of thy
servant David hast said, Why did the heathen rage, and the people imagine
vain things?” etc. There canbe no doubt that this psalm is here referred to,
and the quotation in this manner proves that this was the common
understanding among the Jews. It may be presumed that in a matter of this
kind the generaltradition would be likely to be correct;and to those who
admit the inspiration of the apostles as bearing on points like this, the fact of
its being quoted as the production of David is decisive.
(b) This is the common opinion respecting its origin among Hebrew writers.
Kimchi and Aben Ezra expresslyascribe it to David, and they are supposedin
this to express the prevailing opinion of the Hebrew people.
(c) Its place among the Psalms of David may, perhaps, be regardedas a
circumstance indicating the same thing. Thus, to the seventy-secondpsalm
there are none which are ascribedexpresslyto any other author than David
(except the Psalm 2:6, “I have set my King upon my holy hill of Zion.” But
this will be consideredin another place.
Section2
The time when written. As we cannot with absolute certainty determine who
was the author, it is, of course, not possible to ascertainthe exacttime when it
was composed;nor, if it be admitted that David was the author, can we now

ascertainwhatwas the occasiononwhich it was written. There are no names
of the kings and people who are representedas conspiring againstthe
Anointed One who is the chief subject of the psalm; and there is no local
allusion whateverexcept in the single phrase the “hill of Zion,” in Psalm2:6.
The probability would seemto be that the psalm was not designedto refer to
anything which had occurred in the time of the author himself, but, as will be
seenin another part of these introductory remarks (Section4), that the writer
intended to refer mainly to the Messiah, who was to come in a distant age,
although this may have been suggestedby something which took place in the
time of the writer.
The opposition made to David himself by surrounding nations, their attempts
to overwhelm the Hebrew people and himself as their king, the fact that God
gave him the victory over his foes, and establishedhim as the king of his
people, and the prosperity and triumph which he had experienced, may have
given rise to the ideas and imagery of the psalm, and may have led him to
compose it with reference to the Messiah, betweenwhose treatmentand his
own there would be so strong a resemblance, thatthe one might suggestthe
other. If conjecture may be allowedwhere it is impossible to be certain, it may
be supposed that the psalm was composedby David after the termination of
the wars in which he had been engagedwith surrounding nations, and in
which he had struggledfor the establishment of his throne and kingdom; and
after he had been peacefully and triumphantly establishedas ruler over the
people of God. Then it would be natural to compare his own fortunes with
those of the Son of God, the future Messiah, who was to be, in his human
nature, his descendant;againstwhom the rulers of the earth would also
“rage,” as theyhad againsthimself; whom it was the purpose of God to
establishon a permanent throne in spite of all opposition, as he had
establishedhim on his throne; and who was to swaya scepterover the nations
of the earth, of which the scepterthat he swayedmight be regardedas an
emblem.
Thus understood, it had, in its original composition, no particular reference to
David himself, or to Solomon, as Paulus supposed, or to any other of the kings
of Israel; but it is to be regardedas having sole reference to the Messiah, in
language suggestedby events which had occurredin the history of David, the

author. It is made up of the peacefuland happy reflections of one who had
been engaged, in the face of much opposition, in establishing his own throne,
now looking forward to the similar scenes ofconflict and of triumph through
which the Anointed One would pass.
Section3
The structure and contents of the psalm. The psalm is exceedinglyregular in
its composition, and has in its structure much of a dramatic character. It
naturally falls into four parts, of three verses each.
I. In the first Psalm 2:1-3 the conduct and purposes of the raging nations are
described. They are in the deepestagitation, forming plans againstYahweh
and His Anointed One, and uniting their counsels to break their bands
asunder, and to castoff their authority, that is, as Psalm2:6 shows, to prevent
the establishmentof the Anointed One as King on the holy hill of Zion. The
opening of the psalm is bold and abrupt. The psalmist looks out suddenly on
the nations, and sees them in violent commotion.
II. In the secondpart Psalm 2:4-6 the feelings and purposes of Godare
described. It is implied that he had formed the purpose, by a fixed decree
(compare Psalm 2:7), to establish his Anointed One as king, and he now
calmly sits in the heavens and looks with derision on the vain designs of those
who are opposed to it. He smiles upon their impotent rage, and goes steadily
forward to the accomplishmentof his plan. He solemnly declares that he had
establishedhis King on his holy hill of Zion, and consequently, that all their
efforts must be vain.
III. In the third part Psalm2:7-9 the King himself, the Anointed One, speaks,
and states the decree which had been formed in reference to himself, and the
promise which had been made to him. That decree was, that he should be
declaredto be the Son of Yahweh himself; the promise was that he should, at
his ownrequest, have the nations of the earth for a possession, and rule over
them with an absolute scepter.
IV. In the fourth part Psalm 2:10-12 the psalmist exhorts the rulers of the
nations to yield to the claims of the Anointed One, threatening divine wrath

on those who should rejecthim, and promising a blessing on those who should
put their trust in him.
The psalm is, therefore, regularly constructed, and the main thought is
pursued through the whole of it - the exaltedclaims and ultimate triumph of
him who is here called“the Anointed;” the vanity of opposition to his decrees;
and the duty and advantage of yielding to his authority. “The several
sentences are also very regularin form, exhibiting parallelisms of great
uniformity.” - Prof. Alexander. The psalm, in its construction, is one of the
most perfect in the Book ofPsalms, according to the specialidealof Hebrew
poetry.
Section4. The question to whom the psalm refers. There can be but three
opinions as to the question to whom the psalm was designedto refer:
(a) That in which it is supposed that it refers exclusively to David, or to some
other one of the anointed kings of Israel;
(b) that in which it is supposed that it had this original reference, but has also
a secondaryreference to the Messiah;and
(c) that in which it is supposedthat it has exclusive and sole reference to the
Messiah.
There are few who maintain the first of these opinions. Even Grotius, in
respectto whom it was said, in comparisonwith Cocceius, that “Cocceius
found Christ everywhere, and Grotius nowhere,” admits that while, in his
view, the psalm had a primary reference to David, and to the Philistines,
Moabites, Ammonites, Idumeans, etc., as his enemies, yet, in a more “mystical
and abstruse sense, it pertained to the Messiah.”The reasons why the psalm
should not be regardedas referring exclusively to any Hebrew king are
conclusive. Theyare summed up in this one:that the expressions in the psalm
are such as cannotbe applied exclusivelyto any Hebrew monarch. This will
appear in the expositionof this psalm. For like reasons,the psalm cannot be
regardedas designedto refer primarily to David, and in a secondaryand
higher sense to the Messiah. There are no indications in the psalm of any such

double sense;and if it cannot be applied exclusively to David, cannotbe
applied to him at all.
The psalm, I suppose, like Isaiah 53:1-12, had an original and exclusive
reference to the Messiah. This may be shown by the following considerations:
(1) It is so applied in the New Testament, and is referred to in no other way.
Thus, in Acts 4:24-27, the whole company of the apostles is representedas
quoting the first verses of the psalm, and referring them to Christ: “They
lifted up their voice to God with one accord, and said, Lord, thou art God …
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 stoodup, and the
rulers were gathered togetheragainstthe Lord, and againsthis Christ. For of
a truth againstthy holy child Jesus, whomthou hast anointed, both Herod
and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered
together.” If the authority of the apostles, therefore, is to be admitted in the
case, there canbe no doubt that the psalm was intended to refer to the
Messiah. This statementof the apostles may also be adduced as proof that this
was, probably, the prevailing mode of interpretation in their age.
Again, the psalm is quoted by Paul Acts 13:32-33 as applicable to Christ, and
with reference to the fact that it was a doctrine of the Old Testamentthat the
Messiahwas to rise from the dead: “And we declare unto you glad tidings,
how that the promise which was made unto the fathers, God hath fulfilled the
same unto us their children, in that he hath raisedup Jesus again;as it is also
written in the secondpsalm, Thou art my Son, this day have I begotten thee.
And again, in Hebrews 1:5, the same passageis quoted by Paul to establishthe
exalted rank of the Messiahas being above the angels:“Forunto which of the
angels saidhe at any time, Thou art my Son, this day have I begotten thee?”
These quotations prove that in the estimation of the writers of the New
Testamentthe psalm had an original reference to the Messiah;and the
manner in which they make the quotation proves that this was the current
belief of the Jews in their day, as they appear to have been under no
apprehension that the propriety of the application which they made would be
calledin question.

(2) But, besides this, there is other evidence that such was the prevailing
interpretation among the ancient Hebrews:“In the older Jewishwritings, as
the Sohar, the Talmud, etc., there is a variety of passagesin which the
Messianic interpretationis given to the psalm. See the collections by Raym.
Martini, Pug. Fid. ed. Carpzov., in severalplaces, and by Schottgen, de
Messia, pp. 227ff. Even Kimchi and Jarchiconfess that it was the prevailing
interpretation among their forefathers;and the latter very honestly gives his
reasons fordeparting from it, when he says he prefers to explain it of David,
for the refutation of the heretics; that is, in order to destroy the force of the
arguments drawn from it by the Christians.” (Hengstenberg, Christ., i. 77.)
(3) That it refers to the Messiahis manifest from the psalm itself. This will be
apparent from a few subordinate considerations.
(a) It cannotbe applied to David, or to any other earthly king; that is, there
are expressions in it which cannot be applied with any degree of propriety to
any earthly monarch whatever. This remark is founded particularly on the
remarkable use of the word “Son” in the psalm, and the promise that “the
uttermost parts of the earth” should be placedunder the control of him to
whom that word is applied. The word “son” is, indeed, of large signification,
and is, in a certainsense, applied to the righteous in the plural number, as
being the sons or the children of God by adoption; but it is not so applied in
the singular number, and there is a peculiarity in its use here which shows
that it was not intended to be applied to an earthly monarch, or to any pious
man consideredas a child of God. That appellation - the Son of God -
properly denotes a nearer relationto God than canbe applied to a mere
mortal of any rank (compare the notes at John 5:18), and was so understood
by the Jews themselves. It is not used in the Old Testament, as applied to an
earthly monarch, in the manner in which it is employed here. The remark
here made is entirely irrespective of the doctrine which is sometimes supposed
to be taught in this passage, of“the eternalgeneration” of the Son of God,
since what is here said is equally true, whether that doctrine is well-founded
or not.

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