Jesus was the sovereign son of psalm 2

JESUS WAS THE SOVEREIGN SON OF PSALM 2
EDITED BY GLENN PEASE
Psalm2
1 Why do the nations conspire[a]
and the peoples plot in vain?
2 The kings of the earth rise up
and the rulers band together
againstthe Lord and againsthis anointed, saying,
3 “Let us break their chains
and throw off their shackles.”
4 The One enthroned in heavenlaughs;
the Lord scoffs at them.
5 He rebukes them in his anger
and terrifies them in his wrath, saying,
6 “I have installed my king
on Zion, my holy mountain.”
7 I will proclaim the Lord’s decree:
He said to me, “You are my son;
today I have become your father.

8 Ask me,
and I will make the nations your inheritance,
the ends of the earth your possession.
9 You will break them with a rod of iron[b];
you will dash them to pieces like pottery.”
10 Therefore, you kings, be wise;
be warned, you rulers of the earth.
11 Serve the Lord with fear
and celebrate his rule with trembling.
12 Kiss his son, or he will be angry
and your way will lead to your destruction,
for his wrath can flare up in a moment.
Blessedare all who take refuge in him.
WIL POUNDS
Psalm2:1-12 the Reign of the SovereignSon

Downthrough the silent passing of time you can hear the faint chant growing
louder and louder, "Crucify Him!" "Crucify Him!" "Crucify Him!"
Psalm2 opens with the enemies of the LORD God in open rebellion against
Him and His Anointed One. It also describes the ultimate victory of the Lord's
anointed over His rebellious enemies. It reaches beyond King David to the
glorious reign of the one who canfulfill every aspectofthe eternal kingdom as
promised to David in 2 Samuel 7:13, 16. "He shall build a house for My name,
and I will establish the throne of His Kingdom forever. . . and your house and
your kingdom shall endure before Me forever: your throne shall be
establishedforever."
It is only when the Davidic family is viewed as centering in Christ, that the
words can acquire their full truth. In this Psalmthe Lord's Anointed comes
forward with the divine powerand glory that is attributed to the Messiahin
the writings of the prophets. It reaches its climax in verse 11, "Worshipthe
LORD with reverence, andrejoice with trembling."
There is no internal evidence in this Psalmto tell us who the author is.
However, Acts 4:25 tells us that King David under the power of the Holy
Spirit was the author of the Psalm.
THE SOVEREIGN OF THE UNIVERSE
The Psalmhas four speakers. The first voices we hear are the enemies
speaking againstthe LORD God and His Anointed One. The secondstrophe
records the calm words of assurance ofAdonai, the SovereignLord of all in
the thick of the opposition. Then the Anointed King speaks. Finally, the

Psalmistspeaks with exultation because the Lord's anointed comes forth with
divine power and glory.
Our Psalmopens with the Gentiles in an uproar. Perhaps 2 Samuel 8 or 10
would fit the occasionunder the reign of King David. The hostility of
neighboring nations had displayed itself. However, the rebellion is not just
againstDavid. "Nations" and"peoples" refers to Gentile nations who are in
an "uproar" againstthe Lord God and His Anointed One (v. 1). It is a "noisy
riot that seethes inantagonism" againstGod. The common bond among the
nations is hatred againstthe Lord. They meditate on how they might
overthrow God (2:1, 2).
History is full of opposition to God. However, the plot to overthrow God is
empty. Adam first tired it in the Garden of Eden (Genesis 3). Before the
Deluge the man's heart was only continuously full of rebellion (Genesis 6:5).
Even after the flood men plotted in their selfishness (Genesis 11:4). Pharaoh
tried genocide and infanticide. Finally, "Jesus came to His own and His own
receivedHim not." Cf. Matthew 21:33-42. The pulsating chant gets louder
and louder. "Crucify Him!" "Crucify Him!" The vain thing was the
crucifixion of Christ (Matthew 26:3-5; 27:1).
Their goalhad come to nothing. Peterstoodand preachedhis finest sermon
using passages fromthe Old Testamentincluding Psalmtwo.
"Menof Israel, listen to these words: Jesus ofNazareth, a man attestedto you
by God with miracles and wonders and signs which Godperformed through
Him in your midst, just as you yourselves know––this Man, delivered up by
the predetermined plan and foreknowledgeofGod, you nailed to a cross by
the hands of godless men and put Him to death. And God raised Him up

again, putting an end to the agonyof death, since it was impossible for Him to
be held in its power(Acts 2:22-24).
Man is still in his rebellion (2 Peter3:3-4; Isaiah1:18; Romans 3:23; 6:23). He
still toots the same horn, and sing the same song, "Letus teartheir fetters
apart, and castawaytheir cords from us!" (Psalm 2:3).
The Lord God is sovereignand He is in complete control. The Lord "laughs"
(v. 4) in unbelief at their powerlessthreats. He "scoffs"atthem. Someone
said, "He who sits is the Sitter in the heavens." All attitudes toward Him are
absurd and ridiculous.
However, God will not always be patient with their rebellion. "Anger" in vv.
5, 12 describes God's righteous indignation.
God's plan will not be defeated. Listen to the emphatic firm voice of God (v.
6). "But as for Me, I have installed My King upon Zion, My holy mountain."
The anointed King is set firmly in place (Cf. 2 Samuel 7:13, 16). Cf. Hebrews
1:3-5. Zion is the hill of God's holiness. He holds his office by direct
appointment of God. History makes no mention of a king of Israel being
anointed on Zion. Zion is mentioned as the royal seatof the Anointed One. It
is there He will be installed, and He may reign and rule from there.
The Sonship implies world dominion (v. 7). These words find their full truth
only when the Davidic family is viewed as centering in Christ. The Lord's
Anointed comes forward with the divine powerand glory, with which the
messiahappears in the prophets. The Old Testamentknows no other kingship
to which is promised the dominion of world power. Revelation19:15 describes
Christ when He returns. Only with the words of Revelation11:15-18 does it

find resolution. "The kingdom of the world has become the kingdom of our
Lord and of His Christ (Messiah);and He will reign forever and ever."
DO HOMAGE TO THE SON
Where is the evidence that Jesus Christ is the fulfillment of this passage?
On three occasions, the Gospelrecords these words from heaven, "This is My
beloved Son in whom I am well pleased." It is not "one of my sons," but "My
Son, My only one."
The proof of that declarationis the resurrectionof Christ from the dead
(Hebrews 1:5; cf. Acts 13:33-37;Romans 1:3-4).
Psalmtwo is cited more frequently in the New Testamentthan any other. The
Apostles saw it as fulfilled in Jesus Christ and in no other person. Jesus
appears exactly as this Psalmpresents Him.
The LORD God has appointed the dominion of the world to His Son(v. 9). No
other king has been promised world dominion. It is fulfilled only in Christ.
At His SecondComing of Christ will manifest His sovereignauthority and
power. At a point in time in the future He will demonstrate His sovereign
control for the entire world to see. He will return in judgment and will
establishrighteousness in the earth. Cf. Revelation11:15-17;19:11-16. He will
return and reign as King of Kings. Calvin said: "The meaning is that the

Father denies the Sonnothing that bears upon the extension of His kingdom
even unto the uttermost parts of the earth."
Jesus came the first time as the suffering servant of God, He will return as the
sovereignGodto reign in triumph over His enemies (Philippians 2:10, 11).
Luther reminds us, "ForHe slays our will in order to establish His own will in
us. He puts to death the flesh and its lusts in order to make alive in us the
Spirit and the things that He desires."
Applications in the Psalm go beyond David or possibly Solomon. Verses 7, 8,
12 can not possibly be fulfilled by an earthly king and must refer to the
MessiahKing, Jesus Christ. King David looks to one who is greaterthan
himself.
"Show discernment" (v. 10). "Take warning" is the highest form of wisdom.
Turn from your self-will and put your faith in the Lord Jesus Christ.
"Rejoicewith trembling" (v. 11)is the exulting shouts of jubilation in
worship. It is rapturous manifestationof joy at the happiness and honor of
being permitted to be the servants of Yahweh. Do you get excitedabout the
prospectof His coming? Oh, Lord Jesus willI see you today? Even so, come
Lord Jesus come!
"Do homage to the Son" is literally, "kiss." Cf. Hebrews 10:12, 13;1
Corinthians 15:25. "Blessedare they that put their trust in Him." That is the
true kiss. It is the kiss of reconciliation. It is no kiss of Judas. We were all by
nature rebels of God. The messageofthe Gospelis the messageof
reconciliation. Castdown your weapons ofrebellion and trust Him, rely upon

Him, depend upon Him. Trust in the finished work of Jesus. "Believe onthe
Lord Jesus Christ, and you shall be saved." There is no other way.
However, there is also a serious warning in v. 12. The office of the Messiahis
not only that of the Savior, but also of divine Judge. Our God is also "a
consuming fire." (Cf. Revelation6:16-17).
Moreover, there is also the greaterpicture of people gatheredfrom all over
the world worshipping the Son of God in Revelation7:9-12. Oh to be a part of
that greatthrong who bow in humble submission to the King of Kings!
If you need help in becoming a Christian here is A Free Gift for You.
Title: Psalm2:1-12 The Reignof the SovereignSon
Series: Christ in the Old Testament
Jesus Reigns:The Sovereigntyof God in Psalm 2
Chancellor's Message
Dr. Ligon Duncan | October8, 2019
In the turmoil and tensionof our world, one comforting truth that should
settle and strengthen us is that our Jesus reigns. No matter what is going on

around us in the world, within us in our hearts, or about us in our lives, Jesus
reigns. Psalm 2 tells us about that.
The Psalmbegins with a complaint about the rebellion of the nations against
the Lord (Yahweh) and his anointed king (the son of David, see 2 Samuel
7:11b-16). “Why are the nations in an uproar and the peoples devising a vain
thing? The kings of the earth take their stand and the rulers take counsel
togetheragainstthe LORD and againstHis Anointed, saying, ‘Let us tear
their fetters apart and castawaytheir cords from us!’” (Psalm 2:1–3). Luke
tells us that the early Christians understood that this Psalmspeaks ofJesus
and the cross. In Acts 4:25–28, we read“the Holy Spirit, through the mouth of
our father David Your servant, said, ‘Why did the Gentiles rage, and the
people devise futile things? The Kings of the earth took their stand, and the
rulers were gathered togetheragainstthe Lord and againsthis Christ.’ For
truly in this city there were gatheredtogetheragainstYour holy servant
Jesus, whomYou anointed, both Herod and Pontius Pilate, along with the
Gentiles and the peoples of Israel, to do whateverYour hand and Your
purpose predestined to occur.”
Notice the emphasis of this early Christian prayer. The terrible injustice of the
cross, the evil plotting againstJesus, was allpart of the plan of the Father.
While it may have lookedlike God’s plan had failed and his enemies had
triumphed, it had not and they had not. God was and is in control. In fact, the
rebellion of nations againstGod and his Christ was just a part of God’s
sovereignplan.
Psalm2:4–6 tells us the response of God to the rebellion of his enemies. “He
who sits in the heavens laughs, The Lord scoffs at them. Then He will speak to
them in His angerand terrify them in His fury, saying, ‘But as for Me, I have
installed My King upon Zion, My holy mountain.’” That is, while the plan of
the nations was to unseat God’s anointed, it was God’s plan that his anointed

would be seatedon the throne to rule and reign. Where is this announced to
all the world? In the resurrectionof Jesus.
Psalm2:7–9 explains this: “I will surely tell of the decree of the LORD: He
said to Me, ‘You are My Son, Today I have begottenYou. Ask of Me, and I
will surely give the nations as Your inheritance, And the very ends of the
earth as Your posses-sion. You shall break them with a rod of iron, You shall
shatter them like earthenware.’”Acts 13:33 says that this is all about Christ
and means “that God has fulfilled this promise to our children in that He
raisedup Jesus, as it is also written in the second Psalm, ‘You are My Son;
Today I have begotten You.’”
What is our response to this? Repenting of our sin and trusting in God’s Son.
Psalm2:10–12 exhorts:“Now therefore, O kings, show discernment; Take
warning, O judges of the earth. Worship the LORD with reverence and
rejoice with trembling. Do homage to the Son, that He not become angry, and
you perish in the way, for His wrath may soonbe kindled. How blessedare all
who take refuge in Him!” There are only two options: worship the Lord and
do homage to his Son, Jesus, or perish in his wrath. As Derek Kidner says:
“There is no refuge from Him, only refuge in Him.”
But for all those who do trust in Christ, this Psalm offers a world of comfort
and consolationas it delights in God’s sovereignty, and his sure and certain
promise to his Son, the King, Jesus. No matterwhat is happening in your life,
your God is in charge and he has made a promise that Jesus has fulfilled and
that you canrely on. Jesus is risen. God has declaredhim King. Nothing can
thwart his rule, or his purposes of grace. You cancount on it. Our Jesus
reigns and shall reign, and “blessings aboundwhere’er he reigns: the
prisoners leap to lose their chains, the wearyfind eternal rest, and all who
suffer want are blest” (Isaac Watts).

Dr. J. Ligon Duncan III
Ligon Duncan (MDiv, CovenantTheologicalSeminary; PhD, University of
Edinburgh) is the Chancellor& CEO of Reformed TheologicalSeminaryand
the John E. Richards ProfessorofSystematic and HistoricalTheology. He has
authored, co-authored, edited, or contributed to numerous books.
SERMON:CHRIST OUR GLORIOUS KING (PSALM 2)
Postedon August 19, 2010 by Brian Evans Leave a Comment
Discovering Christ in the Psalms:
Our Glorious King
Psalm2:1-12 (ESV)
Why do the nations rage and the peoples plot in vain?
[2] The kings of the earth set themselves,
and the rulers take counseltogether,

[3] “Let us burst their bonds apart
and castawaytheir cords from us.”
[4] He who sits in the heavens laughs;
the Lord holds them in derision.
[5] Then he will speak to them in his wrath,
and terrify them in his fury, saying,
[6] “As for me, I have setmy King
on Zion, my holy hill.”
[7] I will tell of the decree:
The Lord said to me, “You are my Son;
today I have begottenyou.

[8] Ask of me, and I will make the nations your heritage,
and the ends of the earth your possession.
[9] You shall break them with a rod of iron
and dash them in pieces like a potter’s vessel.”
[10] Now therefore, O kings, be wise;
be warned, O rulers of the earth.
[11] Serve the Lord with fear,
and rejoice with trembling.
[12] Kiss the Son,
lest he be angry, and you perish in the way,
for his wrath is quickly kindled.

1. Humanity’s Rage AgainstGod (1-3)
Why do the nations rage and the peoples plot in vain?
Like last week, this Psalm is another example of David being astoundedat
something. Last week we saw that the majesty of God seenin creation
amazed David and brought forth praise and adoration. This week we see
David somewhatpuzzled. He asks the Question, Why do the nations rage and
the peoples plot in vain?
The picture is the mass of humanity plotting to over throw God. Organized
nations and individual people are trying to figure out how God canbe
dethroned and even destroyed. The idea is like a raging sea in the midst of a

storm. The waves are relentlesslybeating againstan object, one after another.
This is a picture of humanity’s constantattempts of being their own gods.
Like Satan, fallen humanity is in constantrebellion againstGod.
As Charles Spurgeon notes, We have in these first three verses, a description
of the hatred of human nature againstthe Christ of God—Spurgeon
Not only are people in rebellion againstthe rule of God but we also readthat
rulers and kings are fighting againstGod.
Another amazingly sinful condition of fallen man’s heart is that he will
constantly rebel againstGod’s rule to the point of making alliances with
enemies to fight againstGod’s Kingdom. It clearly states that Kings and
Rulers of various nations come togetheras they confront a common enemy
namely, the Lord and againsthis anointed.
Mankind hates Godthe Father and he hates God the Son to the point of
joining forces with other kings to try and defeatGod.

Their goalis to come out from under the Lord’s control, to defeatthe Father
and His anointed…His Messiah.
This is the reality of a government or a kingdom who is not submissive to the
Lord. They plot in vain. Why? God cannot be overthrown or destroyed.
There are multiple fulfillments of these verses given to us in Scripture. As we
look to Acts 4, Luke records one fulfillment for us.
Acts 4:23-31 (ESV)
When they were released, they went to their friends and reported what the
chief priests and the elders had said to them. [24]And when they heard it,
they lifted their voices togetherto God and said, “SovereignLord, who made
the heavenand the earth and the sea and everything in them, [25] who
through the mouth of our father David, your servant, said by the Holy Spirit,
” ‘Why did the Gentiles rage,

and the peoples plot in vain?
[26] The kings of the earth setthemselves,
and the rulers were gatheredtogether,
againstthe Lord and againsthis Anointed’—
[27] for truly in this city there were gatheredtogetheragainstyour holy
servant Jesus, whomyou anointed, both Herod and Pontius Pilate, along with
the Gentiles and the peoples of Israel, [28]to do whatever your hand and
your plan had predestined to take place. [29]And now, Lord, look upon their
threats and grant to your servants to continue to speak your word with all
boldness, [30]while you stretch out your hand to heal, and signs and wonders
are performed through the name of your holy servant Jesus.” [31]And when
they had prayed, the place in which they were gathered togetherwas shaken,
and they were all filled with the Holy Spirit and continued to speak the word
of God with boldness.
Notice how the Psalmis fulfilled in the trial and crucifixion of Jesus…
First, Luke declares Jesusis the Anointed One referred to in Psalm2. He also
records Peter’s interpretation. He writes that King Herod the JewishKing,
Pontius Pilate, the Roman Governor, the Gentiles, and the Israelites all came
togetherand formed a coalitionwith one common enemy, Jesus Christof
Nazareth. The Israelites and their King were not so concernedwith the
Roman Empire dominating them as they were with Jesus dominating them.

In other words, people will side up with any and everyone to avoid being ruled
by King Jesus.
The really amazing piece of the puzzle surrounding the death of Jesus was
that it all was in God’s sovereignplan.
[28] to do whatever your hand and your plan had predestined to take place.
All of the plotting and scheming of the Gentiles and the Jews were included in
God’s plan. God sovereignlyplanned the event and at the same time each
actedaccording to his own will and was therefore held responsible for their
actions. God’s wrath is the result.
2. God’s Wrath Against Humanity (4-6)
[4] He who sits in the heavens laughs;
the Lord holds them in derision.
[5] Then he will speak to them in his wrath,
and terrify them in his fury, saying,
[6] “As for me, I have setmy King
on Zion, my holy hill.”

What’s God’s reactionto the rebellion of the world and its leaders? He
laughs. God does not tremble and wring His hands in worry over the plots of
man and the schemes of man. He doesn’t even stand up to get a closerlook,
He stays seated. Godis not in the leastbit threatened by the leaders and the
agencieswho try there bestto pretend like He doesn’t exist.
The contrastin this sectioncanbe seenas we look to the rulers and kings who
claim to be sovereignto God and His King who is sovereign. JesusChristis
the eternalKing who reigns. He is the fulfillment of the Davidic Covenant.
When God declares that He will have an everlasting King.
One of the most godless societiesin history has been that of the Roman
Empire. One such emperor was named Diocletian. His purpose was two-fold.
He wanted to extend the borders of the Roman Empire and along the way,
stomp out Christianity. He was the poster child for Psalm 2. GodLaughed.
A medal was struck by Diocletian, which still remains, bearing the inscription,
“The name of Christians being extinguished.” And in Spain, two monumental
pillars were raised, on which were written:—I. “DiocletianJovianMaximian
Herculeus CaesaresAugusti, for having extended the Roman Empire in the
eastand the west, and for having extinguished the name of Christians, who
brought the Republic to ruin.”—Charles Spurgeon
CH Spurgeongoes onto remark that no grave can be found for Christianity
because the living need no tombs.

Domitian plotted in vain. There is an extreme danger in setting yourself on
the opposing side. There’s a danger in living your life as if there is no God.
He will have the lastword, He will win.
William Plummer a greatpreacher from the 19th century used this
illustration,
Of thirty RomanEmperors, governors ofprovinces and others in high office,
who distinguished themselves by their zealand bitterness in persecuting the
early Christians, one became speedily derangedafter some atrocious cruelty,
one was slainby his own son, one became blind, the eyes of one started out of
his head, one was drowned, one was strangled, one died in miserable captivity,
one fell dead in a manner that will not bear recital, one died of so loathsome a
disease thatseveralof his physicians were put to death because theycould not
abide the stenchthat filled the room, two committed suicide, a third
attempted it but had to call for help to finish the work, five were assassinated
by their own people or servants, five others died the most miserable and
excruciating deaths, severalof them having an untold complicationof
diseases, andeight were killed in battle or after being takenprisoner.
Among these was Julian the Apostate. In the days of his prosperity he is said
to have pointed his daggerto heaven, defying the Son of God whom he
commonly calledthe Galilean. But when he was wounded in battle, he saw
that all was over with him, and he gathered up his clottedblood and threw it
into the air, exclaiming, Thou has conquered, O thou Galilean.—Plummer
The Kings of the world plot in vain and God laughs.

God has setHis King on Zion and Jesus Christ is in charge and all who
oppose Him will suffer defeatnot only here but in the life to come.
It shouldn’t surprise us when evil acts are committed and when new
technologyand inventions only really devise new ways to sin and rebel against
God.
In our case, how many billions of dollars has our government spent over the
years to try and be its own god?
(Romans 8:7;
In the midst of the human rebellion and God’s wrath, God speaks…
3. The Son’s Inheritance (7-9)
[7] I will tell of the decree:
The Lord said to me, “You are my Son;

Here, David mentions God’s decree. The divine decree has many parts and
many we do not know about. One aspectofGod’s decree is to bring His Son,
the fulfillment of the Davidic Covenantinto the world to redeem a lost and
ruined people. God’s decree will always come to pass and is unchanging. If it
were to change, it would either change for the better or for the worse. If it
was to change for the better then that means it was imperfect to begin with.
We know everything God does is perfect. If it changedfor the worse then who
could ever trust and have confidence in God?
Verse 7 written by David on the one hand but quoting Jesus on the other…
God the Father said to God the Son,
You are my Son;

God formally declares that Jesus Christ is His Son. We know from other
passagesthat this relationship did not start when the Son was born of the
Virgin Mary. This Sonship is an eternalrelationship of the Trinity.
When God the Fatherdeclares that Today, He has begottenHim, it is not
teaching that the Son of Godis a createdbeing as some cults would want us to
believe. Becauseto teachthat, is to go againstmany other texts of Scripture.
In fact, the Son Himself is the Creator, for this we simply need to turn to
Colossians 1.
This is a fulfillment of the Davidic covenant where God states the He will be
His Fatherand He will be His Son.—2 Samuel 7
Here’s where we begin to see God’s grace. The Trinity in the eternalpast
formed a decree. The Sonpromised the Father that He would go and seek
and save the lost. The nations that are raging againstGod, the people who
plot and scheme in unimaginable ways to dethrone God. These are the people
that the Father grants the Son as His inheritance. God the Father…[8]Ask of
me, and I will make the nations your heritage,

Do you see in this divine agreementthe fact that the Gospelwill not fail to
accomplishits purpose. Restassuredthat all through the centuries the
nations have been given as an inheritance to the Son. Restassuredthey will
continue to be given. When did the Son ask for the nations? One place is
found in John 17.
The conclusionto this is that the righteous, those in Christ do not need to be
afraid of God’s wrath.
4. Take Refuge in Christ (10-12)
[10] Now therefore, O kings, be wise;
be warned, O rulers of the earth.
[12] Kiss the Son,

The conclusionto the matter is found in the final verses. Since God’s plan
cannot be changed, reversedor undone; and since God is in complete control
over every event and action in the universe; and since Jesus Christcame to
earth and took on flesh and lived a perfect life and died the preordained
death; and since the Gospelwill accomplisheverything God intended; and
since the nations are given to the Son as His inheritance; then our response as
sons and daughters of King Jesus is to…
[12] Kiss the Son,
Jesus is the way the truth and the life, no one comes to the Father exceptby
His Son.

So, proper worship of God comes through the Son. Evil idolaters were
famous for kissing their statues and tokens as a form of worship. God says,
rather than kissing those dead lifeless idols, Kiss the Son. He is your only
hope for salvation.
Finally, at the end of the day when all is said, Blessedare all who take refuge
in him.
Rather than running awayfrom Christ like fallen humanity always does.
Rather than plotting and scheming to avoid and overthrow God, take refuge
in him and you will be blest.
Where are you today?
Have you run to Jesus for salvationand refuge? Have you trusted Christ as
Lord and Savior?
Or are you living like you’re in charge and you really don’t need Jesus at all.
Perhaps you think that you canlive just fine on your own. Perhaps you think
that you canmake your owndestiny. Perhaps you may be here today and
believe that you can remain neutral. You may think to yourself that Jesus is
ok for some and that you’re not really againstHim or for Him.
This text is very clearthat to not acceptthe Sonand embrace Him is to not
acceptGodthe Father who sent Jesus.

Jesus said“If you’re not for Me you’re againstMe. In other words, there is
no neutral ground. Maybe it’s time to Look to Jesus and be saved?
Charles H. Spurgeon’s Treasuryof David
<< Psalm1 | Psalm 2 | Psalm 3 >>
(Readall of Psalm2)
Exposition - Explanatory Notes and Quaint Sayings
Hints to the Village Preacher - Works Upon This Psalm
TITLE. We shall not greatlyerr in our summary of this sublime Psalm if we
call it THE PSALM OF MESSIAH THE PRINCE;for it sets forth, as in a
wondrous vision, the tumult of the people againstthe Lord's anointed, the
determinate purpose of God to exalt his own Son, and the ultimate reign of
that Son over all his enemies. Let us read it with the eye of faith, beholding, as
in a glass, the final triumph of our Lord Jesus Christover all his enemies.
Lowth has the following remarks upon this Psalm: "The establishment of
David upon his throne, notwithstanding the opposition made to it by his
enemies, is the subject of the Psalm. David sustains in it a twofoldcharacter,
literal and allegorical. If we read over the Psalm, first with an eye to the literal
David, the meaning is obvious, and put beyond all dispute by the sacred
history. There is indeed an uncommon glow in the expressionand sublimity in
the figures, and the diction is now and then exaggerated, as it were on purpose
to intimate, and lead us to the contemplation of higher and more important
matters concealedwithin. In compliance with this admonition, if we take
another survey of the Psalm as relative to the personand concerns ofthe
spiritual David, a noble series of events immediately rises to view, and the
meaning becomes more evident, as well as more exalted. The colouring which

may perhaps seemtoo bold and glaring for the king of Israel, will no longer
appear so when laid upon his greatAntitype. After we have thus attentively
consideredthe subjects apart, let us look at them together, and we shall
behold the full beauty and majesty of this most charming poem. We shall
perceive the two senses very distinct from eachother, yet conspiring in perfect
harmony, and bearing a wonderful resemblance in every feature and
lineament, while the analogybetweenthem is so exactly preserved, that either
may pass for the original from whence the other was copied. New light is
continually castupon the phraseology, freshweight and dignity are added to
the sentiments, till, gradually ascending from things below to things above,
from human affairs to those that are Divine, they bear the greatimportant
theme upwards with them, and at length place it in the height and brightness
of heaven."
DIVISION. This Psalm will be best understood if it be viewed as a four-fold
picture. (In verses 1, 2, 3) the Nations are raging; (4 to 6) the Lord in heaven
derides them; (7 to 9) the Son proclaims the decree;and (from 10 to end)
advice is given to the kings to yield obedience to the Lord's anointed. This
division is not only suggestedby the sense, but is warranted by the poetic form
of the Psalm, which naturally falls into four stanzas of three verses each.
EXPOSITION
Verse 1. We have, in these first three verses, a description of the hatred of
human nature againstthe Christ of God. No better comment is needed upon it
than the apostolic song in Acts 4:27, 28:"Forof a truth againstthy holy child
Jesus, whomthou hast anointed, both Herod, and Pontius Pilate, with the
Gentiles, and the people of Israel, were gatheredtogether, for to do

whatsoeverthy hand and thy counseldetermined before to be done." The
Psalmbegins abruptly with an angry interrogation; and well it may: it is
surely but little to be wonderedat, that the sight of creatures in arms against
their God should amaze the psalmist's mind. We see the heathen raging,
roaring like the sea, tossedto and fro with restless waves,as the oceanin a
storm; and then we mark the people in their hearts imagining a vain thing
againstGod. Where there is much rage there is generallysome folly, and in
this case there is an excess ofit. Note, that the commotion is not causedby the
people only, but their leaders foment the rebellion. "The kings of the earth set
themselves." In determined malice they arrayed themselves in opposition
againstGod. It was not temporary rage, but deep-seatedhate, for they set
themselves resolutelyto withstand the Prince of Peace. "And the rulers take
counseltogether." Theygo about their warfare craftily, not with foolishhaste,
but deliberately. They use all the skill which art can give. Like Pharaoh, they
cry, "Let us dealwisely with them." O that men were half as careful in God's
service to serve him wisely, as his enemies are to attack his kingdom craftily.
Sinners have their wits about them, and yet saints are dull. But what say they?
what is the meaning of this commotion? "Let us break their bands asunder."
"Let us be free to commit all manner of abominations. Let us be our own
gods. Let us rid ourselves of all restraint." Gathering impudence by the
traitorous proposition of rebellion, they add--"let us castaway;" as if it were
an easymatter -- "let us fling off 'their cords from us.'" What! O ye kings, do
ye think yourselves Samsons?and are the bands of Omnipotence but as green
withs before you? Do you dream that you shall snap to pieces and destroythe
mandates of God--the decrees ofthe Most High--as if they were but tow? and
do ye say, "Let us castawaytheir cords from us?" Yes! There are monarchs
who have spokenthus, and there are still rebels upon thrones. Howevermad
the resolutionto revolt from God, it is one in which man has perseveredever
since his creation, and he continues in it to this very day. The glorious reign of
Jesus in the latter day will not be consummated, until a terrible struggle has
convulsed the nations. His coming will be as a refiner's fire, and like fuller's
soap, and the day thereofshall burn as an oven. Earth loves not her rightful
monarch, but clings to the usurper's sway:the terrible conflicts of the last
days will illustrate both the world's love of sin and Jehovah's powerto give
the kingdom to his only Begotten. To a gracelessneck the yoke of Christ is

intolerable, but to the savedsinner it is easyand light. We may judge
ourselves by this, do we love that yoke, or do we wish to castit from us?
Verse 4. Let us now turn our eyes from the wickedcounsel-chamberand
raging tumult of man, to the secret place of the majesty of the MostHigh.
What doth God say? What will the King do unto the men who rejecthis only-
begottenSon, the Heir of all things? Mark the quiet dignity of the Omnipotent
One, and the contempt which he pours upon the princes and their raging
people. He has not takenthe trouble to rise up and do battle with them--he
despises them, he knows how absurd, how irrational, how futile are their
attempts againsthim--he therefore laughs at them.
Verse 5. After he has laughed he shall speak;he needs not smite; the breath of
his lips is enough. At the moment when their poweris at its height, and their
fury most violent, then shall his Word go forth againstthem. And what is it
that he says?--itis a very galling sentence--"Yet," says he, "despite your
malice, despite your tumultuous gatherings, despite the wisdomof your
counsels, despite the craft of your lawgivers, 'yet have I setmy king upon my
holy hill of Zion'." Is not that a grand exclamation!He has alreadydone that
which the enemy seeks to prevent. While they are proposing, he has disposed
the matter. Jehovah's will is done, and man's will frets and raves in vain.
God's Anointed is appointed, and shall not be disappointed. Look back
through all the ages ofinfidelity, hearkento the high and hard things which
men have spokenagainstthe MostHigh, listen to the rolling thunder of
earth's volleys againstthe Majestyof heaven, and then think that God is
saying all the while, "Yet have I set my kimg upon my holy hill of Zion." Yet
Jesus reigns, yet he sees the travail of his soul, and "his unsuffering kingdom
yet shall come" whenhe shall take unto himself his greatpower, and reign
from the river unto the ends of the earth. Even now he reigns in Zion, and our
glad lips sound forth the praises of the Prince of Peace.Greaterconflicts may
here be foretold, but we may be confident that victory will be given to our
Lord and King. Glorious triumphs are yet to come;hastenthem, we pray

thee, O Lord! It is Zion's glory and joy that her King is in her, guarding her
from foes, and filling her with goodthings. Jesus sits upon the throne of grace,
and the throne of power in the midst of his church. In him is Zion's best
safeguard;let her citizens be glad in him.
"Thy walls are strength, and at thy gates
A guard of heavenly warriors waits;
Nor shall thy deep foundations move,
Fixed on his counsels and his love.
Thy foes in vain designs engage;
Against his throne in vain they rage,
Like rising waves, with angry roar,
That dash and die upon the shore."
Verse 7. This Psalmwears something of a dramatic form, for now another
person is introduced as speaking. We have lookedinto the council-chamber of
the wicked, and to the throne of God, and now we behold the Anointed
declaring his rights of sovereignty, and warning the traitors of their doom.
God has laughed at the counseland ravings of the wicked, and now Christ the
Anointed himself comes forward, as the RisenRedeemer, "declaredto be the
Son of God with power, according to the spirit of holiness, by the resurrection
from the dead." Romans 1:4. Looking into the angry faces ofthe rebellious
kings, the Anointed One seems to say, "If this sufficeth not to make you silent,
'I will declare the decree'." Now this decree is directly in conflict with the
device of man, for its tenour is the establishment of the very dominion against
which the nations are raving. "Thouart my Son." Here is a noble proof of the
glorious Divinity of our Immanuel. "Forunto which of the angels said he at
any time, Thou art my Son, this day have I begottenthee?" Whata mercy to
have a Divine Redeemerin whom to rest our confidence!"This day have I

begottenthee." If this refers to the Godheadof our Lord, let us not attempt to
fathom it, for it is a greattruth, a truth reverently to be received, but not
irreverently to be scanned. It may be added, that if this relates to the Begotten
One in his human nature, we must here also rejoice in the mystery, but not
attempt to violate its sanctity by intrusive prying into the secretsofthe
Eternal God. The things which are revealedare enough, without venturing
into vain speculations. In attempting to define the Trinity, or unveil the
essenceofDivinity, many men have lost themselves:here great ships have
foundered. What have we to do in such a sea with our frail skiffs?
Verse 8. "Ask of me." It was a custom among greatkings, to give to favoured
ones whateverthey might ask. (See Esther5:6; Matthew 14:7.) So Jesus hath
but to ask and have. Here he declares that his very enemies are his
inheritance. To their face he declares this decree, and "Lo! here," cries the
Anointed One, as he holds aloft in that once pierced hand the sceptre of his
power, "He hath given me this, not only the right to be a king, but the power
to conquer." Yes! Jehovahhath given to his Anointed a rod of iron with which
he shall break rebellious nations in pieces, and, despite their imperial
strength, they shall be but as potters' vessels,easilydashedinto shivers, when
the rod of iron is in the hand of the omnipotent Son of God. Those who will
not bend must break. Potters'vessels are not to be restoredif dashed in
pieces, and the ruin of sinners will be hopeless if Jesus shallsmite them.
"Ye sinners seek his grace,
Whose wrath ye cannot bear;
Fly to the shelter of his cross,
And find salvationthere."
Verse 10. The scene againchanges, andcounselis given to those who have
takencounselto rebel. They are exhorted to obey, and give the kiss of homage

and affectionto him whom they have hated. "Be wise."--Itis always wise to be
willing to be instructed, especiallywhen such instruction tends to the salvation
of the soul. "Be wise now, therefore;" delay no longer, but let goodreason
weighwith you. Your warfare cannotsucceed, therefore desistand yield
cheerfully to him who will make you bow if you refuse his yoke. O how wise,
how infinitely wise is obedience to Jesus, and how dreadful is the folly of those
who continue to be his enemies!"Serve the Lord with fear;" let reverence and
humility be mingled with your service. He is a greatGod, and ye are but puny
creatures;bend ye, therefore, in lowly worship, and let a filial fear mingle
with all your obedience to the greatFatherof the Ages. "Rejoicewith
trembling,"--There must ever be a holy fear mixed with the Christian's joy.
This is a sacredcompound, yielding a sweetsmell, and we must see to it that
we burn no other upon the altar. Fear, without joy, is torment; and joy,
without holy fear, would be presumption. Mark the solemn argument for
reconciliationand obedience. It is an awful thing to perish in the midst of sin,
in the very way of rebellion; and yet how easily could his wrath destroy us
suddenly. It needs not that his anger should be heatedseventimes hotter; let
the fuel kindle but a little, and we are consumed. O sinner! Take heedof the
terrors of the Lord; for "our God is a consuming fire." Note the benediction
with which the Psalmcloses:--"Blessedare all they that put their trust in
him." Have we a share in this blessedness?Do we trust in him? Our faith may
be slender as a spider's thread; but if it be real, we are in our measure blessed.
The more we trust, the more fully shall we know this blessedness.We may
therefore close the Psalmwith the prayer of the apostles:--"Lord, increase our
faith." The first Psalmwas a contrastbetweenthe righteous man and the
sinner; the secondPsalmis a contrastbetweenthe tumultuous disobedience of
the ungodly world and the sure exaltation of the righteous Son of God. In the
first Psalm, we saw the wickeddriven awaylike chaff; in the secondPsalmwe
see them brokenin pieces like a potter's vessel. In the first Psalm, we beheld
the righteous like a tree planted by the rivers of water;and here, we
contemplate Christ the Covenant Head of the righteous, made better than a
tree planted by the rivers of water, for he is made king of all the islands, and
all the heathen bow before him and kiss the dust; while he himself gives a
blessing to all those who put their trust in him. The two Psalms are worthy of
the very deepestattention; they are, in fact, the preface to the entire Book of

Psalms, and were by some of the ancients, joined into one. They are, however,
two Psalms;for Paul speaks ofthis as the secondPsalm. (Acts 13:33.) The first
shows us the characterand lot of the righteous;and the next teaches us that
the Psalms are Messianic,and speak ofChrist the Messiah--the Prince who
shall reign from the river even unto the ends of the earth. That they have both
a far-reaching prophetic outlook we are wellassured, but we do not feel
competent to open up that matter, and must leave it to abler hands.
EXPLANATORY NOTES AND QUAINT SAYINGS
Verse 1. "Why do nations make a noise," tumultuate, or rage? The Hebrew
verb is not expressive of an internal feeling, but of the outward agitation
which denotes it. There may be an allusion to the rolling and roaring of the
sea, oftenused as an emblem of popular commotion, both in the Scriptures
and the classics. The pasttense of this verb (Why have they raged?)refers to
the commotionas already begun, while the future in the next clause expresses
its continuance. J. A. Alexander, D.D., 1850.
Verse 1. "Rage." The wordwith which Paul renders this in the Greek denotes
rage, pride, and restiveness, as ofhorses that neigh, and rush into the battle.
'Efruaxag, from Fruassw, to snort or neigh, properly applied to a high-
mettled horse. See Acts 4:25.
Verse 1. "A vain thing." A medal was struck by Diocletian, which still
remains, bearing the inscription, "The name of Christians being
extinguished." And in Spain, two monumental pillars were raised, on which
were written:--I. "DiocletianJovianMaximian Herculeus Caesares Augusti,

for having extended the Roman Empire in the eastand the west, and for
having extinguished the name of Christians, who brought the Republic to
ruin." II. "DiocletianJovianMaximian Herculeus CaesaresAugusti, for
having adopted Galerius in the east, for having everywhere abolished the
superstition of Christ, for having extended the worship of the gods." As a
modern writer has elegantlyobserved: "We have here a monument raised by
Paganism, overthe grave of its vanquished foe. But in this 'the people
imagined a vain thing;' so far from being deceased, Christianity was on the
eve of its final and permanent triumph, and the stone guarded a sepulchre
empty as the urn which Electra washedwith her tears. Neitherin Spain, nor
elsewhere,canbe pointed out the burial place of Christianity; it is not, for the
living have no tomb.'"
Verses 1-4. Herod, the fox, plotted againstChrist, to hinder the course of his
ministry and mediatorship, but he could not perform his enterprise; 'tis so all
along, therefore it is said, "Why do the heathen imagine a vain thing?" A vain
thing, because a thing successless, theirhands could not perform it. It was
vain, not only because there was no true ground of reasonwhy they should
imagine or do such a thing, but vain also because they laboured in vain, they
could not do it, and therefore it follows, "He that sitteth in the heavens shall
laugh: the Lord shall have them in derision." The Lord sees whatfools they
are, and men (yea, themselves)shall see it. The prophet gives us a elegant
description to this purpose. Isaiah59:5, 6. "They weave the spider's web. . .
Their webs shall not become garments, neither shall they coverthemselves
with their works." As if he had said, they have been devising and setting
things in a goodlyframe to catchflies; they have been spinning a fine thread
out of their brains, as the spider doth out of her bowels;such is their web, but
when they have their web they cannot cut it out, or make it up into a garment.
They shall go nakedand cold, notwithstanding all their spinning and weaving,
all their plotting and devising. The next broom that comes will sweepawayall
their webs and the spiders too, except they creepapace. Godloves and
delights to cross worldly proverbs and worldly craft. JosephCaryl, 1647.

Verse 2. The many had done their part, and now the mighty show themselves.
John Trapp.
Verse 2. "Theybanded themselves againstthe Lord, and againsthis
Anointed." But why did they band themselves againstthe Lord, or againsthis
Anointed? What was their desire of him? To have his goods? No, he had none
for himself; but they were richer than he. To have his liberty? Nay, that would
not suffice them, for they had bound him before. To bring the people unto
dislike of him? Nay, that would not serve them, for they had done so already,
until even his disciples were fled from him. What would they have, then? his
blood? Yea, "they took counsel," saithMatthew, "to put him to death." They
had the devil's mind, which is not satisfiedbut with death. And how do they
contrive it? He saith, "they took counselabout it." Henry Smith, 1578
Verse 2. "AgainstJehovahand againsthis Anointed." What an honour it was
to David to be thus publicly associatedwith Jehovah!And because he was HIS
anointed, to be an objectof hatred and scornto the ungodly world! If this
very circumstance fearfully augmentedthe guilt, and sealedthe doom of these
infatuated heathen, surely it was that which above everything else would
preserve the mind of David calm and serene, yea, peacefuland joyful
notwithstanding the proud and boastful vauntiness of his enemies. . . .When
writing this Psalm David was like a man in a storm, who hears only the
roaring of the tempest, or sees nothing but the raging billows threatening
destruction on every side of him. And yet his faith enabled him to say, "The
people imagine a vain thing." They cannotsucceed. Theycannot defeatthe
counsels ofheaven. They cannotinjure the Lord's Anointed. David Pitcairn,
1851.
Verse 3. Resolvedthey were to run riot, as lawless,and aweless, andtherefore
they slander the sweetlaws of Christ's kingdom as bonds and thick cords,
which are signs of slavery. Jeremiah27: 2, 6, 7. But what saith our Saviour?

"My yoke is easy, and my burden is light." It is no more burden to a
regenerate man than wings to a bird. The law of Christ is no more as bands
and cords, but as girdles and garters which gird up his loins and expedite his
course. JohnTrapp.
Verse 4. "He that sitteth in the heavens." Hereby it is clearly intimated, (1)
that the Lord is far above all their malice and power, (2) that he seethall their
plots, looking down on all; (3) that he is of omnipotent power, and so can do
with his enemies as he lists. "Our God is in the heavens:he hath done
whatsoeverhe pleased." Psalm115:3. Arthur Jackson, 1643.
Verse 4. "He that sitteth in the heavens shall laugh," etc. Sinners' follies are
the just sport of God's infinite wisdom and power;and those attempts of the
kingdom of Satan, which in our eyes are formidable, in his are despicable.
Matthew Henry.
Verse 4. "He that sitteth in the heavens shall laugh." They scoffat us, God
laughs at them. Laugh? This seems a hard word at the first view: are the
injuries of his saints, the cruelties of their enemies, the derision, the
persecutionof all that are round about us, no more but matter of laughter?
Severe Cato thought that laughter did not become the gravity of Roman
consuls;that it is a diminution of states, as anothertold princes, and it is
attributed to the Majestyof heaven? According to our capacities, the prophet
describes God, as ourselves would be in a merry disposition, deriding vain
attempts. He laughs, but it is in scorn;he scorns, but it is with vengeance.
Pharaohimagined that by drowning the Israelite males, he had found a way
to root their name from the earth; but when at the same time, his own
daughter, in his own court gave princely educationto Moses, their deliverer,
did not God Laugh? Short is the joy of the wicked. Is Dagonput up to his
place again? God's smile shall take off his head and his hands, and leave him
neither wit to guide nor power to subsist. . . . . We may not judge of God's

works until the fifth act: the case, deplorable and desperate in outward
appearance, may with one smile from heaven find a blessedissue. He
permitted his temple to be sackedand rifled, the holy vessels to be profaned
and carousedin; but did not God's smile make Belshazzarto tremble at the
handwriting on the wall? Oh, what are his frowns, if his smiles be so terrible!
Thomas Adams.
Verse 4. The expression, "He that sitteth in the heavens," atonce fixes our
thoughts on a being infinitely exalted above man, who is of the earth, earthy.
And when it is said, "HE shall laugh," this word is designed to conveyto our
minds the idea, that the greatestconfederacies amongstkings and peoples,
and their most extensive and vigorous preparations, to defeat HIS purposes or
to injure HIS servants, are in HIS sight altogetherinsignificant and worthless.
HE looks upon their poor and puny efforts, not only without uneasiness or
fear, but HE laughs at their folly; HE treats their impotency with derision. He
knows how HE can crush them like a moth when HE pleases, orconsume
them in a moment with the breath of HIS mouth. How profitable it is for us to
be reminded of truths such as these!Ah! it is indeed "a vain thing" for the
potsherds of the earth to strive with the glorious Majestyof Heaven. David
Pitcairn.
Verse 4. "The Lord," in Hebrew, Adonai, mystically signifieth my stays, or
my sustainers--mypillars. Our Englishword "Lord" hath much the same
force, being contractedof the old Saxon word "Llaford," or "Hlafford,"
which cometh from "Laef," to sustain, refresh, cherish. Henry Ainsworth.
Verse 4. "He that sitteth in the heavens shall laugh at them: the Lord shall
have them in derision." This tautology or repetition of the same thing, which
is frequent in the Scriptures, is a signof the thing being established:according
to the authority of the patriarch Joseph(Genesis 41:32), where, having
interpreted the dreams of Pharaoh, he said, "and for that the dream was

doubled unto Pharaohtwice; it is because the thing is establishedby God, and
God will shortly bring it to pass." And therefore, here also, "shalllaugh at
them," and "shallhave them in derision," is a repetition to show that there is
not a doubt to be entertained that all these things will most surely come to
pass. And the gracious Spirit does all this for our comfort and consolation,
that we may not faint under temptation, but lift up our heads with the most
certain hope; because, "he that shall come will come, and will not tarry."
Hebrews 10:37. Martin Luther.
Verse 5. "Vex them;" either by horror of conscience, orcorporalplagues;one
way or the other he will have his pennyworths of them, as he always has had
the persecutors ofhis people. John Trapp.
Verses 5, 9. It is easyfor God to destroy his foes. . . . . Behold Pharaoh, his
wise men, his hosts, and his horses plouting and plunging, and sinking like
lead in the Red sea. Here is the end of one of the greatestplots ever formed
againstGod's chosen. Of thirty Roman emperors, governors of provinces, and
others high in office, who distinguished themselves by their zeal and bitterness
in persecuting the early Christians, one became speedily derangedafter some
atrocious cruelty, one was slain by his own son, one became blind, the eyes of
one startedout of his head, one was drowned, one was strangled, one died in a
miserable captivity, one fell dead in a manner that will not bear recital, one
died of so loathsome a disease that severalofhis physicians were put to death
because they could not abide the stenchthat filled his room, two committed
suicide, a third attempted it, but had to call for help to finish the work, five
were assassinatedby their own people or servants, five others died the most
miserable and excruciating deaths, severalof them having an untold
complicationof diseases, andeight were killed in battle, or after being taken
prisoners. Among these was Julian the apostate. In the days of his prosperity
he is said to have pointed his daggerto heaven defying the Son of God, whom
he commonly calledthe Galilean. But when he was wounded in battle, he saw
that all was over with him, and he gathered up his clottedblood, and threw it

into the air, exclaiming, "Thou hastconquered, O thou Galilean." Voltaire
has told us of the agonies ofCharles IX. of France, which drove the blood
through the pores of the skin of that miserable monarch, after his cruelties
and treacheryto the Hugenots. William S. Plumer, D.D., L.L.D., 1867.
Verse 6. "Yet have I setmy King." Notice--1. The royal office and character
of our glorious Redeemer:he is a King, "This name he hath on his vesture
and on his thigh." Revelation19:16. 2. The authority by which he reigns;he is
"my King," says God the Father, and I have set him up from everlasting:
"The Father judgeth no man; but hath committed all judgment unto the
Son." The world disowns his authority, but I own it; I have set him, I have
"given him to be head over all things to the church." 3. His particular
kingdom over which he rules; it is over "my holy hill of Zion" -- an eminent
type of the gospelchurch. The temple was built upon Mount Zion and
therefore called a holy hill. Christ's throne is in his church, it is his head-
quarters, and the place of his peculiar residence. Notice the firmness of the
divine purpose with respectunto this matter. "Yet have I set" him "King;"
i.e., whateverbe the plots of hell and earth to the contrary, he reigns by his
Father's ordination. Stephen Charnock, 1628-1680.
Verse 6. "Yet have I setmy KING," etc.--Jesus Christis a threefold King.
First, his enemies'King; secondly, his saints' King; thirdly, his Father's King.
First, Christ is his enemies'King, that is, he is King over his enemies. Christ is
a King above all kings. What are all the mighty men, the great, the
honourable men of the earth to Jesus Christ? They are but like a little bubble
in the water; for if all the nations, in comparisonto God, be but as the drop of
the bucket, or the dust of the balance, as the prophet speaks in Isaiah40:15,
how little then must be the kings of the earth! Nay, beloved, Christ Jesus is not
only higher than kings, but he is higher than the angels;yea, he is the head of
angels, and, therefore, all the angels in heaven are commanded to worship

him. Colossians 2:12;Hebrews 1:6. . . . . He is King over all kingdoms, over all
nations, over all governments, over all powers, overall people. Daniel 7:14. . . .
. The very heathen are given to Christ, and the uttermost parts of the earth
for his possession. Psalm2:8.
Secondly. Jesus Christ is his saints' King. He is King of the bad, and of the
good;but as for the wicked, he rules over them by his power and might; but
the saints, he rules in them by his Spirit and graces. Oh!this is Christ's
spiritual kingdom, and here he rules in the hearts of his people, here he rules
over their consciences, overtheir wills, over their affections, overtheir
judgments and understandings, and nobody hath anything to do here but
Christ. Christ is not only the King of nations, but the King of saints; the one
he rules over, the other he rules in.
Thirdly. Jesus Christis his Father's King too, and so his Fathercalls him: "I
have setmy King upon my holy hill of Zion." Well may he be our King, when
he is God's King. But you may say, how is Christ the Father's King? Because
he rules for his Father. There is a twofold kingdom of Godcommitted to Jesus
Christ; first, a spiritual kingdom, by which he rules in the hearts of his people,
and so is King of saints;and, secondly, a providential kingdom, by which he
rules the affairs of this world, and so he is King of nations. Condensedfrom
William Dyer's Christ's Famous Titles, 1665.
Verse 6. "Zion." The name "Zion" signifies a "distant view" (speculam). And
the church is called "a distant view" (specula), not only because it views God
and heavenly things by faith (that is, afar off), being wise unto the things that
are above, not unto those that are of the earth; but also, becausethere are
within her true viewers, or seers, andwatchmen in the spirit, whose office is to
take charge of the people under them, and to watchagainstthe snares of
enemies and sins; and such are calledin the Greek bishops (episkopoi), that is,

spyers or seers;and you may for the same reasongive them, from the
Hebrew, the appellation of Zionists or Zioners. Martin Luther.
Verse 7. The dispute concerning the eternal filiation of our Lord betrays more
of presumptuous curiosity than of reverent faith. It is an attempt to explain
where it is far better to adore. We could give rival expositions of this verse,
but we forbear. The controversyis one of the most unprofitable which ever
engagedthe pens of theologians. C. H. S.
Verse 8. "Ask of me." The priesthooddoth not appear to be settled upon
Christ by any other expressionthan this, "Ask of me." The Psalmspeaks of
his investiture in his kingly office; the apostle refers this to his priesthood, his
commissionfor both took date at the same time; both bestowed, both
confirmed by the same authority. The office of asking is grounded upon the
same authority as the honour of king. Ruling belongedto his royal office,
asking to his priestly. After his resurrection, the Father gives him a power and
command of asking. StephenCharnock.
Verse 8. As the limner looks onthe personwhose picture he would take, and
draws his lines to answerhim with the nearestsimilitude that he can, so God
looks on Christ as the archtype to which he will conform the saint, in
suffering, in grace, in glory; yet so that Christ hath the pre-eminence in all.
Every saint must suffer, because Christsuffered: Christ must not have a
delicate body under a crucified head; yet never any suffered, or could, what
he endured. Christ is holy, and therefore so shall every saint be, but in an
inferior degree;an image cut in clay cannot be so exactas that engravedon
gold. Now, our conformity to Christ appears, that as the promises made to
him were performed upon his prayers to his Father, his promises made to his
saints are given to them in the same way of prayer: "Ask of me," saith God to
his Son, "and I shall give thee." And the apostle tells us, "Ye have not,
because ye ask not." Godhath promised support to Christ in all his conflicts.

Isaiah42:1. "Beholdmy servant, whom I uphold;" yet he prayed "with strong
cries and tears," whenhis feetstood within the shadow of death. A seedis
promised to him, and victory overhis enemies, yet for both these he prays.
Christ towardus acts as a king, but toward his Father as a priest. All he
speaks to God is by prayer and intercession. So the saints, the promise makes
them kings over their lusts, conquerors over their enemies; but it makes them
priests towardGod, by prayer humbly to sue out these great things given in
the promise. William Gurnall, 1617-1679.
Verse 8. It will be observedin our Bible that two words of verse eight are in
italics, intimating that they are not translations of the Hebrew, but additions
made for the purpose of elucidating the meaning. Now if the "thee" and the
"for" are left out, the verse will read thus, "Ask of me, and I shall give the
heathen, thine inheritance, and thy possession, the uttermost parts of the
earth." And this reading is decidedly preferable to the other. It implies that by
some previous arrangement on the part of God, he had already assignedan
inheritance of the heathen, and the possessionof the earth, to the personof
whom he says, "Thouart my Son." And when God says, "I will give," etc., he
reveals to his Anointed, not so much in what the inheritance consisted, and
what was the extent of possessiondestinedfor him, as the promise of his
readiness to bestow it. The heathen were already "the inheritance," and the
ends of the earth "the possession,"whichGod had purposed to give to his
Anointed. Now he says to him, "Ask of me," and he promises to fulfil his
purpose. This is the idea involved in the words of the text, and the importance
of it will become more apparent, when we considerits application to the
spiritual David, to the true Son of God, "whom he hath appointed heir of all
things."
Verse 9. The "rod" has a variety of meanings in Scripture. It might be of
different materials, as it was employed for different purposes. At an early
period, a woodenrod came into use as one of the insignia of royalty, under the
name of sceptre. By degrees the sceptre grew in importance, and was

regardedas characteristicofan empire, or of the reign of some particular
king. A goldensceptre denoted wealth and pomp. The right, or straight
sceptre, of which we read in Psalm45:6, is expressive of the justice and
uprightness, the truth and equity, which shall distinguish Messiah's reign,
after his kingdom on earth has been established. But when it is said in
Revelation19:15, that he, "whose name is calledthe Word of God," will smite
the nations, and "rule them with a rod of iron," if the rod signifies "his
sceptre," then the "iron" of which it is made must be designed to express the
severity of the judgments which the omnipotent "King of kings" will inflict on
all who resisthis authority. But to me it appears doubtful whether the "rod of
iron" symbolises the royal sceptre of the Son of God at his secondadvent. It is
mentioned in connectionwith "a sharp sword," which leads me to prefer the
opinion that it also ought to be regarded as a weaponof war; at all events, the
"rod of iron" mentioned in the Psalmwe are endeavouring to explain. is
evidently not the emblem of sovereignpower, althoughrepresentedas in the
hands of a king, but an instrument of correctionand punishment. In this sense
the word "rod" is often used. . . . .When the correcting rod, which usually was
a wand or cane, is representedas in this secondPsalm, to be of "iron," it only
indicates how weighty, how severe, how effectualthe threatened chastisement
will be--it will not merely bruise, but it will break. "Thoushalt break them
with a rod of iron."
Now it is just such a complete breaking as would not readily be effected
excepting by an iron rod, that is more fully expressedin the following clause
of the verse, "Thoushalt dash them in pieces like a potter's vessel."The
completeness ofthe destruction, however, depends on two things. Even an
iron rod, if gently used, or used againsta hard and firm substance, might
cause little injury; but, in the case before us, it is supposedto be applied with
greatforce, "Thou shalt dash them;" and it is applied to what will prove as
brittle and frangible as "a potter's vessel" -- "Thoushalt dash them in
pieces." . . . . Here, as in other respects, we must feel that the predictions and
promises of this Psalm were but very partially fulfilled in the history of the
literal David. Their realaccomplishment, their awful completion, abides the
day when the spiritual David shall come in glory and in majesty as Zion's

King, with a rod of iron to dash in pieces the greatantichristian confederacy
of kings and peoples, and to take possessionof his long-promised and dearly-
purchased inheritance. And the signs of the times seemto indicate that the
coming of the Lord draws nigh. David Pitcairn.
Verse 10. "Be wise now, therefore, O ye kings," etc. As Jesus is King of kings
and Judge of judges, so the gospelis the teacherof the greatestand wisest. If
any are so greatas to spurn its admonitions, God will make little of them; and
if they are so wise as to despise its teachings, their fancied wisdom shall make
fools of them. The gospeltakes a high tone before the rulers of the earth, and
they who preachit should, like Knox and Melvill, magnify their office by bold
rebukes and manly utterances even in the royal presence. A clericalsycophant
is only fit to be a scullion in the devil's kitchen. C. H. S.
Verse 11. "Serve the Lord with fear." This fear of God qualifies our joy. If
you abstractfear from joy, joy will become light and wanton; and if you
abstractjoy from fear, fear then will become slavish. William Bates, D.D.,
1625-1699.
Verse 11. "Serve the Lord with fear, and rejoice with trembling." There are
two kinds of serving and rejoicing in God. First, a serving in security, and a
rejoicing in the Lord without fear; these are peculiar to hypocrites, who are
secure, who please themselves, and who appearto themselves to be not
unuseful servants, and to have greatmerit on their side, concerning whom it is
said (Psalm10:5), "Thy judgments are far above out of his sight;" and also
afterwards (Psalm36:1), "There is no fear of Godbefore his eyes." These do
righteousness withoutjudgment at all times; and permit not Christ to be the
Judge to be fearedby all, in whose sight no man living is justified. Secondly, a
serving with fear and a rejoicing with trembling; these are peculiar to the
righteous who do righteousnessesatall times, and always rightly attemper
both; never being without judgments, on the one hand, by which they are

terrified and brought to despair of themselves and of all their own works;nor
without that righteousness onthe other, on which they rest, and in which they
rejoice in the mercy of God. It is the work of the whole lives of these
characters to accuse themselves inall things, and in all things to justify and
praise God. And thus they fulfil that word of Proverbs 28:14, "Blessedis the
man that fearethalway;" and also that of Philippians 4:4, "Rejoice in the
Lord alway." Thus, betweenthe upper and nether millstone (Deuteronomy
24:6), they are broken in pieces and humbled, and the husks being thus
bruised off, they come forth the all-pure wheatof Christ. Martin Luther.
Verse 11. The fear of God promotes spiritual joy; it is the morning star which
ushers in the sunlight of comfort. "Walking in the fearof God, and in the
comfort of the Holy Ghost." Godmingles joy with fear, that fear may not be
slavish. Thomas Watson, 1660.
Verse 12. "Kiss," a signof love among equals: Genesis 33:4;1 Samuel 20:41;
Romans 16:16; 1 Corinthians 16:20. Of subjection in inferiors: 1 Samuel 10:1.
Of religious adorationin worshippers: 1 Kings 19:18; Job31:27. John
Richardson, Bishopof Ardagh, 1655.
Verse 12. "Kiss the Son, lesthe be angry." From the Person, the Son, we shall
pass to the act(Osculamini, kiss the Son); in which we shall see, that since this
is an actwhich licentious men have depraved (carnal men do it, and
treacherous men do it--Judas betrayed his Masterby a kiss), and yet God
commands this, and expresses love in this; everything that hath, or may be
abused, must not therefore be abandoned; the turning of a thing out of the
way, is not a taking of that thing away, but goodthings deflected to ill uses by
some, may be by others reduced to their first goodness.Thenlet us consider
and magnify the goodness ofGod, that hath brought us into this distance, that
we may kiss the Son, that the expressing ofthis love lies in our hands, and
that, whereas the love of the church, in the Old Testament, evenin the

Canticle, went no farther but to the Osculatorme (O that he would kiss me
with the kissesofhis mouth! Canticles 1:1), now, in the Christian church, and
in the visitation of a Christian soul, he hath invited us, enables us to kiss him,
for he is presentially amongstus. This leads us to give an earnestpersuasion
and exhortation to kiss the Son, with all those affections, which we shall there
find to be expressedin the Scriptures, in that testimony of true love, a holy
kiss. But then, lestthat persuasionby love should not be effectualand
powerful enough to us, we shall descendfrom that duty, to the danger, from
love, to fear, "lesthe be angry;" and therein see first, that God, who is love,
can be angry; and then, that this Godwho is angry here, is the Son of God, he
that hath done so much for us, and therefore in justice may be angry; he that
is our Judge, and therefore in reasonwe are to fear his anger: and then, in a
third branch, we shall see how easily this anger departs--a kiss removes it.
Verse 12. "Kiss the Son." That is, embrace him, depend upon him all these
ways:as thy kinsman, as thy sovereign;at thy going, at thy coming; at thy
reconciliation, in the truth of religion in thyself, in a peaceable unity with the
church, in a reverent estimationof those men, and those means, whom he
sends. Kiss him, and be not ashamedof kissing him; it is that which the spouse
desired, "I would kiss thee, and not be despised." Canticles 7:1. If thou be
despisedfor loving Christ in his Gospel, remember that when David was
thought base, for dancing before the ark, his way was to be more base. If thou
be thought frivolous for thrusting in at service, in the forenoon, be more
frivolous, and come againin the afternoon: "Tanto major requies, quanto ab
amore Jesunulla requies;" (Gregory)"The more thou troublest thyself, or art
troubled by others for Christ, the more peace thou hast in Christ." . . . . "Lest
he be angry." Anger, as it is a passion that troubles, and disorders, and
discomposes a man, so it is not in God; but anger, as it is a sensible discerning
of foes from friends, and of things that conduce, or disconduce to his glory, so
it is in God. In a word, Hilary hath expressedit well: "Poena patientis, ira
decernentis;" "Man's suffering is God's anger." When God inflicts such
punishments as a king justly incensedwould do, then Godis thus angry. Now
here, our case is heavier; it is not this great, and almighty, and majestical
God, that may be angry--that is like enough; but even the Son, whom we must

kiss, may be angry; it is not a person whom we considermerely as God, but as
man; may not as man neither, but a a worm, and no man, and he may be
angry, and angry to our ruin. . . . "Kiss the Son," and he will not be angry; if
he be, kiss the rod, and he will be angry no longer--love him lest he be: fear
him when he is angry: the preservative is easy, and so is the restorative too:
the balsamum of this kiss is all, to suck spiritual milk out of the left breast, as
well as out of the right, to find mercy in his judgments, reparation in his ruins,
feasts in his lents, joy in his anger. From Sermons of John Donne, D.D., Dean
of St. Paul's, 1621-1631.
Verse 12. "Kiss the Son." To make peace with the Father, kiss the Son. "Let
him kiss me," was the church's prayer. Canticles 1:2. Let us kiss him -- that
be our endeavour. Indeed, the Son must first kiss us by his mercy, before we
can kiss him by our piety. Lord, grant in these mutual kisses and
interchangeable embraces now, that we may come to the plenary wedding
supper hereafter;when the choir of heaven, even the voices of angels, shall
sing epithalamiums, nupital songs, atthe bridal of the spouse of the Lamb.
Thomas Adams.
Verse 12. "If his wrath be kindled but a little;" the Hebrew is, if his nose or
nostril be kindled but a little; the nostril, being an organof the body in which
wrath shows itself, is put for wrath itself. Palenessand snuffling of the nose
are symptoms of anger. In our proverbials, to take a thing in snuff, is to take it
in anger. JosephCaryl.
Verse 12. "His wrath." Unspeakable must the wrath of God be when it is
kindled fully, since perdition may come upon the kindling of it but a little.
John Newton.

HINTS TO THE VILLAGE PREACHER
Whole Psalm. Shows us the nature of sin, and the terrible results of it if it
could reign.
Verse 1. Nothing is more irrational than irreligion. A weighty theme. The
reasons why sinners rebel againstGod, stated, refuted, lamented, and
repented of. The crowning display of human sin in man's hatred of the
Mediator.
Verses 1, 2. Opposition to the gospel, unreasonable andineffectual. Two
sermons by John Newton.
Verses 1, 2. These verses show that all trust in man in the service of God is
vain. Inasmuch as men oppose Christ, it is not goodto hang our trust upon the
multitude for their number, the earnest for their zeal, the mighty for their
countenance, orthe wise for their counsel, since all these are far oftener
againstChrist than for him.
Verse 2. "Spurgeon's Sermons," No. 495,"The GreatestTrialon Record."
Verse 3. The true reasonofthe opposition of sinners to Christ's truth, viz.:
their hatred of the restraints of godliness.
Verse 4. God's derision of the rebellious, both now and hereafter.

Verse 5. The voice of wrath. One of a series of sermons upon the voices ofthe
divine attributes.
Verse 6. Christ's Sovereignty.
1. The opposition to it: "yet."
2. The certainty of its existence:"Yet have I set."
3. The power which maintains it: "have I set."
4. The place of its manifestation: "my holy hill of Zion."
5. The blessings flowing from it.
Verse 7. The divine decree concerning Christ, in connectionwith the decrees
of electionand providence. The Sonship of Jesus. This verse teaches us
faithfully to declare, and humbly to claim, the gifts and calling that God hath
bestowedupon us. --Thomas Wilcocks.
Verse 8. Christ's inheritance. William Jay. Prayerindispensable.--Jesus must
ask.
Verse 9. The ruin of the wicked. Certain, irresistible, terrible, complete,
irretrievable, "like a potter's vessel."
The destruction of systems of error and oppressionto be expected. The gospel
an iron rod quite able to break mere pots of man's making.
Verse 10. True wisdom, fit for kings and judges, lies in obeying Christ.

The gospel, a schoolfor those who would learn how to rule and judge well.
They may considerits principles, its exemplar, its spirit, etc.
Verse 11. Mingled experience. See the case ofthe womenreturning from the
sepulchre. Matthew 28:8. This may be rendered a very comforting subject, if
the Holy Spirit direct the mind of the preacher.
True religion, a compound of many virtues and emotions.
Verse 12. An earnestinvitation.
1. The command.
2. The argument.
3. The benediction upon the obedient. "Spurgeon's Sermons," No. 260.Last
clause--Nature, object, andblessedness ofsaving faith.
Verse Thoughts
The Lord Jesus Christ is portrayed as the unique Son of God, Who was
chosenbefore the foundation of the world, to be the sinner's Saviour. He
offered His life as the sacrifice forsin, and died to pay the price for the sin of
the whole world. And by His resurrection from the dead, the only begotten
Son of God receivedHis Father's stamp of approval, and was given complete
authority, in heaven and on earth.

This verse indicates that the Son of God, Himself, is speaking these words in
Psalm2, for we read: He said to Me, 'You are My Son, TodayI have begotten
You.. and on three further occasions these exactwords were quoted in the
New Testament - 'You are My Son. Today I have begottenYou,
demonstrating the significance of this authoritative title.
There are a number of ways that Christ canbe identified as the unique, Son of
God. Being the third member of the Trinity, the Son of God has been with the
Father from all eternity, and His incarnation at Bethlehem was that historic
point, when the Sonof God was dressedin mortal flesh and became the Son of
Man - the Word made flesh - the incarnate God.
In various passages,the Sonof God is trumpeted as the first-born from the
dead, and because He lives, we.. who have trusted His name, for the
forgiveness ofsins, will also rise to life immortal. And in the near future, this
same Son of God, will be crownedas King of kings and Lord of lords, when
He comes to rule and reign, in His future, millennial kingdom.
In this verse, God the Father is proclaiming that Christ is His chosen,
anointed King. God's promise to David, that a Man would sit upon his throne
forever, is realisedin the Personof Christ, through His sacrificialwork on the
cross and His glorious resurrectionfrom the dead. Indeed, the Father's
promise to the Son continues:- Ask of Me, and I will surely give the nations as
Your inheritance, and the very ends of the earth as Your possession. You shall
break them with a rod of iron, You shall shatterthem like earthenware.
At Christ's first coming He called Israelto repentance, He preached the
gospelof the kingdom and He reiteratedthe sovereigndecree..that the
Almighty Father declaredto the Son of His love: You are My Son, Today I

have begottenYou. During His life, Christ only did those things that His Fher
told Him to do, and He only said the Words, which He heard from above.. but
they rejectedHim, and crucified Him. Those HE came to save screamed:- we
will not let this Man rule over us. His blood be upon us and on our children's
children.
His sacrificialbloodis indeed, on ALL who believe in Christ for salvationand
trust His Word. And for a time.. the kingdom of God, which was promised to
Israel, has had to be postponed, while the Lord called out of the Gentiles a
people for His name - who would proclaim the gospelof grace, farand wide,
and make disciples of every nation.
But the title, the name, the ministry, the sacrificialwork and the decree of the
LORD, which was given to the unique Son of God, stands fast for everand
ever:- You are My Son. TodayI have begottenYou.. for He was chosenbefore
the foundation of the world to be the sinner's Saviour. Christ offeredHis life
as the sacrifice forthe sin of the whole world, and died to pay the price for
your transgressions and for mine. And by faith in His name, we too will rise
from the dead - and will live with Him forever - praise His holy name,
My Prayer
Heavenly Father, thank You that You purposed to redeem mankind, through
the sacrifice ofa Kinsman-Redeemer- and decreedthat the eternal Son of
God would be born into the human race as the perfectSon of Man. Thank
You that He took the punishment for our sins, so that by faith in Him, we also
might be adopted into Your family and become sons of the living God. Thank
You that the day is coming when He will be proclaimed King of kings and
Lord of Lords, in His everlasting kingdom. Thank You that I am part of Your
eternal family and that Christ is my Saviour - in Whose name I pray, AMEN

Source:https://dailyverse.knowing-jesus.com/psalm-2-7
Psalm2
Psalm2: Psalm2 is attributed to David (in Acts 4:25), and is calledthe second
psalm (in Acts 13:33). The introductory rhetorical question, “Why do the
heathen rage” (verse 1), is shownin the following verses to be a question of
incredulity: Why do the nations attack God’s anointed king when their attack
is doomed to failure? Historically, “his Anointed” (verse 2), referred to David
or to any of his descendants who were experiencing opposition (compare 1
Sam. 24:6); prophetically, it refers to the Messiahwho, as Son of David, also
experiencedopposition (Acts 4:25-27). The fact that God “shalllaugh (verse
4), at the world’s oppositionto the Anointed One presages theircalamity
because the Lord has installed His “King upon … Zion” (verse 6). And
adopted Him as His “Son”;therefore, the nations may be takenas an
“inheritance” at the son’s request(verse 8). Every Davidic ruler was an
adopted son (2 Sam. 7:14), but the realsignificance of the promise is fulfilled
only in Christ, the eternal Sonof God(Acts 13:33;Heb. 1:5; 5:5). The wise
alternative is to submit to this Son (verses 10-12).
Verses 1-12:Sometimes Psalm2 is said to share with Psalm 1 in the role of
introducing the Psalter(compare “blessed”in 1:1 and 2:12). Also, it seems
that which the function of Psalm 1 is to disclose the two different “ways” for
individuals, Psalm2 follows up with its application to nations. This psalm is
normally termed “royal” and has had a long history of messianic
interpretation. Although it has no title, it seems to bear the imprint of David’s
hand. As such, it fluidly moves from the lesserDavidthrough the Davidic

dynasty to the GreaterDavid, Jesus Christ. Psalm 2 progressivelyshines its
poetic spotlight on 4 vivid scenes relating to the mutiny of mankind against
God
1. Scene One:Human Rebellion (2:1-3).
2. Scene Two:Devine Reaction(2:4-6).
3. Scene Three:Divine Rule (2:7-9).
4. Scene Four: Human Responsibility(2:10-12).
Psalm2:1 "Why do the heathen rage, and the people imagine a vain thing?"
“Why” sets the tone of the psalm, one of astonishmentat the senseless
rejectionof God’s rule. This psalm is meant to be read in connectionwith
Psalm110, fulfilled both in David’s time and at the time of the people’s
rejectionof the Messiah(Acts 4:25-26). “Imagine” communicates the activities
of a people who complain and are discontent.
“Imagine a vain thing”: This is the irony of man’s depravity, devising,
conspiring, and scheming emptiness (compare Psalm 38:12;Prov. 24:2; Isa.
59:3, 13).
All who were not followers of Godwere thought of as heathen. At the time this
was written, if you were not an Israelite, you were thought of as a heathen.

Today it is according to who is speaking. The Arabs believe all people besides
them are heathen. The Christians believe that those who have totally rejected
Jesus as their Saviorand Lord are heathen. The list could go on and on. In all
of the lessons we have done, the idea is to apply these Scriptures to our
present circumstance.
I believe that, even though the penman of this Psalm was speaking ofsome
localproblem, he was also speaking ofall down through the ages when the
heathen would rage. Ungodly men and women have never had peace within
them. Rage in the Scripture above, means to be tumultuous. Ungodly people
believe to settle anything should be through fighting. Mostof the things
imagined never come about. This Scripture brings to mind the wayit will be
just before the return of the Lord. Men's hearts failing them, for fearof things
that are coming upon the earth. Heathens are really those who have rejected
Jesus Christ as Savior. We will see this very thing in the next few verses.
Psalm2:2 "The kings of the earth set themselves, and the rulers take counsel
together, againstthe LORD, and againsthis anointed, [saying],"
Against … against”:The nations and peoples, led by their kings and rulers
(verse 1), direct their hostility towardthe Lord and His anointed one. The
consecratedand commissionedmediatorial representative referredto David
in a near sense and Messiah, i.e., Christ, in the ultimate sense (compare Acts
4:25-26).
Psalm2:3 "Let us break their bands asunder, and castawaytheir cords from
us."

Their bands … their cords”:Mutinous mankind, instead of understanding
that these are God’s love-bonds (Hosea 11:4), view them as yoke bands (Jer.
5:5).
Not only did Herod and Pilate try to do awaywith Jesus, but even many
rulers in our day have gone totally againstthe teachings ofJesus in the Bible.
So many decisions made in the courts of our land are directly opposedto the
teachings in the Bible. We canlook back and point a finger at the people
involved in the crucifixion and total rejection of Jesus nearly 2000 years ago.
But I say, where are our leaders who will stand up for the Lord Jesus Christ
today? Are we a nation of Godfearing people, or have we compromised too?
This chapter of Psalms is a prophetic chapter. This is all about Jesus Christ
the Lord (Messiah). To look back to verse one and connectit to this; the entire
world who do not know God, are raging and imagining bad things about God.
Verse 3 above says it all. Worldly people do not want to serve a holy God. One
more very important thing to notice is that, these rulers and counsel[set
themselves]againstthe Lord. God has given us a free will to serve Him or to
turn againstHim. They have chosento turn againstHim. Ungodly leaders
have a tendency to have ungodly subjects. When people are not subject to
God, they have no morals, and the whole societyturns to evil. This seems to
me to be what this above Scripture is saying. Pornography, filthy books and
movies, homosexuality, lesbianism, incest, drugs, and alcoholare all products
of a societyout of fellowshipwith God. Who will stand up and say, it is
enough? We must repent and serve God.
Psalm2:4 "He that sitteth in the heavens shall laugh: the Lord shall have
them in derision."
God laughs at the very idea that people think they canoppose His will (37:13).

All of man's power is as nothing with Almighty God. Even the next breath
that we take, is by permission from Almighty God. The Father has given this
powerto Jesus Christ.
Philippians 2:10-11 "Thatat the name of Jesus every knee should bow, of
[things] in heaven, and [things] in earth, and [things] under the earth;" " And
[that] every tongue should confess thatJesus Christ [is] Lord, to the glory of
God the Father."
For a mere human being to come againstthe Father or His Son is absurd. God
does not even bother to try to straighten them out, He just laughs that they
would be so foolish. To have them in derision, means He would laugh them to
scorn. To reject Jesus (God's Son), seals your doom. This is one thing God will
not forgive.
Psalm2:5 "Then shall he speak unto them in his wrath, and vex them in his
sore displeasure."
“Then”:After mocking them with the laughter of divine contempt, God
speaks andacts from His perfectly balancedanger.
There is a time when God's wrath will come into His face. Thenit is too late.
God is patient as we read above, but there is a time, when He will speak in His
wrath. What a terrible thing to feelthe wrath of God. Believers in the Lord
Jesus Christ will be savedfrom the wrath to come.

Romans 5:9 "Muchmore then, being now justified by his blood, we shall be
savedfrom wrath through him."
The word vex in this instance, means to tremble. It would certainly be the
time to tremble, if the wrath of God was vented againstyou. We know that the
soldiers which came to getJesus fell backwards just at Jesus answering them.
The powerin the voice of God is beyond our understanding. The voice of God
speaking to the children of Israel from the mountain, frightened them so that
they beggedMosesto talk to God for them. Godwas not even angry then.
Think how unbelievably frightening the voice of Godwould be, if He were
angry.
Psalm2:6 "Yet have I setmy king upon my holy hill of Zion."
“Have I set”:their puny challenge (verse 3), is answeredby this powerful
pronouncement. It’s as goodas done: His king will be enthroned on
Jerusalem’s mostprominent hill.
God will put whoeverHe wants to in authority, anytime He wants to. No
poweron earth can keepHim from doing what He wishes. This is possibly,
looking forward to Jesus Christ who will be Lord of lords and King of kings.
Zion is symbolic of the church of the Lord Jesus Christ. Jesus is not only
King, but Lord as well. Of course there is a literal Zion, but I believe this is
speaking ofHis church.
Psalm2:7 "I will declare the decree:the LORD hath said unto me, Thou [art]
my Son; this day have I begottenthee."

“I will declare the decree”:The installed mediator now recites the Lord’s
previously issuedenthronement ordinance.
“Thou art my Son”:This recalls (2 Sam. 7:8-16), as the basis for the Davidic
king. It is also the only Old Testamentreference to the Father/Son
relationship in the Trinity, a relationship decreedin eternity pastand
demonstrated in the incarnation, thus a major part of the New Testament.
“This day have I begottenthee”: He expresses the privileges of relationship,
with its prophetic application to the Son, Messiah. This verse is quoted in the
New Testamentwith reference to the birth of Jesus (Heb. 1:5-6), and also to
His resurrection(Acts 13:33-34), as the earthly affirmations.
When was Jesus “begotten”?Answering this question involves understanding
the meaning here of the word “day”. As God lives beyond time, He cannotbe
limited to a 24-hour period. This word means an eternal day. Jesus did not
become the Son of God at a point in time; rather He has eternally been in the
process ofbeing generatedas the Sonin God’s eternal day. There has never
been a time when Christ was not the Sonof God. On severaloccasionsduring
His ministry on earth, the Sonship of Christ was particularly emphasized, in
the Incarnation (Luke 1:35), in the Baptism (Matt. 3:17), and in the
Resurrection(Rom. 1:4). These events did not make Christ the Son of God,
but only proved that He alreadywas. As the Christian thinks of the present
ministry of Christ, he recognizes this also as an opportunity to appreciate
Christ’s unique relationship with the Father (Heb. 1:1-4; compare John 1:51).
This leaves absolutelyno doubt at all that this is speaking of the Lord Jesus.
Just as the voice came from the heavens at Jesus'baptism, and said, “This is
my belovedSon”, we see Jesus here as King.

Matthew 3:17 "And lo a voice from heaven, saying, This is my beloved Son, in
whom I am well pleased."
We canalso look at the voice from the heavens at the transfiguration.
Matthew 17:5 "While he yet spake, behold, a bright cloud overshadowed
them: and behold a voice out of the cloud, which said, This is my beloved Son,
in whom I am well pleased;hear ye him."
Psalm2:8 "Ask of me, and I shall give [thee] the heathen [for] thine
inheritance, and the uttermost parts of the earth [for] thy possession."
A very small part of the heathen was the inheritance of David, and therefore
the Messiahonly canbe spokenofin this verse. Before Messiah"allkings"
were to "fall down; all nations to do him service" (Psalm72:11;compare Isa.
49:22;60:3-4; Matt. 28:19).
"And the uttermost parts of the earth for thy possession":The whole world,
not only the Jewishnation, but the Gentiles also, as this phrase is almost
universally used in the Old Testament(as Psalm19:4; 22:28; 46:10;65:5; Isa.
40:28;45:22). And so, these words declare the greatamplitude of the kingdom
of the Messiah.
We see in this, the power and authority that Jesus has. All of the inhabitants
of the earth have been bought and paid for by the precious blood of Jesus
Christ (God's Anointed). The Scripture from (Philippians 2:10), leaves no
doubt how far reaching this powerand authority of Jesus is. What Adam and
Eve lostin the Garden of Eden, Jesus purchasedback on the cross. Whether

we know Jesus as our Saviorand Lord or not, we are His property. He can
either save us, or condemn us to an eternity in hell when we stand before him
on judgement day. Jesus is the Judge. We are His creationand He purchased
us with His blood at Calvary.
1 Timothy 4:10 "Fortherefore we both labor and suffer reproach, because we
trust in the living God, who is the Savior of all men, speciallyof those that
believe."
Jesus made salvation available to all mankind. Notall will acceptthe salvation
He offered.
1 Corinthians 10:26 "Forthe earth [is] the Lord's, and the fullness thereof."
Psalm2:9 "Thou shalt break them with a rod of iron; thou shalt dash them in
pieces like a potter's vessel."
“Thou shalt … thou shalt”: The supreme sovereigntyof “the King of kings” is
pictured in its subjugation might. The shepherd’s “rod” and the king’s
scepter” are the same word in the original. Shepherding and kingly imagery
often merged in ancient NearEasternthought (compare Micah 7:14).
“Rodof iron” is the scepterthat represents kingship, iron being symbolic of
strength (Rev. 2:26-27;19:15). The phrase “dash them in pieces like a potter’s
vessel” illustrates the strength of the king overthe nations; in comparisonto
him, they are like fragile pottery.

One of the reasons the Jews did not acceptJesus as Messiah, was becausethey
were expecting a mighty warrior such as David, who would conquer their
enemies for them. Jesus, whenHe comes back to the earth this time to reign
for the 1000 years, will be that Lord and Masterthat they were looking for
then. His rule will be absolute. Those who do not do the will of God will be
destroyed. The Potterhas powerto destroy His creation, if it is not pleasing
unto Him. I believe this Scripture above just shows His absolute rule.
Verses 10-12:The tone of these verses is surprising. Instead of immediate
judgment, the Lord and His Anointed mercifully provide an opportunity for
repentance. Five commands place responsibility on mutinous mankind.
Psalm2:10 "Be wise now therefore, O ye kings: be instructed, ye judges of the
earth."
“Be wise … be instructed” are favorite words in wisdom literature. Kings
should actprudently and with discretion. This begins with reverencing God
and submitting to His authority.
Psalm2:11 "Serve the LORD with fear, and rejoice with trembling."
If ye will not serve him (i.e. honor and obey him), from love, do it from fear.
"The fear of the Lord is the beginning of wisdom" (Psalm111:10). And
rejoice. Do not be contentwith “fear”. Go on from fearto love, and so to joy.

“Rejoice”:Do not esteemhis yoke your dishonor and grievance. But know
that it is a greaterglory and happiness to be the subjects of this King, than to
be emperors of the greatestempire. And accordinglyrejoice in it, and bless
God for this inestimable grace and benefit.
With "trembling": Notwith a fearful looking for of judgment, but with
modesty and humility. In which sense this word, when joined with "fear" as
here, is used (Phil. 2:12), and stands opposedto pride, haughtiness, and
arrogance. Menshould so rejoice in Christ as to have no confidence in the
flesh, or assume any degree of glory to themselves. Or have any rejoicing in
themselves, but wholly in Christ, giving all the glory of what they have to him.
We see from this that to fear the Lord is the beginning of Wisdom. The kings
and judges of this world are subject to a higher Power. Theymay rule over
the little people on the earth, but there is someone higher than they are. All
mankind, whether kings or judges, or presidents, or any other holders of high
office in the earth, must answerto Almighty God. To fear God, is the only fear
we are to have. This fear is more of a reverence. When we fear Him enough to
serve Him, there will be a rejoicing that will come with knowing we are saved.
Even though we rejoice at knowing we are saved, there is a fearful awareness
of His powerand greatness.
Psalm2:12 "Kiss the Son, lesthe be angry, and ye perish [from] the way,
when his wrath is kindled but a little. Blessed[are]all they that put their trust
in him."
“Kiss the Son”:This symbolic act would indicate allegiance and submission
(compare 1 Sam. 10:1; 1 Kings 19:18). The word for “Son” here is not the
Hebrew word for “son” that was used in verse 7, but rather its Aramaic

Jesus was the sovereign son of psalm 2

Jesus was the sovereign son of psalm 2

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