Day 600 of 1461 · 2028-08-22
Psalms 2:1–12
1Why do the nations rage, and the peoples plot a vain thing?
2The kings of the earth take a stand, and the rulers take counsel together, against Yahweh, and against his Anointed, saying,
3“Let’s break their bonds apart, and cast their cords from us.”
4He who sits in the heavens will laugh. The Lord will have them in derision.
5Then he will speak to them in his anger, and terrify them in his wrath:
6“Yet I have set my King on my holy hill of Zion.”
7I will tell of the decree: Yahweh said to me, “You are my son. Today I have become your father.
8Ask of me, and I will give the nations for your inheritance, the uttermost parts of the earth for your possession.
9You shall break them with a rod of iron. You shall dash them in pieces like a potter’s vessel.”
10Now therefore be wise, you kings. Be instructed, you judges of the earth.
11Serve Yahweh with fear, and rejoice with trembling.
12Give sincere homage to the Son, lest he be angry, and you perish on the way, for his wrath will soon be kindled. Blessed are all those who take refuge in him.
About a five-minute read
Drawn from the public-domain commentaries and Spurgeon sermons that cover this exact passage · ~935 words.
Matthew Henry. We have heard what the kings of the earth have to say against Christ's kingdom, and have heard it gainsaid by him that sits in heaven; let us now hear what the Messiah himself has to say for his kingdom, to make good his claims, and it is what all the powers on earth cannot gainsay. Those in the uttermost parts of the earth (as this nation of ours) shall be his possession, and he shall have multitudes of willing loyal subjects among them. In singing this, and praying it over, we must give glory to Christ as the eternal Son of God and our rightful Lord, and must take comfort from this promise, and plead it with God, that the kingdom of Christ shall be enlarged and established and shall triumph over all opposition.
Jamieson–Fausset–Brown. The kings and rulers lead on their subjects. set themselves--take a stand. take counsel--literally, "sit together," denoting their deliberation. anointed--Hebrew, "Messiah"; Greek, "Christ" (Joh 1:41). Kiss the Son--the authority of the Son. perish from the way--that is, suddenly and hopelessly. kindled but a little--or, "in a little time." put their trust in him--or take refuge in Him (Psa 5:11).
John Calvin. In like manner, whenever he defends the kingdom of his Son against the ungodly, by the tokens and inflictions of his wrath, although he does not speak a single word, yet in effect he speaks enough to make himself understood. [28] David afterwards, speaking in the name of God, shows more clearly how his enemies were guilty of wickedly fighting against God himself in the hatred which they bore towards him whom God had made king. Thou shalt break them with a rod of iron, and dash them in pieces like a potter's vessel. The prophet, therefore, with great propriety, threatens that when they shall say, Peace and safety, reckoning themselves at a great distance from their end, they shall be cut off by a sudden destruction, (1 Thessalonians 5:3) The concluding sentence of the psalm qualifies what was formerly said concerning the severity of Christ; for his iron rod and the fiery wrath of God would strike terror into all men without distinction, unless this comfort had been added.
Augustine. “And the uttermost parts of the earth for Thy possession.” The same repeated, “The uttermost parts of the earth,” is put for “the nations;” but more clearly, that we might understand all the nations. “Thou shalt rule them with a rod of iron,” with inflexible justice, and “Thou shalt break them like a potter’s vessel” (ver. 9); that is, “Thou shalt break” in them earthly lusts, and the filthy doings of the old man, and whatsoever hath been derived and inured from the sinful clay. “Serve the Lord with fear;” lest what is said, “Ye kings and judges of the earth,” turn into pride: “And rejoice with trembling” (ver. 11).
Martin Luther. This Psalm contains also a description of the kingdom of Christ and the terrible threatenings of God against the kings, the princes, the wise, and the powerful of the world; that they shall all perish, who, being carried away with the pride of human reason and carnal wisdom, do not acknowledge this King, Christ, nor obey his gospel; but who oppose his kingdom, and endeavour to blot out his name. This Psalm is a remarkable prophecy concerning Christ: it is cited by the apostles in the Acts, chapter iv.: it predicted that Christ should suffer, be crucified, and glorified, and that he should be King and Lord of all creatures; that to him should be given all power both in heaven and in earth, and that his name should be above every name that is named, not only in this world, but in that which is to come.
C. H. Spurgeon, The Treasury of David. Look back through all the ages of infidelity, hearken to the high and hard things which men have spoken against the Most High, listen to the rolling thunder of earth’s volleys against the Majesty of heaven, and then think that God is saying all the while, “Yet have I set my king upon my holy hill of Zion.” Yet Jesus reigns, yet he sees of the travail of his soul, and “his unsuffering kingdom yet shall come” when he shall take unto himself his great power, and reign from the river unto the ends of the earth. Jehovah hath 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, easily dashed into shivers, when the rod of iron is in the hand of the omnipotent Son of God.
C. H. Spurgeon, sermons. I have heard some ministers who preferred the first; they have constantly dwelt upon the terrors of the law, and they have certainly, many of them, been eminently useful; they have had Scripture for their warrant—“Knowing therefore the terror of the Lord, we persuade men.” With “terrible things in righteousness” declaring the just anger and judgment of God against sin, they have alarmed those who were sitting at ease in a graceless state, and have thus been the means in the hands of God, of inducing them to flee from the wrath to come. Without, then, attempting to prove that, let us drive onward towards the practical issue; for, after all, practice is the end of preaching; or, if ye will have it, I will put it into Herbert’s words— “Attend sermons, but prayers most, Praying’s the end of preaching.” And that too is in the text, for what lip can give the kiss of sincerity to the Son of God, save the lip of prayer.
Spurgeon on this passage
Sermons by C. H. Spurgeon on today's passage, quoted word for word from the original New Park Street Pulpit text (1855–1859, public domain), via CCEL.
An Earnest Invitation · Psalm 2:12
Without, then, attempting to prove that, let us drive onward towards the practical issue; for, after all, practice is the end of preaching; or, if ye will have it, I will put it into Herbert’s words— “Attend sermons, but prayers most, Praying’s the end of preaching.” And that too is in the text, for what lip can give the kiss of sincerity to the Son of God, save the lip of prayer. On our part, however, it is our business to return that kiss; and as Jesus gives the reconciling kiss on God’s behalf, it is ours to kiss the lip of Jesus, and to prove by that deed that we are “reconciled to God by the death of his Son.” Sinner, thou hast hitherto been an enemy of Christ’s gospel. With arms outstretched, ready to receive thee, with eyes full of tears, weeping over thine obstinacy, and with bowels moved with compassion for thee, he speaks through my lips this morning, and he says, “Kiss the Son;” be reconciled.
Full commentary on this passage
Martin Luther
chapter · A Manual of the Book of Psalms
This Psalm is a remarkable prophecy concerning Christ: it is cited by the apostles in the Acts, chapter iv.: it predicted that Christ should suffer, be crucified, and glorified, and that he should be King and Lord of all creatures; that to him should be given all power both in heaven and in earth, and that his name should be above every name that is named, not only in this world, but in that which is to come.
This Psalm contains also a description of the kingdom of Christ and the terrible threatenings of God against the kings, the princes, the wise, and the powerful of the world; that they shall all perish, who, being carried away with the pride of human reason and carnal wisdom, do not acknowledge this King, Christ, nor obey his gospel; but who oppose his kingdom, and endeavour to blot out his name.
On the other hand, this Psalm contains most consoling promises, namely, that he that sitteth in the heavens, (in comparison of whom all the kings of the earth are mere worms,) holds in derision, and in a moment defeats, all their counsels and all their crafty devices against his word and this kingdom of Christ; and that he ever powerfully and miraculously saves, preserves, delivers, and prospers believers, and the whole church throughout the world, in the midst of the kingdom of the devil, and against all the powers and the gates of hell.
This Psalm flows from the First Commandment; where God declares that he alone will be our God, to save us and deliver us from all afflictions. Thus, it was he alone that delivered us, through Christ, from sin, from death, from the power of the devil, and from hell, and gave unto us eternal life. This pertains to the second petition of the Lord’s Prayer, “Thy kingdom come.”
Source · Public Domain (tr. Henry Cole, London: Seeley and Burnside, 1837; Project Gutenberg #75892: Public domain in the USA)
Matthew Henry
chapter
As the foregoing psalm was moral, and showed us our duty, so this is evangelical, and shows us our Saviour. Under the type of David's kingdom (which was of divine appointment, met with much opposition, but prevailed at last) the kingdom of the Messiah, the Son of David, is prophesied of, which is the primary intention and scope of the psalm; and I think there is less in it of the type, and more of the anti-type, than in any of the gospel psalms, for there is nothing in it but what is applicable to Christ, but some things that are not at all applicable to David (Psa 2:6, Psa 2:7): "Thou art my Son" (Psa 2:8), "I will give thee the uttermost parts of the earth," and (Psa 2:12), "Kiss the Son." It is interpreted of Christ Act 4:24; Act 13:33; Heb 1:5. The Holy Ghost here foretels, I. The opposition that should be given to the kingdom of the Messiah (Psa 2:1-3). II. The baffling and chastising of that opposition (Psa 2:4, Psa 2:5). III. The setting up of the kingdom of Christ, notwithstanding that opposition (Psa 2:6). IV. The confirmation and establishment of it (Psa 2:7). V. A promise of the enlargement and success of it (Psa 2:8, Psa 2:9). VI. A call and exhortation to kings and princes to yield themselves the willing subjects of this kingdom, (Psa 2:10-12). Or thus: We have here, I. Threatenings denounced against the adversaries of Christ's kingdom (Psa 2:1-6). II. Promises made to Christ himself, the head of this kingdom (Psa 2:7-9). III. Counsel given to all to espouse the interests of this kingdom (Psa 2:10-12). This psalm, as the former, is very fitly prefixed to this book of devotions, because, as it is necessary to our acceptance with God that we should be subject to the precepts of his law, so it is likewise that we should be subject to the grace of his gospel, and come to him in the name of a Mediator.
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1–6
We have here a very great struggle about the kingdom of Christ, hell and heaven contesting it; the seat of the war is this earth, where Satan has long had a usurped kingdom and exercised dominion to such a degree that he has been called the prince of the power of the very air we breathe in and the god of the world we live in. He knows very well that, as the Messiah's kingdom rises and gets ground, his falls and loses ground; and therefore, though it will be set up certainly, it shall not be set up tamely. Observe here,
I. The mighty opposition that would be given to the Messiah and his kingdom, to his holy religion and all the interests of it, Psa 2:1-3. One would have expected that so great a blessing to this world would be universally welcomed and embraced, and that every sheaf would immediately bow to that of the Messiah and all the crowns and sceptres on earth would be laid at his feet; but it proves quite contrary. Never were the notions of any sect of philosophers, though ever so absurd, nor the powers of any prince or state, though ever so tyrannical, opposed with so much violence as the doctrine and government of Christ - a sign that it was from heaven, for the opposition was plainly from hell originally.
1. We are here told who would appear as adversaries to Christ and the devil's instruments in this opposition to his kingdom. Princes and people, court and country, have sometimes separate interests, but here they are united against Christ; not the mighty only, but the mob, the heathen, the people, numbers of them, communities of them; though usually fond of liberty, yet they were averse to the liberty Christ came to procure and proclaim. Not the mob only, but the mighty (among whom one might have expected more sense and consideration) appear violent against Christ. Though his kingdom is not of this world, nor in the least calculated to weaken their interests, but very likely, if they pleased, to strengthen them, yet the kings of the earth and rulers are up in arms immediately. See the effects of the old enmity in the seed of the serpent against the seed of the woman, and how general and malignant the corruption of mankind is. See how formidable the enemies of the church are; they are numerous; they are potent. The unbelieving Jews are here called heathen, so wretchedly had they degenerated from the faith and holiness of their ancestors; they stirred up the heathen, the Gentiles, to persecute the Christians. As the Philistines and their lords, Saul and his courtiers, the disaffected party and their ringleaders, opposed David's coming to the crown, so Herod and Pilate, the Gentiles and the Jews, did their utmost against Christ and his interest in men, Act 4:27.
2. Who it is that they quarrel with, and muster up all their forces against; it is against the Lord and against his anointed, that is, against all religion in general and the Christian religion in particular. It is certain that all who are enemies to Christ, whatever they pretend, are enemies to God himself; they have hated both me and my Father, Joh 15:24. The great author of our holy religion is here called the Lord's anointed, or Messiah, or Christ, in allusion to the anointing of David to be king. He is both authorized and qualified to be the church's head and king, is duly invested in the office and every way fitted for it; yet there are those that are against him; nay, therefore they are against him, because they are impatient of God's authority, envious at Christ's advancement, and have a rooted enmity to the Spirit of holiness.
3. The opposition they give is here described. (1.) It is a most spiteful and malicious opposition. They rage and fret; they gnash their teeth for vexation at the setting up of Christ's kingdom; it creates them the utmost uneasiness, and fills them with indignation, so that they have no enjoyment of themselves; see Luk 13:14; Joh 11:47; Act 5:17, Act 5:33; Act 19:28. Idolaters raged at the discovery of their folly, the chief priest…
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7–9
We have heard what the kings of the earth have to say against Christ's kingdom, and have heard it gainsaid by him that sits in heaven; let us now hear what the Messiah himself has to say for his kingdom, to make good his claims, and it is what all the powers on earth cannot gainsay.
I. The kingdom of the Messiah is founded upon a decree, an eternal decree, of God the Father. It was not a sudden resolve, it was not the trial of an experiment, but the result of the counsels of the divine wisdom and the determinations of the divine will, before all worlds, neither of which can be altered - the precept or statute (so some read it), the covenant or compact (so others), the federal transactions between the Father and the Son concerning man's redemption, represented by the covenant of royalty made with David and his seed, Psa 89:3. This our Lord Jesus often referred to as that which, all along in his undertaking, he governed himself by; This is the will of him that sent me, Joh 6:40. This commandment have I received of my Father, Joh 10:18; Joh 14:31.
II. There is a declaration of that decree as far as is necessary for the satisfaction of all those who are called and commanded to yield themselves subjects to this king, and to leave those inexcusable who will not have him to reign over them. The decree was secret; it was what the Father said to the Son, when he possessed him in the beginning of his way, before his works of old; but it is declared by a faithful witness, who had lain in the bosom of the Father from eternity, and came into the world as the prophet of the church, to declare him, Joh 1:18. The fountain of all being is, without doubt, the fountain of all power; and it is by, from, and under him, that the Messiah claims. He has his right to rule from what Jehovah said to him, by whose word all things were made and are governed. Christ here makes a tow-fold title to his kingdom: - 1. A title by inheritance (Psa 2:7): Thou art my Son, this day have I begotten thee. This scripture the apostle quotes (Heb 1:5) to prove that Christ has a more excellent name than the angels, but that he obtained it by inheritance, Psa 2:4. He is the Son of God, not by adoption, but his begotten Son, the only begotten of the Father, Joh 1:14. And the Father owns him, and will have this declared to the world as the reason why he is constituted King upon the holy hill of Zion; he is therefore unquestionably entitled to, and perfectly qualified for, that great trust. He is the Son of God, and therefore of the same nature with the Father, has in him all the fulness of the godhead, infinite wisdom, power, and holiness. The supreme government of the church is too high an honour and too hard an undertaking for any mere creature; none can be fit for it but he who is one with the Father and was from eternity by him as one brought up with him, thoroughly apprized of all his counsels, Pro 8:30. He is the Son of God, and therefore dear to him, his beloved Son, in whom he is well pleased; and upon this account we are to receive him as a King; for because the Father loveth the Son he hath given all things into his hand, Joh 3:35; Joh 5:20. Being a Son, he is heir of all things, and, the Father having made the worlds by him, it is easy to infer thence that by him also he governs them; for he is the eternal Wisdom and the eternal Word. If God hath said unto him, "Thou art my Son," it becomes each of us to say to him, "Thou art my Lord, my sovereign." Further, to satisfy us that his kingdom is well-grounded upon his sonship, we are here told what his sonship is grounded on: This day have I begotten thee, which refers both to his eternal generation itself, for it is quoted (Heb 1:5) to prove that he is the brightness of his Father's glory and the express image of his person (Psa 2:3), and to the evidence and demonstration given of it by his resurrection from the dead, for to that also it is expressly applied by the apostle, Act 13:33. He hath raised up Jesus again, …
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10–12
We have here the practical application of this gospel doctrine concerning the kingdom of the Messiah, by way of exhortation to the kings and judges of the earth. They hear that it is in vain to oppose Christ's government; let them therefore be so wise for themselves as to submit to it. He that has power to destroy them shows that he has no pleasure in their destruction, for he puts them into a way to make themselves happy, Psa 2:10. Those that would be wise must be instructed; and those are truly wise that receive instruction from the word of God. Kings and judges stand upon a level with common persons before God; and it is as necessary for them to be religious as for any others. Those that give law and judgment to others must receive law from Christ, and it will be their wisdom to do so. What is said to them is said to all, and is required of every one of us, only it is directed to kings and judges because of the influence which their example will have upon their inferiors, and because they were men of rank and power that opposed the setting up of Christ's kingdom, Psa 2:2. We are exhorted,
I. To reverence God and to stand in awe of him, Psa 2:11. This is the great duty of natural religion. God is great, and infinitely above us, just and holy, and provoked against us, and therefore we ought to fear him and tremble before him; yet he is our Lord and Master, and we are bound to serve him, our friend and benefactor, and we have reason to rejoice in him; and these are very well consistent with each other, for, 1. We must serve God in all ordinances of worship, and all instances of a godly conversation, but with a holy fear, a jealousy over ourselves, and a reverence of him. Even kings themselves, whom others serve and fear, must serve and fear God; there is the same indefinite distance between them and God that there is between the meanest of their subjects and him. 2. We must rejoice in God, and, in subordination to him, we may rejoice in other things, but still with a holy trembling, as those that know what a glorious and jealous God he is, whose eye is always upon us. Our salvation must be wrought out with fear and trembling, Phi 2:12. We ought to rejoice in the setting up of the kingdom of Christ, but to rejoice with trembling, with a holy awe of him, a holy fear for ourselves, lest we come short, and a tender concern for the many precious souls to whom his gospel and kingdom are a savour of death unto death. Whatever we rejoice in, in this world, it must always be with trembling, lest we grow vain in our joy and be puffed up with the things we rejoice in, and because of the uncertainty of them and the damp which by a thousand accidents may soon be cast upon our joy. To rejoice with trembling is to rejoice as though we rejoiced not, Co1 7:30.
II. To welcome Jesus Christ and to submit to him, Psa 2:12. This is the great duty of the Christian religion; it is that which is required of all, even kings and judges, and it is our wisdom and interest to do it. Observe here,
1. The command given to this purport: Kiss the Son. Christ is called the Son because so he was declared (Psa 2:7), Thou art my Son. He is the Son of God by eternal generation, and, upon that account, he is to be adored by us. He is the Son of man (that is, the Mediator, Joh 5:27), and, upon that account, to be received and submitted to. He is called the Son, to include both, as God is often called emphatically the Father, because he is the Father of our Lord Jesus Christ, and in him our Father, and we must have an eye to him under both considerations. Our duty to Christ is here expressed figuratively: Kiss the Son, not with a betraying kiss, as Judas kissed him, and as all hypocrites, who pretend to honour him, but really affront him; but with a believing kiss. (1.) With a kiss of agreement and reconciliation. Kiss, and be friends, as Jacob and Esau; let the quarrel between us and God terminate; let the acts of hostility cease, and let us be at peace with God in C…
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C. H. Spurgeon, The Treasury of David
chapter
TITLE.—We shall not greatly err in our summary of this sublime Psalm if we call it THE PSALM OF MESSIAH THE PRINCE; for it sets forth as in a wondrous vision the tumult of the people against the 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 Christ over 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 twofold character, 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 expression and 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 concealed within. In compliance with this admonition, if we take another survey of the Psalm as relative to the person and concerns of the 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 seem too bold and glaring for the king of Israel, will no longer appear so when laid upon his great Antitype. After we have thus attentively considered the 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 each other, yet conspiring in perfect harmony, and bearing a wonderful resemblance in every feature and lineament, while the analogy between them is so exactly preserved, that either may pass for the original from whence the other was copied. New light is continually cast upon the phraseology, fresh weight 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 great important 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 suggested by the sense, but is warranted by the poetic form of the Psalm, which naturally falls into four stanzas of three verses each.
Source · Public Domain (Project Gutenberg eBook #79723; Spurgeon, Treasury of David, 1869-1885)
1–3
We have, in these first three verses, a description of the hatred of human nature against the Christ of God. No better comment is needed upon it than the apostolic song in Acts iv. 27, 28: “For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, for to do whatsoever thy hand and thy counsel determined before to be done.” The Psalm begins abruptly with an angry interrogation; and well it may: it is surely but little to be wondered at, 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, tossed to and fro with restless waves, as the ocean in a storm; and then we mark the people in their hearts imagining a vain thing against God. Where there is much rage there is generally some folly, and in this case there is an excess of it. Note, that the commotion is not caused by the people only, but their leaders foment the rebellion. “The kings of the earth set themselves.” In determined malice they arrayed themselves in opposition against God. It was not temporary rage, but deep-seated hate, for they set themselves resolutely to withstand the Prince of Peace. “And the rulers take counsel together.” They go about their warfare craftily, not with foolish haste, but deliberately. They use all the skill which art can give. Like Pharaoh, they cry, “Let us deal wisely 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 cast away”; as if it were an easy matter,—“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 destroy the mandates of God—the decrees of the Most High—as if they were but tow? And do ye say, “Let us cast away their cords from us?” Yes! There are monarchs who have spoken thus, and there are still rebels upon thrones. However mad the resolution to revolt from God, it is one in which man has persevered ever 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 thereof shall 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 power to give the kingdom to his only Begotten. To a graceless neck the yoke of Christ is intolerable, but to the saved sinner it is easy and light. We may judge ourselves by this, do we love that yoke, or do we wish to cast it from us?
Source · Public Domain (Project Gutenberg eBook #79723; Spurgeon, Treasury of David, 1869-1885)
4
Let us now turn our eyes from the wicked council-chamber and raging tumult of man, to the secret place of the majesty of the Most High. What doth God say? What will the King do unto the men who reject his only-begotten Son, 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 taken the trouble to rise up and do battle with them—he despises them, he knows how absurd, how irrational, how futile are their attempts against him—he therefore laughs at them.
Source · Public Domain (Project Gutenberg eBook #79723; Spurgeon, Treasury of David, 1869-1885)
5–6
After he has laughed he shall speak; he needs not smite; the breath of his lips is enough. At the moment when their power is at its height, and their fury most violent, then shall his Word go forth against them. And what is it that he says?—it is a very galling sentence—“Yet,” says he, “despite your malice, despite your tumultuous gatherings, despite the wisdom of your counsels, despite the craft of your lawgivers, ‘yet have I set my king upon my holy hill of Zion.’” Is not that a grand exclamation! He has already done 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 of infidelity, hearken to the high and hard things which men have spoken against the Most High, listen to the rolling thunder of earth’s volleys against the Majesty of heaven, and then think that God is saying all the while, “Yet have I set my king upon my holy hill of Zion.” Yet Jesus reigns, yet he sees of the travail of his soul, and “his unsuffering kingdom yet shall come” when he shall take unto himself his great power, 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. Greater conflicts 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; hasten them, 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 good things. 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.”
Source · Public Domain (Project Gutenberg eBook #79723; Spurgeon, Treasury of David, 1869-1885)
7–9
This Psalm wears something of a dramatic form, for now another person is introduced as speaking. We have looked into the counsel-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 counsel and ravings of the wicked, and now Christ the Anointed himself comes forward, as the Risen Redeemer, “declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead.” Rom. i. 4. Looking into the angry faces of the 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. “Thou art my Son.” Here is a noble proof of the glorious Divinity of our Immanuel. “For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee?” What a mercy to have a Divine Redeemer in whom to rest our confidence! “This day have I begotten thee.” If this refers to the Godhead of our Lord, let us not attempt to fathom it, for it is a great truth, 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 secrets of the Eternal God. The things which are revealed are enough, without venturing into vain speculations. In attempting to define the Trinity, or unveil the essence of Divinity, many men have lost themselves: here great ships have foundered. What have we to do in such a sea with our frail skiffs?
“Ask of me.” It was a custom among great kings to give to favoured ones whatever they might ask. (See Esther v. 6; Matt. xiv. 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! Jehovah hath 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, easily dashed into 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 restored if dashed in pieces, and the ruin of sinners will be hopeless if Jesus shall smite them.
“Ye sinners seek his grace, Whose wrath ye cannot bear; Fly to the shelter of his cross, And find salvation there.”
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10–12
The scene again changes, and counsel is given to those who have taken counsel to rebel. They are exhorted to obey, and give the kiss of homage and affection to him whom they have hated.
“Be wise.”—It is always wise to be willing to be instructed, especially when such instruction tends to the salvation of the soul. “Be wise now, therefore;” delay no longer, but let good reason weigh with you. Your warfare cannot succeed, therefore desist and 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 great God, and ye are but puny creatures; bend ye, therefore, in lowly worship, and let a filial fear mingle with all your obedience to the great Father of the Ages. “Rejoice with trembling.”—There must ever be a holy fear mixed with the Christian’s joy. This is a sacred compound, yielding a sweet smell, and we must see to it that we burn no other upon the altar. Fear, without joy, is torment; and joy, without holy fear, would be presumption. Mark the solemn argument for reconciliation and 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 heated seven times hotter; let the fuel kindle but a little, and we are consumed. O sinner! Take heed of the terrors of the Lord; for “our God is a consuming fire.” Note the benediction with which the Psalm closes:—“Blessed are 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 Psalm with the prayer of the apostles:—“Lord, increase our faith.”
The first Psalm was a contrast between the righteous man and the sinner; the second Psalm is a contrast between the tumultuous disobedience of the ungodly world and the sure exaltation of the righteous Son of God. In the first Psalm, we saw the wicked driven away like chaff; in the second Psalm, we see them broken in 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 deepest attention; they are, in fact, the preface in the entire Book of Psalms, and were by some of the ancients, joined into one. They are, however, two Psalms; for Paul speaks of this as the second Psalm. (Acts xiii. 33.) The first shows us the character and lot of the righteous; and the next teaches us that the Psalms are Messianic, and speak of Christ 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 well assured, but we do not feel competent to open up that matter, and must leave it to abler hands.
Source · Public Domain (Project Gutenberg eBook #79723; Spurgeon, Treasury of David, 1869-1885)
Augustine of Hippo
1 · Expositions on the Psalms
1. “Why do the heathen rage, and the people meditate vain things?” (ver. 1). “The kings of the earth have stood up, and the rulers taken counsel together, against the Lord, and against His Christ” (ver. 2). It is said, “why?” as if it were said, in vain. For what they wished, namely, Christ’s destruction, they accomplished not; for this is spoken of our Lord’s persecutors, of whom also mention is made in the Acts of the Apostles. Acts iv. 26.
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3 · Expositions on the Psalms
2. “Let us break their bonds asunder, and cast away their yoke from us” (ver. 3). Although it admits of another acceptation, yet is it more fitly understood as in the person of those who are said to “meditate vain things.” So that “let us break their bonds asunder, and cast away their yoke from us,” may be, let us do our endeavour, that the Christian religion do not bind us, nor be imposed upon us.
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4 · Expositions on the Psalms
3. “He that dwelleth in the heavens shall laugh them to scorn, and the Lord shall have them in derision” (ver. 4). The sentence is repeated; for “He who dwelleth in the heavens,” is afterwards put, “the Lord;” and for “shall laugh them to scorn,” is afterwards put, “shall have them in derision.” Nothing of this however must be taken in a carnal sort, as if God either laugheth with cheek, or derideth with nostril; but it is to be understood of that power which He giveth to His saints, that they seeing things to come, namely, that the Name and rule of Christ is to pervade posterity and possess all nations, should understand that those men “meditate a vain thing.” For this power whereby these things are foreknown is God’s “laughter” and “derision.” “He that dwelleth in the heavens shall laugh them to scorn.” If by “heavens” we understand holy souls, by these God, as foreknowing what is to come, will “laugh them to scorn, and have them in derision.”
Source · Public Domain (Nicene and Post-Nicene Fathers, Series 1, vol. 8, ed. Philip Schaff, Christian Literature Publishing Co., 1886-1888; CCEL marks it Public Domain)
5 · Expositions on the Psalms
4. “Then He shall speak unto them in His wrath, and vex them in His sore displeasure” (ver. 5). For showing more clearly how He will “speak unto them,” he added, He will “vex them;” so that “in His wrath,” is, “in His sore displeasure.” But by the “wrath and sore displeasure” of the Lord God must not be understood any mental perturbation; but the might whereby He most justly avengeth, by the subjection of all creation to His service. For that is to be observed and remembered which is written in the Wisdom of Solomon, “But Thou, Lord of power, judgest with tranquillity, and with great favour orderest us.” Wisd. xii. 18.
Source · Public Domain (Nicene and Post-Nicene Fathers, Series 1, vol. 8, ed. Philip Schaff, Christian Literature Publishing Co., 1886-1888; CCEL marks it Public Domain)
6 · Expositions on the Psalms
5. “Yet am I set by Him as King upon Sion, His holy hill, preaching His decree” (ver. 6). This is clearly spoken in the Person of the very Lord our Saviour Christ. But if Sion signify, as some interpret, beholding, we must not understand it of anything rather than of the Church, where daily is the desire raised of beholding the bright glory of God, according to that of the Apostle, “but we with open face beholding the glory of the Lord.” 2 Cor. iii. 18.
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7 · Expositions on the Psalms
6. “The Lord hath said unto me, Thou art My Son, to-day have I begotten Thee” (ver. 7). Although that day may also seem to be prophetically spoken of, on which Jesus Christ was born according to the flesh; and in eternity there is nothing past as if it had ceased to be, nor future as if it were not yet, but present only, since whatever is eternal, always is; yet as “today” intimates presentiality, a divine interpretation is given to that expression, “To-day have I begotten Thee,” whereby the uncorrupt and Catholic faith proclaims the eternal generation of the power and Wisdom of God, who is the Only-begotten Son.
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8 · Expositions on the Psalms
7. “Ask of Me, and I shall give Thee the nations for Thine inheritance” (ver. 8). This has at once a temporal sense with reference to the Manhood which He took on Himself, who offered up Himself as a Sacrifice in the stead of all sacrifices, who also maketh intercession for us; so that the words, “ask of Me,” may be referred to all this temporal dispensation, which has been instituted for mankind, namely, that the “nations” should be joined to the Name of Christ, and so be redeemed from death, and possessed by God. “I shall give Thee the nations for Thine inheritance,” which so possess them for their salvation, and to bear unto Thee spiritual fruit. “And the uttermost parts of the earth for Thy possession.” The same repeated, “The uttermost parts of the earth,” is put for “the nations;” but more clearly, that we might understand all the nations. And “Thy possession” stands for “Thine inheritance.”
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9 · Expositions on the Psalms
8. “Thou shalt rule them with a rod of iron,” with inflexible justice, and “Thou shalt break them like a potter’s vessel” (ver. 9); that is, “Thou shalt break” in them earthly lusts, and the filthy doings of the old man, and whatsoever hath been derived and inured from the sinful clay. “And now understand, ye kings” (ver. 10). “And now;” that is, being now renewed, your covering of clay worn out, that is, the carnal vessels of error which belong to your past life, “now understand,” ye who now are “kings;” that is, able now to govern all that is servile and brutish in you, able now too to fight, not as “they who beat the air, but chastening your bodies, and bringing them into subjection.” 1 Cor. ix. 26, 27.
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1 more notes on this passage are in the library.
John Calvin
1
Psalm 2:1-3
1. Why do the nations rise tumultuously, and the peoples murmur in vain? 2. The kings of the earth have confederated, and the princes have assembled together, against Jehovah and against his Christ. 3. Let us break of their bonds, and cast away their yoke from us.
WE know how many conspired against David, and endeavored to prevent his coming to the throne, and from their hostile attempts, had he judged according to the eye of sense and reason, he might have been so full of apprehension, as forthwith to have given up all hope of ever becoming king. And, doubtless, he had often to struggle sorrowfully with very grievous temptations. But, as he had the testimony of an approving conscience, that he had attempted nothing rashly nor acted as ambition and depraved desire impel many to seek changes in the government of kingdoms; as he was, on the contrary, thoroughly persuaded that he had been made king by divine appointment, when he coveted no such thing, nor even thought of it; [24] he encouraged himself by strong confidence in God against the whole world, just as in these words, he nobly pours contempt both on kings and their armies. He confesses, indeed, that he had a sore battle to fight, inasmuch as it was no small party, but whole nations with their kings, who had conspired against him; but he courageously boasts that their attempts were vain, because they waged war, not against mortal man, but against God himself. It is not certain from the words, whether he speaks only of enemies in his own kingdom, or extends his complaints to foreign invaders. But, since the fact was, that enemies rose up against him in all quarters, and that as soon as he had settled the disturbances among his own people, the neighboring states, in their turn, became hostile to him, I am disposed to think that both classes of enemies are meant, Gentiles as well as Jews. It would be a strange mode of expression to speak of many nations and people when only one nation was meant, and to speak of many kings when he had in eye Saul only. Besides, it agrees better with the completeness of the type to suppose that different kinds of enemies were joined together; for we know that Christ had not only to do with enemies in his own country, but likewise with enemies in other nations; the whole world having entered into a common conspiracy to accomplish his destruction. The Jews, indeed, first began to rage against Christ as they had formerly done against David; but afterwards the same species of madness seized upon other nations. The sum is, that although those who endeavored to overthrow him might be strengthened by powerful armies, yet their tumults and counsels would prove vain and ineffectual.
By attributing to the people commotion and uproar, and to kings and rulers the holding of assemblies, to take counsel, he has used very appropriate language. Yet he intimates that, when kings have long and much consulted together, and the people have poured forth their utmost fury, all of them united would make nothing of it. But we ought carefully to mark the ground of such confidence, which was, that he had not thrust himself forward to be king rashly, or of his own accord, but only followed the call of God. From this he concludes, that in his person God was assailed; and God could not but show himself the defender of the kingdom of which he was the founder. By honoring himself with the title of Messias, or the Anointed, he declares that he reigned only by the authority and command of God, inasmuch as the oil brought by the hand of Samuel made him king who before was only a private person. David's enemies did not, indeed, think they were making a violent attack against God, yea, they would resolutely deny their having any such intention; yet it is not without reason that David places God in opposition to them, and speaks as if they directly levelled their attacks against him, for by seeking to undermine the kingdom which he had erected, they blindly and fer…
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4
Psalm 2:4-6
4. He who dwelleth in heaven will laugh at them; the Lord [26] will have them in derision. 5. Then will he speak to them in his wrath, and vex them in his sore displeasure. 6. I have anointed my King upon my holy hill of Sion.
After David has told us of the tumult and commotions, the counsels and pride, the preparation and resources the strength and efforts of his enemies, in opposition to all these he places the power of God alone, which he concludes would be brought to bear against them, from their attempting to frustrate his decree. And, as a little before, by terming them kings of the earth, he expressed their feeble and perishable condition; so now, by the lofty title of He that dwelleth in heaven, he extols the power of God, as if he had said, that power remains intact and unimpaired, whatever men may attempt against it. Let them exalt themselves as they may, they shall never be able to reach to heaven; yea, while they think to confound heaven and earth together, they resemble so many grasshoppers, and the Lord, meanwhile, undisturbed beholds from on high their infatuated evolutions. And David ascribes laughter to God on two accounts; first, to teach us that he does not stand in need of great armies to repress the rebellion of wicked men, as if this were an arduous and difficult matter, but, on the contrary, could do this as often as he pleases with the most perfect ease. In the second place, he would have us to understand that when God permits the reign of his Son to be troubled, he does not cease from interfering because he is employed elsewhere, or unable to afford assistance, or because he is neglectful of the honor of his Son; but he purposely delays the inflictions of his wrath to the proper time, namely, until he has exposed their infatuated rage to general derision. Let us, therefore, assure ourselves that if God does not immediately stretch forth his hand against the ungodly, it is now his time of laughter; and although, in the meantime, we ought to weep, yet let us assuage the bitterness of our grief, yea, and wipe away our tears, with this reflection, that God does not connive at the wickedness of his enemies, as if from indolence or feebleness, but because for the time he would confront their insolence with quiet contempt. By the adverb then, he points to the fit time for exercising judgment, as if he had said, after the Lord shall have for a time apparently taken no notice of the malpractices of those who oppose the rule of his Son, he will suddenly change his course, and show that he retards nothing with greater abhorrence than such presumption.
Moreover, he ascribes speech to God, not for the purpose of instructing his enemies, but only to convict them of their madness; indeed, by the term speak, he means nothing else than a manifestation of God's wrath, which the ungodly do not perceive until they feel it. The enemies of David thought it would be the easiest thing in the world for them to destroy one who, coming from a mean shepherd's cot, had, in their view, [27] presumptuously assumed the sovereign power. The prophecy and anointing of Samuel were, in their estimation, mere ridiculous pretences. But when God had at length overthrown them, and settled David on the throne, he, by this act, spoke not so much with his tongue as with his hand, to manifest himself the founder of David's kingdom. The Psalmist hereon then, refers to speaking by actions, by which the Lord, without uttering a single word, makes manifest his purpose. In like manner, whenever he defends the kingdom of his Son against the ungodly, by the tokens and inflictions of his wrath, although he does not speak a single word, yet in effect he speaks enough to make himself understood. [28] David afterwards, speaking in the name of God, shows more clearly how his enemies were guilty of wickedly fighting against God himself in the hatred which they bore towards him whom God had made king. The sum is this: Wicked men may now conduct …
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7
Psalm 2:7-8
7. I will declare the decree: The Lord hath said unto me, Thou art my Son; this day have I begotten thee. 8. Ask of me, and I will give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession.
7. I will declare, etc. David, to take away all pretense of ignorance from his enemies, assumes the office of a preacher in order to publish the decree of God; or at least he protests that he did not come to the throne without a sure and clear proof of his calling; as if he had said, I did not, without consideration, publicly go forward to usurp the kingdom, but I brought with me the command of God, without which, I would have acted presumptuously, in advancing myself to such fin honorable station. But this was more truly fulfilled in Christ, and doubtless, David, under the influence of the spirit of prophecy, had a special reference to him. For in this way all the ungodly are rendered inexcusable, because Christ proved himself to have been endued with lawful power from God, not only by his miracles, but by the preaching of the gospel. In fact, the very same testimony resounds through the whole world. The apostles first, and after them pastors and teachers, bore testimony that Christ was made King by God the Father; but since they acted as ambassadors in Christ's stead, He rightly and properly claims to himself alone whatever was done by them. Accordingly, Paul (Ephesians 2:17) ascribes to Christ what the ministers of the gospel did in his name. "He came," says he, "and preached peace to them that were afar off, and to them that were nigh." Hereby, also, the authority of the gospel is better established because, although it is published by others, it does not cease to be the gospel of Christ. As often therefore, as we hear the gospel preached by men, we ought to consider that it is not so much they who speak, as Christ who speaks by them. And this is a singular advantage, that Christ lovingly allures us to himself by his own voice, that we may not by any means doubt of the majesty of his kingdom.
On this account, we ought the more carefully to beware of wickedly refusing the edict which he publishes, Thou art my Son. David, indeed could with propriety be called the son of God on account of his royal dignity, just as we know that princes, because they are elevated above others, are called both gods and the sons of God. But here God, by the singularly high title with which he honors David, exalts him not only above all mortal men, but even above the angels. This the apostle (Hebrews 1:5) wisely and diligently considers when he tells us this language was never used with respect to any of the angels. David, individually considered, was inferior to the angels, but in so far as he represented the person of Christ, he is with very good reason preferred far above them. By the Son of God in this place we are therefore not to understand one son among many, but his only begotten Son, that he alone should have the pre-eminence both in heaven and on earth. When God says, I have begotten thee, it ought to be understood as referring to men's understanding or knowledge of it; for David was begotten by God when the choice of him to be king was clearly manifested. The words this day, therefore, denote the time of this manifestation; for as soon as it became known that he was made king by divine appointment, he came forth as one who had been lately begotten of God, since so great an honor could not belong to a private person. The same explanation is to be given of the words as applied to Christ. He is not said to be begotten in any other sense than as the Father bore testimony to him as being his own Son. This passage, I am aware, has been explained by many as referring to the eternal generation of Christ; and from the words this day, they have reasoned ingeniously as if they denoted an eternal act without any relation to time. But Paul, who is a more faithful and a better qualified interpreter of this…
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9
Psalm 2:9
9. Thou shalt break them with a rod of iron, and dash them in pieces like a potter's vessel.
This is expressly stated to teach us that Christ is furnished with power by which to reign even over those who are averse to his authority, and refuse to obey him. The language of David implies that all will not voluntarily receive his yoke, but that many will be stiff-necked and rebellious, whom notwithstanding he shall subdue by force, and compel to submit to him. It is true, the beauty and glory of the kingdom of which David speaks are more illustriously displayed when a willing people run to Christ in the day of his power, to show themselves his obedient subjects; but as the greater part of men rise up against him with a violence which spurns all restraint, it was necessary to add the truth, that this king would prove himself superior to all such opposition. Of this unconquerable power in war God exhibited a specimen, primarily in the person of David, who, as we know, vanquished and overthrew many enemies by force of arms. But the prediction is more fully verified in Christ, who, neither by sword nor spear, but by the breath of his mouth, smites the ungodly even to their utter destruction.
It may, however, seem wonderful that, while the prophets in other parts of Scripture celebrate the meekness, the mercy, and the gentleness of our Lord, he is here described as so rigorous, austere, and full of terror. But this severe and dreadful sovereignty is set before us for no other purpose than to strike alarm into his enemies; and it is not at all inconsistent with the kindness with which Christ tenderly and sweetly cherishes his own people. He who shows himself a loving shepherd to his gentle sheep, must treat the wild beasts with a degree of severity either to convert them from their cruelty, or effectually to restrain it. Accordingly in Psalm 110:5, after a commendation is pronounced upon the obedience of the godly Christ is immediately armed with power to destroy, in the day of his wrath, kings and their armies who are hostile to him. And certainly both these characters are with propriety ascribed to him: for he was sent by the Father to cheer the poor and the wretched with the tidings of salvation, to set the prisoners free, to heal the sick, to bring the sorrowful and afflicted out of the darkness of death into the light of life, (Isaiah 61:1) and as, on the other hand, many by their ingratitude, provoke his wrath against them, he assumes, as it were, a new character, to beat down their obduracy. It may be asked, what is that iron scepter which the Father hath put into the hand of Christ, wherewith to break in pieces his enemies? I answer, The breath of his mouth supplies to him the place of all other weapons, as I have just now shown from Isaiah. Although, therefore, Christ move not a finger, yet by his speaking he thunders awfully enough against his enemies, and destroys them by the rod of his mouth alone. They may fret and kick, and with the rage of a madman resist him never so much, but they shall at length be compelled to feel that he whom they refuse to honor as their king is their judge. In short, they are broken in pieces by various methods, till they become his footstool. In what respect the doctrine of the gospel is an iron rod, may be gathered from Paul's Epistle to the Corinthians, (2 Corinthians 10:4) where he teaches that the ministers of Christ are furnished with spiritual weapons to cast down every high thing which exalteth itself against Christ, etc. I allow that even the faithful themselves may be offered in sacrifice to God, that he may quicken them by his grace, for it is meet we should be humbled in the dust, before Christ stretch forth his hand to save us. But Christ trains his disciples to repentance in such a way as not to appear terrible to them; on the contrary, by showing them his shepherd's rod, he quickly turns their sorrow into joy; and so far is he from using his iron rod to break them in p…
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10
Psalm 2:10-11
10. And now, O ye kings, be wise; and ye judges of the earth be instructed. 11. Serve Jehovah with fear, and rejoice with trembling.
David having, as a preacher of the judgments of God, set forth the vengeance which God would take upon his enemies proceeds now, in the character of a prophet and teacher, to exhort the unbelieving to repentance, that they may not, when it is too late, be compelled to acknowledge, from dire experience, that the divine threatenings are neither idle nor ineffectual. And he addresses by name kings and rulers, who are not very easily brought to a submissive state of mind, and who are, besides, prevented from learning what is right by the foolish conceit of their own wisdom with which they are puffed up. And if David spare not even kings themselves, who seem unrestrained by laws, and exempted from ordinary rules, much more does his exhortation apply to the common class of men, in order that all, from the highest to the lowest, may humble themselves before God. By the adverb now, he signifies the necessity of their speedy repentance, since they will not always be favored with the like opportunity. Meanwhile, he tacitly gives them to understand, that it was for their advantage that he warned them, as there was yet room for repentance provided they made haste. When he enjoins them to be wise, he indirectly condemns their false confidence in their own wisdom as if he had said, The beginning of true wisdom is when a man lays aside his pride, and submits himself to the authority of Christ. Accordingly, however good an opinion the princes of the world may have of their own shrewdness, we may be sure they are arrant fools till they become humble scholars at the feet of Christ. Moreover, he declares the manner in which they were to be wise, by commanding them to serve the Lord with fear. By trusting to their elevated station, they flatter themselves that they are loosed from the laws which bind the rest of mankind; and the pride of this so greatly blinds them as to make them think it beneath them to submit even to God. The Psalmist therefore, tells them, that until they have learned to fear him, they are destitute of all right understanding. And certainly, since they are so much hardened by security as to withdraw their obedience from God, strong measures must at the first be employed to bring them to fear him, and thus to recover them from their rebelliousness. To prevent them from supposing that the service to which he calls them is grievous, he teaches them by the word rejoice how pleasant and desirable it is, since it furnishes matter of true gladness. But lest they should, according to their usual way, wax wanton, and, intoxicated with vain pleasures, imagine themselves happy while they are enemies to God, he exhorts them farther by the words with fear to an humble and dutiful submission. There is a great difference between the pleasant and cheerful state of a peaceful conscience, which the faithful enjoy in having the favor of God, whom they fear, and the unbridled insolence to which the wicked are carried, by contempt and forgetfulness of God. The language of the prophet, therefore, implies, that so long as the proud profligately rejoice in the gratification of the lusts of the flesh, they sport with their own destruction, while, on the contrary, the only true and salutary joy is that which arises from resting in the fear and reverence of God.
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12
Psalm 2:12
12. Kiss the Son, lest he be angry, and ye perish from the way, when [29] his wrath is kindled in a moment. O blessed are all who put their trust in him.
David expresses yet more distinctly what kind of fear and service God requires. Since it is the will of God to reign by the hand of his Son, and since he has engraved on his person the marks and insignia of his own glory, the proper proof of our obedience and piety towards him is reverently to embrace his Son, whom he has appointed king over us, according to the declaration,
"He that honoureth not the Son,
honoureth not the Father who hath sent him," (John 5:23)
The term kiss refers to the solemn token or sign of honor which subjects were wont to yield to their sovereigns. The sum is, that God is defrauded of his honor if he is slot served in Christ. The Hebrew word vr Bar, signifies both a son and an elect person; but in whatever way you take it, the meaning will remain the same. Christ was truly chosen of the Father, who has given him all power, that he alone should stand pre-eminent above both men and angels. On which account also he is said to be "sealed" by God, (John 6:27) because a peculiar dignity was, conferred upon him, which removes him to a distance from all creatures. Some interpreters expound it, kiss or embrace what is pure, [30] which is a strange and rather forced interpretation. For my part, I willingly retain the name of son, which answers well to a former sentence, where it was said, "Thou art my Son, this day have I begotten thee."
What follows immediately after is a warning to those who despise Christ, that their pride shall not go unpunished, as if he had said, As Christ is not despised without indignity being done to the Father, who hath adorned him with his own glory, so the Father himself will not allow such an invasion of his sacred rights to pass unpunished. And to teach them to beware of vainly deceiving themselves with the hope of a lengthened delay, and from their present ease indulging themselves in vain pleasures, they are plainly told that his wrath will be kindled in a moment. For we see, when God for a time connives at the wicked, and bears with them, how they abuse this forbearance, by growing more presumptuous, because they do not think of his judgments otherwise, than according to sight and feeling. Some interpreters, I know, explain the Hebrew word kmt, Camoat, which we have rendered, in a moment, in a different way, namely, that as soon as God's wrath is kindled in even a small degree, it will be all over with the reprobate. But it is more suitable to apply it to time, and to view it as a warning to the proud not to harden themselves in their stupidity and indifference, nor flatter themselves from the patience of God, with the hope of escaping unpunished. Moreover, although this word appears to be put for the purpose of giving a reason of what goes before, [31] namely, why those who refuse to kiss the Son shall perish, and although the Hebrew word ky, ki, signifies more frequently for than when, yet I am unwilling to depart from the commonly received translation, and have thought it proper to render the original word by the adverb when, which denotes both the reason and time of what is predicated. Some explain the phrases, to perish from the way, as meaning, a perverse way, or wicked manner of listing. Others resolve it thus, lest your way perish, according to that saying of the first psalm, the way of the ungodly shall perish. But I am rather inclined to attach to the words a different meaning, and to view them as a denunciation against the ungodly, by which they are warned that the wrath of God will cut them off when they think themselves to be only in the middle of their race. We know how the despisers of God are accustomed to flatter themselves in prosperity, and run to great excess in riot. The prophet, therefore, with great propriety, threatens that when they shall say, Peace and safety, reckoning themselves at a …
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Jamieson–Fausset–Brown
2
The kings and rulers lead on their subjects.
set themselves--take a stand.
take counsel--literally, "sit together," denoting their deliberation.
anointed--Hebrew, "Messiah"; Greek, "Christ" (Joh 1:41). Anointing, as an emblem of the gifts of the Holy Spirit, was conferred on prophets (Isa 6:1); priests (Exo 30:30); and kings (Sa1 10:1; Sa1 16:13; Kg1 1:39). Hence this title well suited Him who holds all these offices, and was generally used by the Jews before His coming, to denote Him (Dan 9:26). While the prophet has in view men's opposition generally, he here depicts it in its culminating aspect as seen in the events of Christ's great trial. Pilate and Herod, and the rulers of the Jews (Mat 27:1; Luke 23:1-25), with the furious mob, are vividly portrayed.
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3
The rebellious purposes of men are more distinctly announced by this representation of their avowal in words, as well as actions.
bands . . . and . . . cords--denote the restraints of government.
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4
By a figure whose boldness is only allowable to an inspired writer, God's conduct and language in view of this opposition are now related.
He that sitteth in the heavens--enthroned in quiet dignities (compare Psa 29:10; Isa 40:22).
shall laugh--in supreme contempt; their vain rage excites His derision. He is still the Lord, literally, "Sovereign," though they rebel.
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5
Then shall he speak--His righteous indignation as well as contempt is roused. For God to speak is for Him to act, for what He resolves He will do (Gen 1:3; Psa 33:9).
vex them--agitate or terrify them (Psa 83:15).
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6
The purpose here declared, in its execution, involves their overthrow.
Yet--literally, "and," in an adversative sense.
I have set--anointed, or firmly placed, with allusion in the Hebrew to "casting an image in a mould." The sense is not materially varied in either case.
my king--appointed by Me and for Me (Num 27:18).
upon my holy hill of Zion--Zion, selected by David as the abode of the ark and the seat of God's visible residence (Kg1 8:1); as also David, the head of the Church and nation, and type of Christ, was called holy, and the Church itself came to be thus named (Psa 9:11; Psa 51:18; Psa 99:2; Isa 8:18; Isa 18:7, &c.).
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7
The king thus constituted declares the fundamental law of His kingdom, in the avowal of His Sonship, a relation involving His universal dominion.
this day have I begotten thee--as Sa2 7:14, "he shall be My son," is a solemn recognition of this relation. The interpretation of this passage to describe the inauguration of Christ as Mediatorial King, by no means impugns the Eternal Sonship of His divine nature. In Act 13:33, Paul's quotation does not imply an application of this passage to the resurrection; for "raised up" in Act 13:32 is used as in Act 2:30; Act 3:22, &c., to denote bringing Him into being as a man; and not that of resurrection, which it has only when, as in Act 2:34, allusion is made to His death (Rom 1:4). That passage says He was declared as to His divine nature to be the Son of God, by the resurrection, and only teaches that that event manifested a truth already existing. A similar recognition of His Sonship is introduced in Heb 5:5, by these ends, and by others in Mat 3:17; Mat 17:5.
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8
The hopes of the rebels are thus overthrown, and not only so; the kingdom they opposed is destined to be coextensive with the earth.
heathen--or, "nations" (Psa 2:1).
and the uttermost parts of the earth-- (Psa 22:27); denotes universality.
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9
His enemies shall be subject to His terrible power (Job 4:9; Th2 2:8), as His people to His grace (Psa 110:2-3).
rod of iron--denotes severity (Rev 2:27).
a potter's vessel--when shivered cannot be mended, which will describe utter destruction.
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2 more notes on this passage are in the library.