Psalm 2
Introduction
1 aWhy do the heathen rage,
And the people imagine a vain thing?
2 The kings of the earth set themselves,
And the rulers take counsel together,
Against the LORD, and against his anointed, saying,
3 Let us break their bands asunder,
And cast away their cords from us.
The reference is to be determined by something in the connexion. All that the word here necessarily implies is, that there was some one whom Jehovah regarded as his Anointed one, whether king or priest, against whom the rulers of the earth had arrayed themselves. The subsequent part of the psalm (vers. 6, 7) enables us to ascertain that the reference here is to one who was a King, and that he sustained to Jehovah the relation of a Son
the Messiah properly so called—Jesus of Nazareth. This is expressly declared (Acts 4:25–27) to have had its fulfilment in the purposes of Herod, Pontius Pilate, the Gentiles, and the people of Israel, in rejecting the Saviour and putting him to death. No one can doubt that all that is here stated in the psalm had a complete fulfilment in their combining to reject him and to put him to death; and we are, therefore, to regard the psalm as particularly referring to this transaction
4 He that sitteth in the heavens shall laugh:
The Lord shall ihave them in derision.
5 Then shall he speak unto them in his wrath,
And vex them in his sore displeasure.
6 Yet have I set my king
Upon my holy hill of Zion.
The truth taught in this verse is, that God will carry forward his own plans in spite of all the attempts of men to thwart them. This general truth may be stated in two forms: (1) He sits undisturbed and unmoved in heaven while men rage against him, and while they combine to cast off his authority. (2) He carries forward his own plans in spite of them. This he does (a) directly, accomplishing his schemes without regard to their attempts; and (b) by making their purposes tributary to his own, so making them the instruments in carrying out his own plans
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 shall give thee the heathen for thine inheritance,
And the uttermost parts of the earth for thy possession.
9 Thou shalt break them with a rod of iron;
Thou shalt dash them in pieces like a potter’s vessel.
will declare the decree. We have here another change in the speaker. The Anointed One is himself introduced as declaring the great purpose which was formed in regard to him, and referring to the promise which was made to him
It implies that by some previous arrangement on the part of God, he had already assigned an inheritance of the heathen, and the possession of the earth, to the person of whom he says, “Thou art 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 possession destined for him, as the promise of his readiness to bestow it. The heathen were already “the inheritance,” and the ends of the earth “the possession,” which God 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 consider its application to the spiritual David, to the true Son of God, “whom he hath appointed the heir of all things.”
10 Be wise now therefore, O ye kings:
Be instructed, ye judges of the earth.
11 Serve the LORD with fear,
And rejoice with trembling.
12 Kiss the Son, lest he be angry,
And ye perish from the way,
When his wrath is kindled but a little.
Blessed are all they that put their trust in him.
Kiss the Son. Him whom God hath declared to be his Son (ver. 7), and whom, as such, he has resolved to set as King on his holy hill (ver. 6). The word kiss here is used in accordance with Oriental usages, for it was in this way that respect was indicated for one of superior rank.
The practice of kissing the hand of a monarch is not uncommon in European courts as a token of allegiance. The meaning here is that they should express their allegiance to the Son of God, or recognise him as the authorized King, with suitable expressions of submission and allegiance; that they should receive him as King, and submit to his reign. Applied to others, it means that they should embrace him as their Saviour.
Blessed are all they that put their trust in him. Kings, princes, people;—all, of every age and every land; the poor, the rich, the bond, the free; white, black, copper-coloured, or mixed; all in sickness or health, in prosperity or adversity, in life or in death; all, of every condition, and in all conceivable circumstances,—are blessed who put their trust in him. All need him as a Saviour; all will find him to be a Saviour adapted to their wants. All
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 13:33.) 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.