PSALM 2 OVERVIEW
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. (Ps 2:1-3) the Nations are raging; ( Psalms 2:4-6 ) the Lord in heaven derides them; ( Psalms 2:7-9 ) 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.
Verse 1. 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 4:27 Acts 4:28 : "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.
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, often used as an emblem of popular commotion, both in the Scriptures and the classics. The past tense of this verb (Why have they raged?) refers to the commotion as already begun, while the future in the next clause expresses its continuance. J. A. Alexander, D.D., 1850.
Verse 1. Rage. The word with which Paul renders this in the Greek denotes rage, pride, and restiveness, as of horses 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: --
- "Diocletian Jovian Maximian Herculeus Caesares Augusti, for having extended the Roman Empire in the east and the west, and for having extinguished the name of Christians, who brought the Republic to ruin."
- "Diocletian Jovian Maximian Herculeus Caesares Augusti, 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 elegantly observed: "We have here a monument raised by Paganism, over the 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 washed with her tears. Neither in Spain, nor elsewhere, can be pointed out the burial place of Christianity; it is not, for the living have no tomb."
Verse 1-4. Herod, the fox, plotted against Christ, to hinder the course of his ministry and mediatorship, but he could not perform his enterprise; it is so all along, therefore it is said, Why do the heathen imagine a vain thing? A vain thing, because a thing successless, their hands could not perform it. It was vain, not only because there was no true ground of reason why 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 what fools they are, and men (yea, themselves) shall see it. The prophet gives us a elegant description to this purpose. Isaiah 59:5-6 . "They weave the spider's web ... Their webs shall not become garments, neither shall they cover themselves with their works." As if he had said, they have been devising and setting things in a goodly frame to catch flies; 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 naked and cold, notwithstanding all their spinning and weaving, all their plotting and devising. The next broom that comes will sweep away all their webs and the spiders too, except they creep apace. God loves and delights to cross worldly proverbs and worldly craft. Joseph Caryl, 1647.
HINTS FOR PASTORS AND LAYPERSONS
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 against God, stated, refuted, lamented, and repented of. The crowning display of human sin in man's hatred of the Mediator.
Verse 1-2. Opposition to the gospel, unreasonable and ineffectual. Two sermons by John Newton.
Verse 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 good to hang our trust upon the multitude for their number, the earnest for their zeal, the mighty for their countenance, or the wise for their counsel, since all these are far oftener against Christ than for him.
WORKS WRITTEN ABOUT THE SECOND PSALM IN SPURGEON'S DAY
Zion's King: the Second Psalm expounded in the Light of History and Prophecy. By the Rev. DAVID PITCAIRN. 1851.