Psalms · Chapter 2

V. 1. Heathen-Who did so against David, 2 Samuel 5:6,17 1 Chronicles 14:8, and against Christ, Luke 18:32 Acts 4:25, &c.

Verse 1. Why do the heathen rage] It has been supposed that David composed this Psalm after he had taken Jerusalem from the Jebusites, and made it the head of the kingdom; 2 Samuel 5:7-9. The Philistines, hearing this, encamped in the valley of Rephaim, nigh to Jerusalem, and Josephus, Antiq. lib. vii. c. 4, says that all Syria, Phœnicia, and the other circumjacent warlike people, united their armies to those of the Philistines, in order to destroy David before he had strengthened himself in the kingdom. David, having consulted the Lord, 2 Samuel 5:17-19, gave them battle, and totally overthrew the whole of his enemies. In the first place, therefore, we may suppose that this Psalm was written to celebrate the taking of Jerusalem, and the overthrow of all the kings and chiefs of the neighbouring nations. In the second place we find from the use made of this Psalm by the apostles, Acts 4:27, that David typified Jesus Christ; and that the Psalm celebrates the victories of the Gospel over the Philistine Jews, and all the confederate power of the heathen governors of the Roman empire.

The heathen, גוים goyim, the nations; those who are commonly called the Gentiles.

Rage, wvgr rageshu, the gnashing of teeth, and tumultuously rushing together, of those indignant and cruel people, are well expressed by the sound as well as the meaning of the original word. A vain thing. Vain indeed to prevent the spread of the Gospel in the world. To prevent Jesus Christ, the King of kings, and Lord of lords, from having the empire of his own earth. So vain were their endeavours that every effort only tended to open and enlarge the way for the all-conquering sway of the sceptre of righteousness.

Verse 1. Why do the heathen rage? — Hebrew, µywg, goim, the nations, namely, 1st, Those bordering on Judea in David’s time, who raged against him, when exalted to the throne of Judah and Israel, 2 Samuel 5:6, 17; 1 Chronicles 14:8; and 2d, The Greeks and Romans, and other heathen nations, who raged against and persecuted Christ and his cause and people, Luke 18:32; Acts 4:25. Upon what provocation, and to what end or purpose, do they do so? And the people — Namely, the Jews or Israelites, who also combined against David, 2 Samuel 2:8, and against Christ, Acts 4:27; imagine a vain thing? — A thing which they shall never be able to effect, and which, if they could accomplish it, would produce consequences to themselves and others very different from those they expect.

1. The heathen rage—The nations tumultuously assemble. The idea is that of a hasty gathering of conspirators, as Daniel 6:6, 11, 15. In Psalm 64:2 the cognate word is rendered conspirators, and is applied to the conspiracy of Jews and Gentiles against Christ, Acts 4:26-27, where see notes. Vain thing—A thing of vanity or emptiness; a thing that shall never succeed, and, by implication, wicked. The interrogative why, or to what purpose, or for what cause, indicates the groundlessness as well as the futility of all this combination, and the question seems asked in astonishment. Neither these purposes of David’s enemies nor of Christ’s ever succeeded.

V. 2. The kings-Herod, and Pilate and others with or after them. Earth-So called in way of contempt and to shew their madness in opposing the God of heaven. Set-The word denotes the combination of their counsels and forces. Anointed-Against the king whom God hath chosen and exalted.

Verse 2. Against his anointed] hyjyvm l[ al Meshichiah, “Against his Messiah.”—Chaldee. But as this signifies the anointed person, it may refer first to David, as it does secondly to Christ.

Verse 2. The kings of the earth — So called by way of contempt, and to show their madness in opposing the God of heaven. Herod the Great, Herod the Tetrarch, Pilate and other princes and magistrates, with or after them, are chiefly intended; set themselves — Hebrew, wbxyty, jithjatzebu, set themselves in opposition, as Chandler renders it. The word expresses their firm purpose and professed hostility, together with the combination of their counsels and forces. And the rulers take counsel together — Or assemble together, and instigate each other, according to Waterland and Chandler. David’s enemies urged and instigated each other in their opposition to him; and the Jewish priests, elders, and council instigated false witnesses to accuse the Messiah, Pilate to condemn him, and the people to clamour for his crucifixion; the people also instigated Pilate to release Barabbas, and crucify Jesus; and the devil instigated them all to perpetrate this impious murder: as he afterward instigated kings and nations to persecute, imprison, torture, and put to death, in a variety of ways, his apostles, evangelists, and other followers. See the apostolic exposition of these verses, Acts 4:25. “Persecution,” says Dr. Horne, “may be carried on by the people, but it is raised and fomented by kings and rulers. After the ascension of Christ, and the effusion of the Spirit, the whole power of the Roman empire was employed in the same cause by those who, from time to time, swayed the sceptre of the world. But still, they who intended to extirpate the faith, and destroy the church, how many and how mighty soever they might be, were found only to ‘imagine a vain thing.’ And equally vain will every imagination be that exalteth itself against the counsels of God for the salvation of his people.” Against the Lord — Hebrew, Jehovah, either directly and professedly, or indirectly and by consequence, because against his counsel and command; and against his Anointed — Against the king whom he hath chosen and exalted: that is, in fact, against all religion in general, and against the Christian religion in particular. And it is certain, all that are enemies to Christ, whatever they may pretend, are enemies to God himself. Thus our Lord, They have hated both me and my Father. The great Author of our holy religion is here termed the Lord’s Anointed, or Messiah, or Christ, in allusion to the anointing of David to be king. He is both authorized and qualified to be the church’s head and king; is duly invested with the office, and every way fitted for it, and yet he is opposed by many; nay, is therefore opposed, because his opposers are impatient of God’s authority, envious at this king’s advancement, and have a rooted enmity to the Spirit of holiness.

Verse 2. His anointed. The Chaldee reads, his Messiah, which properly distinguishes the passage from the anointing of David.

2. Kings of the earth… rulers—The chief powers of the earth are arrayed against Jehovah and his Anointed. Set themselves—Literally, place themselves firmly. The word is often used in a military or hostile sense, as 1 Samuel 17:16, and here denotes an attitude of determined opposition. The verb is in the future, but imports what is going on at the present time. Take counsel—Have consulted confidentially. Anointed—Hebrew, Messiah, for which the Greek is Christ, (see note Matthew 1:1,) here referring historically to the Hebrew king whom God had anointed with holy oil, (1 Samuel 16:13,) but prophetically to Christ, the royal Son of David, to whom it is directly applied Acts 4:24-27, and who was consecrated, not with oil, but by the fulness of the Holy Ghost at his baptism. Matthew 3:13-17.

V. 3. And cast-The same thing expressed with more emphasis. Let us not only break off their yoke and the cords by which it is fastened upon us, but let us cast them far away.

Verse 3. Let us break their bands] These are the words of the confederate heathen powers; and here, as Bishop Horne well remarks, “we may see the ground of opposition; namely, the unwillingness of rebellious nature to submit to the obligations of Divine laws, which cross the interests, and lay a restraint on the desires of men. Corrupt affections are the most inveterate enemies of Christ, and their language is, We will not have this man to reign over us. Doctrines would be readily believed if they involved in them no precepts; and the Church may be tolerated in the world if she will only give up her discipline.”

Verse 3. Let us break their bands asunder — That is, the laws of the Lord and his Anointed; the bands or yokes which they design to put upon our necks, that they may bring us into subjection. The laws of God and Christ, though easy and pleasant in themselves, and to all good men, Matthew 11:29, 30; 1 John 5:3; yet are very grievous and burdensome to corrupt nature, and carnal, wicked men. And cast away their cords from us — The same thing expressed with more emphasis. Let us not only break off their yoke, and the cords by which it is fastened upon us, but let us cast them far away. “These words, supposed to be spoken by the powers in arms against the Messiah, discover to us the true ground of opposition, namely, the unwillingness of rebellious nature to submit to the obligations of divine laws, which cross the interests, and lay a restraint upon the desires of men. Corrupt affections are the most inveterate enemies of Christ; and their language is, We will not have this man to reign over us. Doctrines would be readily believed if they involved in them no precepts; and the Church may be tolerated by the world, if she will only give up her discipline.” — Horne.

3. Their bands… their cords—The plural suffix their refers to Jehovah and his Messiah. The result of these hostile deliberations is the mutual exhortation to break asunder and cast away the bands of Messiah’s government. “Bands” and “cords “are the restraints and authority of law, and its moral rebuke of sin. The enemies will neither submit to law and obligation nor accept pardon through Christ. Their language implies that they already felt the restraining and reproving power of the Law and Gospel, and were partly under that power, but were bent on freedom in sin and hostility to God. This was the course of the Pharisees and rulers against Christ. See introductory note.

V. 4. Sitteth-As the king of the whole world. Heavens-As an evidence both of God’s clear and certain knowledge of all things that are done below, and of his sovereign and irresistible power. Laugh-Shall despise them and all their crafty devices.

Verse 4. He that sitteth in the heavens] Whose kingdom ruleth over all, and is above all might and power, human and diabolical. Shall laugh. Words spoken after the manner of men; shall utterly contemn their puny efforts; shall beat down their pride, assuage their malice, and confound their devices.

Verse 4. He that sitteth in the heavens — As the judge upon his tribunal, weighing the actions of men, and as the king of the whole earth upon his royal throne; who, without moving from his place, can with one word or look destroy all his enemies. His sitting (or dwelling, as Dr. Waterland renders bvw, josheb, here) in the heavens is opposed to their being and reigning on the earth, (verse 2,) and is mentioned here, as in other places of Scripture, as an evidence both of God’s clear and certain knowledge of all things that are done below, and of his sovereign and irresistible power. Shall laugh — Shall despise them and all their crafty devices. “This is spoken of God,” says Dr. Dodd, “after the manner of men, to denote his utter contempt of the opposition of his enemies; the perfect ease with which he was able to disappoint all their measures, and crush them for their impiety and folly; together with his absolute security, that his counsels should stand and his measures be finally accomplished; as men laugh at, and hold in utter contempt, those whose malice and power they know to be utterly vain and impotent. The introducing God as thus laughing at, and deriding his enemies, is in the true spirit of poetry, and with the utmost propriety and dignity. The whole description is grand: Jehovah is he who is seated in the heavens, far beyond the effects of their rage and malice: from thence he sees their secret counsels, confederate armies, and united obstinate endeavours to oppose what he had solemnly decreed.”

4. Laugh… derision—A bold anthropomorphism, here signifying not only exultation, but the infinite ease with which God shall render abortive all their plans, which in verse 1 are called “vain,”—nothing. See Psalm 37:13, 52:6.

Verse 5. Then shall he speak unto them in his wrath] He did so to the Jews who rejected the Gospel, and vexed and ruined them by the Roman armies; he did so with the opposing Roman emperors, destroying all the contending factions, till he brought the empire under the dominion of one, and him he converted to Christianity viz., Constantine the Great.

Verse 5. Then — In the midst of all their plots and confidence of success; shall he speak unto them in his wrath — That is, severely rebuke them, not only by his prophets and other messengers in words, but by dreadful judgments, the effects of his wrath, which he will execute upon them. He shall make them know, to their full conviction, by the disappointment of their schemes and the vengeance taken on them, 1st, That David is established king in Jerusalem; and, 2d, That the Messiah, his son, shall reign throughout all generations. In other words, by pouring out his indignation on the adversaries of his anointed king, he shall no less evidently convict and reprove their folly and impiety than if he had actually spoken to them in terrible majesty from his eternal throne. The word wmlhby, jebahaleemo, in the next clause, rendered vex, and in the margin, trouble them, has a very strong meaning, implying “that God would put them into the utmost terror and consternation of mind, and deprive them of all power and ability of soul and body, to save themselves from the vengeance which should be executed upon them:” a prediction most awfully verified in the terrible destruction which came upon the murderers of Christ and the persecutors of his church and people.

5. Then—Emphatic. At the moment when their “counsel” was about to be executed: at the crisis when they expected success. See Deuteronomy 29:19, 20; where “then” indicates that point where success was looked for. The connexion shows that God had suffered them to prosper for a time, but at length “he arose to judgment.” Psalm 76:9. Speak—God speaks in his acts as well as his words. The context shows that the speaking is in wrathful judgment, and that men shall hear and know. Vex—He will perplex and terrify them by a sudden miscarriage of their plans. See Exodus 14:24, 25.

V. 6. Yet-Notwithstanding all their artifices and combinations. My king-Who ruleth in my stead, and according to my will, and for my glory. Zion-Over my church and people. Zion strictly taken, was an hill on the north part of Jerusalem, where there was a strong fort, called the city of David, but in a more large sense it is put for the city of Jerusalem, for the temple of Jerusalem, built upon the hill of Moriah, which was either a part of mount Sion, or adjoining to it; for the church of the Jews, and for the Christian church.

Verse 6. I set my king upon my holy hill of Zion.] Here the Gospel shall be first preached; here the kingdom of Christ shall be founded; and from hence shall the doctrine of the Lord go out into all the earth.

Verse 6. Yet — Notwithstanding all their artifices and powerful combinations, have I set — Hebrew, ytksn, nasachti, I have anointed, that is, designed, appointed, or constituted, as the word is frequently used in the Scriptures; my king — Mine in a singular sense, who has not his kingdom by succession from former kings, or by election of the people, but by my special and extraordinary designation; and who rules in my stead, and according to my will, and for my service and glory; upon my holy hill of Zion — Over my church and people. Zion, strictly taken, was a hill on the north part of Jerusalem, Psalm 84:2, where there was a strong fort, called the city of David; but in a more large sense it is put for the city Jerusalem; for the temple of Jerusalem, built upon the hill of Moriah, which was either a part of mount Sion, or adjoining to it; for the church of the Jews, and for the Christian church. David was advanced to the throne, and became master of the strong hold of Sion, notwithstanding the disturbance given him by the malcontents in his kingdom; and particularly the affronts he received from the garrison of Sion, who taunted him with their blind and their lame, their maimed soldiers, 2 Samuel 5:6. And the Lord Jesus is exalted to the right hand of the Father, has all power both in heaven and in earth, and is head over all things to the church, notwithstanding the restless endeavours of his enemies to hinder his advancement.

6. Set my king—The word rendered “set” (a different one from that so rendered ver. 2) means to pour out, as a libation; also, to appoint, anoint. Furst renders it here, “To appoint with a libation.” David was not anointed king upon Zion, but in Hebron; yet he was “set,” or established, in Zion as by a new anointing. The Septuagint reads: “I have been made king by him upon Zion, his holy mountain.”

V. 7. The decree-The will and appointment of God concerning this. My son-Which tho’ it may in some sort be said to, or of David, yet much more properly belongs to Christ, who is commonly known by this title both in the Old and New Testament, and to whom this title is expressly appropriated by the holy ghost, who is the best interpreter of his own words, Acts 13:33 Hebrews 1:5. This day-This may be understood either,

1. Of his eternal generation. This day, from all eternity, which is well described by this day, because in eternity there is no succession, no [yesterday,] no [tomorrow,] but it is all as one continued day or moment without change or flux; or,

2. Of the manifestation of Christ’s eternal son-ship in time; which was done both in his birth and life, when his being the son of God was demonstrated by the testimony of the angel, Luke 1:32, and of God the Father, Matthew 3:17 17:5, and by his own words and works; and in his resurrection, which seems to be here mainly intended, of which day this very place is expounded, Acts 13:33. When Christ was in a most solemn manner declared to be the son of God with power, Romans 1:4.

Verse 7. I will declare the decree] These words are supposed to have been spoken by the Messiah. I will declare to the world the decree, the purpose of God to redeem them by my blood, and to sanctify them by my Spirit. My death shall prove that the required atonement has been made; my resurrection shall prove that this atonement has been accepted. Thou art my Son] Made man, born of a woman by the creative energy of the Holy Ghost, that thou mightest feel and suffer for man, and be the first-born of many brethren.

This day have I begotten thee.] By thy resurrection thou art declared to be the Son of God, en dunamei, by miraculous power, being raised from the dead. Thus by thy wondrous and supernatural nativity, most extraordinary death, and miraculous resurrection, thou art declared to be the Son of God. And as in that Son dwelt all the fulness of the Godhead bodily, all the sufferings and the death of that human nature were stamped with an infinitely meritorious efficacy. We have St. Paul’s authority for applying to the resurrection of our Lord these words, “Thou art my Son; this day have I begotten thee; “—see Acts 13:33; see also Hebrews 5:5;—and the man must indeed be a bold interpreter of the Scriptures who would give a different gloss to that of the apostle. It is well known that the words, “Thou art my Son; this day have I begotten thee,” have been produced by many as a proof of the eternal generation of the Son of God. On the subject itself I have already given my opinion in my note, See Clarke “Lu 1:35”, from which I recede not one hair’s breadth. Still however it is necessary to spend a few moments on the clause before us. The word היום haiyom, TO-DAY, is in no part of the sacred writings used to express eternity, or any thing in reference to it; nor can it have any such signification. To-day is an absolute designation of the present, and equally excludes time past and time future; and never can, by any figure, or allowable latitude of construction, be applied to express eternity. But why then does the Divine Spirit use the word begotten in reference to the declaration of the inauguration of the Messiah to his kingdom, and his being seated at the right hand of God? Plainly to show both to Jews and Gentiles that this Man of sorrows, this Outcast from society, this Person who was prosecuted as a blasphemer of God, and crucified as an enemy to the public peace and a traitor to the government, is no less than that eternal Word, who was in the beginning with God, who was God, and in whom dwelt all the fulness of the Godhead bodily: that this rejected Person was he for whom in the fulness of time a body was prepared, begotten by the exclusive power of the Most High in the womb of an unspotted virgin, which body he gave unto death as a sin-offering for the redemption of the world; and having raised it from death, declared it to be that miraculously-begotten Son of God, and now gave farther proof of this by raising the God-man to his right hand.

The word ytdly yalidti, “I have begotten,” is here taken in the sense of manifesting, exhibiting, or declaring; and to this sense of it St. Paul (Romans 1:3, 4) evidently alludes when speaking of “Jesus Christ, who was made of the seed of David according to the flesh, tou orisqentov Uiou Qeou en dunamei, kata Pneuma agiwsunhv, ex anastasewv nekrwn; and declared (exhibited or determined) to be the Son of God with power, according to the Spirit of holiness.” This very rejected Person, I this day, by raising him from the dead, and placing him at my right hand, giving to him all power in heaven and earth, declare to be my Son, the beloved one in whom I am well pleased. Therefore hear him, believe on him, and obey him; for there is no redemption but through his blood; no salvation but in his name; no resurrection unto eternal life but through his resurrection, ascension, and powerful intercession at my right hand. Thou art my Son; this day have I declared and manifested thee to be such. It was absolutely necessary to the salvation of men, and the credibility of the Gospel, that the supernatural origin of the humanity of Jesus Christ should be manifested and demonstrated. Hence we find the inspired writers taking pains to show that he was born of a woman, and of that woman by the sovereign power of the everlasting God. This vindicated the character of the blessed virgin, showed the human nature of Christ to be immaculate, and that, even in respect to this nature, he was every way qualified to be a proper atoning sacrifice and Mediator between God and man. I need not tell the learned reader that the Hebrew verb dly yalad, to beget, is frequently used in reference to inanimate things, to signify their production, or the exhibition of the things produced. In Genesis 2:4: These are the generations, twdlwt toledoth, of the heavens and the earth; this is the order in which God produced and exhibited them. See Heb. and Eng. Concord., Venema, &c.

Verse 7. I will declare — Or publish, that all people concerned may take notice of it and submit to it, if they would escape the divine judgments which will be executed on the refractory and disobedient; the decree — The will and appointment of God concerning my advancement to the throne of Judah and Israel, and that of the Messiah, my seed, to universal empire over all mankind, and concerning the submission and obedience which must be paid thereto. The Lord hath said unto me, Thou art my Son — These words, in some sort, might be said to, or of David, not only because kings in general, and magistrates, are, styled gods, and sons of the Most High; but because when God, who was properly king of Israel, fixed David on the throne of that kingdom, and made it hereditary in his family, he did, as it were, cede and transfer the government, and thereby the rights of primogeniture to him, hereby making him, as it were, his son and successor in the kingdom, according to Psalm 89:27, I will make him my firstborn, higher than the kings of the earth. But certainly the words much more properly belong to Christ, who is commonly known by this title, Son of God, both in the Old and New Testament, and to whom this title is expressly appropriated by the Holy Ghost, who is the best interpreter of his own words, Acts 13:33; Hebrews 1:5, and 5:5. This day have I begotten thee — This also is applied by some to David, understanding, by this day, the day of his inauguration, when he might be said to be begotten by God, inasmuch as he was then raised and delivered from all his calamities and troubles, which were a kind of death, and brought forth and advanced to a new kind of life, of royal state and dignity: and so this was the birth-day, though not of his person, yet of his kingdom; as the Roman emperors celebrated a double birth-day, first the day on which they were born, and then the day when they were advanced to the empire. But this, it must be acknowledged, is a far-fetched and doubtful sense: and therefore not to be allowed by the rules of legitimate interpretation, since the words may, much more properly, be applied to Christ. And, so applied, may be understood, either, 1st, Of what has been termed his eternal generation, or sonship, this day, signifying from all eternity, which may be considered as well described by this day, there being no succession, no yesterday, no to-morrow, in eternity; but all being as one continued day, or moment without change or flux: or, 2d, Of the manifestation of Christ’s eternal sonship in time; which was done both in his birth and life, when his being the Son of God was demonstrated by the testimony of the angel, Luke 1:32, by that of God the Father, Matthew 3:17; 17:5; and by his own words and works; and in his resurrection, which seems to be here chiefly intended, of which day this very place is expounded, Acts 13:33; when Christ was, in a most solemn manner, declared to be the Son of God with power, Romans 1:4. And at this day, or time, Christ might very well be said to be begotten by God the Father, 1st, Because the resurrection from the dead is in Scripture called a regeneration, or second birth, Matthew 19:28, as well it may, being a restitution of the very being which man received by his first birth: 2d, Because in this respect Christ is called, The first-begotten and firstborn from the dead: and, 3d, Because of that common observation, that things are often said to be done in Scripture when they are only declared, or manifested, to be done: see Genesis 41:13; Jeremiah 1:10; Ezekiel 43:3.

7. I will declare the decree—David now prophetically speaks in the person of Christ, or in Christ’s stead, who is called, verse 2, the “Anointed” of Jehovah, and, in verse 6, Jehovah’s “King,” and in this verse, Jehovah’s “Son.” The language now passes to the highest reach of prophetico-typical description. Thou art my Son—The “my” denotes the promulgator of the “decree;” the “Son” is he in whose favour the decree is proclaimed—David’s royal descendant and yet David’s Lord—the Christ. He is “Son,” not by adoption, as are all the true Israel of God, but by being the “only begotten of the Father.” This day have I begotten thee—The expression, “this day,” does not mark the origin of Christ’s Sonship, but the period of the promulgation of this decree, be that when it might. The open manifestation of its fulfilment was, when “Christ was declared to be the Son of God with power by his resurrection from the dead.”

V. 8. Earth-Not only the Jewish nation, but the whole world.

Verse 8. Ask of me, and I shall give thee] Here a second branch of Christ’s office as Saviour of the world is referred to; viz., his mediatorial office. Having died as an atoning sacrifice, and risen again from the dead, he was now to make intercession for mankind; and in virtue and on account of what he had done and suffered, he was, at his request, to have the nations for his inheritance, and the uttermost parts of the earth for his possession. He was to become supreme Lord in the mediatorial kingdom; in consequence of which he sent his apostles throughout the habitable globe to preach the Gospel to every man.

Verse 8. Ask of me — Claim or demand it of me as thy right by my promise, and thy birth and purchase; the heathen for thine inheritance — To be possessed and enjoyed by thee in the manner of an inheritance, namely, surely and perpetually. Thus “Christ was to enter upon the exercise of the intercessorial branch of his priestly office, with a request to the Father that the heathen world, &c., might be given for his inheritance, in return for the labours he had undergone, and the pains he had endured; as also to supply the place of the Jews, who were his original inheritance and possession, but were cast off because of unbelief.” — Horne.

8. Heathen—Mixed people, Gentiles. Uttermost parts of the earth—The total boundary of the world. The kingdom of Christ embraces the whole world, all worlds, all things visible and invisible. Colossians 1:16, 17. The Church is only that part of his kingdom on earth which has publicly submitted to his authority, and has obtained pardon and reconciliation through him. The rest are under him dominion, though in a state of revolt. See on verse 9.

V. 9. Them-Those that will not quietly submit to thee, shall be crushed and destroyed by thee. This was in part fulfilled, when the Jews who persisted in unbelief, were destroyed by the Romans power: And in the destruction of the Pagan power, when the Christian religion came to be established. But it will not be compleatly fulfilled, ‘till all opposing power and principality be put down.

Verse 9. Thou shalt break them with a rod of iron] This may refer to the Jewish nation, whose final rejection of the Gospel was foreseen, and in whose place the Gentiles or heathen were brought into the Church of Christ. They were dispossessed of their land, their city was razed to its foundations, their temple was burnt with fire, and upwards of a million of themselves were slaughtered by the Romans! So heavily did the iron rod of God’s judgments fall upon them for their obstinate unbelief.

Verse 9. Thou shalt break them with a rod of iron — Those people that will not quietly submit to thee shall be crushed and destroyed by thy mighty power, which they shall never be able to resist. This was in part fulfilled when the Jews, who persisted in unbelief, were destroyed by the Roman power: and in the destruction of the pagan power when the Christian religion came to be established. But it will not be completely fulfilled till all opposing power and principality be put down.

Ver. 9. With a rod of iron. Monarchs are generally invested with sceptres; parcere subjectis, et debellare superbos; to spare the lowly, and subdue the proud.

9. Rod of iron—The sceptre, which is the emblem of authority, shall be an iron rod, the symbol of severity, called “the rod of thy [Messiah’s] strength,” (Psalm 110:2,) which Jehovah would “send out of Zion.” This severity applies only to Christ’s judgments on his enemies, who refuse submission and despise the gospel. The New Testament abates nothing of this language or doctrine. The gospel is a free amnesty to all who will accept it, and a rule of judgment against all who reject it: (compare Jeremiah 19:11; Revelation 12:5; 19:15;) “of vengeance on them that… obey not the gospel.” 2 Thessalonians 1:8. “The wrath of the Lamb,” (Revelation 6:16,) is no less than that threatened in verses 9 and 12 of our psalm.

V. 10. Now-While you have time for repentance and submission.

Verse 10. Be wise-O ye kings] An exhortation of the Gospel to the rulers of all kingdoms, nations, and states, to whom it may be sent. All these should listen to its maxims, be governed by its precepts, and rule their subjects according to its dictates.

Be instructed, ye judges] Rather, Be ye reformed-cast away all your idolatrous maxims; and receive the Gospel as the law, or the basis of the law, of the land.

Verse 10. Be wise now therefore — Understand your true interest while you have time and space for repentance and submission; O ye kings — You and your people. Be instructed, ye judges — Or rulers, you and those that are ruled by you. But he speaks of and to kings and rulers only, 1st, Because they most need the admonition, as presuming upon their own power and greatness; and thinking it below them to submit to him: 2d, Because their authority and example would have great influence on their people and inferiors; and, 3d, To intimate the greatness of this monarch, that he was King of kings, and Lord of lords.

10-12. Be wise now—An admonition to kings and rulers to make peace with King Messiah. Be instructed—Be corrected, chastened, restrained. Fear… rejoice… trembling—Reverence for the glory and majesty of Messiah’s character, joy at his benignity toward those who receive him, and trembling for all who disobey because of the terror of his iron sceptre. Kiss—Submit, pay homage and obedience to the Son. Kissing the hand was a token of homage and respect. 1 Samuel 10:1. Trust—Take refuge, in the Son of God. The word “trust,” which is here used, is almost universally applied in the Old Testament to saving faith in God. Here it applies to the Son of God, Messiah. See note on Psalm 34:8; and compare John 5:21, 23-27. Those who believe in God must believe also in Christ. John 14:1; 16:3.

V. 11. Fear-With an awful sense of his great and glorious majesty. Rejoice-Do not esteem his yoke your dishonour and grievance; but rejoice in this inestimable grace and benefit. Trembling-This is added to warn them of taking heed that they do not turn this grace of God into wantonness.

Verse 11. Serve the Lord with fear] A general direction to all men. Fear God with that reverence which is due to his supreme majesty. Serve him as subjects should their sovereign, and as servants should their master. Rejoice with trembling.] If ye serve God aright, ye cannot but be happy; but let a continual filial fear moderate all your joys. Ye must all stand at last before the judgment-seat of God; watch, pray, believe, work, and keep humble.

Verse 11. Serve the Lord with fear — That is, with reverence and an awful sense of his great and glorious majesty, rendering you careful and diligent to please him, and afraid to offend him. And rejoice — Do not esteem his yoke your dishonour and grievance, but know that it is a greater glory and happiness to be the subjects of this King than to be the emperors of the greatest empire; and accordingly rejoice in it, and bless God for this inestimable grace and benefit; with trembling — This is added to signify the quality of the joy to which he calls them and to distinguish it from that carnal and worldly rejoicing which is usually attended with security and presumption; and to warn them to take heed that they did not turn this grace of God into wantonness; but, on the contrary, work out their salvation with fear and trembling.

10-12. Be wise now—An admonition to kings and rulers to make peace with King Messiah. Be instructed—Be corrected, chastened, restrained. Fear… rejoice… trembling—Reverence for the glory and majesty of Messiah’s character, joy at his benignity toward those who receive him, and trembling for all who disobey because of the terror of his iron sceptre. Kiss—Submit, pay homage and obedience to the Son. Kissing the hand was a token of homage and respect. 1 Samuel 10:1. Trust—Take refuge, in the Son of God. The word “trust,” which is here used, is almost universally applied in the Old Testament to saving faith in God. Here it applies to the Son of God, Messiah. See note on Psalm 34:8; and compare John 5:21, 23-27. Those who believe in God must believe also in Christ. John 14:1; 16:3.

V. 12. Kiss-In token of your subjection and adoration; whereof this was a sign among the eastern nations. The son-The son of God. Ye perish-Be taken out of the way by death or destruction. Wrath-The least degree of his anger is terrible.

Verse 12. Kiss the Son, lest he be angry] It is remarkable that the word son (rb bar, a Chaldee word) is not found in any of the versions except the Syriac, nor indeed any thing equivalent to it.

The Chaldee, Vulgate, Septuagint, Arabic, and Æthiopic, have a term which signifies doctrine or discipline: “Embrace discipline, lest the Lord be angry with you,” &c. This is a remarkable case, and especially that in so pure a piece of Hebrew as this poem is, a Chaldee word should have been found; rb bar, instead of בנ ben, which adds nothing to the strength of the expression or the elegance of the poetry. I know it is supposed that rb bar is also pure Hebrew, as well as Chaldee; but as it is taken in the former language in the sense of purifying, the versions probably understood it so here. Embrace that which is pure; namely, the doctrine of God. As all judgment is committed to the Son, the Jews and others are exhorted to submit to him, to be reconciled to him, that they might be received into his family, and be acknowledged as his adopted children. Kissing was the token of subjection and friendship.

Is kindled but a little.] The slightest stroke of the iron rod of Christ’s justice is sufficient to break in pieces a whole rebel world. Every sinner, not yet reconciled to God through Christ, should receive this as a most solemn warning.

Blessed are all they] He is only the inexorable Judge to them who harden their hearts in their iniquity, and still not come unto him that they may have life. But all they who trust in him-who repose all their trust and confidence in him as their atonement and as their Lord, shall be blessed with innumerable blessings, For as the word is the same here as in Psalm 1:1, yrva ashrey, it may be translated the same. “O the blessedness of all them who trust in him!”

This Psalm is remarkable, not only for its subject-the future kingdom of the Messiah, its rise, opposition, and gradual extent, but also for the elegant change of person. In the first verse the prophet speaks; in the third, the adversaries; in the fourth and fifth, the prophet answers, in the sixth, Jehovah speaks; in the seventh, the Messiah; in the eighth and ninth, Jehovah answers; and in the tenth to the twelfth, the prophet exhorts the opponents to submission and obedience.—Dr. A. Bayly.

Verse 12. Kiss the Son — The Son of God, in token of your subjection and adoration; of which this was a sign among the eastern nations; lest ye perish from the way — Be taken out of the way by death or destruction. Or, perish out of the way by losing the right way, by taking wrong and evil courses, the end of which will be your certain and utter ruin. Or, in the way, that is, your wicked way or course; in the midst of your plots and rebellions against him: and so you will die in your sins, John 8:24, which would be a sad aggravation of their death, and therefore is here fitly proposed as a powerful argument to dissuade them from such dangerous and destructive courses. When his wrath is kindled but a little — The least degree of his anger is very terrible, much more the heat and extreme of it, caused by such a desperate provocation as this is. But the Hebrew, wpa c[mk r[by, jibgnar chimgnat appo, may be rendered, For his wrath will be kindled shortly, or suddenly. His patience will not last always, but will shortly be turned into fury; and, therefore, take heed that you neither deny nor delay to be subject to him; but speedily comply with his offers before it be too late. Blessed are all they that put their trust in him — Who put themselves under his protection, believing in him, and expecting safety and happiness from him. This cannot, with any colour, be applied to David, who always dissuaded all men from putting their trust in princes, or any child of man, or any thing besides or below God. And therefore it would ill have become him to invite others to put their trust in himself, and that person is pronounced accursed that trusteth in man, Jeremiah 17:5. But Christ is everywhere set forth as an object of trust, not only in the New Testament, but also in the Old, as Isaiah 28:16. And therefore they are most truly and fitly said to be blessed that put their trust in him. Under which sentence the contrary is implied: that they are most accursed and miserable creatures that provoke and oppose him. Mark this well, reader! In the day of wrath, when the wrath of Christ is kindled against others, they, and only they, will be blessed, who, by trusting in him, have made him their refuge and patron.

10-12. Be wise now—An admonition to kings and rulers to make peace with King Messiah. Be instructed—Be corrected, chastened, restrained. Fear… rejoice… trembling—Reverence for the glory and majesty of Messiah’s character, joy at his benignity toward those who receive him, and trembling for all who disobey because of the terror of his iron sceptre. Kiss—Submit, pay homage and obedience to the Son. Kissing the hand was a token of homage and respect. 1 Samuel 10:1. Trust—Take refuge, in the Son of God. The word “trust,” which is here used, is almost universally applied in the Old Testament to saving faith in God. Here it applies to the Son of God, Messiah. See note on Psalm 34:8; and compare John 5:21, 23-27. Those who believe in God must believe also in Christ. John 14:1; 16:3.