Salmos 2
Steven Cole · Citado em PreceptAustin
Salmos 2
Cole comments - Mighty men rise up and proudly think that they’re so great and powerful. God laughs: “You’ve got to be kidding!” Who is puny man to try to stand against the Sovereign God? “He removes kings and establishes kings” (Dan. 2:21) according to His will. The mighty Nebuchadnezzar, the greatest ruler on the earth in his day, grew proud and attributed his greatness to himself. God humbled him with a strange disease, so that he lived in the fields and ate grass like a beast, until he learned that “the Most High is the ruler over the realm of mankind, and bestows it on whomever He wishes” (Dan. 4:25). Napoleon Bonaparte, when intoxicated with success at the height of his power, is reported to have said, “I make circumstances.” God laughs: “Oh, really?” God let him go on for a while, and then He spoke to him in His anger and terrified him in His fury (Ps. 2:5), and Napoleon came to nothing. Did you know that God is not worried about man’s rebellion against Him? He isn’t sitting on the edge of heaven, biting His nails, and saying, “Oh, what am I going to do?” He lets man go on for a while in his rebellion, but then His anger and judgment will come, and man’s proud plans will come to nothing. (Psalm 2: Is The World Out Of Control?) CHS - 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. Mathew Henry. “He that sitteth in the heavens shall laugh,” etc. Sinners’ follies are the just sport of God’s infinite wisdom and power; and those attempts of the kingdom of Satan, which in our eyes are formidable, in his are despicable. Arthur Jackson, 1643..—“He that sitteth in the heavens.” Hereby it is clearly intimated, (1) that the Lord is far above all their malice and power, (2) that he seeth all their plots, looking down on all; (3) that he is of omnipotent power, and so can do with his enemies as he lists. “Our God is in the heavens: he hath done whatsoever he pleased.” Psalm 115:3. David Pitcairn.—The expression, “He that sitteth in the heavens,” at once fixes our thoughts on a being infinitely exalted above man, who is of the earth, earthly. And when it is said, “HE shall laugh,” this word is designed to convey to our minds the idea, that the greatest confederacies amongst kings and peoples, and their most extensive and vigorous preparations, to defeat his purposes or to injure HIS servants, are in his sight altogether insignificant and worthless. HE looks upon their poor and puny efforts, not only without uneasiness or fear, but HE laughs at their folly; HE treats their impotency with derision. He knows how HE can crush them like a moth when HE pleases, or consume them in a moment with the breath of HIS mouth. How profitable it is for us to be reminded of truths such as these! Ah! it is indeed “a vain thing” for the potsherds of the earth to strive with the glorious Majesty of Heaven.— Thomas Adams.—“He that sitteth in the heavens shall laugh.” They scoff at us, God laughs at them. Laugh? This seems a hard word at the first view: are the injuries of his saints, the cruelties of their enemies, the derision, the persecution of all that are round about us, no more but matter of laughter? Severe Cato thought that laughter did not become the gravity of Roman consuls; that it is a diminution of states, as another told princes; and is it attributed to the Majesty of heaven? According to our capacities, the prophet describes God, as ourselves would be in a merry disposition, deriding vain attempts. He laughs, but it is in scorn; he scorns, but it is with vengeance. Pharaoh imagined that by drowning the Israelite males, he had found a way to root their name from the earth; but when at the same time, his own daughter, in his own court, gave princely education to Moses, their deliverer, did not God laugh? Short is the joy of the wicked. Is Dagon put up to his place again? God’s smile shall take off his head and his hands, and leave him neither wit to guide nor power to subsist.… We may not judge of God’s works until the fifth act: the case, deplorable and desperate in outward appearance, may with one smile from heaven find a blessed issue. He permitted his temple to be sacked and rifled, the holy vessels to be profaned and caroused in; but did not God’s smile make Belshazzar to tremble at the handwriting on the wall? Oh, what are his frowns, if his smiles be so terrible!— The Lord scoffs (laag) at them - Lord is the great word 'adonay which is translated in the Septuagint with kurios (from kuros = might or power, related to kuroo = to give authority) primarily means the possessor, owner, master, the supreme one, one who is sovereign (e.g., Roman emperors - Acts 25:26+) and possesses absolute authority, absolute ownership rights and uncontested power. Kurios is used of the one to whom a person or thing belonged, over which he has the power of deciding, the one who is the master or disposer of a thing (Mk 7:28+) In the Septuagint scoffs (laag) is translated with ekmukterizo which means literally turn one's nose up at someone; hence ridicule, sneer at, scoff at. In a bit of irony it is used in Luke 16:14+ of men scoffing at Jesus "Now the Pharisees, who were lovers of money, were listening to all these things and were scoffing at Him." The tables will be turned when they meet Jesus the Judge of all men (Jn 5:22, 2Ti 4:1+) at the Great White Throne Judgment! (Rev 20:11-15+) Another "ironic" use is Luke 23:35+ "And the people stood by, looking on. And even the rulers were sneering (ekmukterizo in the imperfect tense = over and over, again and again - very dramatic picture!) at Him, saying, “He saved others; let Him save Himself if this is the Christ of God, His Chosen One.” Henry Ainsworth.—“The Lord,” in Hebrew, Adonai, mystically signifieth my stays, or my sustainers—my pillars. Our English word “Lord” hath much the same force, being contracted of the old Saxon word “Llaford,” or “Hlafford,” which cometh from “Laef,” to sustain, refresh, cherish. Martin Luther.—“He that sitteth in the heavens shall laugh at them: the Lord shall have them in derision.” This tautology or repetition of the same thing, which is frequent in the Scriptures, is a sign of the thing being established: according to the authority of the patriarch Joseph (Gen. 41:32), where, having interpreted the dreams of Pharaoh he said, “And for that the dream was doubled unto Pharaoh twice; it is because the thing is established by God, and God will shortly bring it to pass.” And therefore, here also, “shall laugh at them,” and “shall have them in derision,” is a repetition to show that there is not a doubt to be entertained that all these things will most surely come to pass. And the gracious Spirit does all this for our comfort and consolation, that we may not faint under temptation, but lift up our heads with the most certain hope; because “he that shall come will come, and will not tarry.” Hebrews 10:37. Adonai (0136) 'adonay ’ādôn. Lord, Lord, Lord, master, owner. No doubt exists about the meaning of this word. The Ugaritic adn means "lord" or "father" and the Akkadian adannu carries a similar meaning, "mighty." In the simple unsuffixed form or when pointed ădōnî, or ădōna(y), for the first common singular suffix or with other pronominal suffixes, ādôn usually refers to men. Sarah used it in reference to her husband (Genesis 18:12), Lot used it in addressing the angelic visitors (Genesis 19:2). Abraham's servant repeatedly called his master by it in Genesis 24. The pharaoh of Egypt was called by this title (Genesis 40:1), as well as Joseph his "vizier" (Genesis 42:10). Ruth used it of Boaz before they were married (Ruth 2:13). Hannah addressed Eli the priest by this term (1 Samuel 1:15). Saul's servants called him by the title as well (1 Samuel 16:16). Likewise, officers less than the king, such as Joab, had this appellation (2 Samuel 11:9). In 1 Kings 16:24 there is the unique reading "Shemer, 'owner' of the hill, Samaria." The prophet Elijah bore the title "lord" (1 Kings 18:7).However, there are numerous passages, particularly in Psalms, where these forms, which are the only ones to apply to men, refer to God. Exodus 34:23 combines "the Lord, YHWH, the God of Israel" (hā’ādōn yhwh ’ĕlōhê yisrāēl). Deut. 10:17 uses both the singular and plural in the construction "Lord of lords" (’ădōnê hāădōnîm; cf. Psalm 136:3). In Psalm 8:1 [H 2] God has the title "YHWH our Lord" (yhwh ădōnênû). The Messiah bears this title in Psalm 110:1. (Theological Wordbook of the Old Testament- Recommended Resource for laymen's study of Hebrew vocabulary) Holman Illustrated Bible Dictionary - Adon, an early word denoting ownership, hence, absolute control… It is applied to God as the owner and governor of the whole earth (Ps. 114:7). It is sometimes used as a term of respect (like our “sir”) but with a pronoun attached (“my lord”). It often occurs in the plural. Adonai is, in the emphatic form, “the Lord.” Many regard this title as the plural of Adon. New Unger's Bible Dictionary - Lord (Heb. ’Adôn), an early word denoting ownership; hence, absolute control. It is not properly a divine title, being used of the owner of slaves (Genesis 24:14, 27; Genesis 39:2, 7, rendered “master”), of kings as the lords of their subjects (Isaiah 26:13, “master”), of a husband as lord of the wife (Ge18:12). It is applied to God as the owner and governor of the whole earth (Psalm 114:7). It is sometimes used as a term of respect (like our sir) but with a pronoun attached (“my lord”). It often occurs in the plural. Adonai (Heb. ’adônay), emphatic, “the Lord”; many regard it as the plural of no. 2. It is used chiefly in the Pentateuch—always where God is submissively and reverently addressed (Exodus 4:10, 13; Joshua 7:8) and also when God is spoken of (1Kings 13:9; 1Kings 22:6; etc.). The Jews, out of a superstitious reverence for the name Jehovah, always pronounce Adonai where Jehovah is written. The similar form, with the suffix, is also used of men, as of Potiphar (Genesis 39:2, “master”) and of Joseph (Genesis 42:30, 33). Laughs (07832) sachaq means "to laugh," "to amuse," "to mock," "to rejoice" or "to struggle." A cognate form is found only in the Ethiopic term sahaqa, meaning "to laugh." The root of sāchaq conveys the general idea of laughter, especially in the Qal, whether in joy or amazement, and can connote either positive or negative uses. In a positive sense, Job smiled in spite of his terrible plight (Job 29:24); the wife of noble character can "rejoice in time to come" (Prov. 31:25); the opposite of weeping is identified as laughing (Ecc. 3:4). Sāchaq has a negative usage as well. For example, young men laughed mockingly at Job's misfortune (Job 30:1) in contrast to the respect he had been honored with previously (see Job 29:7-11). Also, the destruction of Jerusalem was laughed at by her neighbors (Lam. 1:7), and the Chaldeans "shall deride every strong hold" (Hab. 1:10) of their weaker enemies. Metaphorically, the wild donkey scornfully laughed at cities (Job 39:7), the ostrich laughed at the horse and its rider whom she could easily outrun (v. 18), the brave warhorse laughed in the face of fear (v. 22) and the sea monster Leviathan laughed at man's feeble weapons (41:29). Further, obstinate sinners were laughed at by God (Pss. 2:4; 37:13; 59:8), by Wisdom (Prov. 1:26) and by righteous men (Ps. 52:6). Samson was forced to serve as a joker by amusing and entertaining the Philistine crowd (Judg. 16:27). References to sāchaq in the Piel stem connote the idea of "to be merry," in addition "to laugh." For example, the Philistines "made sport" of Samson by forcing him to entertain them, possibly with feats of strength (Judg. 16:25). Jeremiah prophesied of singing and rejoicing at the time when Israel would be restored (Jer. 30:19; 31:4). The prophet disliked the company of revelers (Jer. 15:17). Sāchaq illustrates the merriment of children (Zech. 8:5), wild animals playing in the mountains (Job 40:20) and the Leviathan frolicking in the sea (Ps. 104:26). The women of Israel danced and sang for Saul and David because of their military prowess (1 Sam. 18:7), and David danced before God in thanksgiving, raising the disdain of Saul's daughter Michal (1 Chr. 15:29; cf. 2 Sam. 6:5, 21). Elsewhere, men from the armies of Saul and David conducted a contest of martial sport, an idea originating from Abner and Joab, the generals of each army (2 Sam. 2:14). The twelve-on-twelve competition proved indecisive, resulting in fierce battle that day. The one instance of sāchaq in the Hiphil stem involves the people's ridicule and scorn of Hezekiah's couriers, who delivered the king's message encouraging everyone to celebrate the Passover in their homes once again (2 Chr. 30:10). (Complete Biblical Library - Incredible Resource) Sachaq - 36v - amuse(1), amusing(1), celebrate(2), celebrating(3), hold a contest(1), joking(1), laugh(6), laughed them to scorn(1), laughs(6), merrymakers(2), mock(1), mocked(1), play(2), played(1), playing(1), rejoicing(2), scorns(1), smiled(1), smiles(1), sport(1). Jdg. 16:25; Jdg. 16:27; 1 Sam. 18:7; 2 Sam. 2:14; 2 Sam. 6:5; 2 Sam. 6:21; 1 Chr. 13:8; 1 Chr. 15:29; 2 Chr. 30:10; Job 5:22; Job 29:24; Job 30:1; Job 39:7; Job 39:18; Job 39:22; Job 40:20; Job 41:5; Job 41:29; Ps. 2:4; Ps. 37:13; Ps. 52:6; Ps. 59:8; Ps. 104:26; Prov. 1:26; Prov. 8:30; Prov. 8:31; Prov. 26:19; Prov. 29:9; Prov. 31:25; Eccl. 3:4; Jer. 15:17; Jer. 30:19; Jer. 31:4; Lam. 1:7; Hab. 1:10; Zech. 8:5 Scoffs (03932) laag - deride, to scorn, to mock. The idea is to disclaim, deride, despise (to their face), ridicule. It can mean to make a face at someone by sneering at them (this is the ultimate put down!) Gilbrant - The verb lāʿagh occurs eighteen times in the OT, most often in the poetic and prophetic Books. The Biblical Hebrew meaning is attested in Middle Hebrew and Targumic. Originally, it had reference to "mocking" an individual, imitating his voice by stammering (cf. the Syrian cognate; this meaning is also attested in Middle Hebrew). Isaiah 33:19 ("stammering tongue," a Niphal participle on the verb) reflects this meaning. With the imperfect of the verb (incompleted action) and the prepositions le (HED #3937), "to" or "for," and be (HED #904), "in" or "at," the verb denotes "ridiculing." Invariably, it is the righteous who are "mocked" or "scorned." "He who mocks the poor shows contempt for his Maker" (Prov. 17:5, NIV). Ultimately, such conduct is directed at God, Who takes care of the poor. In the final analysis, it is God who "scoffs at the nations" (Ps. 59:8, NIV). Here it is used parallel with the verb tsāchaq (HED #6978), "to laugh." Wisdom mocks at the calamity of the wicked (Prov. 1:26). The wicked direct their contempt at fathers (Prov. 30:17), God's servants (Job 21:3; Jer. 20:7), Nehemiah (Neh. 2:19) and his messengers in general. Hezekiah's couriers bearing invitations to the Passover were "laughed to scorn" (2 Chr. 30:10). The prophecy of the passion coincides graphically with the actual event (Ps. 22:7, "He trusts in the Lord, let the Lord rescue him;" Luke 23:35, "let him save himself," NIV). Contempt is often directed at the righteous, but the reverse is sometimes seen, e.g., the Assyrian army's debacle at Jerusalem (2 Ki. 19:21; Isa. 37:22). History's culmination provides ultimate vindication when the Messiah comes. With respect to the enemies of God, He "shall have them in derision." (Complete Biblical Library - Incredible Resource) Laag - 18v - laugh(1), mock(3), mocked(5), mocks(4), scoff(2), scoffs(1), sneer(1), stammering(1). 2 Ki. 19:21; 2 Chr. 30:10; Neh. 2:19; Neh. 4:1; Job 9:23; Job 11:3; Job 21:3; Job 22:19; Ps. 2:4; Ps. 22:7; Ps. 59:8; Ps. 80:6; Prov. 1:26; Prov. 17:5; Prov. 30:17; Isa. 33:19; Isa. 37:22; Jer. 20:7 Psalm 2:5 Then He will speak to them in His anger And terrify them in His fury, saying, (NASB95) KJV Then shall he speak unto them in his wrath, and vex them in his sore displeasure. Then (KJV): Ps 50:16-22 Isa 11:4 66:6 Mt 22:7 23:33-36 Lu 19:27,43,44 Rev 1:16 19:15 sore (KJV): Ps 110:5,6 Zec 1:15 Related Passages: Isa 11:4 — But with righteousness He will judge the poor, And decide with fairness for the afflicted of the earth; And He will strike the earth with the rod of His mouth, And with the breath of His lips He will slay the wicked. Isa 66:6 — "A voice of uproar from the city, a voice from the temple, The voice of the LORD who is rendering recompense to His enemies. Mt 22:7 — "But the king was enraged, and he sent his armies and destroyed those murderers and set their city on fire. Mt 23:33-36 — "You serpents, you brood of vipers, how will you escape the sentence of hell? 34 "Therefore, behold, I am sending you prophets and wise men and scribes; some of them you will kill and crucify, and some of them you will scourge in your synagogues, and persecute from city to city, 35 so that upon you may fall the guilt of all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah, the son of Berechiah, whom you murdered between the temple and the altar. 36 "Truly I say to you, all these things will come upon this generation. Lk 19:27 — "But these enemies of mine, who did not want me to reign over them, bring them here and slay them in my presence." Lk 19:43 — "For the days will come upon you when your enemies will throw up a barricade against you, and surround you and hem you in on every side, Lk 19:44 — and they will level you to the ground and your children within you, and they will not leave in you one stone upon another, because you did not recognize the time of your visitation." Rev 1:16 — In His right hand He held seven stars, and out of His mouth came a sharp two-edged sword; and His face was like the sun shining in its strength. Rev 19:15 — From His mouth comes a sharp sword, so that with it He may strike down the nations, and He will rule them with a rod of iron; and He treads the wine press of the fierce wrath of God, the Almighty. Ps 110:5 — The Lord is at Your right hand; He will shatter kings in the day of His wrath. Ps 110:6 — He will judge among the nations, He will fill them with corpses, He will shatter the chief men over a broad country. Zec 1:15 — "But I am very angry with the nations who are at ease; for while I was only a little angry, they furthered the disaster." Then He will speak to them in His anger And terrify (VEX) them in His fury, saying - NET = " Then he angrily speaks to them and terrifies them in his rage, saying," This is ultimately fulfilled in the book of Revelation (eg, note mankind's reaction at the 6th Seal... The sky was split apart like a scroll when it is rolled up, and every mountain and island were moved out of their places. 15 Then the kings of the earth and the great men and the commanders and the rich and the strong and every slave and free man hid themselves in the caves and among the rocks of the mountains;and they said to the mountains and to the rocks, “Fall on us and hide us from the presence of Him who sits on the throne, and from the wrath of the Lamb; for the great day of their wrath has come, and who is able to stand?” (Revelation 6:14-17+) NET NOTE on fury - And terrifies them in his rage. This line focuses on the effect that God’s angry response (see previous line) has on the rebellious kings. John Trapp.—“Vex them;” either by horror of conscience, or corporal plagues; one way or the other he will have his pennyworths of them, as he always has had of the persecutors of his people.— CHS - 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.” William S. Plummer, D.D., LL.D., 1867. Verses 5, 9.—It is easy for God to destroy his foes.… Behold Pharaoh, his wise men, his hosts, and his horses plouting and plunging, and sinking like lead in the Red sea. Here is the end of one of the greatest plots ever formed against God’s chosen. Of thirty Roman emperors, governors of provinces, and others high in office, who distinguished themselves by their zeal and bitterness in persecuting the early Christians, one became speedily deranged after some atrocious cruelty, one was slain by his own son, one became blind, the eyes of one started out of his head, one was drowned, one was strangled, one died in a miserable captivity, one fell dead in a manner that will not bear recital, one died of so loathsome a disease that several of his physicians were put to death because they could not abide the stench that filled his room, two committed suicide, a third attempted it, but had to call for help to finish the work, five were assassinated by their own people or servants, five others died the most miserable and excruciating deaths, several of them having an untold complication of diseases, and eight were killed in battle, or after being taken prisoners. Among these was Julian the apostate. In the days of his prosperity he is said to have pointed his dagger to heaven defying the Son of God, whom he commonly called the Galilean. But when he was wounded in battle, he saw that all was over with him, and he gathered up his clotted blood, and threw it into the air, exclaiming, “Thou hast conquered, O thou Galilean.” Voltaire has told us of the agonies of Charles IX. of France, which drove the blood through the pores of the skin of that miserable monarch, after his cruelties and treachery to the Huguenots.— Psalm 2:6 "But as for Me, I have installed My King Upon Zion, My holy mountain." (NASB95) KJV Yet have I set my king upon my holy hill of Zion. Yet (KJV): Ps 45:6 89:27,36,37 110:1,2 Isa 9:6,7 Da 7:13,14 Mt 28:18 Ac 2:34-36 5:30,31 Eph 1:22 Php 2:9-11 set (KJV): Heb. anointed my (KJV): etc. Heb. Zion, the hill of my holiness, Ps 48:1,2 50:2 78:68 132:13,14 Heb 12:22 Rev 14:1 Related Passages: Ps 45:6 — Your throne, O God, is forever and ever; A scepter of uprightness is the scepter of Your kingdom. Ps 89:27 — "I also shall make him My firstborn, The highest of the kings of the earth. Ps 89:36 — "His descendants shall endure forever And his throne as the sun before Me. Ps 89:37 — "It shall be established forever like the moon, And the witness in the sky is faithful." Selah. Ps 110:1 — The LORD says to my Lord: "Sit at My right hand Until I make Your enemies a footstool for Your feet." 2 — The LORD will stretch forth Your strong scepter from Zion, saying, "Rule in the midst of Your enemies." Isa 9:6 — For a child will be born to us, a son will be given to us; And the government will rest on His shoulders; And His name will be called Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace. 7 — There will be no end to the increase of His government or of peace, On the throne of David and over his kingdom, To establish it and to uphold it with justice and righteousness From then on and forevermore. The zeal of the LORD of hosts will accomplish this. Da 7:13 — "I kept looking in the night visions, And behold, with the clouds of heaven One like a Son of Man was coming, And He came up to the Ancient of Days And was presented before Him. 14 — "And to Him was given dominion, Glory and a kingdom, That all the peoples, nations and men of every language Might serve Him. His dominion is an everlasting dominion Which will not pass away; And His kingdom is one Which will not be destroyed. Mt 28:18 — And Jesus came up and spoke to them, saying, "All authority has been given to Me in heaven and on earth. Ac 2:34-36 — "For it was not David who ascended into heaven, but he himself says: 'THE LORD said to my LORD, "SIT at MY RIGHT hand, 35 UNTIL I MAKE YOUR ENEMIES a footstool for YOUR FEET."' 36 "Therefore let all the house of Israel know for certain that God has made Him both Lord and Christ—this Jesus whom you crucified." Ac 5:30 — "The God of our fathers raised up Jesus, whom you had put to death by hanging Him on a cross. 31 — "He is the one whom God exalted to His right hand as a Prince and a Savior, to grant repentance to Israel, and forgiveness of sins. Eph 1:22 — And He put all things in subjection under His feet, and gave Him as head over all things to the church, Php 2:9-11 — For this reason also, God highly exalted Him, and bestowed on Him the name which is above every name, 10 so that at the name of Jesus EVERY knee will bow, of those who are in heaven and on earth and under the earth, 11 and that every tongue will confess that Jesus Christ is Lord, to the glory of God the Father. Ps 48:1 — Great is the LORD, and greatly to be praised, In the city of our God, His holy mountain. Ps 48:2 — Beautiful in elevation, the joy of the whole earth, Is Mount Zion in the far north, The city of the great King. Ps 50:2 — Out of Zion, the perfection of beauty, God has shone forth. Ps 78:68 — But chose the tribe of Judah, Mount Zion which He loved. Ps 132:13 — For the LORD has chosen Zion; He has desired it for His habitation. Ps 132:14 — "This is My resting place forever; Here I will dwell, for I have desired it. Heb 12:22 — But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to myriads of angels, Rev 14:1 — Then I looked, and behold, the Lamb was standing on Mount Zion, and with Him one hundred and forty-four thousand, having His name and the name of His Father written on their foreheads. But - In contrast to the futile plans of arrogant, rebellious men, "God has a predetermined plan to deal with man’s rebellion. This plan centers on the person and the power of God’s Messiah, His Anointed one." (Psalm 2: Is The World Out Of Control?) As for Me, I have installed My King Upon Zion, My holy mountain - NET = “I myself have installed my king on Zion, my holy hill.” This is a clear reference to the Messiah Who will reign in Jerusalem as King of kings. NET NOTE on I - The first person pronoun appears before the first person verbal form for emphasis, reflected in the translation by “myself.” Henry
Salmos 2
Cole - When Psalm 2:7 says, “You are My Son, today I have begotten You,” there are two possible interpretations. Either it refers to the day of the eternal decree, when Christ was declared to be the Son of God and begotten (John Walvoord, Jesus Christ Our Lord [Moody Press], p. 41). Since the decree is eternal, Christ’s Sonship is eternal. Or, “this day” refers to the time when Christ’s identity was manifested, when the Father bore witness to Christ as being His own Son, which was primarily through the resurrection (Rom. 1:4; this is Calvin’s view, Calvin’s Commentaries [Associated Publishers & Authors], 2:129–130). But both views hold that Christ is eternally the Son of God. God’s predetermined plan for dealing with man’s rebellion involves the Second Person of the Trinity, Jesus Christ, the eternal Son of God, whom God sent into the world to pay the penalty for man’s rebellion (John 3:16; Gal. 4:4). He died according to the predetermined plan and foreknowledge of God at the hands of godless men (Acts 2:23; 4:27–28). But God raised Him from the dead and He ascended to heaven, where He is now waiting to return with power (Psalm 2: Is The World Out Of Control?) CHS—The dispute concerning the eternal filiation of our Lord betrays more of presumptuous curiosity than of reverent faith. It is an attempt to explain where it is far better to adore. We could give rival expositions of this verse, but we forbear. The controversy is one of the most unprofitable which ever engaged the pens of theologians.— CHS—He said to Me 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.” Ro. 1:4+. CHS—I will surely tell of the decree of the LORD 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 tenor is the establishment of the very dominion against which the nations are raving. CHS—“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?” (Heb 1:5+) What a mercy to have a Divine Redeemer in whom to rest our confidence! CHS—“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? CHS—“Ask of me.” It was a custom among great kings to give to favoured ones whatever they might ask. (See Esther 5:6; Matt. 14:7.) So Jesus hath but to ask and have. Here he declares that his very enemies are his inheritance. To their face he declares this decree, and “Lo! here,” cries the Anointed One, as he holds aloft in that once pierced hand the sceptre of his power, “He hath given me this, not only the right to be a king, but the power to conquer.” Yes! 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.” Related Resource: Which psalms predict the coming of Jesus Christ? Psalm 2:8 'Ask of Me, and I will surely give the nations as Your inheritance, And the very ends of the earth as Your possession. (NASB95) KJV Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. Ask (KJV): Joh 17:4,5 and I (KJV): Ps 22:27 72:8 Da 7:13 Related Passages: Ask Jn 17:4 — "I glorified You on the earth, having accomplished the work which You have given Me to do. Jn 17:5 — "Now, Father, glorify Me together with Yourself, with the glory which I had with You before the world was. and I Ps 22:27 — All the ends of the earth will remember and turn to the LORD, And all the families of the nations will worship before You. Ps 72:8 — May he also rule from sea to sea And from the River to the ends of the earth. Da 7:13 — "I kept looking in the night visions, And behold, with the clouds of heaven One like a Son of Man was coming, And He came up to the Ancient of Days And was presented before Him. Ask of Me - The Father addressing His beloved Son. NET = "8 Ask me, and I will give you the nations as your inheritance, the ends of the earth as your personal property." Stephen Charnock.—“Ask of me.” The priesthood doth not appear to be settled upon Christ by any other expression than this, “Ask of me.” The Psalm speaks of his investiture in his kingly office; the apostle refers this to his priesthood, his commission, for both took date at the same time; both bestowed, both confirmed by the same authority. The office of asking is grounded upon the same authority as the honour of king. Ruling belonged to his royal office, asking to his priestly. After his resurrection, the Father gives him a power and command of asking. and I will surely give the nations as Your inheritance, And the very ends of the earth as Your possession NET NOTE onI will surely give the nations - The Lord promises the Davidic king universal dominion. Verse 8.—It will be observed in our Bible that two words of verse eight are in italics, intimating that they are not translations of the Hebrew, but additions made for the purpose of elucidating the meaning. Now if the “thee” and the “for” are left out, the verse will read thus, “Ask of me, and I shall give the heathen, thine inheritance, and thy possession, the uttermost parts of the earth.” And this reading is decidedly preferable to the other. It implies that by some previous arrangement on the part of God, he had already 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.” (Hebrews 1:2) William Gurnall, 1617–1679.—As the limner looks on the person whose picture he would take, and draws his lines to answer him with the nearest similitude that he can, so God looks on Christ as the archetype to which he will conform the saint, in suffering, in grace, in glory; yet so that Christ hath the pre-eminence in all. Every saint must suffer, because Christ suffered: Christ must not have a delicate body under a crucified head; yet never any suffered, or could, what he endured. Christ is holy, and therefore so shall every saint be, but in an inferior degree; an image cut in clay cannot be so exact as that engraved on gold. Now, our conformity to Christ appears, that as the promises made to him were performed upon his prayers to his Father, his promises made to his saints are given to them in the same way of prayer: “Ask of me,” saith God to his Son, “and I shall give thee.” And the apostle tells us, “Ye have not, because ye ask not.” God hath promised support to Christ in all his conflicts. Isaiah 42:1. “Behold my servant, whom I uphold;” yet he prayed “with strong cries and tears,” when his feet stood within the shadow of death. A seed is promised to him, and victory over his enemies, yet for both these he prays. Christ towards us acts as a king, but towards his Father as a priest. All he speaks to God is by prayer and intercession. So the saints, the promise makes them kings over their lusts, conquerors over their enemies; but it makes them priests towards God, by prayer humbly to sue out those great things given in the promise. Psalm 2:9 'You shall break them with a rod of iron, You shall shatter them like earthenware.'" (NASB95) KJV Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel. Ps 21:8,9 89:23 110:5,6 Isa 30:14 60:12 Jer 19:11 Da 2:44 Mt 21:44 Rev 2:26,27 12:5 Related Passages: Revelation 2:27; AND HE SHALL RULE THEM WITH A ROD OF IRON, AS THE VESSELS OF THE POTTER ARE BROKEN TO PIECES, as I also have received authority from My Father; Revelation 12:5 And she gave birth to a son, a male child, who is to rule all the nations with a rod of iron; and her child was caught up to God and to His throne. Revelation 19:15 From His mouth comes a sharp sword, so that with it He may strike down the nations, and He will rule them with a rod of iron; and He treads the wine press of the fierce wrath of God, the Almighty. Ps 21:8 — Your hand will find out all your enemies; Your right hand will find out those who hate you. Ps 21:9 — You will make them as a fiery oven in the time of your anger; The LORD will swallow them up in His wrath, And fire will devour them. Ps 89:23 — "But I shall crush his adversaries before him, And strike those who hate him. Ps 110:5 — The Lord is at Your right hand; He will shatter kings in the day of His wrath. Ps 110:6 — He will judge among the nations, He will fill them with corpses, He will shatter the chief men over a broad country. Isa 30:14 — Whose collapse is like the smashing of a potter's jar, So ruthlessly shattered That a sherd will not be found among its pieces To take fire from a hearth Or to scoop water from a cistern." Isa 60:12 — "For the nation and the kingdom which will not serve you will perish, And the nations will be utterly ruined. Jer 19:11 — and say to them, 'Thus says the LORD of hosts, "Just so will I break this people and this city, even as one breaks a potter's vessel, which cannot again be repaired; and they will bury in Topheth because there is no other place for burial. Da 2:44 — "In the days of those kings the God of heaven will set up a kingdom which will never be destroyed, and that kingdom will not be left for another people; it will crush and put an end to all these kingdoms, but it will itself endure forever. Mt 21:44 — "And he who falls on this stone will be broken to pieces; but on whomever it falls, it will scatter him like dust." PROPHECY TO BE FULFILLED AT HIS SECOND COMING You shall break them with a rod of iron, You shall shatter them like earthenware - NET = " You will break them with an iron scepter; you will smash them like a potter’s jar.’” NET NOTE on rod of iron - The Hebrew term שֵׁבֶט (shevet) can refer to a “staff” or “rod,” but here it probably refers to the Davidic king’s royal scepter, symbolizing his sovereignty. Like a potter’s jar. Before the Davidic king’s awesome power, the rebellious nations are like fragile pottery. Henry
Salmos 2
Cole - Jesus Christ, risen from the dead, will return bodily to this earth in power and glory to crush all opposition and to reign in righteousness from David’s throne. John describes his vision of the Lord Jesus in that great day in Revelation 19:15–16+: “And from His mouth comes a sharp sword, so that with it He may smite the nations; and He will rule them with a rod of iron; and He treads the winepress of the fierce wrath of God, the Almighty. And on His robe and on His thigh He has a name written, ‘KING OF KINGS, AND LORD OF LORDS.’” At the end of Christ’s 1,000 year reign, Satan and all who followed him will be thrown into the lake of fire where they will be tormented forever and ever (Rev. 20:10–15+). That is God’s plan for dealing with rebellious man and with Satan and His forces. His plan involves the Second Person of the Trinity, the eternal Son of God, who is going to return to this earth in power to put down all rebellion and to rule in righteousness. (Psalm 2: Is The World Out Of Control?) David Pitcairn.—The “rod” has a variety of meanings in Scripture. It might be of different materials, as it was employed for different purposes. At an early period, a wooden rod came into use as one of the insignia of royalty, under the name of sceptre. By degrees the sceptre grew in importance, and was regarded as characteristic of an empire, or of the reign of some particular king. A golden sceptre denoted wealth and pomp. The right, or straight sceptre of which we read in Psalm 45:6, is expressive of the justice and uprightness, the truth and equity, which shall distinguish Messiah’s reign, after his kingdom on earth has been established. But when it is said in Rev. 19:15, that he, “whose name is called the Word of God,” will smite the nations, and “rule them with a rod of iron,” if the rod signifies “his sceptre,” then the “iron” of which it is made must be designed to express the severity of the judgments which this omnipotent “King of kings” will inflict on all who resist his authority. But to me it appears doubtful whether the “rod of iron” symbolizes the royal sceptre of the Son of God at his second advent. It is mentioned in connection with “a sharp sword,” which leads me to prefer the opinion that it also ought to be regarded as a weapon of war; at all events, the “rod of iron” mentioned in the Psalm we are endeavouring to explain, is evidently not the emblem of sovereign power, although represented as in the hands of a king, but an instrument of correction and punishment. In this sense the word “rod” is often used.… When the correcting rod, which usually was a wand or cane, is represented, as in the second Psalm, to be of “iron” it only indicates how weighty, how severe, how effectual the threatened chastisement will be—it will not merely bruise, but it will break. “Thou shall break them with a rod of iron.” Now it is just such a complete breaking as would not readily be effected excepting by an iron rod, that is more fully expressed in the following clause of the verse, “Thou shalt dash them in pieces like a potter’s vessel.” The completeness of the destruction, however, depends on two things. Even an iron rod if gently used, or used against a hard and firm substance, might cause little injury; but, in the case before us, it is supposed to be applied with great force, “Thou shalt dash them;” and it is applied to what will prove as brittle and frangible as “a potter’s vessel”—“Thou shall dash them in pieces.” … Here, as is other respects, we must feel that the predictions and promises of this Psalm were but very partially fulfilled in the history of the literal David. Their real accomplishment, their awful completion, abides the day when the spiritual David shall come in glory and in majesty as Zion’s King, with a rod of iron to dash in pieces the great antichristian confederacy of kings and peoples, and to take possession of his long-promised and dearly-purchased inheritance. And the signs of the times seem to indicate that the coming of the Lord draws nigh.— Psalm 2:10 Now therefore, O kings, show discernment; Take warning, O judges of the earth. (NASB95) KJV Be wise now therefore, O ye kings: be instructed, ye judges of the earth. Be wise (KJV): Jer 6:8 Ho 14:9 O (KJV): Ps 45:12 72:10,11 Isa 49:23 52:15 60:3,10,11 be instructed (KJV): Ps 82:1-8 Related Passages: Be wise Jer 6:8 — "Be warned, O Jerusalem, Or I shall be alienated from you, And make you a desolation, A land not inhabited." Hos 14:9 — Whoever is wise, let him understand these things; Whoever is discerning, let him know them. For the ways of the LORD are right, And the righteous will walk in them, But transgressors will stumble in them. O Ps 45:12 — The daughter of Tyre will come with a gift; The rich among the people will seek your favor. Ps 72:10 — Let the kings of Tarshish and of the islands bring presents; The kings of Sheba and Seba offer gifts. Ps 72:11 — And let all kings bow down before him, All nations serve him. Isa 49:23 — "Kings will be your guardians, And their princesses your nurses. They will bow down to you with their faces to the earth And lick the dust of your feet; And you will know that I am the LORD; Those who hopefully wait for Me will not be put to shame. Isa 52:15 — Thus He will sprinkle many nations, Kings will shut their mouths on account of Him; For what had not been told them they will see, And what they had not heard they will understand. Isa 60:3 — "Nations will come to your light, And kings to the brightness of your rising. Isa 60:10 — "Foreigners will build up your walls, And their kings will minister to you; For in My wrath I struck you, And in My favor I have had compassion on you. Isa 60:11 — "Your gates will be open continually; They will not be closed day or night, So that men may bring to you the wealth of the nations, With their kings led in procession. be instructed Ps 82:1-8 — God takes His stand in His own congregation; He judges in the midst of the rulers. 2 How long will you judge unjustly And show partiality to the wicked? Selah. 3 Vindicate the weak and fatherless; Do justice to the afflicted and destitute. 4 Rescue the weak and needy; Deliver them out of the hand of the wicked. 5 They do not know nor do they understand; They walk about in darkness; All the foundations of the earth are shaken. 6 I said, "You are gods, And all of you are sons of the Most High. 7 "Nevertheless you will die like men And fall like any one of the princes." 8 Arise, O God, judge the earth! For it is You who possesses all the nations. CHS - 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. Now therefore, O kings, show discernment; Take warning, O judges of the earth - NET = " So now, you kings, do what is wise;you rulers of the earth, submit to correction." CHS -O kings, show discernment; —“Be wise now, therefore, O ye kings,” etc. As Jesus is King of kings and Judge of judges, so the gospel is the teacher of the greatest and wisest. If any are so great as to spurn its admonitions, God will make little of them; and if they are so wise as to despise its teachings, their fancied wisdom shall make fools of them. The gospel takes a high tone before the rulers of the earth, and they who preach it should, like Knox and Melville, magnify their office by bold rebukes and manly utterances even in the royal presence. A clerical sycophant is only fit to be a scullion in the devil’s kitchen. “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 my 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.” Psalm 2:11 Worship the LORD with reverence And rejoice with trembling. (NASB95) KJV Serve the LORD with fear, and rejoice with trembling.. Serve (KJV): Ps 89:7 Heb 12:28,29 rejoice (KJV): Ps 95:1-8 97:1 99:1 119:120 Php 2:12 Heb 4:1,2 12:25 Related Passages: Serve Ps 89:7 — A God greatly feared in the council of the holy ones, And awesome above all those who are around Him? Heb 12:28 — Therefore, since we receive a kingdom which cannot be shaken, let us show gratitude, by which we may offer to God an acceptable service with reverence and awe; Heb 12:29 — for our God is a consuming fire. rejoice Ps 95:1-8 — O come, let us sing for joy to the LORD, Let us shout joyfully to the rock of our salvation. 2 Let us come before His presence with thanksgiving, Let us shout joyfully to Him with psalms. 3 For the LORD is a great God And a great King above all gods, 4 In whose hand are the depths of the earth, The peaks of the mountains are His also. 5 The sea is His, for it was He who made it, And His hands formed the dry land. 6 Come, let us worship and bow down, Let us kneel before the LORD our Maker. 7 For He is our God, And we are the people of His pasture and the sheep of His hand. Today, if you would hear His voice, 8 Do not harden your hearts, as at Meribah, As in the day of Massah in the wilderness, Ps 97:1 — The LORD reigns, let the earth rejoice; Let the many islands be glad. Ps 99:1 — The LORD reigns, let the peoples tremble; He is enthroned above the cherubim, let the earth shake! Ps 119:120 — My flesh trembles for fear of You, And I am afraid of Your judgments. Php 2:12 — So then, my beloved, just as you have always obeyed, not as in my presence only, but now much more in my absence, work out your salvation with fear and trembling; Heb 4:1 — Therefore, let us fear if, while a promise remains of entering His rest, any one of you may seem to have come short of it. Heb 4:2 — For indeed we have had good news preached to us, just as they also; but the word they heard did not profit them, because it was not united by faith in those who heard. Heb 12:25 — See to it that you do not refuse Him who is speaking. For if those did not escape when they refused him who warned them on earth, much less will we escape who turn away from Him who warns from heaven. Worship the LORD with reverence And rejoice with trembling - NET = Serve the Lord in fear. Repent in terror." NET NOTE on worship - The Hebrew verb translated “serve” refers here to submitting to the Lord’s sovereignty as expressed through the rule of the Davidic king. Such “service” would involve maintaining allegiance to the Davidic king by paying tribute on a regular basis. NET NOTE on rejoice with trembling - Traditionally, “rejoice with trembling” (KJV). The verb גִּיל (gil) normally means “rejoice,” but this meaning does not fit well here in conjunction with “in trembling.” Some try to understand “trembling” (and the parallel יִרְאָה, yirʾah, “fear”) in the sense of “reverential awe” and then take the verbs “serve” and “rejoice” in the sense of “worship” (cf. NASB). But רְעָדָה (rʿadah, “trembling”) and its related terms consistently refer to utter terror and fear (see Exod 15:15; Job 4:14; Pss 48:6; 55:5; 104:32; Isa 33:14; Dan 10:11) or at least great emotional distress (Ezra 10:9). It seems more likely here that גִּיל carries its polarized meaning “mourn, lament,” as in Hos 10:5. “Mourn, lament” would then be metonymic in this context for “repent” (referring to one’s rebellious ways). On the meaning of the verb in Hos 10:5, see F. I. Andersen and D. N. Freedman, Hosea (AB), 556-57. Steven Cole - It is not just the proud kings of David’s day who have rebelled against the Lord and His Anointed. “All have sinned and fallen short of the glory of God” (Ro 3:23+). We have all, in our own way, said toward God, “Let us tear His fetters apart, and cast away His cords from us” (Ps. 2:3). We’ve all said, “I’ll do it my way!” At first glance, you would have thought that everyone would welcome God’s Messiah, who came to save us from our sins. But the issue isn’t just salvation. Jesus didn’t come to save us so that we could get a free ticket to heaven and then go our own way. The issue is one of lordship. The Lord’s Anointed is the King who will reign, if not by our willing submission now, then by forced submission when He comes again. He does not take second place to anyone. Every knee shall bow! Thus the exhortation of Ps 2:10–12 applies to each person: All people must show discernment and take warning. All people should bow in submission and fear before God and give the kiss of obeisance to His Son. The picture is that of bowing and expressing submission before a monarch so as not to incur his displeasure. We must submit to Christ as Savior and Lord before He returns in judgment, so that we do not “perish in the way.” The urgency of submitting to Christ is expressed by the phrase, “His wrath may soon be kindled” (Ps 2:12). The signs of our times point to the soon coming of the Lord Jesus Christ. The first time He came in mercy, to save. The second time He comes in wrath, to judge. The end time events predicted in the Bible are all lining up, just as predicted. But even if His coming is delayed, you have no guarantee that you will have another day on this earth. If you do not submit to Jesus Christ before you die, you will face the wrath of His judgment (Heb. 9:27+)! As Matthew
Salmos 2
Cole applies the truths of Psalm 2 - You can’t find peace and safety anywhere in the world, but only in Christ. A few years ago, a retired couple, alarmed by the threat of nuclear war, studied all the inhabited places on earth, looking for the place where they could most likely escape the threat of war. They studied and traveled and traveled and studied. Finally they found the perfect place: a small, obscure island off the coast of South America. They moved to the Falkland Islands just before Britain invaded to reclaim that territory from Argentina! World chaos and war will only increase as His coming draws near. If we can’t escape it, what can we do? The last line of the Psalm is God’s gracious invitation: “How blessed are all who take refuge in Him!” Don’t run from God; run to Him! Derek Kidner aptly says, “And there is no refuge from Him: only in him” (Psalms [IVP], 1:53). As we see the chaos in the world, we can be truly happy and blessed by taking refuge in our God. The early church took refuge in Him by praying Psalm 2 as they faced persecution (Acts 4:23–35+). In our troubled times, when it looks as if the enemy is winning, we can do the same. Let’s join the early church in doing everything we can to make Christ Lord of all the nations! Even if we should die a martyr’s death, our sovereign God will ultimately triumph! A cartoon shows a fearful couple, huddled together in bed as they watch TV. The announcer is saying, “And that’s the news. Good night and pleasant dreams!” The only way we can watch the news of this troubled world and have pleasant dreams is if we’ve taken refuge in our sovereign God, who has even the proud rebellion of wicked men under His control. (Psalm 2: Is The World Out Of Control?) THOUGHT - I suggest a better idea regarding the "nightly news" -- don't watch it! I have "fasted" from the news (varying from "pseudo-news" to overt lies) for almost 3 years and I am sleeping better than I have ever slept in my life (and I am 75, an age when I am supposed to experience "sleep issues!") If there is anything I absolutely need to know, somehow I seem to find out from a friend or one of my children. Do an experiment - Try fasting from the news (even Fox news) for a month and see if you do not sleep better during that time. If you don't, then go ahead and watch the nightly "news" and let if trouble your soul (which it will! How can I be so sure? Because of God's Word in 2Pe 2:7-8+ which says that God "rescued righteous Lot, oppressed by the sensual conduct of unprincipled men (for by what he SAW [cf his "NIGHTLY VIEWS" with our "NIGHTLY NEWS!"] and heard that righteous man, while living among them, felt his righteous soul tormented [basanizo in the imperfect tense = over and over, again and again!!!] day after day by their lawless deeds). Beloved, don't torment your righteous soul by viewing the nightly deeds of lawlessness on the "news"! HINTS TO PREACHERS 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. Verses 1 and 2.—Opposition to the gospel, unreasonable and ineffectual.—Two sermons by John Newton. Verses 1 and 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. Verse 2.—“Spurgeon’s Sermons,” No. 495, “The Greatest Trial on Record.” Verse 3.—The true reason of the opposition of sinners to Christ’s truth, viz.: their hatred of the restraints of godliness. Verse 4.—God’s derision of the rebellious, both now and hereafter. Verse 5.—The voice of wrath. One of a series of sermons upon the voices of the divine attributes. Verse 6.—Christ’s sovereignty. 1. The opposition to it: “yet.” 2. The certainty of its existence: “Yet have I set.” 3. The power which maintains it: “have I set.” 4. The place of its manifestation: “my holy hill of Zion.” 5. The blessings flowing from it. Verse 7.—The divine decree concerning Christ, in connection with the decrees of election and providence. The Sonship of Jesus. This verse teacheth us faithfully to declare, and humbly to claim, the gifts and calling that God hath bestowed upon us.—Thomas Wilcocks. Verse 8.—Christ’s inheritance.—William Jay. Prayer indispensable.—Jesus must ask. Verse 9.—The ruin of the wicked. Certain, irresistible, terrible, complete, irretrievable, “like a potter’s vessel.” The destruction of systems of error and oppression to be expected. The gospel an iron rod quite able to break mere pots of man’s making. Verse 10.—True wisdom, fit for kings and judges, lies in obeying Christ. The gospel, a school for those who would learn how to rule and judge well. They may consider its principles, its exemplar, its spirit, etc. Verse 11.—Mingled experience. See the case of the women returning from the sepulchre. Matt. 28:8. This may be rendered a very comforting subject, if the Holy Spirit direct the mind of the preacher. True religion, a compound of many virtues and emotions. Verse 12.“Spurgeon’s Sermon,” No. 260.—An earnest invitation. 1. The command. 2. The argument. 3. The benediction upon the obedient.— Last clause.—Nature, object, and blessedness of saving faith. Sermons by Verse Psalm 2 Opposition to Messiah Unreasonable John Newton Psalm 2:1 A Great National Hope Phillips Brooks, D. D. Psalm 2:1-12 A Magnificent Lyric A. Maclaren, D. D. Psalm 2:1-12 Authorship and Meaning of the Psalm Professor A. B. Davidson. Psalm 2:1-12 Messiah's Rule F. B. Meyer, B. A. Psalm 2:1-12 The Divine King C. Short Psalm 2:1-12 The Heathen in Three Aspects W. Forsyth Psalm 2:1-12 The Holy War W. L. Watkinson. Psalm 2:1-12 The King in Zion Monday Club Sermons Psalm 2:1-12 The King in Zion: a Messianic Psalm C. Clemance Psalm 2:1-12 The Messiah King J. O. Keen, D. D Psalm 2:1-12 The Opposition to God and His Christ F. W. Macdonald, M. A. Psalm 2:1-12 The Prophetical Element in the Psalm J. J. S. Perowne. Psalm 2:1-12 The Reign of Christ W. Cooke, D. D. Psalm 2:1-12 Taking Counsel Against Christ David Caldwell, A. M. Psalm 2:2 The Greatest Trial on Record Charles Haddon Spurgeon Psalm 2:2 The False and the True in Kingship W. Forsyth Psalm 2:2-6 Bands that Cannot be Broken F. W. Macdonald. Psalm 2:3 Sinners Vainly Attempt to Dissolve Their Obligations W. Emmons, D. D. Psalm 2:3 Tendency of the Young to Infidelity D. Merrill. Psalm 2:3 Opposition to Messiah in Vain John Newton Psalm 2:4 First a Laugh Then a Smite Joseph Parker, D. D. Psalm 2:4-5 The Laughter of God Thomas Adams. Psalm 2:4-5 Christ the Fulfilment of Prophecy Christ the King Christ, King of Zion James Ewing. Psalm 2:6 Christ, the King of Nations C. S. Findlay. Psalm 2:6 Christ's Kingdom H. M. Patterson, D. D. Psalm 2:6 Christ's Kingly Office T. Boston, D. D. Psalm 2:6 Christ's Kingly Office W. Cunningham, D. D. Psalm 2:6 The Enemies of Christ William Nicholson. Psalm 2:6 The King and the Kingdom T. B. Baker. Psalm 2:6 The King in Zion C. A. Dickinson. Psalm 2:6 The Royalty of the Son of God James Stalker, D. D. Psalm 2:6 The Sovereignty Zion's King E. Erskine. Psalm 2:6 Demonstration of Sonship Weekly Pulpit Psalm 2:7 Preaching the Law Bishop Andrewes. Psalm 2:7 The Lord's Decree Joseph Parker, D. D. Psalm 2:7 Christ's Inheritance L. O. Thompson. Psalm 2:8 Final Triumph of Christianity J. M. Sherwood, D. D. Psalm 2:8 Prayer for Missions James Gilmour. Psalm 2:8 Prayer Glorified by Christ's Example W. Jay. Psalm 2:8 The Church Aroused to the Missionary Work John Brown, A. M. Psalm 2:8 The Heathen for Christ Homilist Psalm 2:8 Universal Dominion of Christ J. P. Newman. Psalm 2:8 Jehovah's Iron Rod David Caldwell, A. M. Psalm 2:9 Opposition to Messiah Ruinous John Newton Psalm 2:9 The Power and Triumph of the Kingdom of Christ R. Bickerdike, M. A. Psalm 2:9 The Powers of Evil Broken E. R. Barrett, B. A. Psalm 2:9 Heavenly Wisdom D. Featley, D. D. Psalm 2:10 Antagonistic Forces W. L. Watkinson. Psalm 2:11 Christian Reverence J. H. Newman, B. D. Psalm 2:11 Divine Service J. M. Stott, M. A. Psalm 2:11 The Mixture of Joy and Fear in Religion Hugh Blair, D. D. Psalm 2:11 The Reverence Due to Divine Providence T. Secker. Psalm 2:11 A Timely Remonstrance An Earnest Invitation An Earnest Invitation Charles Haddon Spurgeon Psalm 2:12 Christ's Wrath Kindled The Blessedness of Trusting in God A. Alexander, D. D. Psalm 2:12 The Soul's Kiss James Wells, M. A. Psalm 2:12 The Symbol of the Kiss John Donne. Psalm 2:12