TITLE. We shall not greatly err in our summary of this sublime Psalm if we
call it THE PSALM OF MESSIAH THE PRINCE; for it sets forth, as in a
wondrous vision, the tumult of the people against the Lord's anointed, the
determinate purpose of God to exalt his own Son, and the ultimate reign of
that Son over all his enemies. Let us read it with the eye of faith,
beholding, as in a glass, the final triumph of our Lord Jesus Christ over
all his enemies. Lowth has the following remarks upon this Psalm: "The
establishment of David upon his throne, notwithstanding the opposition made
to it by his enemies, is the subject of the Psalm. David sustains in it a
twofold character, literal and allegorical. If we read over the Psalm,
first with an eye to the literal David, the meaning is obvious, and put
beyond all dispute by the sacred history. There is indeed an uncommon glow
in the expression and sublimity in the figures, and the diction is now and
then exaggerated, as it were on purpose to intimate, and lead us to the
contemplation of higher and more important matters concealed within. In
compliance with this admonition, if we take another survey of the Psalm as
relative to the person and concerns of the spiritual David, a noble series
of events immediately rises to view, and the meaning becomes more evident,
as well as more exalted. The colouring which may perhaps seem too bold and
glaring for the king of Israel, will no longer appear so when laid upon his
great Antitype. After we have thus attentively considered the subjects
apart, let us look at them together, and we shall behold the full beauty and
majesty of this most charming poem. We shall perceive the two senses very
distinct from each other, yet conspiring in perfect harmony, and bearing a
wonderful resemblance in every feature and lineament, while the analogy
between them is so exactly preserved, that either may pass for the original
from whence the other was copied. New light is continually cast upon the
phraseology, fresh weight and dignity are added to the sentiments, till,
gradually ascending from things below to things above, from human affairs to
those that are Divine, they bear the great important theme upwards with
them, and at length place it in the height and brightness of heaven."
DIVISION. This Psalm will be best understood if it be viewed as a
four-fold picture. (In verses 1, 2, 3) the Nations are raging; (4 to 6) the
Lord in heaven derides them; (7 to 9) the Son proclaims the decree; and
(from 10 to end) advice is given to the kings to yield obedience to the
Lord's anointed. This division is not only suggested by the sense, but is
warranted by the poetic form of the Psalm, which naturally falls into four
stanzas of three verses each.
Verse 1. We have, in these first three verses, a description of the hatred
of human nature against the Christ of God. No better comment is needed upon
it than the apostolic song in Acts 4:27, 28: "For of a truth against thy
holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate,
with the Gentiles, and the people of Israel, were gathered together, for to
do whatsoever thy hand and thy counsel determined before to be done." The
Psalm begins abruptly with an angry interrogation; and well it may: it is
surely but little to be wondered at, that the sight of creatures in arms
against their God should amaze the psalmist's mind. We see the heathen
raging, roaring like the sea, tossed to and fro with restless waves, as the
ocean in a storm; and then we mark the people in their hearts imagining a
vain thing against God. Where there is much rage there is generally some
folly, and in this case there is an excess of it. Note, that the commotion is not caused by the
people only, but
their leaders foment the rebellion. "The kings of the earth set
themselves." In determined malice they arrayed themselves in opposition
against God. It was not temporary rage, but deep-seated hate, for they set
themselves resolutely to withstand the Prince of Peace. "And the rulers
take counsel together." They go about their warfare craftily, not with
foolish haste, but deliberately. They use all the skill which art can give.
Like Pharaoh, they cry, "Let us deal wisely with them." O that men were
half as careful in God's service to serve him wisely, as his enemies are to
attack his kingdom craftily. Sinners have their wits about them, and yet
saints are dull. But what say they? what is the meaning of this commotion?
"Let us break their bands asunder." "Let us be free to commit
all manner of abominations. Let us be our own gods. Let us rid ourselves
of all restraint." Gathering impudence by the traitorous proposition of
rebellion, they add—"let us cast away;" as if it were an easy matter
— "let us fling off 'their cords from us.'" What! O ye kings, do ye
think yourselves Samsons? and are the bands of Omnipotence but as green
withs before you? Do you dream that you shall snap to pieces and destroy
the mandates of God—the decrees of the Most High—as if they were but
tow? and do ye say, "Let us cast away their cords from us?" Yes! There are
monarchs who have spoken thus, and there are still rebels upon thrones.
However mad the resolution to revolt from God, it is one in which man has
persevered ever since his creation, and he continues in it to this very day.
The glorious reign of Jesus in the latter day will not be consummated, until
a terrible struggle has convulsed the nations. His coming will be as a
refiner's fire, and like fuller's soap, and the day thereof shall burn as an
oven. Earth loves not her rightful monarch, but clings to the usurper's
sway: the terrible conflicts of the last days will illustrate both the
world's love of sin and Jehovah's power to give the kingdom to his only
Begotten. To a graceless neck the yoke of Christ is intolerable, but to the
saved sinner it is easy and light. We may judge ourselves by this, do we
love that yoke, or do we wish to cast it from us?
Verse 4. Let us now turn our eyes from the wicked counsel-chamber and
raging tumult of man, to the secret place of the majesty of the Most High.
What doth God say? What will the King do unto the men who reject his
only-begotten Son, the Heir of all things? Mark the quiet dignity of the Omnipotent One, and the contempt
which he
pours upon the princes and their raging people. He has not taken the
trouble to rise up and do battle with them—he despises them, he knows
how absurd, how irrational, how futile are their attempts against him—he
therefore laughs at them.
Verse 5. 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 kimg upon my holy hill of Zion."
Yet Jesus reigns, yet he sees 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."
Verse 7. This Psalm wears something of a dramatic form, for now another
person is introduced as speaking. We have looked into the council-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." Romans 1:4. Looking into the angry faces of
the rebellious kings, the Anointed One seems to say, "If this sufficeth not
to make you silent, 'I will declare the decree'." Now this decree is
directly in conflict with the device of man, for its tenour is the
establishment of the very dominion against which the nations are raving.
"Thou art my Son." Here is a noble proof of the glorious Divinity of our
Immanuel. "For unto which of the angels said he at any time, Thou art my
Son, this day have I begotten thee?" What a mercy to have a Divine Redeemer
in whom to rest our confidence! "This day have I begotten thee." If this
refers to the Godhead of our Lord, let us not attempt to fathom it, for it
is a great truth, a truth reverently to be received, but not irreverently to
be scanned. It may be added, that if this relates to the Begotten One in
his human nature, we must here also rejoice in the mystery, but not attempt
to violate its sanctity by intrusive prying into the secrets of the Eternal
God. The things which are revealed are enough, without venturing into vain
speculations. In attempting to define the Trinity, or unveil the essence of
Divinity, many men have lost themselves: here great ships have foundered.
What have we to do in such a sea with our frail skiffs?
Verse 8. "Ask of me." It was a custom among great kings, to give to
favoured ones whatever they might ask. (See Esther 5:6; Matthew 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."
Verse 10. The scene again changes, and counsel is given to those who have
taken counsel to rebel. They are exhorted to obey, and give the kiss of
homage and affection to him whom they have hated. "Be wise."—It is always wise to be willing to be
instructed,
especially when such instruction tends to the salvation of the soul. "Be
wise now, therefore;" delay no longer, but let good reason weigh with you.
Your warfare cannot succeed, therefore desist and yield cheerfully to him
who will make you bow if you refuse his yoke. O how wise, how infinitely
wise is obedience to Jesus, and how dreadful is the folly of those who
continue to be his enemies! "Serve the Lord with fear;" let reverence and humility be
mingled with your service. He is a great God, and ye are but puny
creatures; bend ye, therefore, in lowly worship, and let a filial fear
mingle with all your obedience to the great Father of the Ages. "Rejoice
with trembling,"—There must ever be a holy fear mixed with the
Christian's joy. This is a sacred compound, yielding a sweet smell, and we
must see to it that we burn no other upon the altar. Fear, without joy, is
torment; and joy, without holy fear, would be presumption. Mark the solemn argument for
reconciliation and obedience. It is
an awful thing to perish in the midst of sin, in the very way of
rebellion; and yet how easily could his wrath destroy us suddenly. It
needs not that his anger should be heated seven times hotter; let the fuel
kindle but a little, and we are consumed. O sinner! Take heed of the
terrors of the Lord; for "our God is a consuming fire." Note the
benediction with which the Psalm closes:—"Blessed are all they that put
their trust in him." Have we a share in this blessedness? Do we trust in
him? Our faith may be slender as a spider's thread; but if it be real, we
are in our measure blessed. The more we trust, the more fully shall we know
this blessedness. We may therefore close the Psalm with the prayer of the
apostles:—"Lord, increase our faith." The first Psalm was a contrast between the righteous man and the
sinner;
the second Psalm is a contrast between the tumultuous disobedience of the
ungodly world and the sure exaltation of the righteous Son of God. In the
first Psalm, we saw the wicked driven away like chaff; in the second Psalm
we see them broken in pieces like a potter's vessel. In the first Psalm, we
beheld the righteous like a tree planted by the rivers of water; and here,
we contemplate Christ the Covenant Head of the righteous, made better than a
tree planted by the rivers of water, for he is made king of all the
islands, and all the heathen bow before him and kiss the dust; while he
himself gives a blessing to all those who put their trust in him. The two
Psalms are worthy of the very deepest attention; they are, in fact, the
preface to the entire Book of Psalms, and were by some of the ancients,
joined into one. They are, however, two Psalms; for Paul speaks of this as
the second Psalm. (Acts 13:33.) The first shows us the character and lot
of the righteous; and the next teaches us that the Psalms are Messianic, and
speak of Christ the Messiah—the Prince who shall reign from the river
even unto the ends of the earth. That they have both a far-reaching
prophetic outlook we are well assured, but we do not feel competent to open
up that matter, and must leave it to abler hands.
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.