I know quite well that not everyone of the godly is privileged, with the three disciples, to behold Jesus in His glory on the mount, or with Paul, to be drawn into the third heaven. I also know that some who read this will become distressed, and sink down in discouragement, thinking, “How dark it is within me, how inferior is my spiritual life; never during my lifetime shall I attain to such a view of Jesus in His glory!” Know, however, that to be acquainted with these matters mentioned, to perceive a stirring of love, a desire, and a yearning for these things within as you hear or read concerning them, and to be distressed and sorrowful because you are so far from all this, are evidences of the principles of grace. Therefore such motions ought to stir us up to actively strive for this. If we persevere in prayer, waiting, hoping, and believing, we shall discover that the Lord will reveal Himself to such. Therefore, “Be of good courage, and He shall strengthen your heart” (Ps 31:24)

WILHELMUS À BRAKEL, THE CHRISTIAN’S REASONABLE SERVICE, VOL. 1, 658.

The last step of Christ’s exaltation is His return to judgment. The previous steps of Christ’s exaltation were invisible to the world; believers only can behold them by faith. This step, however, even though it is embraced by faith as a certain future event, will be visible to the eyes of all men, none excepted. The certainty that Christ as Judge will come to judgment and that this is a step of Christ’s exaltation are evident in the following texts: And then shall all the tribes of the earth … see the Son of man coming in the clouds of heaven with power and great glory (Matt 24:30); “When the Son of man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory” (Matt 25:31); “And (the Father) hath given Him authority to execute judgment also, because He is the Son of man” (John 5:27). The word “because” has reference to His suffering and death as a fulfillment of the condition of the covenant of redemption by which He is authorized and empowered to be Judge.

WILHELMUS À BRAKEL, THE CHRISTIAN’S REASONABLE SERVICE, VOL. 1, 651.

Westminster Confession of Faith (1647)

Chapter XX: Of Christian Liberty, and Liberty of Conscience

IV. And because the powers which God has ordained, and the liberty which Christ has purchased are not intended by God to destroy, but mutually to uphold and preserve one another, they who, upon pretense of Christian liberty, shall oppose any lawful power, or the lawful exercise of it, whether it be civil or ecclesiastical, resist the ordinance of God. And, for their publishing of such opinions, or maintaining of such practices, as are contrary to the light of nature, or to the known principles of Christianity (whether concerning faith, worship, or conversation), or to the power of godliness; or, such erroneous opinions or practices, as either in their own nature, or in the manner of publishing or maintaining them, are destructive to the external peace and order which Christ has established in the Church, they may lawfully be called to account, and proceeded against, by the censures of the Church, and by the power of the civil magistrate.

Chapter XXIII: Of the Civil Magistrate

I. God, the supreme Lord and King of all the world, has ordained civil magistrates, to be, under Him, over the people, for His own glory, and the public good: and, to this end, has armed them with the power of the sword, for the defense and encouragement of them that are good, and for the punishment of evil doers.

II. It is lawful for Christians to accept and execute the office of a magistrate, when called thereunto: in the managing whereof, as they ought especially to maintain piety, justice, and peace, according to the wholesome laws of each commonwealth; so, for that end, they may lawfully, now under the New Testament, wage war, upon just and necessary occasion.

III. Civil magistrates may not assume to themselves the administration of the Word and sacraments; or the power of the keys of the kingdom of heaven; yet he has authority, and it is his duty, to take order that unity and peace be preserved in the Church, that the truth of God be kept pure and entire, that all blasphemies and heresies be suppressed, all corruptions and abuses in worship and discipline prevented or reformed, and all the ordinances of God duly settled, administrated, and observed. For the better effecting whereof, he has power to call synods, to be present at them and to provide that whatsoever is transacted in them be according to the mind of God.

IV. It is the duty of people to pray for magistrates, to honor their persons, to pay them tribute or other dues, to obey their lawful commands, and to be subject to their authority, for conscience’ sake. Infidelity, or difference in religion, does not make void the magistrates’ just and legal authority, nor free the people from their due obedience to them: from which ecclesiastical persons are not exempted, much less has the Pope any power and jurisdiction over them in their dominions, or over any of their people; and, least of all, to deprive them of their dominions, or lives, if he shall judge them to be heretics, or upon any other pretense whatsoever.

Chapter XXXI: Of Synods and Councils

II. As magistrates may lawfully call a synod of ministers, and other fit persons, to consult and advise with, about matters of religion; so, if magistrates be open enemies to the Church, the ministers of Christ, of themselves, by virtue of their office, or they, with other fit persons upon delegation from their Churches, may meet together in such assemblies.

V. Synods and councils are to handle, or conclude nothing, but that which is ecclesiastical: and are not to intermeddle with civil affairs which concern the commonwealth, unless by way of humble petition in cases extraordinary; or, by way of advice, for satisfaction of conscience, if they be thereunto required by the civil magistrate.

American Westminster Confession of Faith (1788)

Chapter 20: Of Christian Liberty, and Liberty of Conscience

4. And because the powers which God hath ordained, and the liberty which Christ hath purchased, are not intended by God to destroy, but mutually to uphold and preserve one another, they who, upon pretense of Christian liberty, shall oppose any lawful power, or the lawful exercise of it, whether it be civil or ecclesiastical, resist the ordinance of God. And, for their publishing of such opinions, or maintaining of such practices, as are contrary to the light of nature, or to the known principles of Christianity (whether concerning faith, worship, or conversation), or to the power of godliness; or, such erroneous opinions or practices, as either in their own nature, or in the manner of publishing or maintaining them, are destructive to the external peace and order which Christ hath established in the church, they may lawfully be called to account, and proceeded against, by the censures of the church.

Chapter 23: Of the Civil Magistrate

3. Civil magistrates may not assume to themselves the administration of the Word and sacraments; or the power of the keys of the kingdom of heaven; or, in the least, interfere in matters of faith. Yet, as nursing fathers, it is the duty of civil magistrates to protect the church of our common Lord, without giving the preference to any denomination of Christians above the rest, in such a manner that all ecclesiastical persons whatever shall enjoy the full, free, and unquestioned liberty of discharging every part of their sacred functions, without violence or danger. And, as Jesus Christ hath appointed a regular government and discipline in his church, no law of any commonwealth should interfere with, let, or hinder, the due exercise thereof, among the voluntary members of any denomination of Christians, according to their own profession and belief. It is the duty of civil magistrates to protect the person and good name of all their people, in such an effectual manner as that no person be suffered, either upon pretense of religion or of infidelity, to offer any indignity, violence, abuse, or injury to any other person whatsoever: and to take order, that all religious and ecclesiastical assemblies be held without molestation or disturbance.

Three Forms of Unity (Belgic Confession, Heidelberg Catechism, and Canons of the Synod at Dordt)

            …

Belgic Confession (1561)

ARTICLE 28: THE OBLIGATIONS OF CHURCH MEMBERS

We believe that since this holy assembly and congregation is the gathering of those who are saved and there is no salvation apart from it, no one ought to withdraw from it, content to be by himself, regardless of his status or condition. But all people are obliged to join and unite with it, keeping the unity of the church by submitting to its instruction and discipline, by bending their necks under the yoke of Jesus Christ, and by serving to build up one another, according to the gifts God has given them as members of each other in the same body. And to preserve this unity more effectively, it is the duty of all believers, according to God’s Word, to separate themselves from those who do not belong to the church, in order to join this assembly wherever God has established it, even if civil authorities and royal decrees forbid and death and physical punishment result. And so, all who withdraw from the church or do not join it act contrary to God’s ordinance.

ARTICLE 36: THE CIVIL GOVERNMENT

We believe that because of the depravity of the human race our good God has ordained kings, princes, and civil officers. He wants the world to be governed by laws and policies so that human lawlessness may be restrained and that everything may be conducted in good order among human beings. For that purpose he has placed the sword in the hands of the government, to punish evil people and protect the good. And being called in this manner to contribute to the advancement of a society that is pleasing to God, the civil rulers have the task, subject to God’s law, of removing every obstacle to the preaching of the gospel and to every aspect of divine worship. They should do this while completely refraining from every tendency toward exercising absolute authority, and while functioning in the sphere entrusted to them, with the means belonging to them.

And the government’s task is not limited to caring for and watching over the public domain but extends also to upholding the sacred ministry, with a view to removing and destroying all idolatry and false worship of the Antichrist; to promoting the kingdom of Jesus Christ; and to furthering the preaching of the gospel everywhere; to the end that God may be honored and served by everyone, as he requires in his Word.

Moreover everyone, regardless of status, condition, or rank, must be subject to the government, and pay taxes, and hold its representatives in honor and respect, and obey them in all things that are not in conflict with God’s Word, praying for them that the Lord may be willing to lead them in all their ways and that we may live a peaceful and quiet life in all piety and decency.

And on this matter we denounce the Anabaptists, other anarchists, and in general all those who want to reject the authorities and civil officers and to subvert justice by introducing common ownership of goods and corrupting the moral order that God has established among human beings.

Heidelberg Catechism

37. LORD’S DAY

Question 101. May we then swear religiously by the name of God? Answer: Yes: either when the magistrates demand it of the subjects; or when necessity requires us thereby to confirm a fidelity and truth to the glory of God, and the safety of our neighbour: for such an oath is founded on God’s word, and therefore was justly used by the saints, both in the Old and New Testament.

40. LORD’S DAY

Question 105. What does God require in the sixth commandment? Answer: That neither in thoughts, nor words, nor gestures, much less in deeds, I dishonor, hate, wound, or kill my neighbour, by myself or by another: but that I lay aside all desire of revenge: also, that I hurt not myself, nor willfully expose myself to any danger. Wherefore also the magistrate is armed with the sword, to prevent murder.

London Baptist Confession of Faith (1689)

Chapter 24: Of the Civil Magistrate

Paragraph 1. God, the supreme Lord and King of all the world, has ordained civil magistrates to be under him, over the people, for his own glory and the public good; and to this end has armed them with the power of the sword, for defense and encouragement of them that do good, and for the punishment of evil doers.

Paragraph 2. It is lawful for Christians to accept and execute the office of a magistrate when called thereunto; in the management whereof, as they ought especially to maintain justice and peace, according to the wholesome laws of each kingdom and commonwealth, so for that end they may lawfully now, under the New Testament, wage war upon just and necessary occasions.

Paragraph 3. Civil magistrates being set up by God for the ends aforesaid; subjection, in all lawful things commanded by them, ought to be yielded by us in the Lord, not only for wrath, but for conscience’ sake; and we ought to make supplications and prayers for kings and all that are in authority, that under them we may live a quiet and peaceable life, in all godliness and honesty.

Savoy Declaration (1658)

Chapter 24: Of the Civil Magistrate

Paragraph 1. God, the supreme Lord and King of all the world, has ordained civil magistrates to be under him, over the people, for his own glory and the public good; and to this end has armed them with the power of the sword, for defense and encouragement of them that do good, and for the punishment of evil doers.

Paragraph 2. It is lawful for Christians to accept and execute the office of a magistrate when called thereunto; in the management whereof, as they ought especially to maintain justice and peace, according to the wholesome laws of each commonwealth, so for that end they may lawfully now, under the New Testament, wage war upon just and necessary occasions.

Paragraph 3. Although the magistrate is bound to encourage, promote, protect the professor and profession of the gospel and to manage and order civil administrations in a due subserviency to the interest of Christ  in the world, and to that end to take care that men of corrupt minds and conversations do not licentiously publish and divulge blasphemy and errors in their own nature, subverting the faith, and inevitably destroying the souls of them that receive them: yet in such differences about the doctrines of the gospel, or ways of the worship of God, as may befall men exercising a good conscience, manifesting it in their conversation, and holding the foundation, not disturbing others in their ways or worship that differ from them, there is no warrant for the magistrate under the gospel to abridge them of their liberty.

Paragraph 4. It is the duty of people to pray for magistrates, to honor their persons, to pay them tribute and other dues, to obey their lawful commands, and to be subject to their authority for conscience sake. Infidelity, or difference in religion, doth not make void the magistrates’ just and legal authority, nor free the people from their obedience to Him: from which ecclesiastical persons are not exempted, much less hath the pope any power or jurisdiction over them in their dominions, or over any of their people, and least of all to deprive them of their dominions or lives, if he shall judge them to be heretics, or upon any other pretense whatsoever.

Reformed Evangelical Confession (see Article XI)

            …

Second Helvetic Confession

CHAPTER XXX: Of the Magistracy

THE MAGISTRACY IS FROM GOD.

Magistracy of every kind is instituted by God himself for the peace and tranquility of the human race, and thus it should have the chief place in the world. If the magistrate is opposed to the Church, he can hinder and disturb it very much; but if he is a friend and even a member of the Church, he is a most useful and excellent member of it, who is able to benefit it greatly, and to assist it best of all.

THE DUTY OF THE MAGISTRATE.

The chief duty of the magistrate is to secure and preserve peace and public tranquility. Doubtless he will never do this more successfully than when he is truly God-fearing and religious; that is to say, when, according to the example of the most holy kings and princes of the people of the Lord, he promotes the preaching of the truth and sincere faith, roots out lies and all superstition, together with all impiety and idolatry, and defends the Church of God. We certainly teach that the care of religion belongs especially to the holy magistrate. Let him, therefore, hold the Word of God in his hands, and take care lest anything contrary to it is taught. Likewise let him govern the people entrusted to him by God with good laws made according to the Word of God, and let him keep them in discipline, duty and obedience. Let him exercise judgment by judging uprightly. Let him not respect any man’s person or accept bribes. Let him protect widows, orphans and the afflicted. Let him punish and even banish criminals, impostors and barbarians. For he does not bear the sword in vain (Rom. 13:4). Therefore, let him draw this sword of God against all malefactors, seditious persons, thieves, murderers, oppressors, blasphemers, perjured persons, and all those whom God has commanded him to punish and even to execute. Let him suppress stubborn heretics (who are truly heretics), who do not cease to blaspheme the majesty of God and to trouble, and even to destroy the Church of God.

WAR.

And if it is necessary to preserve the safety of the people by war, let him wage war in the name of God; provided he has first sought peace by all means possible, and cannot save his people in any other way except by war. And when the magistrate does these things in faith, he serves God by those very works which are truly good, and receives a blessing from the Lord. We condemn the Anabaptists, who when they deny that a Christian may hold the office of a magistrate, deny also that a man may be justly put to death by the magistrate, or that the magistrate may wage war, or that oaths are to be rendered to a magistrate, and such like things.

THE DUTY OF SUBJECTS.

For as God wants to effect the safety of his people by the magistrate, whom he has given to the world to be, as it were, a father, so all subjects are commanded to acknowledge this favor of God in the magistrate. Therefore let them honor and reverence the magistrate as the minister of God; let them love him, favor him, and pray for him as their father; and let them obey all his just and fair commands. Finally, let them pay all customs and taxes, and all other such dues faithfully and willingly. And if the public safety of the country and justice require it, and the magistrate of necessity wages war, let them even lay down their life and pour out their blood for the public safety and that of the magistrate. And let them do this in the name of God willingly, bravely and cheerfully. For he who opposes the magistrate provokes the severe wrath of God against himself.

SECTS AND SEDITIONS.

We, therefore, condemn all who are contemptuous of the magistrate—rebels, enemies of the state, seditious villains, finally, all who openly or craftily refuse to perform whatever duties they owe.

We beseech God, our most merciful Father in heaven, that he will bless the rulers of the people, and us, and his whole people, through Jesus Christ, our only Lord and Savior; to whom be praise and glory and thanksgiving, for all ages. Amen.

39 Articles of Christian Religion

XXXIV. Of the traditions of the Church

It is not necessary that traditions and ceremonies be in all places one, or utterly like, for at all times they have ben diverse, and may be changed according to the diversity of Countries, times, and men’s manners, so that nothing be ordained against Gods word. Whosoever through his private judgment, willingly and purposely doth openly break the traditions and ceremonies of the Church, which be not repugnant to the word of God, and be ordained and approved by common authority, ought to be rebuked the Common order of the Church, and hurteth the authority of the Magistrate, and woundeth the consciences of the weak brethren. Every particular or national Church, hath authority to ordain, change, and abolish ceremonies or rites of the Church ordered only by man’s authority, so that all things be done to edifying.

XXXVII. Of the Civil Magistrates

The Queens Majesty hath the chief power in this Realm of England, and other her dominions, unto whom the chief government of all estates of this Realm, whether they be Ecclesiastical or Civil, in all causes doth appertain, and is not, nor ought to be subject to any foreign jurisdiction.

Where we attribute to the Queens Majesty the chief government, by which titles we understand the minds of some slanderous folks to be offended: we give not to our princes the ministering either of God’s word, or of Sacraments, the which thing the Injunctions also lately set forth by Elizabeth our Queen, doth most plainly testify: But that only prerogative which we see to have been given always to all godly Princes in holy Scriptures by God himself, that is, that they should rule all estates and degrees committed to their charge by God, whether they be Ecclesiastical or Temporal, and restrain with the civil sword the stubborn and evil doers.

The bishop of Rome hath no jurisdiction in this Realm of England.

The laws of the Realm may punish Christian men with death, for heinous and grievous offenses.

It is lawful for Christian men, at the commandment of the Magistrate, to wear weapons, and serve in the wars.

Having considered the name, the essence, and the attributes of God, we will now turn to the mystery of all mysteries, the Holy Trinity. Throughout history all parties opposed to the truth have vehemently assaulted this article of faith. The ancient church has always confessed this article and defended it as a steadfast pillar of the truth against Sabellians, Arians, and Valentians. However much they may disagree with one another concerning other points of doctrine, they are united in their attack upon the Holy Trinity. Today we must defend this article against Socinians, Anabaptists, Socinian Arminians, and other proponents of error. Thanks be unto God who has always caused the church to be faithful to this truth. The church stands firm in this truth until this very day, and God will enable her to stand firm in it until the day of Christ, in spite of all who regret this.

WILHELMUS À BRAKEL, THE CHRISTIAN’S REASONABLE SERVICE, VOL. 1, 139.

Man’s intellect and his reason, however, are not capable of penetrating the lofty mysteries of God and thus are not qualified to render judgment in such matters. If we must reject all that our reason cannot comprehend, then we must reject the eternity of God and all His perfections such as His omnipresence, infinity, etc. We would also have to reject the Holy Trinity, so clearly revealed in God’s Word, as well as the union of the two natures of Christ and the creation of the world itself. Reason cannot fathom how God created everything out of nothing; however, this is understood by faith. Indeed, would we not have to reject nearly everything?

. . .

The divine mysteries of the Word of God must be accepted as certainty only by faith, by virtue of the fact that God has said it—He who is true and cannot lie (Acts 26:17; Heb. 11:1,6; John 16:27). In this respect reason is useful only to determine whether a particular matter is to be found in the Word of God. If such has been determined, then there can be no suspicion or distrust as to whether it is true, for this would render God suspect—as if He were capable of lying. Faith accepts the infallibility of the issue at hand and if it is beyond reason’s ability to determine the validity of a certain matter, this does not mean that this matter is contrary to reason. In such a case reason must be silent and admit that this matter is beyond its reach and that faith alone acknowledges it as truth.

WILHELMUS à BRAKEL, The Christian’s Reasonable Service, Vol. 1, 61.

Scottish Protestantism had developed, organized itself, and set up its own autonomous government; and, only after it had asserted its freedom to act independently within its own sphere, asked the civil power to recognise its separate existence. Magisterial recognition, indicated by the mutual acceptance of a Creed, obviously limited that independence. Nevertheless, neither King nor Parliament could justly claim to have conferred on the National Church an authority which is inherent, whereas, in England, the jurisdiction of the Church is accepted as a gift from the Crown (Article xxxvii), while it is held to be of divine appointment at the same time.

J. K. Hewison, The Covenanters, Vol. 1, 71-72.

[In 1567] The first Assembly at Edinburgh of the representatives of the individual Reformed Congregations, at which the amalgamation of these churches was agreed to, simply aggregated the Congregations into a Church in Scotland. The Confession of Faith, which was the instrument by which the unification was accomplished, and was the only bond uniting the disjecta membra [scattered members] of the disintegrated Church, makes no reference to a Church of Scotland. Consequently, the indispensable characteristics of a national Church, namely, jurisdiction, active authority, and legal subsidy, all of which requirements had been withheld by the legislature, were for seven years non-existent. . . .

The change of government [from Queen Mary to King James] gave the leaders of the Church their opportunity. They, finding themselves an influential confederation, demanded parliamentary recognition of the Church as an institution of co-equal standing with the civil government, and acknowledgement of the principles of the Headship of Christ over the King in matters of spiritual government.

J. K. Hewison, The Covenanters, Vol. 1, 67-68.

Introduction

What was the original meaning of the second psalm? What consideration should modern interpreters give to the theological backdrop and the original author’s conscious prophetism? What consideration should be given to subsequent elaboration and application of the second psalm by New Covenant leadership? How does Psalm 2 apply to our lives today?

Summary

Psalm 2 begins with an interrogative and an investigation into the rebellious uproar of the nations (Ps. 2:1).[1] The “kings of the earth” living in the vicinity of Israel are rebelling “against the LORD and his anointed” (Ps. 2:2). [2] According to Judean usage, “anointed” refers to the king(s) of Israel.[3] The emphasis is on what the conspirators are saying: “Let us burst their [i.e., the LORD and his anointed] bonds asunder, and cast their cords from us” (Ps. 2:3).[4] As one historically significant commentary explains, the mutual desire of the antagonists is to “cast off all signes [sic] of subjection to God, and his anointed.”[5] The uproar and rebellion depicted in Psalm 2:1-3 is nothing less than high-handed, murderous insubordination.[6]

Uproar and rebellion, however, are futile (Ps. 2:4-5). Their shouts of rebellion are no match for God’s proclamation and instruction (Ps. 2:6, 8-9). As one commentator explains, “The LORD himself has consecrated his servant-monarch on the summit of Zion” (Ps. 2:6).[7]

The “anointed” then proclaims the LORD’s decree of divine sonship, i.e., adoption (Ps. 2:7).[8] The LORD’s initial proclamation, “I have set my king on Zion, my holy hill” (Ps. 2:6), is paralleled by a promise, “I will make the nations your heritage, and the ends of the earth your possession. You shall break them with a rod of iron, and dash them in pieces like a potter’s vessel” (Ps. 2:8-9). The divine enthronement’s promised result is victory universal in scope.

The kings of the earth are mercifully put on notice. On the one hand, they can submit and kiss the feet of the LORD’s “anointed” (Ps. 2:12a), or, on the other hand, they can double-down in their rebellion, incite the anger of God, and perish in the way (Ps. 2:12b). The confidence of this dire and definitive warning (Ps. 2:10-12b) stands in sharp contrast to the inquisitive dismay dominating the initial stanza (Ps. 2:1-3). The conclusion, “Happy are all who take refuge in him” (Ps. 2:12c), is both a beatitude and epiphonema, enhancing and exaggerating the result of those who “Serve the LORD with fear, with trembling kiss his feet” (Ps. 2:11-12a).[9]

Classification

Psalm 2 is commonly referred to as a royal psalm.[10] Why? Because its subject matter deals with the Judean monarchy. Specifically, the second psalm depicts a coronation scene. Detecting traces of a coronation in Psalm 2 is understandably not easy for Christians living in the United States of America. Our citizenry has not been subject to a royal sovereign for over two centuries. In general, we are thoroughly unacquainted with the rite, ritual, and rhythm of royal coronation. That would not have been the case for the original audience. They would have been deeply familiar with royal coronation, and commensurately attuned to see and sense undertones of royal coronation in the second psalm.[11]

Structure and Outline

The shape of Psalm 2 is comprised of four stanzas or divisions.[12] According to the analysis of one commentator:

The poem contains four strophes each of which is divided into two substrophes of bicola or tricola, plus one bicolon or tricolon:

The Tumult of the nations (vv. 1 and 2 plus 3);

The Laughter of God (vv. 4 and 5 plus 6);

The Divine Sonship of the Royal Anointed (vv. 7 and 8 plus 9);

Dire Warning to Kings of the Earth (vv. 10 and 11 plus 12abc).”[13]

Within this straightforward fourfold structure, other authors have detected an additional chiastic structure:

A – The Rebellious Nations (vv. 1-3)

B – God’s Rule in heaven (vv. 4-6)

B´ – God’s Decree (vv. 7-9)

A´ – The Rule of the Messiah on Earth (vv. 10-12)[14]

The chiastic structure explicitly places the emphasis on the LORD’s pronouncement and promise: “I have set my king on Zion, my holy hill” (Ps. 2:6) / “Ask of me, and I will make the nations your heritage, and the ends of the earth your possession. You shall break them with a rod of iron, and dash them in pieces like a potter’s vessel” (Ps. 2:8-9). This emphasis is bracketed and enclosed by stark contrast: Rebelling Nations (Ps. 2:1-3) / Ruling Messiah (Ps. 2:10-12).

Occasion and Authorship

Psalm 2 deals with coronation, kingship, and kingdom, and the occasion of its composition is presumably related. As one commentary suggests, “The identification of the psalm with the coronation of a Davidic king is clarified by the parallels between this psalm and the promises given to David in the oracle of Nathan (2 Sam 7:8-16).”[15] In 2 Samuel 7, the LORD told David that after he died he would establish the throne of the kingdom of his descendant (2 Sam. 7:12). In addition, the LORD also promised to establish the Davidic throne forever (2 Sam. 7:16). This is typically referred to as the “Davidic Covenant.”[16] As one commentator observed, “The psalm reflects a deep understanding of God’s covenant with David . . . God’s relationship with David and his sons, who were also “anointed,” involves the promise that through the Davidic dynasty God will establish his universal rule over the earth.”[17]

Psalm 2 lacks a title or superscription ascribing authorship. In Acts 4:24-26, however, authorship is clearly attributed to David: “Sovereign Lord . . . it is you who said by the Holy Spirit through our ancestor David, your servant: ‘Why did the Gentiles rage, and the peoples imagine vain things?’”

Initial Interpretation

So far I have briefly summarized and examined Psalm 2. I hope it is apparent that there are multiple layers of meaning and significance that must be sifted through in the interpretive process. First and foremost, I have sought to establish the original meaning and royal character of Psalm 2. David is the author and this psalm is about the coronation of a Davidic king. The LORD anointed David to be a king of Israel (1 Samuel 16), and years later the LORD revealed to David that his seed would sit on his throne, and that it would become an everlasting kingdom (2 Sam. 7:8-16). With respect to the psalm’s royal character and original purpose, the significance and meaning of the second psalm begins with the following observations: the “nations” / “peoples” / “kings” / “rulers” refer to nations in vicinity of Israel; the “anointed” refers to a Davidic scion, perhaps as early as ~950s BC; the human king depicted is associated with the monarchy and state of Israel, i.e., the Davidic kingdom. In what follows, I will endeavor to walk through pertinent details in consideration of the interpretive process.

Everlasting and Worldwide Kingdom

 In Psalm 2:6, the LORD proclaims: “I have set my king on Zion, my holy hill.” The LORD also gives instruction to this king: “Ask of me, and I will make the nations your heritage, and the ends of the earth your possession. You shall break them with a rod of iron, and dash them in pieces like a potter’s vessel” (Ps. 2:8-9). This clearly establishes worldwide jurisdiction of the Davidic kingdom. But why? Why would David depict the jurisdiction of the Davidic dynasty as worldwide and universal in scope? Wasn’t the “anointed” a human king in Israel? And wasn’t Israel associated with the land of promise and inheritance? I think the answer to that question is found in consideration of David’s theological backdrop.

The LORD revealed to David that his kingdom would be established forever (2 Sam. 7:16).[18] Later, in 2 Samuel 23:5 and Psalm 89:29-38, David consciously reflects on this promised dynasty. It is clear from the original blessing of David (2 Sam. 7:8-16), David’s immediate response (2 Sam. 7:18-29), e.g., his thanks (2 Sam. 7:18-21), prayer (2 Sam. 7:22-24), and praise (2 Sam. 25-29), as well as David’s subsequent reflection upon and understanding of it (2 Sam. 23:5; Ps. 89:29-38), that David himself understood that the promise given to him was a real, meaningful, and tangible fulfillment of the blessing of Abraham.[19] In a significant article on the blessing of David, Walter C. Kaiser, Jr. clarifies that “What God promised to David was not a brand new, unrelated theme. There was a single program of God already in vogue and therefore a theology which could “inform” or contribute to this new addition to that ancient promise.”[20] The depiction of worldwide jurisdiction in the second psalm should be interpreted with respect to both the Abrahamic covenant and promise as well as the Davidic. The LORD said to Abram, “I will make of you a great nation, and I will bless you, and make your name great, so that you will be a blessing. I will bless those who bless you, and the one who curses you I will curse; and in you all the families of the earth shall be blessed” (Gen. 12:2-3).[21] The promise of a Davidic dynasty is a concrete fulfillment of the Abrahamic promise.

Conscious Prophetism

In light of the discussion above, in the interpretive process of the second psalm, a sensible question to ask is this: Is Psalm 2 a conscious prophetism of David? Did David understand he was speaking prophetically about the “anointed”? If so, then the original meaning is much broader than the narrow meaning sketched above.

I believe Psalm 2 is a conscious prophetism. The immediate theological backdrop for Psalm 2 is the Davidic covenant (2 Sam. 7:8-16), which, as mentioned above, was “not a brand new, unrelated theme.” The same “single program of God” and theological background that informed David’s understanding of the promise in 2 Samuel 7, would also have informed his understanding of second psalm while he was writing under the inspiration of the Holy Spirit. Some authors suggest that the worldwide jurisdiction of the Davidic king depicted in the second psalm is because God is the universal God. [22] I don’t think that is the only reason. My tentative suggestion is that David depicted the worldwide jurisdiction not only because God is the universal God but also because God revealed to David that the blessing of Abraham, universal and worldwide in scope, would involve David’s dynasty. The earthly Davidic dynasty is presented in worldwide terms because David understood the import of God’s everlasting unconditional promise. Accordingly, there is warrant to tentatively conclude that in a real and meaningful sense David was engaged in conscious prophetism in his composition of the second psalm.

New Covenant Use of Psalm 2

No interpretation of the second psalm is complete without consideration of the New Testament. The New Covenant leadership frequently quoted, referenced, and alluded to Psalm 2 in the Scriptures contained in the New Testament.[23] Jesus’ messianic office was confirmed, his crucifixion was explained, and the meaning of his resurrection was interpreted by his disciples, all with respect to Psalm 2.[24]

Above I briefly mentioned that Davidic authorship is established from Acts 4. Acts 4 is significant because not only does it establish the authorship of the second psalm, but it also clearly establishes that the “anointed” in this psalm has been interpreted as “the coming deliverer of David’s line at least as early as the middle of the first century B.C.”[25] Thus, Psalm 2 is prophetic not only with respect to the Messiah but also his enemies. As one commentary explains, “In OT times, the nations of the world were portrayed as rebellious at the time of the coronation (Ps 2:1-3), yet they would (or could) be subdued by the Davidic king . . . This rebellion of the nations is interpreted by the earliest Christians as referring to the opposition to Jesus of Herod, Pontius Pilate, the Gentiles and Israel (Acts 4:24-28).”[26] The New Covenant leadership interpreted Psalm 2 in continuity with its original meaning and purpose as a royal psalm depicting both the rebellion of enemies and the reign of the “anointed,” e.g., at Jesus’ baptismal anointing the heavenly voice pronounced: “You are my Son” (Luke 3:22; Ps. 2:7), and, as the enemy nations rebelled in response to the coronation and anointing of former Davidic king(s), likewise the Gospels depict the enemies of Jesus, the “anointed,” rebelling in response to his coronation.

One of the most interesting New Testament allusions to the second psalm is found in Revelation 11:14-19, when the seventh trumpet sounds: “Then the seventh angel blew his trumpet, and there were loud voices in heaven, saying, ‘The kingdom of the world has become the kingdom of our Lord and of his Messiah, and he will reign forever and ever’” (Rev. 11:15). The uproar and judgment depicted in Psalm 2 is the background of Revelation 11:14-19. Not only does Psalm 2:1-3 describe the uproar and rebellion of Jesus’ pre-Crucifixion enemies, as Acts 4:25-26 explains, but Psalm 2 also depicts the foolish uproar and rebellion of Jesus’ post-Resurrection enemies. In Revelation 11:14-19, all the enemies of “our Lord and of his Messiah,” whether past, present, or future, we see that the shouts of their rebellion is no match for God’s proclamation. The second psalm resonates in the worship of the twenty-four elders, who represent the church.[27] They worship and sing:

We give thanks, Lord God Almighty, who are and who were, for you have taken your great power and begun to reign. The nations raged, but your wrath has come, and the time for judging the dead, for rewarding your servants, the prophets and saints and all who fear your name, both small and great, and for destroying those who destroy the earth” (Rev. 11:17b-18).

In the same way the second psalm was paradigmatic for the New Covenant leadership, likewise it will be paradigmatic for the church’s eternal praise.

Application

The second psalm has many appropriate modern applications. In light of recent and ongoing events related to the Coronavirus pandemic/endemic, believers would do well to meditate on and apply Psalm 2 to their lives. Think about how somebody in the original context could have looked at the immediate circumstances and had a bleak outlook. For example, they could have given themselves to worry and anxiety because of the uproar of the nations and the rebellion of the kings of the earth (Ps. 2:1-3). Somebody in Israel could have thought in the midst of that turmoil the future trajectory for Israel looked rather bleak. Likewise, today a Christian might be tempted to only see a bleak trajectory for the world and the church. For example, recently in the United States of America, because of health concerns and a desire to preserve public health and tranquility, temporarily there was fairly widespread suspension of public gatherings, including public assembly for religious worship. In Romans 13, Christians are obviously commanded to submit to civil magistrates. The Scriptures clearly reveal that God “hath ordained civil magistrates, to be, under Him, over the people, for His own glory, and the public good.”[28] It is a Christian’s duty to pray for the magistrates, to obey their lawful commands, and to be subject to their authority, for conscience’ sake (cf., Rom. 13:5). I know many Christians find our recent and ongoing circumstances to be overwhelming, and they are worried about how Federal and State mandates and directives regulating the public sphere could set a precedence for future abuse and tyranny. I know many brothers and sisters can only see darkness and more darkness in the series of mandates and directives, e.g., “stay at home” and “shelter in place” and “get vaccinated” and etc. etc. etc. But I would encourage everyone to walk by faith and not by sight. What was the redemptive-theological backdrop for the Apostles? Specifically, for Paul? What was the redemptive-theological backdrop when he commanded, “Let every person be subject to the governing authorities; for there is no authority except from God, and those authorities that exist have been instituted by God” (Rom. 13:1)? It was the New Covenant. Jesus Christ was the tangible fulfillment of both the Davidic and Abrahamic promises. Jesus Christ is the substance of the blessing of Abraham. Jesus Christ is the substance of the Davidic dynasty. God alone is the supreme Lord and King of all the world, and he has enthroned His “anointed,” our Lord and Savior Jesus Christ. Let us, therefore, trust God who is currently calling the church, both corporately and as individual Christians, to submit to the magistrates’ just and legal authority. King Jesus is reigning, and his jurisdiction is worldwide. The redemptive-theological backdrop for Paul was the same for Peter, who instructed, “For the Lord’s sake accept the authority of every human institution, whether of the emperor as supreme, or of governors, as sent by him to punish those who do wrong and to praise those who do right. For it is God’s will that by doing right you should silence the ignorance of the foolish” (1 Pet. 2:13-14). It is a common mistake to only think and talk about King Jesus’ reign and rule as manifested, experienced, and felt in the visible administration and government of the church, e.g., the keys of the kingdom, administration of baptism and Lord’s Supper, etc. But King Jesus’ reign is also manifested, experienced, and felt through the visible and earthly administration, authority, and power of civil magistrates. As Paul explained, “there is no authority except from God, and those authorities that exist have been instituted by God” (Rom. 13:1). And who has been appointed over all these mediating authorities? Psalm 2 informs us it is the “anointed” King Jesus. No matter our circumstances or how we feel, we ought never to forget what Jesus told his disciples: “All authority in heaven and on earth has been given to me” (Matt. 28:18).

Modern application of the second psalm will encourage all to trust God and walk by faith during temporary and difficult times. Psalm 2 is a snapshot of King Jesus presently reigning. We see King Jesus seated on his throne (Ps. 2:6). We see King Jesus holding his powerful scepter (“rod of iron” Ps. 2:9). We see King Jesus riding the Gospel and calling all nations to submit to his reign and rule (“be warned . . . kiss his feet” (Ps. 2:10-12). If we have ears to hear, then we can also hear King Jesus proclaiming the beatitude-benediction: “Happy are all who take refuge in him” (Ps. 2:12c). Right now in the middle of the Coronavirus pandemic/endemic and its societal, economic, and political fallout, there is no reason to be overwhelmed by doubt, fear, or anxiety. The second psalm gives each and every believer an incontrovertible reason to wholeheartedly trust God: Jesus is King. Each and every believer should remember and meditate on Psalm 2. Each and every believer can grow daily in stalwart faith and take refuge in King Jesus. The royal “anointed” in the second psalm, King Jesus, is going to conquer every nation and every king and every virus and every disease and every downturned economy and every sin and every death. Let us, therefore, submit ourselves to King Jesus and his righteous rule and reign, which King Jesus makes felt in the life of believers in the visible church as well as through the civil magistrates. Let us, therefore, thank King Jesus for subduing us to himself. Let us, therefore, praise King Jesus for conquering all of his enemies, for in conquering his enemies he conquers each and every enemy assailing the church. Let us, therefore, in difficult and relatively unprecedented circumstances, truly believe that those who believe and take refuge in King Jesus are “happy” (Ps. 2:12c).

Conclusion

The blessing of Abraham and the Davidic covenant are essential factors to be taken into consideration in the interpretive process of the second psalm. Likewise the inauguration of the New Covenant through the birth, life, death, resurrection, and ascension of Jesus, and his commensurate “enthronement” as the “LORD’s anointed,” it is the theological backdrop for interpreting and applying Psalm 2 to the life of each and every believer. God the Son Incarnate is the “anointed,” and God has decreed his divine sonship, i.e., adoption. Thus, Jesus Christ is “King of kings and Lord of lords” (Rev. 19:16). The result for each and every believer? Indeed, “Happy are all who take refuge in him” (Ps. 2:12c).

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[1] “The word “why” (לָמָּה) is used only once at the beginning of v 1a, but it dominates the whole introductory section (2:1-3) and is implied in the following lines. Thus it is repeated four times in the translation to convey the power of the passage” (Psalms 1-50, 2^nd ed. by Peter C. Craigie and Marvin E. Tate in Word Biblical Commentary, vol. 19, gen. ed. Bruce M. Metzger, David A. Hubbard, and Glenn W. Barker (Grand Rapids: Zondervan, 2004), 62-63).For additional discussion on this initial figure of speech in Psalm 2:1, see explanation of “Ellipsis” and examples of interrogatives listed under heading “Repetition: Particles From Preceding Clause” in E. W. Bullinger, Figures of Speech Used in the Bible: Explained and Illustrated (New York: E. and J. B. Young and Company, 1898), 1-2, 94-95.

[2] All Scripture quotations, unless otherwise indicated, are taken from the New Revised Standard Version.

[3] Anointing symbolized divine appointment; see usage in 1 Samuel 10:1.

[4] “Where [the verb “to say”] is omitted the emphasis is to be placed on what is said rather than on the act of saying it . . . Ps. ii. 2.—‘Why do . . . the rulers take counsel together against the Lord, and against his anointed, saying’” (E. W. Bullinger, Figures of Speech Used in the Bible, 32).

[5] Annotations upon all the books of the Old and New Testament wherein the text is explained, doubts resolved, Scriptures paralleled and various readings observed by the joynt-labour of certain learned divines, thereunto appointed, and therein employed, as is expressed in the preface (London: John Legatt and John Raworth, 1645).  Note: Annotations is a one-volume Bible commentary and its folios lack pagination.

[6] “1.c. “Murmur murderously”: literally, “growl a vain thing” (הגה, “growl, murmur,” probably being onomatopoeic)” (Peter C. Craigie and Marvin E. Tate, Psalms 1-50, 63).

[7] Samuel Terrien, The Psalms: Strophic Structure and Theological Commentary (Grand Rapids: William. B. Eerdmans Publishing Company, 2003), 83.

[8] “Psalm 2 adopts the terminology of divine sonship, but transforms it into a metaphor of adoption (cf. Gen 30:3; 50:23)” (Samuel Terrien, The Psalms, 84).

[9] For explanation and discussion of epiphonema, see E. W. Bullinger, Figures of Speech Used in the Bible, 464.

[10] “Since its subject concerns the anointing and coronation of a Davidic king (cf. 2 Kings 11:12), Psalm 2 is classified as a royal psalm” (Psalms by Willem A. VanGemeren in The Expositor’s Bible Commentary, vol. 5, Psalms – Song of Songs, gen. ed. Frank E. Gaebelein [Grand Rapids: Zondervan, 1991], 64).

[11] 2 Kings 11:10-12 briefly describes the coronation scene of a Davidic king. Peter C. Craigie and Marvin E. Tate provide the following summary: “A coronation involved the setting of a crown upon a new king’s head, the formal presentation of a document to the new king, and his proclamation and anointing” (Psalms 1-50, 64).

[12] For a thorough examination of the strophic structure of Psalm 2, see Samuel Terrien, The Psalms, 77-87.

[13] Samuel Terrien, The Psalms, 80.

[14] Willem A. VanGemeren, Psalms, 64. See also analysis of structure, parallelism, and chiasmus by Peter C. Craigie and Marvin E. Tate, Psalms 1-50, 64-65.

[15] Peter C. Craigie and Marin E. Tate, Psalms 1-50, 64. Likewise, Willem A. VanGemeren suggests: “It is preferable to read the psalm in light of Nathan’s prophecy of God’s covenant with David (2 Sam 7:5-16)” (Psalms, 64).

[16] For explanation and lengthy discussion of the Davidic covenant, see O. Palmer Robertson, The Christ of the Covenants (Phillipsburg: Presbyterian and Reformed Publishing Company, 1980), 229-269.

[17] Willem A. VanGemeren, Psalms, 65.

[18] The following section dependent upon discussion in Walter C. Kaiser, Jr., “The Blessings of David: The Charter for Humanity,” in The Law and the Prophets: Old Testament Studies in Honor of Oswald Thompson Allis (Phillipsburg: Presbyterian and Reformed Publishing Company, 1974), 298-318.

[19] “Since the “this” of II Samuel 7:19 refers to the content of the promise, more specifically, the “seed” of Abraham, Israel, and David, which is to live and reign forever and be the Lord’s channel of blessing to all the nations of the earth, the law in this context is the principle by which all mankind is to be blessed. . . .  We call this torah a “charter” because it is the plan and prescription for God’s kingdom whereby the whole world shall be blessed with the total content of the promise doctrine. It is a grant conferring powers, rights, and privileges to David and his seed for the benefit of all mankind. . . . With the realization that he has just been granted an everlasting dynasty, dominion, and kingdom, David blurts out in uncontainable joy, “And this [new addition to the promise doctrine] is the Charter for all mankind, O Lord God!” So the ancient promise of blessing to all mankind would continue; only now it would involve David’s dynasty, throne, and kingdom. Indeed, it was a veritable “charter” granted as God’s gift for the future of all mankind” (Walter C. Kaiser, Jr., “The Blessing of David: The Charter for Humanity,” 314-315).

[20] Walter C. Kaiser, Jr., “The Blessings of David: The Charter for Humanity,” 308.

[21] For a thorough grammatical analysis and significance of this divine promise, see Oswald T. Allis, “The Blessing of Abraham.” The Princeton Theological Review, 25.2 (1927): 263-298.

[22] “A central theme of the entire biblical tradition is the kingdom of God. In the monarchic period, the kingdom of God is identified with the state of Israel (and later Judah). That state had a human king, but ultimately its king was God; Israel was a theocracy. Psalm 2 clearly reflects this joint-kingship of the state. The Lord, the Enthroned One (v 4), was the universal king, but his earthly representative was his “son,” the Davidic king. Because God is a universal God, the earthly king’s jurisdiction is also presented in worldwide terms (2:8-9), though with respect to the Davidic kings, the world-wide authority always remained an ideal rather than a reality” (Peter C. Craigie and Marvin E. Tate, Psalms 1-50, 68).

[23] For exhaustive analysis, consult listings for Psalm 2 in Index of Scripture in Commentary on the New Testament Use of the Old Testament, eds. G. K. Beale and D. A. Carson (Grand Rapids: Baker Academic, 2007).

[24] “The second psalm is one of the psalms most quoted in the NT. It was favored by the apostles as scriptural confirmation of Jesus’ messianic office and his expected glorious return with power and authority. The writers of the synoptic Gospels alluded to Psalm 2 in their account of Jesus’ baptism, when the Father proclaimed him to be his son (v. 7; cf. Matt 3:17; mark 1:11; Luke 3:22). With the words of v.7, Jesus introduced the beginning of the messianic age. . . . The first-century church applied the second psalm to the Messiah as an explanation of the crucifixion of Christ by the rulers (Herod and Pontius Pilate), the nations, and Israel (the priests, scribes, and Pharisees). They had conspired together against the Messiah of God (Acts 4:25-28). Paul applied it to Jesus’ ministry: his sonship, resurrection, and ascension to glory, which confirmed God’s promises in Jesus as the Messiah (Acts 13:32-33)” (Willem A. VanGemeren, Psalms, 65).

[25] F. F. Bruce, Commentary on the Book of Acts: The English Text with Introduction, Exposition and Notes (Grand Rapids: William B. Eerdmans Publishing Company, 1955), 106.

[26] Peter C. Craigie and Marvin E. Tate, Psalms 1-50, 69.

[27] “These elders represent the church of the Old Testament and the New” (Joel R. Beeke, Revelation (Grand Rapids: Reformation Heritage Books, 2016), 335.

[28] The Westminster Confession of Faith, (Edinburgh: The Banner of Truth Trust, 2012), 101.

The First Book of Discipline is a practical supplement to the [Confession of Faith, 1560], an exhibition of the function of the Church and a manual for Church policy for clergy and laity. It was prepared along with the Confession and in 1564 was revised by George Buchanan and others. It is based on foreign models, Douglas probably shaping its educational sections, and Knox drafting the body of the work with the aid of the ordinances of the Lutheran and the Calvinistic Churches. . . . The Book of Discipline contains nine articles on Doctrine, Sacraments, Idolatry, Ministers and Readers, Stipends and Church possessions payable for religion and education, Church Patrimony, Discipline, Elders and Deacons, and the Policy of the Church (including marriage, burial, profanity, etc.). . . .

The Book of Discipline, in arranging rules for the organisation of the Church, referred to a manual entitled ‘The Booke of the Common Order, called “the Order of Geneva.”‘ This compilation is a directory of public worship and religious rites. In its remodelled [sic] form it is also styled Knox’s Liturgy, and was in use as a guide ‘for helpe and direction’ till 1645.

J. K. Hewison, The Covenanters, Vol. 1, 39, 42.

The Confession of Faith and Doctrine, embodied in twenty-five articles, states lucidly the evangelical doctrines current among the Reformed Churches abroad, in sharp definition and in contrast with the dogmas then discarded. These twenty-five chapters treat God; Creation of Man; Original Sin; Revelation of the Promise; the Growth of the Church; the Incarnation; the God-Man; Election; Christ’s Mortality; Resurrection Ascension; Faith in the Holy Ghost; Good Works; Works good before God; Perfect Law and Imperfect Man; The Church; Immortality; The Church, true and false; Authority of Scriptures; General Councils; Sacraments; their right administration; their application; Civil Magistrates; Bequests to Church. This Confession is substantially based upon the Calvinistic Confessions and shows traces of the teaching of Calvin and Alasco. . . . Denying the doctrine of transubstantiation and discarding the view of Zwingli as merely memorial significance of the bread and wine, the Confession accepts the teaching of Calvin as to the mystical conjunction of the Redeemer and the believer in the communing act. . . . It approves of obedience to civil magistrates, who are God’s vicegerents, to whom are intrusted the suppression of idolatry and superstition; but it concedes no sovereignty or headship over the Church to any civil ruler or to any single individual.

J. K. Hewison, The Covenanters, Vol. 1, 37-39.