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Commentary on Psalms 2 verses 1–6
We have here a very great struggle about the kingdom of Christ, hell and heaven contesting it; the seat of the war is this earth, where Satan has long had a usurped kingdom and exercised dominion to such a degree that he has been called the prince of the power of the very air we breathe in and the god of the world we live in. He knows very well that, as the Messiah's kingdom rises and gets ground, his falls and loses ground; and therefore, though it will be set up certainly, it shall not be set up tamely. Observe here,
I. The mighty opposition that would be given to the Messiah and his kingdom, to his holy religion and all the interests of it, Psa 2:1-3. One would have expected that so great a blessing to this world would be universally welcomed and embraced, and that every sheaf would immediately bow to that of the Messiah and all the crowns and sceptres on earth would be laid at his feet; but it proves quite contrary. Never were the notions of any sect of philosophers, though ever so absurd, nor the powers of any prince or state, though ever so tyrannical, opposed with so much violence as the doctrine and government of Christ - a sign that it was from heaven, for the opposition was plainly from hell originally.
1.We are here told who would appear as adversaries to Christ and the devil's instruments in this opposition to his kingdom. Princes and people, court and country, have sometimes separate interests, but here they are united against Christ; not the mighty only, but the mob, the heathen, the people, numbers of them, communities of them; though usually fond of liberty, yet they were averse to the liberty Christ came to procure and proclaim. Not the mob only, but the mighty (among whom one might have expected more sense and consideration) appear violent against Christ. Though his kingdom is not of this world, nor in the least calculated to weaken their interests, but very likely, if they pleased, to strengthen them, yet the kings of the earth and rulers are up in arms immediately. See the effects of the old enmity in the seed of the serpent against the seed of the woman, and how general and malignant the corruption of mankind is. See how formidable the enemies of the church are; they are numerous; they are potent. The unbelieving Jews are here called heathen, so wretchedly had they degenerated from the faith and holiness of their ancestors; they stirred up the heathen, the Gentiles, to persecute the Christians. As the Philistines and their lords, Saul and his courtiers, the disaffected party and their ringleaders, opposed David's coming to the crown, so Herod and Pilate, the Gentiles and the Jews, did their utmost against Christ and his interest in men, Act 4:27.
2.Who it is that they quarrel with, and muster up all their forces against; it is against the Lord and against his anointed, that is, against all religion in general and the Christian religion in particular. It is certain that all who are enemies to Christ, whatever they pretend, are enemies to God himself; they have hated both me and my Father, Joh 15:24. The great author of our holy religion is here called the Lord's anointed, or Messiah, or Christ, in allusion to the anointing of David to be king. He is both authorized and qualified to be the church's head and king, is duly invested in the office and every way fitted for it; yet there are those that are against him; nay, therefore they are against him, because they are impatient of God's authority, envious at Christ's advancement, and have a rooted enmity to the Spirit of holiness.
3.The opposition they give is here described. (1.) It is a most spiteful and malicious opposition. They rage and fret; they gnash their teeth for vexation at the setting up of Christ's kingdom; it creates them the utmost uneasiness, and fills them with indignation, so that they have no enjoyment of themselves; see Luk 13:14; Joh 11:47; Act 5:17, Act 5:33; Act 19:28. Idolaters raged at the discovery of their folly, the chief priests and Pharisees at the eclipsing of their glory and the shaking of their usurped dominion. Those that did evil raged at the light. (2.) It is a deliberate and politic opposition. They imagine or meditate, that is, they contrive means to suppress the rising interests of Christ's kingdom and are very confident of the success of their contrivances; they promise themselves that they shall run down religion and carry the day. (3.) It is a resolute and obstinate opposition. They set themselves, set their faces as a flint and their hearts as an adamant, in defiance of reason, and conscience, and all the terrors of the Lord; they are proud and daring, like the Babel-builders, and will persist in their resolution, come what will. (4.) It is a combined and confederate opposition. They take counsel together, to assist and animate one another in this opposition; they carry their resolutions nemine contradicente - unanimously, that they will push on the unholy war against the Messiah with the utmost vigour: and thereupon councils are called, cabals are formed, and all their wits are at work to find out ways and means for the preventing of the establishment of Christ's kingdom, Psa 83:5.
4.We are here told what it is they are exasperated at and what they aim at in this opposition (Psa 2:3): Let us break their bands asunder. They will not be under any government; they are children of Belial, that cannot endure the yoke, at least the yoke of the Lord and his anointed. They will be content to entertain such notions of the kingdom of God and the Messiah as will serve them to dispute of and to support their own dominion with: if the Lord and his anointed will make them rich and great in the world, they will bid them welcome; but if they will restrain their corrupt appetites and passions, regulate and reform their hearts and lives, and bring them under the government of a pure and heavenly religion, truly then they will not have this man to reign over them, Luk 19:14. Christ has bands and cords for us; those that will be saved by him must be ruled by him; but they are cords of a man, agreeable to right reason, and bands of love, conducive to our true interest: and yet against those the quarrel is. Why do men oppose religion but because they are impatient of its restraints and obligations? They would break asunder the bands of conscience they are under and the cords of God's commandments by which they are called to tie themselves out from all sin and to themselves up to all duty; they will not receive them, but cast them away as far from them as they can.
5.They are here reasoned with concerning it, Psa 2:1. Why do they do this? (1.) They can show no good cause for opposing so just, holy, and gracious a government, which will not interfere with the secular powers, nor introduce any dangerous principles hurtful to kings or provinces; but, on the contrary, if universally received, would bring a heaven upon earth. (2.) They can hope for no good success in opposing so powerful a kingdom, with which they are utterly unable to contend. It is a vain thing; when they have done their worst Christ will have a church in the world and that church shall be glorious and triumphant. It is built upon a rock, and the gates of hell shall not prevail against it. The moon walks in brightness, though the dogs bark at it.
II. The mighty conquest gained over all this threatening opposition. If heaven and earth be the combatants, it is easy to foretel which will be the conqueror. Those that make this mighty struggle are the people of the earth, and the kings of the earth, who, being of the earth, are earthy; but he whom they contest with is one that sits in the heavens, Psa 2:4. He is in the heaven, a place of such a vast prospect that he can oversee them all and all their projects; and such is his power that he can overcome them all and all their attempts. He sits there, as one easy and at rest, out of the reach of all their impotent menaces and attempts. There he sits as Judge in all the affairs of the children of men, perfectly secure of the full accomplishment of all his own purposes and designs, in spite of all opposition, Psa 29:10. The perfect repose of the Eternal Mind may be our comfort under all the disquietments of our mind. We are tossed on earth, and in the sea, but he sits in the heavens, where he has prepared his throne for judgment; and therefore,
1.The attempts of Christ's enemies are easily ridiculed. God laughs at them as a company of fools. He has them, and all their attempts, in derision, and therefore the virgin, the daughter of Zion, has despised them, Isa 37:22. 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. Sometimes God is said to awake, and arise, and stir up himself, for the vanquishing of his enemies; here is said to sit still and vanquish them; for the utmost operations of God's omnipotence create no difficulty at all, nor the least disturbance to his eternal rest.
2.They are justly punished, Psa 2:5. Though God despises them as impotent, yet he does not therefore wink at them, but is justly displeased with them as impudent and impious, and will make the most daring sinners to know that he is so and to tremble before him. (1.) Their sin is a provocation to him. He is wroth; he is sorely displeased. We cannot expect that God should be reconciled to us, or well pleased in us, but in and through the anointed; and therefore, if we affront and reject him, we sin against the remedy and forfeit the benefit of his interposition between us and God. (2.) His anger will be a vexation to them; if he but speak to them in his wrath, even the breath of his mouth will be their confusion, slaughter, and consumption, Isa 11:4; Th2 2:8. He speaks, and it is done; he speaks in wrath, and sinners are undone. As a word made us, so a word can unmake us again. Who knows the power of his anger? The enemies rage, but cannot vex God. God sits still, and yet vexes them, puts them into a consternation (as the word is), and brings them to their wits' end: his setting up this kingdom of his Son, in spite of them, is the greatest vexation to them that can be. They were vexatious to Christ's good subjects; but the day is coming when vexation shall be recompensed to them.
3.They are certainly defeated, and all their counsels turned headlong (Psa 2:6): Yet have I set my king upon my holy hill of Zion. David was advanced to the throne, and became master of the strong-hold of Zion, notwithstanding the disturbance given him by the malcontents in his kingdom, and particularly the affronts he received from the garrison of Zion, who taunted him with their blind and their lame, their maimed soldiers, Sa2 5:6. The Lord Jesus is exalted to the right hand of the Father, has all power both in heaven and in earth, and is head over all things to the church, notwithstanding the restless endeavours of his enemies to hinder his advancement. (1.) Jesus Christ is a King, and is invested by him who is the fountain of power with the dignity and authority of a sovereign prince in the kingdom both of providence and grace. (2.) God is pleased to call him his King, because he is appointed by him, and entrusted for him with the sole administration of government and judgment. He is his King, for he is dear to the Father, and one in whom he is well pleased. (3.) Christ took not this honour to himself, but was called to it, and he that called him owns him: I have set him; his commandment, his commission, he received from the Father. (4.) Being called to this honour, he was confirmed in it; high places (we say) are slippery places, but Christ, being raised, is fixed: "I have set him, I have settled him." (5.) He is set upon Zion, the hill of God's holiness, a type of the gospel church, for on that the temple was built, for the sake of which the whole mount was called holy. Christ's throne is set up in his church, that is, in the hearts of all believers and in the societies they form. The evangelical law of Christ is said to go forth from Zion (Isa 2:3, Mic 4:2), and therefore that is spoken of as the head-quarters of this general, the royal seat of this prince, in whom the children of men shall be joyful.
We are to sing these verses with a holy exultation, triumphing over all the enemies of Christ's kingdom (not doubting but they will all of them be quickly made his footstool), and triumphing in Jesus Christ as the great trustee of power; and we are to pray, in firm belief of the assurance here given, "Father in heaven, Thy kingdom come; let thy Son's kingdom come."
And being let go, they went to their own company, and reported all that the chief priests and elders had said unto them. And when they heard that, they lifted up their voice to God with one accord, and said, Lord, thou art God, which hast made heaven, and earth, and the sea, and all that in them is: Who by the mouth of thy servant David hast said, Why did the heathen rage, and the people imagine vain things? The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ. [Psalms 2:1-2] 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. And now, Lord, behold their threatenings: and grant unto thy servants, that with all boldness they may speak thy word, By stretching forth thine hand to heal; and that signs and wonders may be done by the name of thy holy child Jesus. And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness.
They rage, therefore, and dwell on worthless ideas and have gathered themselves and stand united together. Not only by their appearance have they moved the crowds against Christ, but whatever has been done by them is counted as if they had assailed the Father. So, it is said that these had turned against the Lord and his anointed.
The leaders of the nations throughout the whole world and the kings of the earth who have held dominion at various times have all been drawn into this impious alliance together, holding on to whatever insult or for whatever reason, or having suffered whatever offense, so that they devise treacheries, they enter into the wicked counsel against the Lord of the universe and God the King and against his anointed one.
The first psalm lacks an inscription. For the aim of what is said in it is obvious to the readers, namely, that it is an introduction to philosophy in that it advises separation from evil, coming to be in the good and becoming like God so far as possible.… The second psalm, which predicts the mystery of the gospel, is then appended, that we might be without impiety. Consequently, in a sense, the first psalm is an inscription of the second, for the latter speaks of the one who through flesh was begotten today because of us. (Now “today” is a division of time, but because the Son is always from the Father and in the Father, he is also God.) It also speaks of those not ruled by a king, who had been listed among the Gentiles because they did not serve God. These lived under their own laws, or rather without laws, since they did not accept the divine law but cast the yoke from themselves. (Now by “yoke” he means the commandment.) But when the kingdom that excels everything comes on them, those who once were without a master become the inheritance of God through faith in the one who was begotten today. I mean this one who was appointed king over them. And when they themselves have been begotten, they too become kings. When the rod of iron, that is, the unchangeable power, smashed that which was made of earth and clay, it transformed them into the undefiled nature, having taught them that trusting in him alone is blessed. Although this is the meaning that we have expounded of this psalm, one who wishes can test our opinion by means of the divine words themselves to see if what we have said fits with the inspired Scripture.
"Why do the heathen rage, and the people meditate vain things?" [Psalm 2:1]. "The kings of the earth have stood up, and the rulers taken counsel together, against the Lord, and against His Christ" [Psalm 2:2]. It is said, "why?" as if it were said, in vain. For what they wished, namely, Christ's destruction, they accomplished not; for this is spoken of our Lord's persecutors, of whom also mention is made in the Acts of the Apostles. [Acts 4:26]
[The words of the psalm] come from someone deploring and censuring folly.… Despite their conspiring together and hatching a tawdry plot for the murder of the Lord, their schemes all came to nothing, as they were unable to consign to oblivion the one crucified by them: on the third day he rose again and took possession of the world.
Having concluded the first psalm with a reference to the ungodly, he opened the second in turn with this same reference so as to teach us that the aforementioned end of the ungodly lies in wait for both kings and rulers, Jews and Gentiles, who rage against the Savior.
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SUMMARY
Psalms 2:2 profoundly articulates the defiant and concerted opposition of earthly powers against the ultimate sovereignty of God and His divinely appointed King. This verse vividly portrays a premeditated conspiracy by human rulers to resist the Lord and His Anointed, establishing the central conflict of the psalm: the audacious yet ultimately futile rebellion of worldly authority against the unshakeable decree of the Almighty, setting the stage for God's triumphant response and the establishment of His universal reign.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 2:2 masterfully employs several potent literary devices to convey its message of defiant opposition. Parallelism is a dominant feature, particularly synonymous parallelism, where the two lines "The kings of the earth set themselves" and "and the rulers take counsel together" express similar ideas in different words, reinforcing the concept of unified, deliberate opposition. The second part of the verse, "against the LORD, and against his anointed," also uses parallelism, specifying the dual, yet inseparable, targets of this rebellion. Metonymy is evident in "kings of the earth" and "rulers," as these titles stand for the entire worldly systems, governments, and powers they represent, not merely individual monarchs. Furthermore, there is a profound element of dramatic irony woven into the psalm's broader narrative. The reader, privy to God's ultimate sovereignty and unthwartable plan, perceives the rulers' earnest conspiracy as foolish and ultimately futile. This irony is powerfully amplified by God's subsequent laughter in Psalms 2:4, underscoring the vast disparity between human presumption and divine power.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 2:2 serves as a foundational text for understanding the pervasive biblical theme of cosmic conflict: the enduring clash between divine sovereignty and human autonomy. It illustrates that rebellion against God is not merely an individual act but can manifest as an organized, systemic opposition by worldly powers. This verse establishes that the rejection of God's chosen King is tantamount to a direct assault on God's own authority, underscoring the intimate connection between the Lord and His Anointed One. Theologically, it sets the stage for the ultimate triumph of God's kingdom, demonstrating that despite the most formidable human conspiracies, God's purposes will prevail. This truth provides immense comfort and assurance to believers throughout history, reminding them that the ultimate victory belongs to God and His Christ, regardless of present opposition, and that His kingdom will endure forever.
REFLECTION AND APPLICATION
Psalms 2:2 offers a timeless lens through which to view the ongoing spiritual battle in our world. Just as ancient kings conspired against God's anointed, so too do contemporary systems, ideologies, and cultural forces often set themselves against the Lord and His Christ. This opposition may manifest in policies that contradict biblical values, narratives that deny absolute truth, or societal pressures that seek to marginalize faith. However, this verse also reminds us of God's unwavering sovereignty. Despite the apparent strength and organization of worldly opposition, their schemes are ultimately futile in the face of God's eternal plan. For believers, this calls for both discernment and steadfastness: discernment to recognize the spirit of rebellion in its various forms, and steadfastness to align ourselves with God's kingdom, trusting in the ultimate triumph of Christ's reign. We are called to pray for those in authority, but never to compromise our allegiance to the true King, Jesus Christ, knowing that His kingdom is not of this world, yet it will ultimately encompass all things.
Questions for Reflection
FAQ
Who are "the kings of the earth" and "rulers" mentioned in this verse?
Answer: While historically these terms could refer to specific geopolitical adversaries of ancient Israel or the Davidic monarchy, their primary significance in Psalms 2 is broader and prophetic. They represent all human authorities, governments, and systems that operate independently of, or in opposition to, God's sovereign rule. In a spiritual and theological sense, they embody the collective will of humanity that rebels against its Creator. The New Testament applies this specifically to those who conspired against Jesus, such as Herod, Pontius Pilate, the Gentiles, and the leaders of Israel, as seen in Acts 4:27. Ultimately, they represent any power structure, ideology, or movement that seeks to usurp God's authority and establish its own dominion.
What does it mean to set themselves "against the LORD, and against his anointed"?
Answer: This phrase describes a dual, yet inseparable, opposition. "Against the LORD" signifies a direct challenge to God's ultimate authority, His divine will, and His cosmic order. It is a rebellion against the very source of all power, truth, and moral standards. "Against his anointed" refers to God's chosen King, the Messiah (Hebrew: mashiaḥ), who is God's representative and instrument of His rule on earth. To oppose the Anointed One is to oppose God Himself, as the two are intrinsically linked in purpose, authority, and identity. This highlights that rejection of God's chosen means of salvation and governance is a direct affront to God's character and plan. It underscores that there is no neutrality when it comes to God's appointed King.
How does this verse apply to believers today?
Answer: Psalms 2:2 remains profoundly relevant as it describes a perennial spiritual reality. Today, we continue to witness organized opposition to God's moral standards, biblical truth, and the Lordship of Jesus Christ in various forms—from political policies that contradict divine law to cultural narratives that deny absolute truth and philosophical movements that seek to marginalize faith. For believers, this verse serves as a sober reminder that conflict with worldly systems and ideologies is inevitable in a fallen world. However, it also offers immense comfort: the rebellion of "kings of the earth" is ultimately futile. God remains on His throne, and His Anointed One, Jesus Christ, will ultimately prevail. It calls us to discern the spirit of rebellion, to stand firm in our allegiance to Christ, and to find confidence in His ultimate victory, rather than being intimidated or swayed by worldly powers. It encourages us to live as citizens of God's unshakable kingdom, even while navigating the complexities of earthly realms.
CHRIST-CENTERED FULFILLMENT
Psalms 2:2 finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. He is the preeminent "Anointed One" (Messiah/Christ) whom God has sovereignly set as King on Zion, His holy hill (Psalms 2:6). The very conspiracy described in this verse was literally enacted against Jesus during His earthly ministry, culminating in His crucifixion. As powerfully articulated by the early church in Acts 4:25-28, they recognized that Herod, Pontius Pilate, the Gentiles, and the people of Israel had indeed "set themselves" and "taken counsel together" against God's "holy servant Jesus, whom [He] anointed." Despite their seemingly successful plot to eliminate Him, their actions were paradoxically part of God's sovereign plan to bring about salvation through the sacrificial death and glorious resurrection of His Son. Jesus' resurrection and subsequent ascension to the right hand of the Father (Psalms 110:1) demonstrate that the earthly rulers' rebellion was utterly futile. He has been given "all authority in heaven and on earth" (Matthew 28:18), and every knee will one day bow to Him and every tongue confess His Lordship (Philippians 2:9-11). Thus, Psalms 2:2 not only prophesies the historical opposition to Christ but also assures us of His ultimate, undeniable triumph over all rebellious powers, establishing His eternal kingdom that will never be destroyed (Revelation 11:15).