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A close examination of this psalm will show it to be at once prophetic and Messianic. Its date and author are not certainly known. The style rather points to David as the probable writer. To him especially the promise of a King who should reign in righteousness formed part of that "everlasting covenant, ordered in all things and sure." By faith in that covenant he foresaw him, who, being emphatically the Just One, should rule in the fear of God (see 2 Samuel 23:2-5, where, as well as in this psalm, we have a remarkable illustration of what the Apostle Paul speaks of as the foresight evinced in the Old Testament Scriptures; see also Galatians 3:8). In fact, we regard this psalm, though much briefer than Isaiah 53., yet as being as distinctly and clearly, yea, as wonderfully, Messianic as even that celebrated chapter of the evangelical prophet. Hence we regard it as affording as clear a proof of the guidance of a foreseeing Spirit, and of the facts of inspiration and of revelation, as are the starry heavens of the glory of God. For we know, as matters of fact,

(1) that this psalm finds its fulfilment in Christ;

(2) that it has been fulfilled in no one else;

(3) that hundreds of years intervened between prophecy and event; and

(4) that there are here not merely general statements,

but numerous minute details which no human eye could possibly have discerned beforehand; so that we are shut up, by a severely intellectual process, to the conclusion that the author of this psalm is none other than he who sees the end from the beginning. This will, we trust, appear as we proceed to examine and expound it.

I. HERE IS AN ANOINTED ONE FORESEEN. (Ver. 2.) "His Anointed." Who is this "Anointed One?" Let us see: Anointing was chiefly for purposes of consecration and inauguration. It signified the setting apart of the anointed one for God's service, and symbolized those heavenly gifts which were needed in its discharge. Priests, prophets, and kings were anointed (cf. Leviticus 4:3, 5, 16; Leviticus 7:35; 1 Kings 19:16; 1 Samuel 16:12, 13; 1 Kings 1:39). There is in this psalm One referred to as the Anointed One. The Hebrew word for the Anointed is "Messiah." The Greek word, in its Anglicized form is "Christ." This Anointed One is the Son of God (see ver. 7). He is King (ver. 6). He has the nations for his possession (ver. 8). He is One before whom kings are to bow (vers 10-12). This cannot possibly be any other than the King of kings. To no one can the words of the psalm possibly apply but to him who is Lord of the whole earth, i.e. to the Lord Jesus Christ (cf. Psalm 132:17; Daniel 9:25, 26; Acts 17:3).

II. RESISTANCE TO GOD, AND TO HIS ANOINTED ONE, FORETOLD. This resistance comes

(1) from the nations, and also from

(2) kings and rulers. Five forms of resistance are indicated.

1. Raging. Tumultuous agitation, as when waves of ocean are lashed to fury.

2. Imagining. Meditating (same word as in Psalm 1:2). Turning over and over in the mind some plan of opposition.

3. Betting themselves. The result of the meditation in a resolution.

4. Taking counsel together. For combined action.

5. Saying, etc. Meditation, resolution, and concerted action taking effect in a verbal utterance: "Let us break their bands asunder," etc. (For the fulfilment of all this, see Matthew 21:33-44; Matthew 23:31-35; John 5:16-18; John 7:1, 30, 45; John 8:40-59; John 10:39; John 11:53, 57; John 12:10; John 18:3; John 19:15, 16, 30; Acts 4:24, 27.)

III. RESISTANCE TO THE ANOINTED ONE IS FOLLY. (Ver. 1.) Why do the nations rage? Vers. 4-6 foretell the utter discomfiture of the opponents, in four respects.

1. The utter impotence of the assault would be matter for infinite ridicule and scorn. (Ver. 4.) It were as easy for a spider to remove Mont Blanc from its base as for puny man to injure the Lord's Anointed One.

2. The displeasure of God should trouble the opposers. (Ver. 5; cf. Matthew 23:37, 38.) Note how fearfully the imprecation in Matthew 27:25 was fulfilled. Read the account in Josephus of the miseries that came on the Jews at the destruction of their city (cf. Acts 12:1, 2, 23).

3. The power of God would effect a mighty restraint, and even a complete destruction. (Ver. 9.) See Spurgeon's 'Treasury of David,' vol. 1. p. 29, for some admirable remarks on ver. 9; Dr. Geikie, in his 'Holy Land and the Bible,' vol. 2. p. 50, et seq., for some strikingly instructive remarks on the pottery of the East; and also Dr. Plummer's extraordinary collection of historic facts on the miseries which have befallen the persecutors of the Church (in Spurgeon's 'Treasury of David,' vol. 1. pp. 17, 18).

4. The Anointed One would be enthroned in spite of all. (Vers. 6, 7.) The seat of Christ's throne is called "my holy hill of Zion," in allusion to Zion as the city of David. Christ is the Son and Lord of David, and hence David's throne is the type of Christ's. Christ is now reigning in heaven. He is at once our Prophet, Priest, and King (see Acts 2:22-36; Acts 3:13-15; Acts 4:10-12; Hebrews 10:12, 13; 1 Corinthians 15:25).

IV. WHATEVER MAY BE THE DECREES OF EARTH, THERE IS A DECREE IN HEAVEN, WHICH THE ANOINTED ONE DECLARES. (Verse 7-9.) "I will declare the decree." The decree of the kings and rulers, which they resolve to carry out, is given in ver. 3; but! will tell of a decree from a higher throne. It has four parts.

1. The Anointed One is to be the begotten Son of God. (Ver. 7.)

2. He is to have the sway over the whole world. (Ver. 8.)

3. He is to have this as the result of his intercession. "Ask of me" (ver. 8.)

4. His sway and conquest are to be entire and complete. (Ver. 9.) If men will not bend, they must break.

V. THE HOLY GHOST CALLS FOR SUBMISSION TO THE ANOINTED SON OF GOD. This is set forth in five ways.

1. Be wise. Kings and judges are reminded that the only true wisdom is found in yielding to the Anointed One. There is no reason why he should be resisted. Resistance can end only in defeat.

2. Be instructed. Learn the Divine purpose and plan concerning the King in Zion.

3. Serve the Lord with fear. Not in servile terror, but in loyal reverence.

4. Rejoice with trembling. Be glad that the sceptre is in such hands.

5. Kiss the Son. Do homage, acknowledging his supremacy. This course is urged on them by two powerful pleas.

(1) If they refuse, they perish from the way; i.e. they wander; they miss the way so seriously as to be lost; they perish as the result of being, lost. Professor Cheyne's rendering is, "Ye go to ruin."

(2) If they yield the Anointed One allegiance and trust, they will be happy indeed (ver. 12). Note:

1. It is very foolish to fret and chafe against the government of God.

2. All mankind are under Christ's sway, whether in this state of being or in any other.

3. Christ has a heart of love as well as a sceptre of power; and he rules to save.

4. Those who will not submit to the sceptre of Christ's grace must feel the weight of his iron rod.

5. True blessedness is found in submission to Christ; this blessedness is greater than tongue can express or heart conceive. - C.

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KJV: Why do the heathen rage, and the people imagine a vain thing?

WEB: Why do the nations rage, and the peoples plot a vain thing?