Psalms 2:1

_WHY DO THE HEATHEN RAGE, AND THE PEOPLE IMAGINE A VAIN THING?_ Why - expressing indignant astonishment and horror. THE PAGAN - the Gentile nations х_ GOWYIM_ (H1471)], as distinguished from the Jews. THE PEOPLE - Hebrew, plural х_ Lª'UMIYM_ (H3816)]: the Hebrew singular is limited to the elect people, Israel: but in the plural it is used of the mixed multitudes. RAGE - Hebrew, 'tumultuously assemble' х_ RAAGªSHUW_ (H7283)]: the kindred noun is translated "insurrection" in Psalms 64:2. IMAGINE - Hebrew "meditate," as in Psalms 1:2: another instance of the close connection of the two psalms. The rig

WE know how many conspired against David, and endeavored to prevent his coming to the throne, and from their hostile attempts, had he judged according to the eye of sense and reason, he might have been so full of apprehension, as forthwith to have given up all hope of ever becoming king. And, doubtless, he had often to struggle sorrowfully with very grievous temptations. But, as he had the testimony of an approving conscience, that he had attempted nothing rashly nor acted as ambition and depraved desire impel many to seek changes in the government of kingdoms; as he was, on the contrary, thoroughly persuaded that he had been made king by divine appointment, when he coveted no such thing, nor even thought of it; (24) he encouraged himself by strong confidence in God against the whole world, just as in these words, he nobly pours contempt both on kings and their armies. He confesses, inde...

1-6 We are here told who would appear as adversaries to Christ. As this world is the kingdom of Satan, unconverted men, of every rank, party, and character, are stirred up by him to oppose the cause of God. But the rulers of the earth generally have been most active. The truths and precepts of Christianity are against ambitious projects and worldly lusts. We are told what they aim at in this opposition. They would break asunder the bands of conscience, and the cords of God's commandments; they will not receive, but cast them away as far as they can. These enemies can show no good cause for opposing so just and holy a government, which, if received by all, would bring a heaven upon earth. They can hope for no success in so opposing so powerful a kingdom. The Lord Jesus has all power both in heaven and in earth, and is Head over all things to the church, notwithstanding the restless endea...

PSALM II _This Psalm treats of the opposition raised, both by Jew and_ _Gentile, against the kingdom of Christ_, 1-3. _Christ's victory, and the confusion of his enemies_, 4-6. _The promulgation of the Gospel after his resurrection_, 7-9. _A call to all the potentates and judges of the earth to accept_ _it, because of the destruction that shall fall on those who_ _reject it_, 10-12. NOTES ON PSALM II Verse Psalms 2:1. WHY DO THE HEATHEN RAGE

WHY DO THE HEATHEN RAGE - “Why do nations make a noise?” Prof. Alexander. The word “heathen” here - גוים _gôyim_ - means properly “nations,” with out respect, so far as the word is concerned, to the character of the nations. It was applied by the Hebrews to the surrounding nations, or to all other people than their own; and as those nations were in fact pagans, or idolators, the word came to have this signification. Nehemiah 5:8; Jeremiah 31:10; Ezekiel 23:30; Ezekiel 30:11; compare אדם _'âdâm_,...

EXPOSITION HERE we have again a psalm without a title, and, so far, we are left to conjecture its age and author. The Jews, however, have always regarded it as Davidical; and there is evidence in Scripture itself (Acts 4:25) that the early Christians were of the same opinion. Modern critics, for the most part, agree, although there are some (Ewald, Paulus, Bleek) who ascribe it to Solomon, and others (Maurer, Delitzsch) who suppose it written by Hezekiah or Isaiah. The psalm is certainly Messianic. It is assumed to be so in Acts 4:25; Acts 13:33; Hebrews 1:5;...

WHY DO THE HEATHEN RAGE,.... Or "the nations"; which some understand of the Jews, who are so called, Genesis 17:5; because of their various tribes; and of their rage against the Messiah there have been many instances; as when they gnashed upon him with their teeth, and at several times took up stones to stone him, and cried out in a most furious and wrathful manner, crucify him, crucify him, Luke 4:28; though it is best to interpret it of the Gentiles, as the apostles seem to do in Acts 4:27. The Hebrew word translated "rage" is by one Jewish writer z explained by חברו, "associate" or "meet together"; and which is often the sense of the word in the Syriac and Chaldee languages, in which it is more used; and another a says, th

Psalms 2:1. _Why do the heathen rage, and the people imagine a vain thing? The kings of the earth set themselves, and the rulers take counsel together, against the LORD, and against his anointed, saying, Let us break their bands asunder, and cast away their cords from us._ This was what they did when they took the Lord of life and glory, dragged him to the judgment seat, and then nailed him to the accursed tree. «This is the heir,» said they, «let us kill him, and the inheritance shall be ours.» They thought that they had destroyed the power of Christ, the appointed and anointed King, and that he would never reign among the sons of men. Psalms 2:4. _He that sitteth in the heavens shall laugh: the Lord shall have them in derision._ God might well laugh at their folly, for the

Psalms 2 THE REJECTED KING _ 1. The rejection and the coming confederacy (Psalms 2:1)_ 2. Jehovah's attitude and interference (Psalms 2:4) 3. The coming of the King and his inheritance (Psalms 2:7) 4. Warning and exhortation (Psalms 2:10) Psalms 2:1. The rejection of the perfect Man, the Son of God, by man, is here revealed. It is the first psalm quoted in the New Testament. See...

II. MESSIAH'S REIGN. Also without a title. Here we have a distinctly Messianic Ps., put in this place, possibly, as an introduction to other Messianic Pss. which follow. Messianic it is in the strictest sense of the word, for it does not look forward to a dynasty of Davidic kings (_cf._ Jeremiah 23:4 ff., Ezekiel 34:23), or to the direct intervention of Yahweh, as 2 Is. and Malachi do. Rather the Kingdom of God is to be founded and maintained by an anointed King who is the Son of God and His vicar on earth. The poet speaks as if the ideal King had already ascended His throne. But we cannot be sure that the Ps. refers to an actual king then alive. He is present to the imagination of the Psalmist: that is all we can say. Much less can we point to any contemporary in whom his dream was already realised