Psalm 2:11 Kommentar

As the foregoing psalm was moral, and showed us our duty, so this is evangelical, and shows us our Saviour. Under the type of David's kingdom (which was of divine appointment, met with much opposition, but prevailed at last) the kingdom of the Messiah, the Son of David, is prophesied of, which is the primary intention and scope of the psalm; and I think there is less in it of the type, and more of the anti-type, than in any of the gospel psalms, for there is nothing in it but what is applicable to Christ, but some things that are not at all applicable to David (Psa 2:6, Psa 2:7): "Thou art my Son" (Psa 2:8), "I will give thee the uttermost parts of the earth," and (Psa 2:12), "Kiss the Son." It is interpreted of Christ Act 4:24; Act 13:33; Heb 1:5. The Holy Ghost here foretels, I. The opposition that should be given to the kingdom of the Messiah (Psa 2:1-3). II. The baffling and chastising of that opposition (Psa 2:4, Psa 2:5). III. The setting up of the kingdom of Christ, notwithstanding that opposition (Psa 2:6). IV. The confirmation and establishment of it (Psa 2:7). V. A promise of the enlargement and success of it (Psa 2:8, Psa 2:9). VI. A call and exhortation to kings and princes to yield themselves the willing subjects of this kingdom, (Psa 2:10-12). Or thus: We have here, I. Threatenings denounced against the adversaries of Christ's kingdom (Psa 2:1-6). II. Promises made to Christ himself, the head of this kingdom (Psa 2:7-9). III. Counsel given to all to espouse the interests of this kingdom (Psa 2:10-12). This psalm, as the former, is very fitly prefixed to this book of devotions, because, as it is necessary to our acceptance with God that we should be subject to the precepts of his law, so it is likewise that we should be subject to the grace of his gospel, and come to him in the name of a Mediator.

INTRODUCTION TO PSALM 2 This psalm is the second in order, and so it is called in Act 13:33; which shows that the book of Psalms was in the same form in the apostles' days as now, and as it ever had been; and though it is without a title, yet certain it is that it is a psalm of David, since the twelve apostles of Christ with one voice ascribe it to him, in which no doubt they the generally received sense of the Jewish Act 4:24; and the Messiah is the subject of and that it is a prophecy concerning him, his person, office, and kingdom, appears from the express mention of the Lord's Anointed, or Messiah, in his being set as King over Zion, notwithstanding the opposition made against him; from the person spoken of being called the Son of God, and that in such sense as angels and men are not, and therefore cannot belong to any creature; and from his having so large an inheritance, and such power over the Heathen; and from the reverence, service, and obedience due to him from the kings and judges of the earth; and from the trust and confidence which is to be put in him, which ought not to be placed but in a divine Person; and more especially this appears from several passages cited out of it in the New Testament, and applied to the Messiah, Act 4:25, to which may be added, that the ancient Jewish doctors interpreted this psalm of the Messiah (s); and some of the modern ones own that it may be understood either of David or of the Messiah, and that some things are clearer of the Messiah than of David (t); and some particular passages in it are applied to him both by ancient and later writers among the Jews, as Psa 2:1, "Why do the Heathen rage", &c. (u); Psa 2:6, "I have set", &c. (w); Psa 2:7, "I will declare the decree", &c. (x), and Psa 2:8, "Ask of me", &c. (y); and we may very safely interpret the whole of him. (s) Jarchi in loc. (t) Kimchi in v. 12. & Aben Ezra in v. 6. 12. (u) T. Bab. Avodah Zarah, fol. 3. 2. Pirke Eliezer, c. 19. (w) R. Saadiah Gaon in Dan. vii. 13. (x) Yalkut Simeoni, par. 2. fol. 90. 2. Zohar in Numb. fol. 82. 2. Maimon in Misn Sanhedrin, c. 11. 1. & Abarbinel Mashmiah Jeshuah, fol. 37. 4. &. 38. 1. (y) T. Bab. Succah, fol. 52. 1. & Bereshit Rabba, s. 44. fol. 38. 4.

Serve the Lord with fear,.... Not the creature, neither more, nor besides, nor with the Creator; God and mammon cannot both be served; nor any fictitious and nominal deities, the idols of the Gentiles, who are not gods by nature; but the true Jehovah, the one and only Lord God, he only is to be worshipped and served, even Father, Son, and Spirit. Here it may be understood either of the Lord Christ, the Son of God, who is to be served by the kings and judges of the earth, he being King of kings, and Lord of lords; or rather of Jehovah the Father, since the Son seems to be distinguished from him in Psa 2:12, and the service these persons are called unto lies not in the discharge of any office in the church, as in preaching the word, which is serving God in the Gospel of his Son; and hence the ministers of the word are eminently called the servants of the most high God; for kings and judges are not required hereby to lay aside their crowns and sceptres, and leave their seats of justice, and become preachers of the Gospel; but in acting according to the will of God revealed in his word, and in the whole worship of him, both internal and external: and this is to be done "with fear", not with fear of man, nor with servile fear of God, but with a godly and filial fear, with a reverential affection for him, and in a way agreeable to his mind and will; with reverence and awe of him, without levity, carelessness, and negligence; and rejoice with trembling; some reference may be had to the joy in public worship, as at sacrifices and festivals, and the music in divine service under the law; and the singing of psalms and hymns and spiritual songs under the Gospel; and especially to the Gospel dispensation itself, which is a time of joy and rejoicing; the Gospel is good tidings of great joy; the kingdom of God is not in things external, but in joy in the Holy Ghost; and, above all, respect is had to a rejoicing in Christ Jesus, in his person, righteousness, and salvation: and which is consistent with "trembling"; not with a fearful looking for of judgment, but with modesty and humility; in which sense this word, when joined with "fear" as here, is used Phi 2:12, and stands opposed to pride, haughtiness, and arrogance; men should so rejoice in Christ as to have no confidence in the flesh, or assume any degree of glory to themselves, or have any rejoicing in themselves, but wholly in Christ, giving all the glory of what they have to him.

"Serve the Lord with fear;" lest what is said, "You kings and judges of the earth," turn into pride: "And rejoice with trembling" [Psalm 2:11]. Very excellently is "rejoice" added, lest "serve the Lord with fear" should seem to tend to misery. But again, lest this same rejoicing should run on to unrestrained inconsiderateness, there is added "with trembling," that it might avail for a warning, and for the careful guarding of holiness. It can also be taken thus, "And now you kings understand;" that is, And now that I am set as King, be not sad, kings of the earth, as if your excellency were taken from you, but rather "understand and be instructed." For it is expedient for you, that you should be under Him, by whom understanding and instruction are given you. And this is expedient for you, that you lord it not with rashness, but that you "serve the Lord" of all "with fear," and "rejoice" in bliss most sure and most pure, with all caution and carefulness, lest you fall therefrom into pride.

Even your very rejoicings therefore ought to be done with fear and trembling, for a Christian who is faithful ought to repeat neither a heathen hymn nor an obscene song, because he will be obliged by that hymn to make mention of the idolatrous names of demons; and instead of the Holy Spirit, the wicked one will enter into him.

If you remember the Judge only when you are in difficulties as one who inspires fear and who is incorruptibly honest, then you have not as yet learned to “serve the Lord in fear and to rejoice in him with trembling.” For understand this point well: one is to worship him even in spiritual relaxations and in times of good cheer with even more piety and reverence.

He wants devotion, not coercion … because to obey is more sublime than to yield simply to duty.

He who remains in the fear of God remains in holiness.

Then when he says, "serve": after understanding, he fittingly sets forth service, because the service of God, which is latria, is the profession of faith. And therefore one must first believe, and afterward confess and serve: Rom. 10: "With the heart one believes unto justice, and with the mouth," etc. He says, moreover, "the Lord": for he who serves a man, it suffices that he be outwardly subject to him by obeying; but he who serves God must be inwardly subject to him according to the soul, having a good affection: Ps. 61: "Now my soul shall be subject to God," etc. He says, moreover, "in fear," which is holy and abiding, and does not allow one to sin, so that "let him who thinks he stands take heed lest he fall" (1 Cor. 10). And it should be noted according to Augustine that a king serves God insofar as he is a man, by living justly in himself; but insofar as he is a king, by enacting laws against those things that are against God's justice. Hence in this Psalm the state of the Church is prefigured: for in the beginning the kings of the earth made laws against Christ and Christians, but afterward they established laws for Christ. And the first is shown when he said, "they stood up"; the second at "serve the Lord." But lest this service should seem to be misery, he added: "and rejoice in him with trembling." For the fear of the Lord is not of misery but of joy; on which account Lev. 10: "Aaron answered Moses: How can they please God with a sorrowful mind?" But lest this joy should give rise to presumption or negligence, he adds, "with trembling," which is a sudden fear: Phil. 2: "Work out your salvation with fear and trembling."

The number and authorship of this Psalm are stated (Act 4:25; Act 13:33). Though the warlike events of David's reign may have suggested its imagery, the scenes depicted and the subjects presented can only find a fulfilment in the history and character of Jesus Christ, to which, as above cited and in Heb 1:5; Heb 5:5, the New Testament writers most distinctly testify. In a most animated and highly poetical style, the writer, in "four stanzas of three verses each," sets forth the inveterate and furious, though futile, hostility of men to God and His anointed, God's determination to carry out His purpose, that purpose as stated more fully by His Son, the establishment of the Mediatorial kingdom, and the imminent danger of all who resist, as well as the blessing of all who welcome this mighty and triumphant king. (Psa 2:1-12) Why do the heathen, &c.--Beholding, in prophetic vision, the peoples and nations, as if in a tumultuous assembly, raging with a fury like the raging of the sea, designing to resist God's government, the writer breaks forth into an exclamation in which are mingled surprise at their folly, and indignation at their rebellion. heathen--nations generally, not as opposed to Jews. the people--or, literally, "peoples," or races of men.