Old Testament Prophecies Regarding the Messiah - Part Three (Psalm 2)

"I will declare the decree: the Lord hath said unto me, Thou art my Son;
this day have I begotten thee..." (Psalm 2:7)

There is little disagreement that this particular Psalm has either David as its author or its focus. In addition, there is a common acceptance that this passage is referring specifically to not only David but also to a future Messiah. Walter Kaiser, president of Gordon-Conwell Seminary and author of The Messiah in the Old Testament, believes that it is Davidic in nature due to its kingly and messianic nature. Charles Spurgeon in The Treasury of David wrote:

We shall not greatly err in our summary of this sublime Psalm if we call it "The Psalm of Messiah The Prince," for it sets forth, as in a wondrous vision, the tumult of the people against the Lord's anointed, the determinate purpose of God to exalt His own Son, and the ultimate reign of that Son over all His enemies. Let us read it with the eye of faith, beholding, as in a glass, the final triumph of our Lord Jesus Christ over all His enemies.

The question then to ask is to whom is this Psalm referring and what does it mean for those who believe that Jesus is the Messiah of both the Jews and the Gentiles.

The first three verses portray an attempted rebellion against the king. But what is interesting to note is that the rebellion is not simply against the king, the anointed one, but also against the Lord. Verse 3 reveals the scope of the rebellion when the "kings of the earth" are recorded as saying, "Let us break their bands asunder, and cast away their cords from us." Therefore one can see that the rebellion is not simply physical in nature but also spiritual.

Verses 4-6 reflects the amusement and irritation of God (the Hebrew word used in this Psalm for "Lord" is the personal and holy name of הוהי [Yahweh]) in this attempted coup against the power and majesty of God and his anointed one. God laughs and holds them in derision but he also speaks of wrath and displeasure against those who fight against Him.
Craig Broyles writes that this emotional reaction is primarily because the fight is not simply against Him as God but also because they are fighting against whom God has set upon the "holy hill of Zion." This is a significant verse because it reveals that this passage cannot simply be about David the king but more specifically must be about the King who will spiritually rule from the throne of David.

In verses 7-9, we see the evidence of a sonship in which the Son is promised the world as an inheritance and the earth as His possession. Verses 10-12 encourages the kings of the earth to serve the Lord with fear and trembling but to kiss the Son. This juxtaposition of reactions serves as an interesting dichotomy. Kaiser compares this kiss as an opportunity to do homage. Spurgeon reflects on the opportunity to be able to approach the Son in such an intimate manner.

So who is this anointed, begotten son who must be obeyed but also can be approached in a reverential manner? Could it simply be an ode to David or to the earthly kings of Judah? Unlikely especially since David while feared by the kings of the region never gained worldly acclaim and universal respect. In addition, the physical descendants of David were anything but holy men of God. This Psalm must then refer to the ultimate and final Davidic king who will rule the earth both physically at the second coming of Messiah but also spiritually in the hearts of lives of everyone who has believed upon Him. Psalm 2 is about King David but its ultimate meaning in the Son of David who will rule and reign forever (2 Sam. 7:14-17) and His name was and is Jesus the Son of God. Our calling as believes in this Royal King is to tell His subjects, the Jewish people, that the king lives. "Long live the King!"

Next Week ... Deuteronomy 18:15, 18