Verses 10-12 are a warning concerning the coming wrath of God and Christ upon the world. In the New Testament the period in which Christ will come to execute His judgment in His wrath upon the world is called “the day of the Lord” (Acts 2:20; 1 Cor. 5:5; 1 Thes. 5:2; 2 Thes. 2:2; 2 Pet. 3:10), which is also the day of God (2 Pet. 3:12). See note Joel 1:15^1a.

Verses 7-9 are the declaration of Christ. This word was quoted by the apostle Paul in Acts 13:33, indicating that Psa. 2:7 refers to Christ’s resurrection. After being cut off, crucified (Dan. 9:26), Christ, God’s anointed One, was resurrected to be begotten in His humanity as the firstborn Son of God (Rom. 1:3-4; 8:29; Heb. 1:5-6). Through the same resurrection all His believers were born with Him to be His many brothers, the many sons of God (John 20:17; 1 Pet. 1:3; Rom. 8:29; Heb. 2:10). See note Acts 13:33¹, note Rom. 1:4¹, note John 20:17^2a and note John 20:17³.

God proclaimed that He had installed His King on Mount Zion, not Mount Sinai. Mount Sinai was the place where the law was given, and Mount Zion in the heavens is the place where Christ is today in His ascension (Rev. 14:1). The New Testament believers have come not to Mount Sinai but to Mount Zion (Heb. 12:18-22). Mount Sinai produces children of slavery under the law, but our mother, the Jerusalem above, which is in the heavens at Mount Zion, produces children of promise who inherit the promised blessing — the all-inclusive Spirit (Gal. 4:24-26, 28; 3:14).

Verses 4-6 of this psalm are God’s declaration concerning Christ. In His ascension Christ was installed, enthroned, as God’s King in the heavens for God’s kingdom to fulfill His economy (Mark 16:19; Acts 2:36; 5:31; Rev. 1:5a). This kingdom includes all the nations as Christ’s inheritance and the limits of the earth as Christ’s possession (v. 8; Matt. 28:18-20). Eventually, in His universal kingdom Christ will rule the nations with an iron rod (v. 9; Rev. 19:15).

This psalm reveals the steps of Christ in God’s economy, beginning from His being anointed in eternity in His divinity (v. 2) and continuing with His resurrection (implying His death also — v. 7; cf. Acts 13:33), His ascension (v. 6), His setting up His universal kingdom (Rev. 11:15) with the nations as His inheritance and the ends of the earth as His possession (v. 8), and His ruling the nations with an iron rod (v. 9).

Some MSS read, Jehovah.

Both Messiah (from Hebrew) and Christ (from Greek) mean the anointed one. In His divinity Christ was anointed by God in eternity to be the Messiah — Christ — the anointed One (Dan. 9:26; John 1:41). He came in His incarnation as the anointed One to accomplish God’s eternal plan (Luke 2:11; Matt. 1:16; 16:16). In His humanity He was anointed again in time at His baptism for His ministry, mainly on the earth (Matt. 3:16-17; Luke 4:18-19; Acts 10:38; Heb. 1:9). In His resurrection Christ became the life-giving Spirit (1 Cor. 15:45) for the purpose of being God’s Anointed, and in His ascension He was made both Lord and Christ (Acts 2:36), becoming God’s Anointed in an official way to carry out God’s commission, mainly in His heavenly ministry. See note John 1:41¹ and note Acts 2:36^1a.

This is the opposition to Christ by the nations and the rulers of the world (vv. 1-3). This opposition began with Herod and Pontius Pilate (Acts 4:25-28) and will conclude with Antichrist (Rev. 19:19).

Psalm 1, concerning the law in man’s appreciation, is for the personal benefit of the saints, such as their being blessed in prosperity (Psa. 1:1-3). Psa. 2, concerning Christ and His attainments, is for the accomplishing of God’s economy. The human concept of the holy writers uplifts the law to the extent that they treasured the law and desired to remain in it for their whole life. The divine concept of the unveiling God exalts Christ in order to turn the holy writers’ concept from the law to Christ in accordance with the divine concept of the divine revelation.

Or, Happy. The human concept that man is blessed by keeping the law of Jehovah (Psa. 1:1-2) is in contrast here to the divine concept that man is blessed by taking refuge in the Son.

To take refuge in the Son is to believe into the Son, Christ (John 3:16, 36), taking Him as our refuge, protection, and hiding place. To kiss the Son is to love the Son and thereby to enjoy Him (John 14:21, 23). To believe in the Lord is to receive Him (John 1:12); to love the Lord is to enjoy the Lord whom we have received. These are the two requirements for us to participate in the Lord. See note 1 Cor. 2:9^3d.