Latest / Reformed Thinking / Psalm 2: The Reign of Christ the King | Charles Spurgeon

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Psalm 2: The Reign of Christ the King | Charles Spurgeon · Reformed Thinking

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  Welcome to Reformed Thinking. Today we're doing a deep dive
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  into a really foundational piece of scripture.
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  We are. We're looking at Psalm 2.
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  And specifically through the lens of Charles Spurgeon's
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  insights. He gave it quite a title, didn't
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  he? He did the Psalm of Messiah, the
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  Prince. That designation itself tells
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  you a lot about Spurgeon's focus here.
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  Absolutely. So our mission today is really
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  to get into the structure, this four part structure Spurgeon
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  highlights, and you'll see that contrast the fury of human
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  rebellion versus, well, God's unshakable plan.
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  Right. It's a Psalm packed with drama
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  theology. It's got it all.
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  But to really get it, we need to understand it's sort of dual
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  nature first. OK, dual nature.
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  You mean how it talks about David but also someone else?
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  Exactly. On one level, the literal level,
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  it's about King David. You know, him being established
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  on his throne in Zion, facing opposition from neighboring
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  kings. History backs this up.
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  We see that struggle in Samuel and Chronicles.
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  It makes sense historically. It does.
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  That's the type, you could say. But then the language, it just
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  escalates, doesn't it? Spurgeon notes.
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  It becomes too bold and glaring for just David.
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  How so? Well, the promises, the scope of
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  dominion. It points beyond an earthly
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  king. It ascends, as Spurgeon puts it,
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  to the person and concerns of the spiritual David who is Jesus
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  Christ. That's the anti type, the real
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  subject. So David's experience being
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  attacked but divinely installed. It's like a shadow, a preview.
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  A perfect preview. You have the human king,
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  established by God's decree, facing rebellion, and this
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  points directly to the ultimate king, the Son of God,
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  established eternally, facing the rebellion of the whole
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  world. And Spurgeon says these two
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  meanings, the literal and the allegorical, they work together.
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  Yes, perfectly, he says. They conspire in perfect
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  harmony, their distinct one human, one divine.
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  But they show this wonderful resemblance.
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  It shows God's plan unfolding, moving from David's Kingdom to
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  the Messiah's ultimate reign. It's really the story of Christ
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  the Prince. OK.
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  That makes sense. And this focus, this messianic
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  focus gives us the structure for our deep dive today, right?
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  You mentioned 4 parts. Exactly.
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  Spurgeon saw, and it's quite clear in the text that the Psalm
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  unfolds in four stanzas, 3 verses each.
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  It's very neat, very deliberate. Like acts in a play sort.
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  Of Yeah Act 1 verses one to three, the conflict starts.
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  The nations are raging. OK Act 2 verses 4 to 6, the view
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  shifts to heaven. The Lord derides them.
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  Right, the divine reaction. Act 3, verses 7 to 9.
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  The king speaks. The son proclaims the decree his
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  authority. And his inheritance.
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  And his inheritance, yes. And finally, Act 4 verses 11:50,
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  the practical application advice is given to the rebellious
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  kings. A warning, really.
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  So it moves from Earth's chaos to Heaven's decree to the Sun's
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  authority, and ends with a call to submit.
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  Precisely A logical, powerful progression.
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  All right, let's jump into act one.
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  Then verses one to three, it kicks off with that incredible
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  question. Why do the heathen rage?
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  It sounds almost perplexed, like why would anyone do this?
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  It is an astonished question, isn't it?
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  And that word rage, the Hebrew regash, It's very graphic,
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  Spurgeon points out. It means this outward furious
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  agitation, like a storm tossed sea.
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  Roaring waves. Total chaos.
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  Exactly. Tumultuous commotion.
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  Public, visible unrest aimed against God's order.
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  And I remember you mentioning the Greek translation used in
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  Acts adds another layer. Yes, the word used there,
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  fruasso, apparently suggests the snorting and restiveness of a
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  high metal warhorse. Think of a powerful animal
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  straining against the rains, rushing into battle
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  uncontrollably. So it's not just quiet
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  disagreement, it's active, proud, violent opposition.
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  Fierce enmity. It's visceral.
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  But importantly, it's not just mindless violence.
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  The Psalm says the kings of the earth set themselves and the
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  rulers take counsel together. This is organized.
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  Oh, absolutely. This isn't a random mob,
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  Spurgeon emphasizes the determined malice.
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  They are deliberately planning, strategizing, pooling their
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  resources, their political power, their wisdom.
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  Such as it is specific against the Lord and against His
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  anointed. They're setting themselves in
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  battle array. With careful planning, they take
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  counsel. It's calculated.
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  It's leadership directing the rebellion.
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  This is high treason against the King of Heaven.
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  And what exactly is their goal? What's their rallying cry?
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  It's right there in verse three. Let us break their bands asunder
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  and castaway their cords from us.
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  Bands and cords, What do they think those are?
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  They see God's laws, his good righteous life, giving laws, the
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  sweet laws of Christ's Kingdom as Spurgeon calls them, as
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  chains, as signs of slavery. So they want freedom.
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  They want what they think is freedom, which is actually
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  lawlessness. They want to be their own gods,
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  basically to throw off any divine restraint, any
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  accountability, Spurgeon says. The yoke of Christ is
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  intolerable to a graceless neck. It's the age-old desire to be
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  autonomous, isn't it? Like in the garden.
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  Precisely rejecting God's rule to establish their own.
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  But right away the psalmist dismisses all this planning and
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  fury. He calls it a vain thing.
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  Why vain? Why is it doomed from the start?
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  Because the outcome they imagine, overthrowing God's
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  anointed, is impossible. It's successless.
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  Their plotting is futile. Spurgeon uses the image of
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  weaving a spider swab. Intricate.
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  Maybe. Clever looking.
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  Why? Fine threads, lots of effort,
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  but ultimately it provides no covering, achieves nothing
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  lasting, and it's just going to be swept away.
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  They're laboring for nothing because they're fighting against
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  an established divine reality. History seems to bear this out
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  constantly. You mentioned Diocletian before.
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  That's a stark example. It really is Diocletian Roman
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  Emperor, late 3rd early 4th century.
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  He unleashed this massive systematic persecution.
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  His goal wasn't just to suppress Christianity, it was to
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  extinguish it, wipe it off. The map.
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  Completely. And he thought he'd succeeded.
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  Around 3O3AD he was so confident he actually struck medals and
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  put up monuments. Monuments declaring victory over
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  Christianity. Yes, inscriptions basically
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  saying Christianity is finished, the name of Christians being
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  extinguished, he declared mission accomplished.
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  But well, you know the history. Within about 10 years,
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  Constantine issues the Edict of Milan.
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  Christianity is legalized not long after it becomes the
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  dominant religion of the empire. The very thing Diocletian
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  claimed to have destroyed was on the brink of its greatest
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  earthly triumph. So his victory monument becomes
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  a. Monument to his own failure to
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  the psalmist point. It was a vain thing.
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  No human power, no matter how organized or malicious, can
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  overturn God's decree concerning His Son.
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  That futility provides the perfect transition to Act 2
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  verses 4 to 6. The scene shifts dramatically,
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  doesn't it, from Earth's noisy council rooms.
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  To the serene majesty of heaven. A complete change of atmosphere.
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  So while the kings are plotting and raging, what's God's
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  reaction? How does he respond to this
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  pathetic rebellion? His posture tells you
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  everything. Verse four.
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  He that sitteth in the heavens. He's seated, calm, secure,
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  infinitely above it all. No piercing anxiously.
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  Not at all. He's viewing their frantic
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  efforts, their armies, their councils from a position of
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  absolute, untroubled sovereignty.
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  It's all insignificant from his vantage point.
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  And his first reaction isn't fury, it's laughter.
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  He that sitteth in the heavens shall laugh.
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  The Lord shall have them in derision.
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  That can sound a bit harsh. Maybe it?
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  Can if we misunderstand it? Spurgeon clarifies.
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  This isn't malicious Glee. It's the laughter of absolute
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  confidence. It flows from knowing how
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  utterly absurd, how irrational, how futile their attempts are.
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  Like an adult watching a toddler trying to push over a brick
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  wall. Exactly.
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  There's no threat. God doesn't need to exert
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  himself. His breath alone could dissipate
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  their plans. The laughter signifies the
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  rebellion's complete powerlessness before him.
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  It's divine scorn for their foolishness.
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  OK, so first the derision, the laughter of certainty, but then
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  he speaks and as Spurgeon calls as a very galling sentence, what
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  does he say? Right when their fury is at its
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  peak, God drops this bombshell in verse 6.
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  Yet have I set my king upon my holy hell of Zion?
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  Yet that word is doing a lot of work there.
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  It's everything it means, despite all your plotting,
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  despite your rage, despite your counsel.
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  I've already done it. Precisely.
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  I have set past tense while there's scheming to prevent it.
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  God declares the appointment is already made.
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  The matter is settled. His eternal counsel stands.
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  Jehovah's will is done. Man's will just frets in vain.
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  That's the core message. Christ is king, His reign is
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  established. That's the security of the
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  believer, the security of the church.
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  It's a done deal and the. Location is specific.
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  My holy hill of Zion. Literally, that's Jerusalem,
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  David's capital, but spiritually.
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  Spiritually, Zion is the preeminent type or symbol of the
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  Gospel church. So when God says he said his
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  King there, it means Christ reigns in and through his
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  church. In what way?
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  Spurgeon sees A2 fold reign from Zion.
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  First, the throne of grace, Christ ruling in the hearts of
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  his people by love. Second, the throne of power,
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  Christ ruling as head over all things for the Church, governing
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  the universe for the good of his chosen people.
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  Zion is his headquarters, his special dwelling place.
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  So the. Church is where his kingship is
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  particularly manifested and administered.
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  Right. It's where his people are
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  gathered, protected and ruled. You also mentioned an
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  interesting etymological point about the word Zion itself from
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  the Hebrew. Yes, Sion one possible route
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  meaning relates to speculum, a watchtower or a place offering a
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  distant view. A vantage point.
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  Exactly. And Spurgeon draws a spiritual
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  application. The Church is called Zion
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  because it's the place from which believers by faith view
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  heavenly realities, things that are afar off.
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  So members of the church are meant to be Watchmen seers.
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  In a sense, yes. True viewers, Watchmen in the
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  Spirit, Spurgeon says their role residing in Zion is to keep
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  watch, understand the spiritual landscape, guard against sin,
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  and see reality from God's perspective, the perspective
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  that the King is on his throne no matter what the world looks
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  like. So being in Zion, in the Church,
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  gives you that high ground, that heavenly perspective on earthly
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  events. That's the idea.
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  You see the settled decree, you see the king, and that site
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  becomes your security, your fortification, even amidst the
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  raging of the nations. OK, that brings us to Act 3,
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  verses 7 to 9. God the Father spoken from
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  heaven, confirming the decree. Now who speaks?
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  Now the Son himself steps forward, the anointed 1 the
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  Messiah, the Prince. He declares the decree from his
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  own perspective. And the New Testament writers,
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  especially Paul in Acts 13, directly link this moment to
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  Christ's resurrection. The resurrection is the public
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  declaration of His sonship and kingship.
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  Precisely. It's the ultimate vindication.
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  And what does he declare? Verse 7?
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  I will declare the decree the Lord has said unto me, Thou art
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  my son. This day have I begotten thee.
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  That's a foundational text for Christ's divinity, isn't?
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  It absolutely. Spurgeon calls it a noble proof
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  of Emmanuel's glorious divinity. It speaks to that unique,
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  eternal relationship between the Father and the Son.
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  The phrase this day have I begotten thee has generated a
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  lot of theological discussion. Eternal generation.
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  The Resurrection. It has, and Spurgeon rightly
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  cautions us here against intrusive prying.
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  We're dealing with the mystery of the Godhead.
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  We affirm what's revealed. Christ is the eternal Son, and
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  his resurrection publicly declared that status.
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  We stand on that without trying to peer too deeply into the
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  unrevealed aspects of the divine nature.
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  The key point for the Psalm is his sonship confirms his right
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  to rule. And because he is the Son, he
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  has this incredible access to the Father.
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  Verse 8 Ask of me, and I shall give thee.
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  The heathen for thine inheritance, and the uttermost
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  parts of the earth for thy possession.
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  It's an astonishing grant of authority.
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  Ask and the world is yours. It emphasizes the sheer scale of
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  his Kingdom. It's not just Israel, not just
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  the church. It's global universal dominion.
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  Every nation, every person falls under his rightful ownership and
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  authority. He inherits it all.
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  Crucially, this inheritance includes even those who are
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  currently his enemies, the heathen nations who are just
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  raging against him. So they belong to him whether
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  they acknowledge it or not. Exactly.
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  They are his possession, either as willing subjects or as
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  conquered rebels. Which leads directly to the next
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  verse, verse 9. What happens to those who don't
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  submit, Those who resist this universal king?
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  He rules them with a different instrument, not the golden
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  scepter of grace, but the rod of iron.
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  A rod of iron? What does that symbolize?
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  It symbolizes judgement that is severe, unbending, irresistible,
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  and ultimately destructive for those who persist in rebellion.
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  Iron doesn't yield. It breaks whatever stands
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  against it. So the choice is to bend
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  willingly or be broken forcibly. That's the stark reality
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  presented. Verse 9 continues, Thou shalt
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  break them with a rod of iron. Thou shalt dash them in pieces
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  like a Potter's vessel. Like pottery shattered
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  instantly, completely, utterly. Think about smashing a clay pot.
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  There's no putting it back together, Spurgeon says.
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  The ruin inflicted by Jesus on impenitent sinners will be
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  complete and hopeless, irrecoverable.
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  It's a terrifying image of the finality of judgment against
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  those who refuse the Son. It guarantees the ultimate
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  triumph of his reign. No opposition can finally stand.
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  None, all anti Christian forces, all rebellion will eventually be
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  crushed under that iron rod. OK, that image of shattering
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  pottery is pretty sobering. But then, remarkably, the Psalm
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  shifts gears again in Act 4, verses 11:50.
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  The tone changes completely. It really does.
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  After establishing the certainty of judgement, it turns to this
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  urgent, almost pleading exhortation, and it's addressed
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  directly to the rebels. Specifically to the leaders
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  right be wise now, therefore, O ye kings, be instructed, ye
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  judges of the earth. Yes, the very kings and rulers
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  who are just taking counsel together.
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  It's a direct appeal to them. Stop your foolishness.
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  Your war is hopeless. The only rational course, the
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  only wise course, is to submit. So wisdom equals submission
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  here. Infinite wisdom, Spurgeon calls
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  it. Continuing the fight is dreadful
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  folly. The Gospel doesn't mince words
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  even before earthly rulers. It demands they listen and obey
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  the true King. And what does that obedience
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  look like? What are the terms of surrender,
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  so to speak? Verse 11 gives the core
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  commands, Serve the Lord with fear and rejoice with trembling.
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  Serve and rejoice, but both qualified with fear, with
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  trembling. Why that combination?
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  It's crucial. Spurgeon calls it a sacred
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  compound. Fear without joy leads to
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  despair, to just being terrified of God.
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  But joy without fear, without reverence, can become flippant,
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  presumptuous, careless. Like taking God's grace for
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  granted. Exactly.
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  So you need both. The holy fear keeps the joy
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  humble and reverent. The joy keeps the fear from
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  becoming slavish terror. You rejoice because you're
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  serving the King of grace, but you tremble because you know he
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  is also the holy Judge with the rod of iron.
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  How might that trembling joy actually look in a believer's
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  life? Well, think about prayer.
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  We rejoice that we can approach God, that we have access through
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  Christ. That's amazing joy.
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  But we approach with reverence, with humility, maybe even awe.
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  That's the trembling. Or consider obedience.
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  We rejoice in pleasing guard, but we tremble at the thought of
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  sinning against such majesty and love.
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  It keeps you spiritually balanced, vigilant.
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  That makes sense. Now verse 12 gives the ultimate
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  symbolic act of submission, Kiss the sun.
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  What does that signify? In that ancient Near Eastern
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  context, kissing the king, or perhaps his feet or the hem of
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  his garment, was a clear sign of loyalty, homage and subjection.
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  You are acknowledging his authority over you.
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  So it's the exact opposite of breaking his bands asunder.
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  It's willingly accepting his rule.
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  Willingly, lovingly, submissively, it's yielding your
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  heart and allegiance to the Messiah.
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  And the command comes to this incredible urgency.
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  Kiss the son, lest he be angry. Why the rush?
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  Because the consequences of delaying, of not submitting, are
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  catastrophic. The verse and you perish from
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  the way when his wrath is kindled but a little.
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  Kindle but a little even a small spark of his anger is enough to
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  destroy. That's the terrifying
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  implication, if just the start of his wrath, just a little
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  flicker, can bring about utter ruin.
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  Perish from the way sudden destruction in the midst of your
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  life, your plans. Imagine the full force of his
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  anger against persistent rebels. It underscores the seriousness
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  of rejecting Christ. God's wrath isn't something to
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  trifle with. Not at all.
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  Spurgeon calls it a consuming fire.
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  The warning is stark. Submit now while there's time
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  before that fire is fully kindled against you.
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  But thankfully, the song doesn't end on that note of wrath.
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  It closes with a promise, a blessing.
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  Yes, the very last line offers the alternative, the path of
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  safety and peace. Blessed are all they that Pineir
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  trust in him. From perishing in the way to
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  being blessed. It's the great contrast.
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  You either face the iron rod of judgment because of rebellion,
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  or you find blessing, safety, and life by taking refuge in
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  Him, by trusting the Son. It beautifully summarizes the
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  choice presented not just in this Psalm, but throughout
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  Scripture. Trust Him and be blessed.
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  A perfect conclusion, really setting the stage for the whole
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  Psalter is a book about finding refuge in God in its life
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  storms. OK, so let's try to wrap up this
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  deep dive. We've traced the drama of Psalm
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  2 through Spurgeon's framework. We saw the almost comical
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  futility of the nation's rage. Yeah, their organized chaos,
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  their desire for lawlessness, wanting to break God's cords.
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  Contrasted with God's calm, sovereign derision from heaven,
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  He's already accomplished his purpose.
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  Yet have I set my king upon my holy hill of Zion.
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  The decree is settled. Christ reigns.
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  We saw that dual aspect, David foreshadowing the true King, the
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  divine Son whose resurrection confirms his identity and his
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  universal inheritance. An inheritance that includes
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  ruling the rebellious nations if necessary.
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  With that rod of iron dashing them like pottery, his Kingdom
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  will prevail. And yet, out of that certainty
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  of judgement comes this merciful call to wisdom, to the kings, to
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  everyone. Be wise, serve the Lord with
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  fear, rejoice with trembling, kiss the Son, Submit willingly,
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  immediately. Because the the alternative is
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  perishing when his wrath is kindled, even just a little.
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  But the final word is blessing. Blessed are all they that put
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  their trust in him. Safety is found and surrendered
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  to the Prince. So reflecting on all this,
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  especially Spurgeon's points about the King's hating Christ's
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  laws, seeing them as slavery, it really brings a challenge to us,
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  doesn't it, For you, the listener.
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  Absolutely. The provocative thought might be
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  this If those powerful rulers found God's loving restraints,
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  his sweet laws, intolerable, how do we react to divine authority
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  in our own lives? Do we genuinely embrace Christ's
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  yoke with that mix of fear and joy?
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  Do we kiss the Son in submission?
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  Or are there areas where we're maybe subtly trying to break his
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  bands, where we resent his authority and are in effect
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  plotting our own little vain thing against the king?
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  It forces a personal inventory. Are we finding blessing by
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  trusting him, or are we setting ourselves up, however
• 19:18
  unintentionally, against that iron rod?
• 19:21
  That's the question Psalm 2 leaves us with.
• 19:23
  Yield to the Prince, find blessing, resist, and face the
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  consequences. A powerful challenge indeed.
• 19:29
  Well, thank you for joining us on this deep dive into Psalm 2,
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  the Psalm of Messiah, the Prince.
• 19:33
  Keep seeking knowledge, keep perfecting, and we'll see you
• 19:36
  next time on Reformed Thinking.