John Calvin Commentary Psalms 2

We know how many conspired against David and tried to prevent his coming to the throne. From their hostile attempts, if he had judged according to the eye of sense and reason, he might have been so full of apprehension as to immediately give up all hope of ever becoming king.

And, undoubtedly, he often had to struggle sorrowfully with very severe temptations. But, having 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 government, and being, on the contrary, thoroughly persuaded that he had been made king by divine appointment when he desired no such thing, nor even thought of it, he encouraged himself with strong confidence in God against the whole world. In these words, he nobly pours contempt on both kings and their armies.

He confesses, indeed, that he had a hard battle to fight, since it was no small party, but whole nations with their kings, who had conspired against him. But he courageously boasts that their attempts were futile, because they waged war not against a mortal man, but against God himself.

It is not certain from the words whether he speaks only of enemies in his own kingdom or extends his complaints to foreign invaders. But, since enemies rose up against him from all quarters, and as soon as he had settled the disturbances among his own people, the neighboring states, in turn, became hostile to him, I am inclined to think that both classes of enemies are meant—Gentiles as well as Jews.

It would be a strange way of speaking to refer to many nations and people when only one nation was meant, and to speak of many kings when he had only Saul in mind. Besides, it agrees better with the completeness of the type to suppose that different kinds of enemies were joined together. We know that Christ had to deal not only with enemies in his own country but also with enemies in other nations, as the whole world entered into a common conspiracy to accomplish his destruction.

The Jews, indeed, first began to rage against Christ as they had formerly done against David; but afterwards, the same kind of madness seized other nations. The sum is that, although those who tried to overthrow him might be strengthened by powerful armies, their tumults and counsels would prove futile and ineffective.

By attributing commotion and uproar to the people, and the holding of assemblies to take counsel to kings and rulers, he has used very appropriate language. Yet he suggests that when kings have consulted long and extensively, and the people have poured forth their utmost fury, all of them united would achieve nothing.

But we should carefully note the basis of such confidence: David had not thrust himself forward to be king rashly or of his own accord, but had only followed the call of God.

From this, he concluded that in his person God was assailed, and God could not but show Himself the defender of the kingdom of which He was the founder. By honoring himself with the title of Messiah, or the Anointed, David declared that he reigned only by the authority and command of God, since the oil brought by Samuel’s hand made him king, who before was only a private person.

David’s enemies did not, indeed, think they were making a violent attack against God—yes, they would resolutely deny having any such intention. Yet it is not without reason that David places God in opposition to them and speaks as if they directly aimed their attacks against Him. For by seeking to undermine the kingdom God had established, they blindly and ferociously waged war against Him.

But it is now time to come to the substance of the type. That David prophesied concerning Christ is clearly evident from this: he knew his own kingdom to be merely a shadow. And to learn to apply to Christ whatever David, in times past, sang concerning himself, we must hold this principle, which we find everywhere in all the prophets: that he, with his posterity, was made king not so much for his own sake as to be a type of the Redeemer.

We will often have occasion to return to this later. For now, I would briefly inform my readers that David’s temporal kingdom was a kind of pledge to God’s ancient people of the eternal kingdom. This eternal kingdom was eventually truly established in the person of Christ. Consequently, those things David declares concerning himself are not forcefully or even allegorically applied to Christ, but were truly predicted concerning him.

If we attentively consider the nature of the kingdom, we will perceive that it would be absurd to overlook its ultimate purpose and to rest in the mere shadow. That the kingdom of Christ is here described by the spirit of prophecy is sufficiently attested to us by the apostles, who, seeing the ungodly conspiring against Christ, armed themselves in prayer with this doctrine (Acts 4:24). But to place our faith beyond the reach of all objections, it is plainly made evident from all the prophets that those things David testified concerning his own kingdom are properly applicable to Christ. Let this, therefore, be held as a settled point: all who do not submit themselves to the authority of Christ make war against God. Since it seems good to God to rule us by the hand of his own Son, those who refuse to obey Christ himself deny the authority of God, and it is futile for them to profess otherwise. For it is a true saying, He that honoureth not the Son, honoureth not the Father which hath sent him (John 5:22).

And it is of great importance to hold fast to this inseparable connection: as the majesty of God has shone forth in his only begotten Son, so the Father will not be feared and worshipped except in his Son’s person.

A twofold consolation may be drawn from this passage:

1. As often as the world rages to disturb and put an end to the prosperity of Christ’s kingdom, we only have to remember that in all this there is just a fulfillment of what was long ago predicted, and no changes that can happen will greatly trouble us.

   Indeed, it will be highly profitable for us to compare those things which the apostles experienced with what we witness at the present time. Of itself, the kingdom of Christ would be peaceable, and from it true peace issues forth to the world. But through the wickedness and malice of men, it never rises from obscurity into open view without disturbances being excited. Nor is it at all wonderful or unusual if the world begins to rage as soon as a throne is erected for Christ.

2. When the ungodly have mustered their forces, and when, depending on their vast numbers, their riches, and their means of defense, they not only pour forth their proud blasphemies but also furiously assault heaven itself, we may safely laugh them to scorn, relying on this one consideration: He whom they are assailing is the God who is in heaven.

   When we see Christ nearly overwhelmed by the number and strength of his enemies, let us remember that they are making war against God, over whom they will not prevail. Therefore, their attempts, whatever they may be and however they increase, will come to nothing and be utterly ineffective. Let us learn, further, that this doctrine runs through the whole gospel, for the prayer of the apostles which I have just quoted manifestly testifies that it should not be restricted to the person of Christ.

Let us break, etc. This is a prosopopoeia, in which the prophet introduces his enemies as speaking; and he employs this figure to better express their ungodly and traitorous design. Not that they openly declared themselves rebels against God (for they rather covered their rebellion with every possible pretext and presumptuously boasted of having God on their side). But since they were fully determined, by all means, fair or foul, to drive David from the throne, whatever they professed with their mouths, the whole of their consultation amounted to this: how they might overthrow the kingdom which God himself had set up.

When he describes his government using the metaphorical expressions of 'bonds' and a 'yoke' on his adversaries, he indirectly condemns their pride. For he represents them speaking scornfully of his government, as if submitting to it were a slavish and shameful subjection—just as we see with all the enemies of Christ who, when compelled to be subject to his authority, consider it no less degrading than if the utmost disgrace were put upon them.

After David has told us of the tumult and commotions, the counsels and pride, the preparation and resources, the strength, and efforts of his enemies, in opposition to all these he places the power of God alone. He concludes that this power would be brought to bear against them because they attempt to frustrate God's decree.

And, just as a little before, by calling them kings of the earth, he expressed their feeble and perishable condition, so now, by the lofty title of He that dwelleth in heaven, he extols the power of God. It is as if he had said that God's power remains intact and unimpaired, whatever humans may attempt against it.

However much they exalt themselves, they will never be able to reach heaven. Indeed, while they think to throw heaven and earth into confusion, they resemble so many grasshoppers, and the Lord, meanwhile, undisturbed, beholds their deluded schemes from on high.

And David ascribes laughter to God for two reasons: first, to teach us that He does not need great armies to suppress the rebellion of wicked people, as if this were an arduous and difficult matter. On the contrary, God could do this whenever He pleases with the most perfect ease.

Second, he wants us to understand that when God permits the reign of His Son to be troubled, He does not stop intervening because He is busy elsewhere, or unable to provide help, or because He is neglectful of the honor of His Son. Instead, He purposely delays inflicting His wrath until the proper time—namely, until He has exposed their deluded rage to general ridicule.

Let us, therefore, assure ourselves that if God does not immediately stretch out His hand against the ungodly, it is now His time of laughter. And although, in the meantime, we should weep, let us soothe the bitterness of our grief, indeed, and wipe away our tears, with this reflection: God does not overlook the wickedness of His enemies as if out of laziness or weakness, but because for the time being, He confronts their insolence with quiet contempt.

With the adverb then, he points to the appropriate time for exercising judgment. It is as if he had said that after the Lord has, for a time, apparently taken no notice of the wrongdoings of those who oppose the rule of His Son, He will suddenly change His course and show that He holds nothing in greater abhorrence than such presumption.

Moreover, David ascribes speech to God, not to instruct His enemies, but only to convict them of their madness. Indeed, by the term speak, he means nothing other than a manifestation of God’s wrath, which the ungodly do not perceive until they feel it.

David’s enemies thought it would be the easiest thing in the world for them to destroy someone who, coming from a humble shepherd’s cottage, had, in their view, presumptuously taken sovereign power.

The prophecy and anointing of Samuel were, in their estimation, mere ridiculous pretenses. But when God finally overthrew them and established David on the throne, He, by this act, spoke not so much with His tongue as with His hand, to show Himself as the founder of David’s kingdom.

So then, the Psalmist refers to speaking by actions, by which the Lord, without uttering a single word, makes His purpose clear. Similarly, whenever He defends the kingdom of His Son against the ungodly by the signs and inflictions of His wrath, although He does not speak a single word, He effectively speaks enough to make Himself understood.

David afterwards, speaking in the name of God, shows more clearly how his enemies were guilty of wickedly fighting against God Himself in the hatred they bore towards the one whom God had made king. The sum is this: Wicked people may now behave as wickedly as they please, but they will eventually feel what it means to make war against heaven.

The pronoun I is also emphatic, by which God signifies that He is so far exalted above the people of this world that all of them together could not possibly obscure His glory in the slightest. So, whenever human power appears formidable to us, let us remember how much it is transcended by the power of God.

These words set before us God's unchangeable and eternal purpose to effectively defend, even to the end, the kingdom of His Son, of which He is the founder. This can indeed support our faith amid the turbulent storms of the world.

Therefore, whatever plots people may devise against it, let this one consideration be enough to satisfy us: they cannot make God's anointing ineffective.

Mention is here made of mount Sion in express terms, not because David was first anointed there, but because finally, in God’s own time, the truth of the prophecy was revealed and actually established by the solemn rite of his consecration.

And although David in these words was mindful of God's promise, and drew his own attention and that of others to it, at the same time, he meant to signify that his own reign is holy and inseparably connected with the temple of God.

But this applies more appropriately to the kingdom of Christ, which we know to be both spiritual and joined to the priesthood; and this is the principal part of the worship of God.

I will declare, etc. David, to remove any pretense of ignorance from his enemies, assumes the office of a preacher to publish the decree of God. Or at least, he protests that he did not come to the throne without a sure and clear proof of his calling. It is as if he had said: I did not, without consideration, publicly go forward to usurp the kingdom, but I brought with me the command of God, without which I would have acted presumptuously in advancing myself to such an honorable station.

But this was more truly fulfilled in Christ, and doubtless David, under the influence of the Spirit of prophecy, had a special reference to him. For in this way all the ungodly are rendered inexcusable, because Christ proved himself to have been endowed with lawful power from God, not only by his miracles but by the preaching of the gospel.

In fact, the very same testimony resounds throughout the whole world. The apostles first, and after them pastors and teachers, bore testimony that Christ was made King by God the Father. But since they acted as ambassadors in Christ’s stead, He rightly and properly claims for himself alone whatever was done by them.

Accordingly, Paul (Ephesians 2:17) ascribes to Christ what the ministers of the gospel did in his name. “He came,” says he, “and preached peace to them that were afar off, and to them that were nigh.” By this, also, the authority of the gospel is better established because, although it is published by others, it does not cease to be the gospel of Christ.

Therefore, whenever we hear the gospel preached by men, we ought to consider that it is not so much they who speak, as Christ who speaks by them. And this is a singular advantage: that Christ lovingly allures us to himself by his own voice, so that we may by no means doubt the majesty of his kingdom.

For this reason, we ought more carefully to beware of wickedly refusing the edict which He publishes: Thou art my Son. David, indeed, could with propriety be called the son of God on account of his royal dignity, just as we know that princes, because they are elevated above others, are called both gods and the sons of God.

But here God, by the singularly high title with which he honors David, exalts him not only above all mortal men but even above the angels. This the apostle (Hebrews 1:5) wisely and diligently considers when he tells us this language was never used with respect to any of the angels.

David, individually considered, was inferior to the angels, but insofar as he represented the person of Christ, he is with very good reason preferred far above them. By the Son of God in this place we are therefore not to understand one son among many, but His only begotten Son, so that He alone should have the pre-eminence both in heaven and on earth.

When God says, I have begotten thee, this ought to be understood as referring to people’s understanding or knowledge of it. For David was begotten by God when the choice of him to be king was clearly manifested.

The words this day, therefore, denote the time of this manifestation. As soon as it became known that he was made king by divine appointment, he came forth as one who had been recently begotten of God, since so great an honor could not belong to a private person.

The same explanation is to be given of these words as applied to Christ. He is not said to be begotten in any other sense than that the Father bore testimony to Him as being His own Son.

This passage, I am aware, has been explained by many as referring to the eternal generation of Christ. From the words this day, they have reasoned ingeniously, as if these words denoted an eternal act without any relation to time.

But Paul, who is a more faithful and a better qualified interpreter of this prophecy, in Acts 13:33, calls our attention to the manifestation of the heavenly glory of Christ of which I have spoken. This expression, to be begotten, does not therefore imply that He then began to be the Son of God, but that His being so was then made manifest to the world.

Finally, this begetting ought not to be understood as referring to the mutual love that exists between the Father and the Son. It only signifies that He who had been hidden from the beginning in the sacred bosom of the Father, and who afterwards had been obscurely foreshadowed under the law, was known to be the Son of God from the time when He came forth with authentic and evident marks of Sonship. This is according to what is said in John 1:14: “We have seen his glory, as of the only begotten of the Father.”

We must, at the same time, however, bear in mind what Paul teaches (Romans 1:4): that He was declared to be the Son of God with power when He rose again from the dead. Therefore, what is said here has a principal allusion to the day of His resurrection.

But to whatever particular time the allusion may be, the Holy Spirit here points out the solemn and proper time of His manifestation, just as He does afterwards in these words:

“This is the day which the Lord hath made;
we will rejoice and be glad in it.” (Psalms 118:24)

Ask of me. Christ, it is true, asked his Father (John 17:5) to glorify him with the glory which he had with him before the world was; yet the more obvious meaning is that the Father will deny nothing to his Son which relates to the extension of his kingdom to the farthest ends of the earth.

But, in this wonderful matter, Christ is introduced as presenting himself before the Father with prayers, in order to illustrate the free liberality of God in conferring upon men the honor of constituting his own Son governor over the whole world. As the eternal Word of God, Christ, it is true, has always had in his hands by right sovereign authority and majesty, and as such can receive no additions to it; but still he is exalted in human nature, in which he took upon himself the form of a servant.

This title, therefore, is not applied to him only as God, but is extended to the whole person of the Mediator; for after Christ had emptied himself, there was given to him a name which is above every name, that before him every knee should bow (Philippians 2:9). David, as we know, after having obtained significant victories reigned over a large territory, so that many nations became tributaries to him; but what is said here was not fulfilled in him.

If we compare his kingdom with other monarchies, it was confined within very narrow boundaries. Unless, therefore, we suppose this prophecy concerning the vast extent of the kingdom to have been uttered in vain and falsely, we must apply it to Christ, who alone has subdued the whole world to himself and embraced all lands and nations under his dominion.

Accordingly, here, as in many other places, the calling of the Gentiles is foretold, to prevent all from imagining that the Redeemer who was to be sent by God was king of one nation only. And if we now see his kingdom divided, diminished, and broken down, this proceeds from the wickedness of men, which renders them unworthy of being under a reign so happy and so desirable. But although the ingratitude of men hinders the kingdom of Christ from prospering, it does not make this prediction of no effect, since Christ collects the dispersed remnants of his people from all regions and, in the midst of this wretched desolation, keeps them joined together by the sacred bond of faith, so that not one corner only, but the whole world is subjected to his authority. Besides, however insolently the ungodly may act, and however they may reject his sovereignty, they cannot, by their rebellion, destroy his authority and power. To this subject also belongs what immediately follows:

This is expressly stated to teach us that Christ is furnished with power to reign even over those who are averse to his authority and refuse to obey him. The language of David implies that not all will voluntarily receive his yoke, but that many will be stiff-necked and rebellious, whom he will nevertheless subdue by force and compel to submit to him.

It is true, the beauty and glory of the kingdom of which David speaks are more illustriously displayed when a willing people run to Christ in the day of his power, to show themselves his obedient subjects; but as the greater part of men rise up against him with a violence which spurns all restraint, it was necessary to add the truth, that this king would prove himself superior to all such opposition.

Of this unconquerable power in war God showed an example, primarily in the person of David, who, as we know, vanquished and overthrew many enemies by force of arms. But the prediction is more fully verified in Christ, who, neither by sword nor spear, but by the breath of his mouth, smites the ungodly even to their utter destruction.

It may, however, seem surprising that, while the prophets in other parts of Scripture celebrate the meekness, the mercy, and the gentleness of our Lord, he is here described as so rigorous, austere, and full of terror. But this severe and dreadful sovereignty is set before us for no other purpose than to strike alarm into his enemies; and it is not at all inconsistent with the kindness with which Christ tenderly and sweetly cherishes his own people.

He who shows himself a loving shepherd to his gentle sheep must treat the wild beasts with a degree of severity, either to convert them from their cruelty or effectually to restrain it. Accordingly, in Psalm 110:5, after the obedience of the godly is commended, Christ is immediately armed with power to destroy, in the day of his wrath, kings and their armies who are hostile to him.

And certainly, both these characters are fittingly ascribed to him: for he was sent by the Father to cheer the poor and the wretched with the news of salvation, to set the prisoners free, to heal the sick, to bring the sorrowful and afflicted out of the darkness of death into the light of life (Isaiah 61:1); and since, on the other hand, many by their ingratitude provoke his wrath against them, he assumes, as it were, a new character, to beat down their obduracy.

It may be asked, what is that iron scepter which the Father has put into the hand of Christ, with which to break his enemies in pieces? I answer, the breath of his mouth takes the place of all other weapons for him, as I have just shown from Isaiah.

Although, therefore, Christ does not move a finger, yet by his speaking he thunders powerfully enough against his enemies and destroys them by the rod of his mouth alone. They may fret and kick, and with the rage of a madman resist him however much, but they will at last be compelled to feel that he whom they refuse to honor as their king is their judge.

In short, they are broken in pieces by various methods, until they become his footstool. In what way the doctrine of the gospel is an iron rod may be gathered from Paul’s Epistle to the Corinthians (2 Corinthians 10:4), where he teaches that the ministers of Christ are furnished with spiritual weapons to cast down every high thing which exalts itself against Christ, etc.

I grant that even the faithful themselves may be offered in sacrifice to God, that he may quicken them by his grace; for it is fitting that we should be humbled in the dust before Christ stretches out his hand to save us.

But Christ trains his disciples to repentance in such a way as not to appear terrible to them. On the contrary, by showing them his shepherd’s rod, he quickly turns their sorrow into joy. So far is he from using his iron rod to break them in pieces, that he rather protects them under the healing shadow of his hand and upholds them by his power.

When David speaks, therefore, of breaking and bruising, this applies only to the rebellious and unbelieving, who submit to Christ not because they have been subdued by repentance, but because they are overwhelmed with despair.

Christ does not, indeed, literally speak to all men; but since he denounces in his word whatever judgments he executes upon them, he may be truly said to slay the ungodly man with the breath of his mouth (2 Thessalonians 2:8).

The Psalmist exposes their foolish pride to shame by a beautiful analogy, teaching us that although their obstinacy is harder than stones, they are yet more fragile than earthen vessels.

However, since we do not see the enemies of the Redeemer immediately broken in pieces—but, on the contrary, the Church herself often seems more like a frail earthen vessel under their iron hammer—the godly need to be admonished. They should regard the judgments that Christ daily executes as foreshadowings of the terrible ruin that awaits all the ungodly.

Furthermore, they must wait patiently for the last day, when he will utterly consume them by the flaming fire in which he will come. In the meantime, let us rest satisfied that he rules in the midst of his enemies.