How Does Psalm 2 Fit into End Times Events?
Manfred E. Kober, Th.D.

Psalm 2 can be entitled “David and the Tribulation” or “Redemption Amid Rebellion.”

David writes of the futility of rebellion against the Sovereign of the universe. The scene pictured is that of the armies of Armageddon (Rev 16:16) turning their weapons against Christ and His army who are returning from heaven; in a futile effort to sabotage His installation as millennial King (Rev 19:19).

Though the people rebel, the Prince will reign. He will subdue all rebellion with “a rod of iron.” The phrase connects Ps 2:9 with Rev 19:15, both passages clearly referring to the final rebellion at the end of the tribulation. Christ’s victory over His enemies is followed by His enthronement as King. The Father speaks in Ps. 2:6, “Yet have I set my King upon my holy hill of Zion”. Similarly, in Rev 29:4 Christ is set to rule over the world for a thousand years.

The second Psalm very naturally falls into five sections:

1. The Rebellion of the People, v 1-3. Their counsel against Christ’s sovereign rule is said to be futile, and fierce. The rage of the heathen is “against the Lord, and against his anointed.”

2. The Rejoinder of the Potentate, v 4-5. The Lord (v4), here adonai or sovereign, sits and observes, showing His displeasure. He laughs, indicating His derision. He speaks, pronouncing their doom. He vexes them, leading to their destruction.

3. The Resolve of the King, v 6-7. The resolve of the Father involves the installation of the Son (v 6) and the issuing of a decree. The Father purposes the coronation and enthronement of His Son. It appears that the phrase “Thou art my Son; this day have I begotten thee” (v 7) took place when the Father raised the son from the dead (Acts 13:33), an official act when Christ was recognized as qualified to be the millennial ruler.

4. The Recitation of the Plan, v 8-9 God’s future plan for His crowned Son is His dominion over the earth (v 8) and the sinners destruction for eternity (v 9).

5. The Response of the Princes, v 10-12. The world’s princes, judges and, by implication, all the people are to be teachable (v 10), should tremble at God’s holiness (v 11-12) and, above all, trust in His salvation (v 12).

It is interesting that the Jewish O.T. speaks of an individual as the Father’s Son who must be worshiped (“Kiss”, i.e. prostrate in worship.) Those who will not worship Him will perish. But that sovereign becomes the Savior for “all they that put their trust in Him” (v 12).

© Manfred E Kober
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