This Psalm is the controversy in divine power; verse 12 is blessing in dependence, to wit, in the Son.
Note that Psa. 2 does not take up the sufferings of Christ in themselves, though we know He suffered-it is the counsel of God in presence of the thoughts of the people and kings to cast His cords away, and Jehovah's counsel stands in power.
2. The heathen rage, and the kings of the earth.
4. Y o-shev bash-sha-ma-yim (He that dwelleth in the heavens) Adonai.
Dark as the way of the righteous may seem, i.e., unowned by the world, the Lord owns it; the wicked have a way of their own—the Lord destroys this. This is all Jewish, with hope however before it. Standing up to judgment when God shall arise to judgment, they will stand up with Him "Blessed be he." There then comes another question—the heathen, and the anointing, not merely the righteous, for now He is planted in the glory—then the righteous Man, here sitting in heaven.
The Psalmist has the glory of the Lord, His Christ, in His mind, and therefore asks, as from the perception of this, "Why do the heathen rage, and the peoples imagine a vain thing? The kings of the earth set themselves, and the rulers take counsel together against the Lord, and against his anointed." Note also the wickedness of their will is previously exhibited; compare Psa. 149:7-97To execute vengeance upon the heathen, and punishments upon the people; 8To bind their kings with chains, and their nobles with fetters of iron; 9To execute upon them the judgment written: this honor have all his saints. Praise ye the Lord. (Psalm 149:7‑9). They propose the utter rejection of their authority. Then comes the great truth of the identity of Jesus' and Jehovah's power-" He that sitteth in the heavens... Adonai shall have them in derision." This last is, I doubt not, Christ in governing power—the revelation of Jehovah in power; compare Psalm 110:55The Lord at thy right hand shall strike through kings in the day of his wrath. (Psalm 110:5)—the great truth, revealed in the New Testament, of Him, even Jesus, at the right hand of the Majesty on high, the right hand of power. But the time is distinctly descriptive; we have bash-sha-mayim (in the heavens), and compare this in Revelation. Now although "In the heavens" is a point of faith, in a Jew, specially after the ceasing of manifest presence on the earth, this is brought out here in a special manner; nor am I aware of the expression ye-shev bash-sha-ma-yim (He that sitteth in the heavens) elsewhere, save in Psa. 123 the cry of the Remnant for help at this very time when God does this. Verses 4 and 5 are the thoughts and acts of Adonai, of God from the heavens. Then compare again, Heb. 8:11Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens; (Hebrews 8:1), and Psalm 110:55The Lord at thy right hand shall strike through kings in the day of his wrath. (Psalm 110:5), for ye-shev bash-sha-ma-yim (He that sitteth in the heavens) and Adonai (the Lord) is the great point here; Christianity has revealed it, i.e., how and who.
Then comes the other part of Messiah's exaltation. The former was moral-this, constituted or rightful glory; He is set King in Zion, the holy mountain. This, I think, is Jehovah's word concerning Messiah—it is the mountain of God's holiness, and He is God's King. He has already spoken of His heavenly glory as Adonai. But “I have anointed my King in Zion, my holy mountain" here is the royalty on earth of Messiah in Zion. But the resurrection must come in, and it must not be supposed that it was without special glory of Person, this royalty in Zion could be, and the decree therefore is declared—Jehovah saith to Jesus "Thou art my Son; this day have I begotten thee." The Sonship of Jesus, with the Father, is therefore declared and revealed. This is declared in the resurrection, with power, in holiness. So we know now, here is the decree; it is spoken of the Lord, being a Jew, as of Jehovah, but, being to the Son, the Father is revealed. But then follows the inheritance of the heathen, given to Messiah—His request is the plea at once. Blessed is He that asks everything for us! All things are ours, and we Christ's.
Note, Psa. 1 and 2 are the thesis about Messiah, and Psa. 3 etc. give the condition of Messiah as bringing out the character of God.
In this Psalm we have then, Jehovah and His Christ-the counsels of Jehovah as to Him. The kings of the earth, and peoples would cast off their bands, yet Adonai speaks in wrath to them. The decree then is declared—Jehovah says to Christ: " Thou art my Son, this day have I begotten thee." He is set up in this position-the King set up in Zion is first set up as Son. So Acts 13; in general it is true, but He is actually set in His place on resurrection, but according to the Spirit of holiness—He was Son, Luke 1:3535And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God. (Luke 1:35), Romans 1, here below, Acts 13. It seems to me, in the general sense, Acts 3:2626Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities. (Acts 3:26) and chap. 13: 33 (take away "again"), though, as to the moment of application, He was risen now, the Psalms in general present either rejection when manifested according to the Spirit of holiness, or the subsequent presentation of, and insistence upon this claim before the execution of judgment.
The Lord was set up “Son," according to decree-not yet in manifest power—but really such, when born here below; declared such in power, to faith, by resurrection—rejected, but will, in due time, demand the inheritance. The kings of the earth are counseled to submit, and serve the Lord, and to own the Son thus set up by decree. That a certain general blessing would attend this, although I doubt not, yet it is not the subject of the present position, and demand of Jesus to the Father. The Son in this Psalm is manifested, or testified to, as having been raised up by God.
In John 17 He asks about those who are the Father's, because He is going to the glory which He had with the Father, with whom (chap. 10) He is one before the world was; and all that is the Father's is His, and His the Father's. He has quite done with the world—leaves it as it is, and His disciples in it only that, through grace, it may believe this. But the disciples, and those who believe through their word, are identified with His position in it and the Father, to have His joy perfected in them. He is before the Father, and not set up by the decree—a higher and more glorious place, for it flowed from what He was. And this is what He is always throughout John, and man being a sinner, this is what men reject—Him as entitled by the decree, because He could not but be what He was as manifesting the Father—light and life—and the Son one with Him. This ought to have attracted them, but they saw and hated both Him and His Father. Further, it is evident that, even in the general sense of owning the Son risen and glorified, Jerusalem, or Zion, should have been the center. There God will set Him King, though in view of that He may call for the submission of the nations to the Son set up by decree, Jerusalem having rejected the testimony of the risen and exalted Son.
The testimony to the Gentiles took quite a new form in the ministry of Paul, which, not as to salvation but ministry, may almost be called a dispensation apart (Eph. 3:22If ye have heard of the dispensation of the grace of God which is given me to you-ward: (Ephesians 3:2); Col. 1:2525Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; (Colossians 1:25)); the unity of the Body of Christ being the grand basis of the calling which was of heaven, above the Jews, and leveling all, because not Adonai claiming the earth and Zion, but uniting with Himself as speaking from heaven, the saints receiving this testimony. Hence the suspension as to the letter (not as to the Spirit in blessing) of the commission; Matt. 28 And this is why the testimony could be, in general, all mingled together, i.e., of the Apostles at Jerusalem in the latter day, because, while salvation was in the Son at all times, the summons to submit to the Son could be identified with the proofs of His resurrection, or rather afforded by it, distinct from the union with Him which placed the Church in the Son, who was in the Father, and the kingdom altogether in mystery.
All this will be never seen clear till the administration of the kingdom be seen clear—the keys of this were, given to Peter; Paul had another service.