Psalms 2:12

"Kissing" the son (NIV) is an act of submissive homage to the king (cf. 1 Kings 19:20; Hosea 13:2). [Note: See Chisholm, p. 266, n. 16, for discussion of the textual problem involving "son."] The custom of kissing the pope’s ring pictures the same thing. The human king and the Lord enjoy close association in this whole psalm. Their wrath and their pleasure are different only in the spheres in which they operate, the local and the cosmic. The nations would serve the Lord as they served His son, the king of Israel. Only by taking refuge in His anointed, rather than rebelling against him, could they avoid the wrath of God. "Trust" is the characteristic Old Testament word for the New Testament words "faith" and "believe." The Hebrew words for taking refuge in (e.g., Ruth 2:12), leaning on (e.g., Psalms 56:3), rolling on (e.g., Psalms 22:8), and waiting for (e.g., Job 35:14) all refer to trusting in. [Note: The New Scofield . . ., p. 602. See also Ronald B. Allen, Rediscovering Prophecy: A New Song for a New Kingdom, pp. 155-72.] Psalms 1 opened with a benediction, and Psalms 2 closes with one.

The Apostle Peter saw in the opposition of Israel’s leaders to Jesus a parallel with the refusal of the nations’ leaders in David’s day to submit to David’s authority (Acts 2:22-36). The writer to the Hebrews also saw a fulfillment of the coronation of God’s "son" in Jesus’ resurrection and ascension (Hebrews 1:5; cf. Hebrews 5:5). By that exaltation, Paul wrote, Jesus was declared to be the Son of God (cf. Romans 1:4). In another eternal sense, of course, Jesus was always God’s Son (Matthew 3:17; Matthew 17:5; 2 Peter 1:17). When God instructs His Son to ask for His inheritance, He will then bring Jesus back into the world (i.e., back to earth; Hebrews 1:6). Then the Anointed One will smash His enemies and rule over them with absolute control (cf. Revelation 19:11-21), but those who submit to Him will experience His protection and great joy (cf. Revelation 20:1-7).

"The 2nd Psalm gives the order of the establishment of the kingdom. It is in six parts: (1) The rage and the vain imagination of the Jews and Gentiles against the LORD and His Anointed (Psalms 2:1-3). The inspired interpretation of this is in Acts 4:25-28, which asserts its fulfillment in the crucifixion of Christ. (2) The derision of the LORD (Psalms 2:4), that men should suppose it possible to set aside His covenant (2 Samuel 7:8-17) and oath (Psalms 89:34-37). (3) The vexation (Psalms 2:5) fulfilled in the destruction of Jerusalem, A.D. 70, and the dispersion of the Jews at that time; yet to be fulfilled more completely in the tribulation (Matthew 24:29 [sic 15-20]) which immediately precedes the return of the King (Matthew 24:30). (4) The establishment of the rejected King upon Zion (Psalms 2:6). (5) The subjection of the earth to the King’s rule (Psalms 2:7-9). And (6) the present appeal to the world powers (Psalms 2:10-12)." [Note: The New Scofield . . ., pp. 601-2.]