In the book of Acts, one
reads, “Who
by the mouth of thy servant David hast said” (Acts
4:25). From this passage
from Acts, it is learned that David was the author
of this Psalm. In Latin, the
phrase “Why do the heathen rage” is known as “Quare fremuerunt gentes,” by which this Psalm is often known. The
fact of this is especially true during a musical
performance of the Psalm. One
example of how the Psalm is preformed musically is Oratorio Noël Saint-Saens - Quare fremuerunt gentes - La Badinerie.
In addition, the Psalm is considered Messianic,
meaning it is speaking of the
hope of the Messiah. When did Christ fulfill this
Psalm? According to Acts
13:30-34, the Messianic hope of this Psalm is
fulfilled in Christ’s resurrection.
Interestingly, George Frideric Handel used nine
verses from this Psalm in his
classic, “Messiah.”
In addition, over
half of Psalm 2 has been quoted by the New
Testament, either directly or
indirectly.
In this devotional, a
number of
classic commentators will be cited for elucidations
on the twelve verses that
make up this Psalm.
1 Why do the heathen rage,
and the
people imagine a vain thing?
2 The kings of the earth
set
themselves, and the rulers take counsel together,
against the Lord, and against
his anointed, saying,
3 Let us break their bands
asunder,
and cast away their cords from us.
From
Spurgeon’s
classic, The
Treasury of David
one finds the most excellent commentary on the
first three verses:
1 Why do the heathen rage, and the people imagine a
vain
thing?
2 The kings of the earth set themselves, and the
rulers take
counsel together, against the Lord, and against his
anointed, saying,
3 Let us break their bands asunder, and cast away
their
cords from us.
“We have, in these first three verses, a
description of the
hatred of human nature against the Christ of God. No
better comment is needed
upon it than the apostolic song in Acts 4:27, Acts
4:28: “For of a truth
against thy holy child Jesus, whom thou hast
anointed, both Herod, and Pontius
Pilate, with the Gentiles, and the people of Israel,
were gathered together,
for to do whatsoever thy hand and thy counsel
determined before to be done.”
The Psalm begins abruptly with an angry
interrogation; and well it may: it is
surely but little to be wondered at, that the sight
of creatures in arms
against their God should amaze the psalmist's mind.
We see the heathen raging,
roaring like the sea, tossed to and fro with
restless waves, as the ocean in a
storm; and then we mark the people in their hearts
imagining a vain thing
against God. Where there is much rage there is
generally some folly, and in
this case, there is an excess of it. Note, that the
commotion is not caused by
the people only, but their leaders foment the
rebellion. "The kings of the
earth set themselves." In determined malice they
arrayed themselves in
opposition against God. It was not temporary rage,
but deep-seated hate, for
they set themselves resolutely to withstand the
Prince of Peace. “And the
rulers take counsel together.” They go about their
warfare craftily, not with
foolish haste, but deliberately. They use all the
skill which art can give.
Like Pharaoh, they cry, “Let us deal wisely with
them.” O that men were half as
careful in God's service to serve him wisely, as his
enemies are to attack his
kingdom craftily. Sinners have their wits about
them, and yet saints are dull.
But what say they? what is the meaning of this
commotion? “Let us break their
bands asunder.” “Let us be free to commit all manner
of abominations. Let us be
our own gods. Let us rid ourselves of all
restraint.” Gathering impudence by
the traitorous proposition of rebellion, they add –
“let us cast away;” as if
it were an easy matter, - “let us fling off 'their
cords from us.’” What! O ye
kings, do ye think yourselves Samsons? and are the
bands of Omnipotence but as
green withs before you? Do you dream that you shall
snap to pieces and destroy
the mandates of God - the decrees of the Most High -
as if they were but tow?
And do ye say, “Let us cast away their cords from
us?” Yes! There are monarchs
who have spoken thus, and there are still rebels
upon thrones. However mad the
resolution to revolt from God, it is one in which
man has persevered ever since
his creation, and he continues in it to this very
day. The glorious reign of
Jesus in the latter day will not be consummated,
until a terrible struggle has
convulsed the nations. His coming will be as a
refiner's fire, and like
fuller's soap, and the day thereof shall burn as an
oven. Earth loves not her
rightful monarch, but clings to the usurper's sway:
the terrible conflicts of
the last days will illustrate both the world's love
of sin and Jehovah's power
to give the kingdom to his only Begotten. To a
graceless neck the yoke of
Christ is intolerable, but to the saved sinner it is
easy and light. We may
judge ourselves by this, do we love that yoke, or do
we wish to cast it from
us? THE ARGUMENT
The penman of this Psalm was David, as is affirmed,
(Acts
4:25). As for the matter or subject of it, it may
seem to have some respect
unto David, and to his advancement to and settlement
in the throne of Judah and
Israel; but the chief design and scope of it, and
the primary intention of the
Holy Ghost in it, was to describe the Messiah and
his kingdom, as is manifest,
1. From express testimonies of the New Testament to
that
purpose, as Acts 4:25 13:33 Hebrews 1:5 5:5; and
2. From the consent of the ancient Hebrew writers,
who did
unanimously expound it so, as is confessed by their
own brethren, particularly
by Rabbi Solomon Jarchi upon this place; who hath
this memorable passage, Our
doctors expounded this Psalm of the King Messiah,
but that we may answer the
heretics (by which he means the Christians, as all
know) it is expedient to
interpret it of David’s person, as the words sound;
which words, although they
are left out of the latter editions of that book,
either by the fraud of Jews,
or carelessness or mistake of others, yet are extant
in the ancient editions of
it.
3. From divers passages of the Psalm, which do not
agree to
David, but to Christ only, the title of Son, of
which see Hebrews 1:4,5, the
extent of his kingdom, Psalm 2:8, and Divine
worship, Psalm 2:11,12.
The kingdom of Christ, and the opposition of the
heathen
foretold, Psalm 2:1-7. God giveth him the earth for
his possession, Psalm
2:8,9. He summons all the kings and judges of the
earth to submit themselves to
him, Psalm 2:10-12.
Why? upon what provocation, or to what end or
purpose?
The heathen, or, Gentiles; who did so against
David, as we
see, 2 Samuel 5:6,17 1 Chronicles 14:8, &c.; and
against Christ, Luke 18:32
Acts 4:25, &c.
And the people: this is either another expression
of the
same thing, as is usual in Scripture; or as the
former word notes the Gentiles,
so this may design the Jews or Israelites, who also
combined against David, 2
Samuel 2:8, &c., and against Christ, Acts 4:27,
though they were all of one
nation, and descended from one and the same mother,
as this word signifies, and
it is used Genesis 25:23.
Imagine a vain thing; what they shall never be able
to
effect; and if they could, it would do them no good,
as they fancy, but great
hurt.” (1)
4 He that sitteth in the
heavens
shall laugh: The Lord shall have them in derision.
The
Cambridge
Bible for Schools and Colleges
entry exposits this concisely:
4. “He that sitteth in the heavens] Enthroned in
majesty
(Psalm 123:1), but withal watching and controlling
the course of events upon
the earth (Psalm 11:4; Psalm 103:19; Psalm 113:4
ff.; Revelation 5:13;
Revelation 6:16).
shall laugh … shall have them in derision] Or,
laugheth …
mocketh at them. Cp. Psalm 37:13; Psalm 59:8;
Proverbs 1:26. The O.T. uses
human language of God without fear of lowering Him
to a human level.
the Lord] This is the reading of 1611, restored by
Dr
Scrivener. Most editions, and R.V., have the Lord,
in accordance with the
Massoretic Text, which reads Adonai, not Jehovah.
The variation is perhaps
significant. God is spoken of as the sovereign ruler
of the world, rather than
as the covenant God of Israel.
4–6. The poet-seer draws aside the veil, and bids
us look
from earth to heaven. There the supreme Ruler of the
world sits enthroned in
majesty. With sovereign contempt He surveys these
petty plottings, and when the
moment comes confounds them with a word.” (2)
5 Then shall he speak unto
them in
his wrath, and vex them in his sore displeasure.
From
the
Pulpit
Commentary this verse is explained:
“Verse 5. - Then shall he speak unto them in his
wrath. “Then”
(אָז)
means “after a time” – “presently”
('Speaker's Commentary'), when the fitting period
has arrived. “He shall speak”
- not in articulate words, not by a voice from
heaven, not even by a
commissioned messenger, but by accomplished facts.
Christ does rule; Christ
does reign; he sits a King in heaven, and is
acknowledged as a King upon earth.
In vain was all the opposition of the Jews, in vain
persecution after persecution
by the Gentiles. God has established his Church, and
“the gates of hell shall
not prevail against it.” And vex them. “Strike
terror and dismay into them”
(Kay). In his sore displeasure; or, “in the heat of
his anger” (Trench and
Skinner). Psalm 2:5” (3)
6 Yet have I set my king
upon my
holy hill of Zion.
The
Jamieson-Fausset-Brown
Bible Commentary
describes this:
“6. The purpose here declared, in its execution,
involves
their overthrow.
Yet—literally, “and,” in an adversative sense.
I have set—anointed, or firmly placed, with
allusion in the
Hebrew to “casting an image in a mold.” The sense is
not materially varied in
either case.
my king—appointed by Me and for Me (Nu 27:18).
upon my holy hill of Zion—Zion, selected by David
as the abode
of the ark and the seat of God's visible residence
(1Ki 8:1); as also David,
the head of the Church and nation, and type of
Christ, was called holy, and the
Church itself came to be thus named (Ps 9:11; 51:18;
99:2; Isa 8:18; 18:7,
&c.).” (4)
7 I will declare the
decree: The
Lord hath said unto me, thou art my Son; this day
have I begotten thee.
8 Ask of me, and I shall
give thee
the heathen for thine inheritance, and the uttermost
parts of the earth for thy
possession.
9 Thou shalt break them
with a rod
of iron; thou shalt dash them in pieces like a
potter's vessel.
Matthew Henry's Concise
Commentary
on verses
7-9 is brief yet illuminating:
“2:7-9 The kingdom of the Messiah is founded upon
an eternal
decree of God the Father. This our Lord Jesus often
referred to, as what he
governed himself by. God hath said unto him, thou
art my Son, and it becomes
each of us to say to him, Thou art my Lord, my
Sovereign'. The Son, in asking
the heathen for his inheritance, desires their
happiness in him; so that he
pleads for them, ever lives to do so, and is able to
save to the uttermost, and
he shall have multitudes of willing, loyal subjects,
among them. Christians are
the possession of the Lord Jesus; they are to him
for a name and a praise. God
the Father gives them to him, when, by his Spirit
and grace, he works upon them
to submit to the Lord Jesus.” (5)
10 Be wise now therefore, O
ye
kings: be instructed, ye judges of the earth.
Barnes' Notes on the Bible
has some of
the best commentary on this verse:
“Be wise now, therefore, O ye kings - This is to be
understood as the language of the psalmist. See
introduction to the psalm,
Section 3. It is an exhortation addressed to the
rulers and princes whom the
psalmist saw engaged in opposition to the purpose of
Yahweh Psalm 2:1-3 - and
hence, to all rulers and princes - to act the part
of wisdom, by not attempting
to resist the plans of God, but to submit to him,
and secure his friendship.
The psalmist cautions them to take warning, in view
of what must certainly come
upon the enemies of the Messiah; to cease their vain
attempts to oppose his
reign, and, by a timely submission to him, to ensure
his friendship, and to
escape the doom that must come upon his foes. The
way of wisdom, then, was not
to engage in an attempt in which they must certainly
be crushed, but to secure
at once the friendship of one appointed by God to
reign over the earth.
Be instructed - In your duty to Yahweh and his
Anointed One;
that is, in the duty of submitting to this
arrangement, and lending your
influence to promote it. The word used here, and
rendered “be instructed,”
means properly to chastise, chasten, correct; and it
here means, be admonished,
exhorted, or warned. Compare Proverbs 9:7; Job 4:3;
Psalm 16:7.
Ye judges of the earth - Ye who administer justice;
that is,
ye rulers. This was formerly done by kings
themselves, as it is now supposed to
be in monarchical governments, where the judges act
in the name of the king. In
Republics, justice is supposed to be administered by
the people through those
whom they have appointed to execute it. The word
here is equivalent to rulers,
and the call is on those who occupy posts of office
and honor not to oppose the
purposes of Yahweh, but to bring their influence to
the promotion of his
designs. At the same time, it cannot be doubted that
it is implied that they
should seek to be interested personally in his
reign.” (6)
11 Serve the Lord with
fear, and
rejoice with trembling.
Matthew Poole's Commentary
entry on
verse eleven in fitting:
“With fear,
i.e.
with reverence, and an awful sense of his great and
glorious majesty, as very
careful and diligent to please him, and afraid to
offend him.
Rejoice; do not esteem his yoke your dishonour and
grievance; but
know that it is a greater glory and happiness to be
the subjects of this King,
than to be emperors of the greatest empire; and
accordingly rejoice in it, and
bless God for this inestimable grace and benefit.
With trembling: this is added to express the quality of this joy
to which
he calls them, and to distinguish it from that
carnal and worldly rejoicing
which is usually attended with security, and
presumption, and licentiousness,
and to warn them to take heed that they do not turn
this grace of God into
wantonness, nor slacken their dread of God’s
tremendous majesty, and of his
terrible judgments, if they should hereafter revolt
from him, or rebel against
him; but, on the contrary, work out their salvation
with fear and trembling, as
it is prescribed, Philippians 2:12: compare Matthew
28:8.” (7)
12 Kiss the Son, lest he be
angry,
and ye perish from the way, when his wrath is
kindled but a little. Blessed are
all they that put their trust in him.
John
Calvin’s
comments on verse twelve are suitable for a final
commentary entry:
“12. Kiss the Son, lest he be angry, and ye perish
from the
way, when his wrath is kindled in a moment. O
blessed are all who put their
trust in him.
David expresses yet more distinctly what kind of
fear and
service God requires. Since it is the will of God to
reign by the hand of his
Son, and since he has engraved on his person the
marks and insignia of his own
glory, the proper proof of our obedience and piety
towards him is reverently to
embrace his Son, whom he has appointed king over us,
according to the
declaration,
“He that honoureth not the Son, honoureth not the
Father who
hath sent him,” (John 5:23)
The term kiss refers to the solemn token or sign of
honor
which subjects were wont to yield to their
sovereigns. The sum is, that God is
defrauded of his honor if he is slot served in
Christ. The Hebrew word vr Bar,
signifies both a son and an elect person; but in
whatever way you take it, the
meaning will remain the same. Christ was truly
chosen of the Father, who has
given him all power, that he alone should stand
pre-eminent above both men and
angels. On which account also, he is said to be
“sealed” by God, (John 6:27)
because a peculiar dignity was, conferred upon him,
which removes him to a
distance from all creatures. Some interpreters
expound it, kiss or embrace what
is pure, which is a strange and rather forced
interpretation. For my part, I
willingly retain the name of son, which answers well
to a former sentence,
where it was said, "Thou art my Son, this day have I
begotten thee."
What follows immediately after is a warning to
those who
despise Christ, that their pride shall not go
unpunished, as if he had said, As
Christ is not despised without indignity being done
to the Father, who hath
adorned him with his own glory, so the Father
himself will not allow such an
invasion of his sacred rights to pass unpunished.
And to teach them to beware
of vainly deceiving themselves with the hope of a
lengthened delay, and from
their present ease indulging themselves in vain
pleasures, they are plainly
told that his wrath will be kindled in a moment. For
we see, when God for a
time connives at the wicked, and bears with them,
how they abuse this forbearance,
by growing more presumptuous, because they do not
think of his judgments
otherwise, than according to sight and feeling. Some
interpreters, I know,
explain the Hebrew word kmt,
Camoat,
which we have rendered, in a
moment, in a different way, namely, that as soon as
God's wrath is kindled in
even a small degree, it will be all over with the
reprobate. But it is more
suitable to apply it to time, and to view it as a
warning to the proud not to
harden themselves in their stupidity and
indifference, nor flatter themselves
from the patience of God, with the hope of escaping
unpunished. Moreover,
although this word appears to be put for the purpose
of giving a reason of what
goes before, namely, why those who refuse to kiss
the Son shall perish, and
although the Hebrew word ky,
ki,
signifies more frequently for than
when, yet I am unwilling to depart from the commonly
received translation, and
have thought it proper to render the original word
by the adverb when, which
denotes both the reason and time of what is
predicated. Some explain the
phrases, to perish from the way, as meaning, a
perverse way, or wicked manner
of listing. Others resolve it thus, lest your way
perish, according to that
saying of the first psalm, the way of the ungodly
shall perish. But I am rather
inclined to attach to the words a different meaning,
and to view them as a
denunciation against the ungodly, by which they are
warned that the wrath of
God will cut them off when they think themselves to
be only in the middle of
their race. We know how the despisers of God are
accustomed to flatter
themselves in prosperity, and run to great excess in
riot. The prophet,
therefore, with great propriety, threatens that when
they shall say, Peace and
safety, reckoning themselves at a great distance
from their end, they shall be
cut off by a sudden destruction, (1 Thessalonians
5:3)
The concluding sentence of the psalm qualifies what
was
formerly said concerning the severity of Christ; for
his iron rod and the fiery
wrath of God would strike terror into all men
without distinction, unless this
comfort had been added. Having, therefore discoursed
concerning the terrible
judgment which hangs over the unbelieving, he now
encourages God's faithful and
devout servants to entertain good hope, by setting
forth the sweetness of his
grace. Paul likewise observes the same order, (2
Corinthians 10:6) for having
declared that vengeance was in readiness against the
disobedient, he
immediately adds addressing himself to believers
"When your obedience is
fulfilled." Now, we understand the meaning of the
Psalmist. As believers
might have applied to themselves the severity of
which he makes mention, he
opens to them a sanctuary of hope, whither they may
flee, in order not to be
overwhelmed by the terror of God's wrath; just as
Joel (Joel 2:32) also after
having summoned the ungodly to the awful
judgment-seat of God, which of itself
is terrible to men, immediately subjoins the
comfort, Whosoever shall call on
the name of the Lord shall be saved. For it appears
to me that this
exclamation, blessed are all they that put their
trust in him, should be read
as a distinct sentence by itself. The pronoun him
may be referred as well to
God as to Christ, but, in my judgment, it agrees
better with the whole scope of
the psalm to understand it of Christ, whom the
Psalmist before enjoined kings
and judges of the earth to kiss.” (8)
In
conclusion:
It
would
be appropriate to close with Charles H. Spurgeon’s
EXPLANATORY NOTES AND
QUAINT SAYINGS on verse twelve:
“Verse 12. “Kiss,” a sign of love among equals:
Genesis
33:4; 1 Samuel 20:41; Romans 16:16; 1 Corinthians
16:20. Of subjection in
inferiors: 1 Samuel 10:1. Of religious adoration in
worshippers: 1 Kings 19:18;
Job 31:27. - John Richardson, Bishop of Ardagh,
1655.
Verse 12. “Kiss the Son, lest he be angry.” From
the Person,
the Son, we shall pass to the act (Osculamini,
kiss the Son); in which we shall see, that since
this is an act which
licentious men have depraved (carnal men do it, and
treacherous men do it—Judas
betrayed his Master by a kiss), and yet God commands
this, and expresses love
in this; everything that hath, or may be abused,
must not therefore be
abandoned; the turning of a thing out of the way, is
not a taking of that thing
away, but good things deflected to ill uses by some,
may be by others reduced
to their first goodness. Then let us consider and
magnify the goodness of God,
that hath brought us into this distance, that we may
kiss the Son, that the
expressing of this love lies in our hands, and that,
whereas the love of the
church, in the Old Testament, even in the Canticle,
went no farther but to the
Osculator me (O that he would kiss me with the
kisses of his mouth! Canticles
1:1), now, in the Christian church, and in the
visitation of a Christian soul,
he hath invited us, enables us to kiss him, for he
is presentially amongst us.
This leads us to give an earnest persuasion and
exhortation to kiss the Son,
with all those affections, which we shall there find
to be expressed in the
Scriptures, in that testimony of true love, a holy
kiss. But then, lest that
persuasion by love should not be effectual and
powerful enough to us, we shall
descend from that duty, to the danger, from love, to
fear, “lest he be angry;”
and therein see first, that God, who is love, can be
angry; and then, that this
God who is angry here, is the Son of God, he that
hath done so much for us, and
therefore in justice may be angry; he that is our
Judge, and therefore in
reason we are to fear his anger: and then, in a
third branch, we shall see how
easily this anger departs—a kiss removes it.
Verse 12. “Kiss the Son.” That is, embrace him,
depend upon
him all these ways: as thy kinsman, as thy
sovereign; at thy going, at thy
coming; at thy reconciliation, in the truth of
religion in thyself, in a
peaceable unity with the church, in a reverent
estimation of those men, and
those means, whom he sends. Kiss him, and be not
ashamed of kissing him; it is
that which the spouse desired, “I would kiss thee,
and not be despised.”
Canticles 7:1. If thou be despised for loving Christ
in his Gospel, remember
that when David was thought base, for dancing before
the ark, his way was to be
more base. If thou be thought frivolous for
thrusting in at service, in the
forenoon, be more frivolous, and come again in the
afternoon: “Tanto major
requies, quanto
ab amore Jesu nulla
requies;” (Gregory) “The more thou troublest
thyself, or art troubled by
others for Christ, the more peace thou hast in
Christ.” . . . . “Lest he be
angry.” Anger, as it is a passion that troubles, and
disorders, and discomposes
a man, so it is not in God; but anger, as it is a
sensible discerning of foes
from friends, and of things that conduce, or
disconduce to his glory, so it is
in God. In a word, Hilary hath expressed it well: “Poena patientis, ira decernentis;” “Man’s suffering is God’s
anger.” When God inflicts such punishments as a king
justly incensed would do,
then God is thus angry. Now here, our case is
heavier; it is not this great,
and almighty, and majestical God, that may be
angry—that is like enough; but
even the Son, whom we must kiss, may be angry; it is
not a person whom we
consider merely as God, but as man; may not as man
neither, but a worm, and no
man, and he may be angry, and angry to our ruin. . .
. “Kiss the Son,” and he
will not be angry; if he be, kiss the rod, and he
will be angry no longer—love
him lest he be: fear him when he is angry: the
preservative is easy, and so is
the restorative too: the balsamum of this kiss is
all, to suck spiritual milk
out of the left breast, as well as out of the right,
to find mercy in his
judgments, reparation in his ruins, feasts in his
lents, joy in his anger. -
From Sermons of John Donne, D.D., Dean of St.
Paul’s,1621-1631.
Verse 12. “Kiss the Son.” To make peace with the
Father,
kiss the Son. “Let him kiss me,” was the church’s
prayer. Canticles 1:2. Let us
kiss him — that be our endeavour. Indeed, the Son
must first kiss us by his
mercy, before we can kiss him by our piety. Lord,
grant in these mutual kisses
and interchangeable embraces now, that we may come
to the plenary wedding
supper hereafter; when the choir of heaven, even the
voices of angels, shall
sing epithalamiums, nupital songs, at the bridal of
the spouse of the Lamb. -
Thomas Adams.
Verse 12. “If his wrath be kindled but a little;”
the Hebrew
is, if his nose or nostril be kindled but a little;
the nostril, being an organ
of the body in which wrath shows itself, is put for
wrath itself. Paleness and
snuffling of the nose are symptoms of anger. In our
proverbials, to take a
thing in snuff, is to take it in anger. - Joseph
Caryl.
Verse 12. “His wrath.” Unspeakable must the wrath
of God be
when it is kindled fully, since perdition may come
upon the kindling of it but
a little. - John Newton.” (9)
And
lastly:
The thrust of Psalm two is
witnessing the God of Israel who inaugurates the
King on Mt. Zion. Who is this King?
It is God’s Anointed One, the Messiah!
“Study to shew thyself
approved unto
God, a workman that needeth not to be ashamed,
rightly dividing the word of
truth.” (2 Timothy 2:15)
“To God, only wise, be
glory through
Jesus Christ forever. Amen.” (Romans 16:27) and
“heirs according to the
promise.” (Galatians 3:28-29)
2.Cambridge Bible for Schools and Colleges, A. F. KIRKPATRICK, D.D., Psalms of (Cambridge
University
Press, 1906), p. 9.
3.H. D. M. Spence and Joseph
S. Exell,
The Pulpit
Commentary, Psalms, Vol.
8., (Grand Rapids, Michigan, Eerdmans Publishing
Company reprint 1978), p. 11.
4.Jamieson, Fausset and Brown, Commentary on the
Whole Bible, (Grand Rapids, Michigan, Zondervan, 1977) p. 407.
5.Matthew Henry, Concise Commentary, Psalms, (Nashville, Tennessee, Thomas Nelson),
p. 798.
6.Albert Barnes, THE AGES
DIGITAL
LIBRARYCOMMENTARY, Barnes’
Notes on the
Bible, Psalms, Vol. 5, p. 92-93.
7.Matthew Poole's Commentary on the Holy Bible, Psalms, Vol. 2, (Peabody,
Massachusetts, Hendrickson Publishers, 1985) p. 3-4.
8.John Calvin, Calvin's Commentaries, Psalms, Volume IV, (Grand Rapids, Michigan,
Baker Book House Reprinted 1979), pp. 21-27.
9.Charles H. Spurgeon, The
Treasury of David, Vol. I,
(Nashville, Tennessee, Thomas Nelson), p. 19-20.
Mr.
Kettler has previously published articles in
the Chalcedon Report and Contra Mundum. He and his
wife Marea attend the
Westminster, CO, RPCNA Church. Mr. Kettler is the
author of the book defending
the Reformed Faith against attacks, titled: The
Religion That Started in a Hat.
Available at: www.TheReligionThatStartedInAHat.com