K i n . g ’ s B u s i n e s s
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spoke by me and his word was upon my tongue” (2 Sam. 2 3 :2 ). Likewise, all of the prophets of God received their message through the Holy Spirit : “ Yet they made their hearts as an adamant stone, lest they should hear the law and the words which the Lord of Hosts had sent by His Spirit by the former prophets : therefore, there came great wrath from the Lord o f Hosts.” The poem naturally falls into four divisions, each con taining three verses. The first division (vs. 1-3) con sists of a prediction of an international, atheistic, religio- political convention. The second division gives Gpd’s an swer to the opposition which heads u p ,in the aforesaid conference (vs. 4 -6 ). The third division reveals a decree by the eternal God in the form o f a conversation which He had with Him whom He termed “my son,” and which is used as proof of the proposition set forth in verse six (vs. 7-9). The last division gives the inspired Psalmist’s advice to the rebellious kings. A n I nternational , A theistic R eligio -P olitical C onvention The Psalmist, by way of emphasis, announced the unsettled, agitated condition of the nations in the future, in the form of a rhetorical question. From the context it is quite evident that the nations, according to this pre diction, are astir over a religious question, as is set forth in the words “ against the Lord and against his anointed, saying, Let us break their bonds asunder, etc.” It is the topic o f the hour, and throughout the entire world gatherings, which in most instances are more or less dis orderly, are being held to debate the merits o f the same. Not only will this religious issue be discussed in small gatherings throughout thè world, but, according to verse two, there will be held in some great city an International, Atheistic, Religio-political Convention. As proof of these assertions study carefully and prayer fully, the words of each statement, “Why do the nations tumultuously assemble, and. the peoples meditate a vain thing ?” The word rageshu is correctly translated “ tumul tuously assemble” in the footnote of the Revised Version. Therefore, the prophet saw, by the Spirit, conventions whose sessions will be stormy and tumultuous, held among thè nations o f the world. The expression “ meditate a vain thing” confirms this position,1— namely, that these gatherings are deliberative ones. That this religious ques tion is the all-absorbing topic of the hour in comparison with which all other questions, for the time being, pale off into insignificance, that it has permeated every strata o f society, and that the attention and interest of the entire world is focused upon the outcome of the issues at stake, is seen in the fact that “ the nations” and “ the peoples” are the ones who are considering and debating this' interna tional question and subsidiary ones involved in the same. Verse two predicts an International Conference in which the “ kings of the earth” and “ the rulers” gather together in Conference to decide the issues which are agitating the world. It is a political gathering, for the delegates are “ the kings o f the earth,” and “ the rulers.” The expressions “ kings o f the earth” and “ the rulers” indicate that all of the rulers of the world sit as delegates at this convention : hence, an international conference. The expression “ take counsel together” confirms the inter pretation placed upon verse one,—namely, that a world conference is in the prophet’s view. The object of the conference is clearly seen in the statement “ against the Lord and against His anointed.” The religious char acter of the assembly is seen in the expression “ against the Lord, and against His anointed.” This expression like-
Prophetic Studies B y D avid L. C ooper
The Second Psalm Note : This series o f articles was written from the standpoint o f presenting Christ to the Jew. O NE o f the most important piaSsUges in the Old Tes In Psalm 7 2 :20 appears the statement: “ The prayers o f David the son of Jesse are ended.” This statement would seem to indicate that either David himself composed these seventy-two Psalms or that he compiled this much o f the Psalter, including in it both his own compositions and those written by others, such as Psalm 42-49, the authorship o f which is attributed to the sons of Korah, and Psalm 50, which is attributed to Asaph. In either ■case this Psalm is an expression of the thoughts o f David. In this connection, however, let it be noted that it is of little moment as to who the human author was, since it is a divine oracle given by the Spirit o f God and is in har mony with the great body of divinely revealed truth. That David spoke by the inspiration of the Spirit of God is clear from his own statement: ‘‘ The Spirit o f the Lord
tament dealing with the subject of the Messiah is Psalm two, -which by both direct statement and implication gives a very clear outline of His career and various experiences.
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