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Psalm 2:10
Be wise now therefore, O ye kings: be instructed, ye judges of the earth.

Psalm 48:4
For, lo, the kings were assembled, they passed by together.

Psalm 110:5
The Lord at thy right hand shall strike through kings in the day of his wrath.

rulers

Matthew 26:3,59
Then assembled together the chief priests, and the scribes, and the elders of the people, unto the palace of the high priest, who was called Caiaphas, …

Matthew 27:1
When the morning was come, all the chief priests and elders of the people took counsel against Jesus to put him to death:

Acts 4:5-8
And it came to pass on the morrow, that their rulers, and elders, and scribes, …

Lord

Exodus 16:7
And in the morning, then ye shall see the glory of the LORD; for that he heareth your murmurings against the LORD: and whatare we, that ye murmur against us?

Proverbs 21:30
There is no wisdom nor understanding nor counsel against the LORD.

John 15:23
He that hateth me hateth my Father also.

anointed

Psalm 45:7
Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.

Psalm 89:20
I have found David my servant; with my holy oil have I anointed him:

Isaiah 61:1
The Spirit of the Lord GODis upon me; because the LORD hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison tothem that are bound;

and the rulers gather together
The gathering of rulers signifies a united front against a common perceived threat. In ancient times, alliances were often formed for military or political purposes. This phrase suggests a concerted effort to resist divine authority, reminiscent of the Tower of Babel (Genesis 11:1-9), where humanity united in defiance of God. It also foreshadows the end-times coalition against God described inRevelation 19:19.

against the LORD
The opposition is directly against Yahweh, the covenant God of Israel. This reflects the broader biblical theme of humanity's rebellion against God, beginning with Adam and Eve in Genesis. Throughout Scripture, the LORD is depicted as the ultimate authority and creator, whose plans cannot be thwarted by human schemes. This rebellion is ultimately futile, as God's purposes will prevail.

and against His Anointed One:
The term "Anointed One" refers to the Messiah, a title for Jesus Christ. In the Old Testament, anointing was a sign of being chosen by God for a specific purpose, often used for kings and priests. This phrase prophetically points to the opposition Jesus faced during His earthly ministry and the continued resistance against His reign. It connects to New Testament passages such asActs 4:25-27, where the early church identifies Jesus as the fulfillment of this prophecy. The Anointed One is central to God's redemptive plan, and opposition to Him is ultimately opposition to God's salvation.

• Scripture pictures the most powerful people on the planet, those who hold crowns and command armies (Revelation 17:12–13, “These kings have one purpose: to yield their power and authority to the beast”).

• From Pharaoh (Exodus 5:2) to Nebuchadnezzar (Daniel 3:15), history repeatedly confirms that earthly kings often see themselves as ultimate authorities.

• Even Israel once craved such leadership (1 Samuel 8:19–20), demonstrating that the impulse to trust human power runs deep.

• “Stand” is a word of resolve, not curiosity. It signals a deliberate, settled posture of resistance (Jeremiah 6:16–17, where Judah “refused to walk in” God’s ways).

• InActs 4:26, the early church quotes this verse as proof that opposition to God is intentional, not accidental.

• The phrase reminds us that earthly might often hardens into stubborn rebellion when confronted with divine authority.

• This is coordinated defiance—leaders who normally compete now unite in shared hostility (Luke 23:12, where Herod and Pilate “became friends” while condemning Jesus).

•Genesis 11:4 shows the same spirit at Babel: “Come, let us build ourselves a city… that we may make a name for ourselves.”

• Such alliances reveal the spiritual root of their unity: common rejection of God’s rule (Ephesians 2:2, describing “the spirit who is now at work in the sons of disobedience”).

• The target is unmistakable: the covenant God, YHWH. Opposition to His moral law (Psalm 33:10–11) and redemptive plan is ultimately personal.

•Isaiah 14:13–14 captures that arrogance: “I will ascend…I will make myself like the Most High.”

• Human rebellion is never neutral; it is always “against the LORD,” placing every person on one side or the other of His authority (Matthew 12:30).

• “Anointed One” is Messiah, fulfilled in Jesus Christ (John 1:41).Acts 4:27 applies the verse directly: “Herod and Pontius Pilate met together with the Gentiles and the people of Israel in this city to conspire against Your holy servant Jesus, whom You anointed.”

•Isaiah 9:6–7 andDaniel 7:13–14 promise that this Anointed King will ultimately rule every nation.

• Rejection of Messiah therefore guarantees conflict with God Himself (John 3:36, “Whoever rejects the Son will not see life, for God’s wrath remains on him”).

Psalm 2:2 unveils a timeless pattern: earthly powers—kings, rulers, coalitions—set themselves in deliberate, unified rebellion against the sovereign LORD and His Messiah. Their stance may look formidable, but the rest of the psalm (Psalm 2:4–12) assures us that God laughs at their futile revolt and installs His Son on Zion. For believers, the verse clarifies the true battle line: trusting and submitting to Christ the King, confident that every opposing throne will ultimately bow before Him.

Rulers.--Properly,grave dignitaries.

Take counsel.--Better,have taken their pians,and are now mustering to carry them into effect. Notice the change of tense: in the first clause, the poetsees,as it were, the array; in the second, he goes back to its origin.

Against the Lord.--Notice the majestic simplicity of this line. The word Messiah is applicable in its first sense to any one anointed for a holy office or with holy oil (Leviticus 4:3;Leviticus 4:5;Leviticus 4:16). Its distinctive reference to an expected prince of the chosen people, who was to redeem them from their enemies, and fulfil completely all the Divine promises for them, probably dates from this psalm, or more distinctly from this psalm than from any one passage. At least, that the traditional Jewish interpretation had fastened upon it as of this importance is shown by the frequent and emphatic quotation of this psalm in the New Testament. (See New Testament use of these verses inActs 4:25, and Note inNew Testament Commentary.) . . .