Women of today and how we work in this world .

• compare the opening nouns and verbs in Psalm 1:1-3 with those in Psalm 2:1-3. What differences in orientation do they suggest between these two psalms? The  psalms 1:1-3 Sarts giving  us  the way to  be blessed by7 god daily.
• 2:1-3  lest us know  that  the world  even back then  was against God's laws.
• How does the Lord view the vaunted power of nations (vv. 4-6)? First  he laughts  at  what  we think we know  and then  when  we as  the world  keep going against  him  he  becomes angry.
• "Anointed One" in verse 2 is a translation of the Hebrew word Messiah. What in this psalm reminds you of Jesus?The kings of the earth set themselves,.... Rose and stood up in great wrath and fury, and presented themselves in an hostile manner, and opposed the Messiah: as Herod the great, king of Judea, who very early bestirred himself, and sought to take away the life of Jesus in his infancy; and Herod Antipas, tetrarch of Galilee, who is called a king,Mark 6:14; who with his men of war mocked him, and set him at nought; and Pontius Pilate, the governor of Judea, who represented the Roman emperor, and condemned him to death, Matthew 27:26; and all the kings of the earth ever since, who ever persecuted Christ in his members, and have set themselves with all their might to hinder the spread of his Gospel and the enlargement of his interest; 
• The psalm begins and ends with references to kings and rulers (vv. 2-3, 10-12). How do they relate to the King enthroned by the Lord (v. 6)? I have set my King upon Zion, the mount of my holiness. The words are uttered by Jehovah, and must refer to the Anointed One of ver. 2. This Anointed One God has set up as King upon Zion, his holy mountain. Without denying some reference to David, the type, we must regard the Anti-type, Christ, as mainly pointed at. Christ is set up for ever as King in the heavenly Jerusalem (Revelation 21:2-7; Revelation 22:1 5). There is no need to substitute "anointed" for "set" or" set up," as is done by Rosenmuller, Gesenius, Ewald, Zuuz, Umbreit, and others, since גסך has both meanings 

Applying the Word

• It is always easier to pray for personal needs than political situations. But Psalm 2 is entirely political. Therefore, as citizens of Christ's kingdom, what responsibility do we have as citizens of an earthly nation? to pray for  our leaders all over  the world.
• How does Christ's relationship with kings and rulers impact your prayers for the world? We know that Christ  is  the  main ruler of earth.

Responding in Prayer

Think of three rulers (presidents, kings, prime ministers or dictators). Pray for them

psalms 1

The holiness and happiness of a godly man. (1-3) The sinfulness and misery of a wicked man, The ground and reason of both. (4-6)

1-3 To meditate in God's word, is to discourse with ourselves concerning the great things contained in it, with close application of mind and fixedness of thought. We must have constant regard to the word of God, as the rule of our actions, and the spring of our comforts; and have it in our thoughts night and day. For this purpose no time is amiss.

4-6 The ungodly are the reverse of the righteous, both in character and condition. The ungodly are not so, ver. 4; they are led by the counsel of the wicked, in the way of sinners, to the seat of the scornful; they have no delight in the law of God; they bring forth no fruit but what is evil. The righteous are like useful, fruitful trees: the ungodly are like the chaff which the wind drives away: the dust which the owner of the floor desires to have driven away, as not being of any use. They are of no worth in God's account, how highly soever they may value themselves. They are easily driven to and fro by every wind of temptation. The chaff may be, for a while, among the wheat, but He is coming, whose fan is in his hand, and who will thoroughly purge his floor. Those that, by their own sin and folly, make themselves as chaff, will be found so before the whirlwind and fire of Divine wrath. The doom of the ungodly is fixed, but whenever the sinner becomes sensible of this guilt and misery, he may be admitted into the company of the righteous by Christ the living way, and become in Christ a new creature. He has new desires, new pleasures, hopes, fears, sorrows, companions, and employments. His thoughts, words, and actions are changed. He enters on a new state, and bears a new character. Behold, all things are become new by Divine grace, which changes his soul into the image of the Redeemer. How different the character and end of the ungodly!