"I have been delivered." The Chaldee interpretation reasonably substitutes two verbs for one: I have exalted My Anointed and established Him over the holy city of Zion. The implication is this: despite your animosity toward the Messiah, understand that He did not take this honor for Himself nor was this distinction conferred upon Him by His own will (cf. Heb. 5:4-5). Such authority was not granted by human desire (cf. Jn. 6:15; Jn. 18:36) but by My divine sovereign will and counsel. It is futile and unwise to stand against this (see: Lk. 1:32; Ps. 44:5; Jn. 3:34; Is. 61:1).
He is "My King," the very Messiah referenced in verse 2. The Father affirms Him as His own not only because His throne and its regulations are divine, distinct from earthly systems (cf. Jn. 18:36), but fundamentally because He shares the same essence as the Father—God Himself. His royal authority is of heavenly origin; it is not an incidental feature, but an inherent quality, embodying the shared glory of Him and the Father. Therefore, all kings are commanded to honor Him as the Highest of all (see: Psalms 88:28); to Him, every tribe and tongue will yield (see: Dan. 7:14). He will dismantle all kingdoms (see: Dan. 2:44), and His reign will know no end (see: Luke 1:33).
"Over Zion, the holy mountain." Zion typifies the kingdom of the Messiah, where David's royal seat was established (see: 2 Sam. 5:9; 3 Sam. 8:1), and where the tent was originally set up—later replaced by Solomon's temple on the adjacent hill of Moriah, dedicated to the true God (see: Is. 31:4; 2 Chr. 3:1). In Zion, the roles of kingship and priesthood were fused, just as those same virtues are realized in the Messiah in accordance with the order of Melchizedek. Just as the Messiah is often referred to as David, so is His domain, as well as His royal seat, identified as Zion—not indicating a limited personal kingdom, but because Zion exemplified many of the qualities of the New Testament kingdom of the Messiah, such as its beauty and invulnerability. Particularly crucial is that from Zion the law and the proclamation of the Gospel were destined to spread throughout the world (see: Is. 2:3-4; Luke. 24:47; Acts 1:4; Micah 4:2; Psalm 109:2; Psalm 131:13; Psalm 86:3; Zech. 9:9).
Zion is referred to as holy not only in this context but in others (see: Psalms 42:3; Psalms 47:2; Psalms 98:9; Joel 2:1; Ezekiel 20:40). This holiness is not inherent but derives from the presence of the Most High God within the tabernacle there (see 2 Kings 6:17, 12; 1 Chron. 15:1, 3, 12; 1 Chron. 16:1; 2 Chron. 8:11). Thus, Zion also refers to the temple itself (see Ps. 136:3; Jer. 51:10; Is. 18:7; Lamentations 5:18). Consequently, Zion is termed a mountain cherished by God, a place where He dwells and reigns (see Psalms 77:68; Psalms 86:2; Psalms 67:17; Psalms 9:12; Psalms 73:2; Psalms 75:3) and is juxtaposed with Mount Sinai (see Hebrews 12:22). Since no mountain in existence rivals the glory of Mount Zion, the Father declares that on this mountain He will establish His uniquely chosen King, entrusted with the care of all the saints, and upon whose throne He will reign (see: Rev. 14:1).
THEOSIS