Why do the nations rage, and the peoples plot a vain thing?
Parallel Translations
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Why do the nations rage, and the peoples plot a vain thing?
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Why do the heathen rage, and the people imagine a vain thing?
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Why are the nations in an uproar? And why do the peoples mutter in vain?
Examined in Scripture Analysis
Messianic Prophecies (1)
Passages read as foretelling the Messiah, with the fulfillment reading and the counter-reading set side by side.
Cross-references (16)
Passages linked to Psalms 2:1 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Acts 4:25-26 who by the mouth of your servant, David, said, ‘Why do the nations rage, and the peoples plot a vain thing? The kings of the earth take a stand, and the rulers take council together, against the Lord, and against his Christ.’
- Revelation 17:14 These will war against the Lamb, and the Lamb will overcome them, for he is Lord of lords, and King of kings, and those who are with him are called chosen and faithful.”
- Psalms 46:6 The nations raged. The kingdoms were moved. He lifted his voice and the earth melted.
- Psalms 21:11 For they intended evil against you. They plotted evil against you which cannot succeed.
- Psalms 83:4-8 “Come,” they say, “let’s destroy them as a nation, that the name of Israel may be remembered no more.” For they have conspired together with one mind. They form an alliance against you. The tents of Edom and the Ishmaelites; Moab, and the Hagrites; Gebal, Ammon, and Amalek; Philistia with the inhabitants of Tyre; Assyria also is joined with them. They have helped the children of Lot.
- Matthew 21:38 But the farmers, when they saw the son, said among themselves, ‘This is the heir. Come, let’s kill him, and seize his inheritance.’
- Acts 17:5-6 But the unpersuaded Jews took along some wicked men from the marketplace, and gathering a crowd, set the city in an uproar. Assaulting the house of Jason, they sought to bring them out to the people. When they didn’t find them, they dragged Jason and certain brothers before the rulers of the city, crying, “These who have turned the world upside down have come here also,
- Luke 22:22-23 The Son of Man indeed goes, as it has been determined, but woe to that man through whom he is betrayed!” They began to question among themselves, which of them it was who would do this thing.
- Psalms 18:42 Then I beat them small as the dust before the wind. I cast them out as the mire of the streets.
- Isaiah 8:9 Make an uproar, you peoples, and be broken in pieces! Listen, all you from far countries: dress for battle, and be shattered! Dress for battle, and be shattered!
- Luke 18:32 For he will be delivered up to the Gentiles, will be mocked, treated shamefully, and spit on.
- Acts 5:33 But they, when they heard this, were cut to the heart, and were determined to kill them.
- Luke 22:1-2 Now the feast of unleavened bread, which is called the Passover, was approaching. The chief priests and the scribes sought how they might put him to death, for they feared the people.
- John 11:49-50 But a certain one of them, Caiaphas, being high priest that year, said to them, “You know nothing at all, nor do you consider that it is advantageous for us that one man should die for the people, and that the whole nation not perish.”
- Acts 19:28-32 When they heard this they were filled with anger, and cried out, saying, “Great is Artemis of the Ephesians!” The whole city was filled with confusion, and they rushed with one accord into the theater, having seized Gaius and Aristarchus, men of Macedonia, Paul’s companions in travel. When Paul wanted to enter in to the people, the disciples didn’t allow him. Certain also of the Asiarchs, being his friends, sent to him and begged him not to venture into the theater. Some therefore cried one thing, and some another, for the assembly was in confusion. Most of them didn’t know why they had come together.
- Acts 16:22 The multitude rose up together against them and the magistrates tore their clothes from them, then commanded them to be beaten with rods.
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John Calvin 1540 · Public Domain WE know how many conspired against David, and endeavored…
WE know how many conspired against David, and endeavored to prevent his coming to the throne, and from their hostile attempts, had he judged according to the eye of sense and reason, he might have been so full of apprehension, as forthwith to have given up all hope of ever becoming king. And, doubtless, he had often to struggle sorrowfully with very grievous temptations. But, as he had the testimony of an approving conscience, that he had attempted nothing rashly nor acted as ambition and depraved desire impel many to seek changes in the government of kingdoms; as he was, on the contrary, thoroughly persuaded that he had been made king by divine appointment, when he coveted no such thing, nor even thought of it; Ne mesme y pensait. — Fr.
By attributing to the people commotion and uproar, and to kings and rulers the holding of assemblies, to take counsel, he has used very appropriate language. Yet he intimates that, when kings have long and much consulted together, and the people have poured forth their utmost fury, all of them united would make nothing of it. But we ought carefully to mark the ground of such confidence, which was, that he had not thrust himself forward to be king rashly, or of his own accord, but only followed the call of God. From this he concludes, that in his person God was assailed; and God could not but show himself the defender of the kingdom of which he was the founder. By honoring himself with the title of Messias, or the Anointed, he declares that he reigned only by the authority and command of God, inasmuch as the oil brought by the hand of Samuel made him king who before was only a private person. David’s enemies did not, indeed, think they were making a violent attack against God, yea, they would resolutely deny their having any such intention; yet it is not without reason that David places God in opposition to them, and speaks as if they directly levelled their attacks against him, for by seeking to undermine the kingdom which he had erected, they blindly and ferociously waged war against Him. If all those are rebels against God who resist the powers ordained by him, much more does this apply to that sacred kingdom which was established by special privilege.
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But it is now high time to come to the substance of the type. That David prophesied concerning Christ, is clearly manifest from this, that he knew his own kingdom to be merely a shadow. And in order to learn to apply to Christ whatever David, in times past, sang concerning himself, we must hold this principle, which we meet with everywhere in all the prophets, that he, with his posterity, was made king, not so much for his own sake as to be a type of the Redeemer. We shall often have occasion to return to this afterwards, but at present I would briefly inform my readers that as David’s temporal kingdom was a kind of earnest to God’s ancient people of the eternal kingdom, which at length was truly established in the person of Christ, those things which David declares concerning himself are not violently, or even allegorically, applied to Christ, but were truly predicted concerning him. If we attentively consider the nature of the kingdom, we will perceive that it would be absurd to overlook the end or scope, and to rest in the mere shadow. That the kingdom of Christ is here described by the spirit of prophecy, is sufficiently attested to us by the apostles, who, seeing the ungodly conspiring against Christ, arm themselves in prayer with this doctrine, (Acts 4:24.) But to place our faith beyond the reach of all cavils, it is plainly made manifest from all the prophets, that those things which David testified concerning his own kingdom are properly applicable to Christ. Let this, therefore, be held as a settled point, that all who do not submit themselves to the authority of Christ make war against God. Since it seems good to God to rule us by the hand of his own Son, those who refuse to obey Christ himself deny the authority of God, and it is in vain for them to profess otherwise. For it is a true saying,
“He that honoureth not the Son, honoureth not the Father which hath sent him,” (John 5:22.)
And it is of great importance to hold fast this inseparable connection, that as the majesty of God hath shone forth in his only begotten Son, so the Father will not be feared and worshipped but in his person.
A twofold consolation may be drawn from this passage:— First, as often as the world rages, in order to disturb and put an end to the prosperity of Christ’s kingdom, we have only to remember that, in all this there is just a fulfillment of what was long ago predicted, and no changes that can happen will greatly disquiet us. Yea, rather it will be highly profitable to us to compare those things which the apostles experienced with what we witness at the present time. Of itself the kingdom of Christ would be peaceable, and from it true peace issues forth to the world; but through the wickedness and malice of men, never does it rise from obscurity into open view without disturbances being excited. Nor is it at all wonderful, or unusual, if the world begin to rage as soon as a throne is erected for Christ. The other consolation which follows is, that when the ungodly have mustered their forces, and when, depending on their vast numbers, their riches, and their means of defense, they not only pour forth their proud blasphemies, but furiously assault heaven itself, we may safely laugh them to scorn, relying on this one consideration, that he whom they are assailing is the God who is in heaven. When we see Christ well nigh overwhelmed with the number and strength of his enemies, let us remember that they are making war against God over whom they shall not prevail, and therefore their attempts, whatever they may be, and however increasing, will come to naught, and be utterly ineffectual. Let us learn, farther, that this doctrine runs through the whole gospel; for the prayer of the apostles which I have just quoted, manifestly testifies that it ought not to be restricted to the person of Christ.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain The conspiracy of the Gentiles, the murmuring of the…
The conspiracy of the Gentiles, the murmuring of the Jews, and power of kings cannot prevail against Christ.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Psa 2:1 Why do the heathen rage, and the…
Psa 2:1 Why do the heathen rage, and the people imagine a vain thing?
Ver. 1. Why do the heathen rage?] WHY? or for what reason? The psalm beginneth abruptly, with an angry interrogation; q.d. What? are they mad to attempt such things, as whereof they can neither give any good reason, nor expect any good effect? The Lord Christ, of whom David was both a father and a figure (as here appeareth), shall surely reign, maugre all the rage and resistance of his enemies, who may seem to be ambitious for their own destruction, and are therefore in this psalm schooled, and counselled to desist. Nothing is more irrational than irreligion. Why do the heathen tumultuously rage, or hurtle together, Fremunt et ferociunt? When the Philistihes heard that David was made king in Hebron, they came up to seek him, and to dethrone him, 2Sa 5:17; so the heathen and people, that is, Gentiles and Jews, would have dealt by Christ, Act 4:25-26. The devil, ever since he was cast out of heaven, tumultuateth and keepeth ado; so do unruly spirits acted and agitated by him. Dan 6:15, Then those men kept a stir with the king against Daniel; it is the same Hebrew word that is here, and possibly Daniel’s spirit might think of David’s terms. Joh 11:33, Jesus troubled himself, but after another manner than these his enemies; his passions were without mud, as clear water in a crystal glass; what was an act of power in Christ is an act of weakness, if not of wickedness, in others. The apostle’s Greek word for this in the text denoteth rage, pride, and fierceness, as of horses that neigh, and rush into the battle, εφρυαξαν, Act 4:25.
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And the people imagine] Heb. meditate, or mutter a vain thing, an empty design, that shall come to nothing.
Niteris incassum Christi submergere puppem:
Fluctuat, at nunquam mergitur illa ratis.
Dipped may the Church’s ship be, but not drowned;
Christ will not fail her enemies to confound.
Some think that by this muttering people are meant, such as act not open outrages against Christ, but yet in words murmur and mutiny, whispering treason.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Why? upon what provocation, or to what end or…
Why? upon what provocation, or to what end or purpose?
The heathen, or, Gentiles; who did so against David, as we see, 2Sa 5:6,17; 1Ch 14:8, &c.; and against Christ, Luk 18:32; Act 4:25, &c.
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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, 2Sa 2:8, &c., and against Christ, Act 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 Gen 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.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain We have here a very great struggle about the…
We have here a very great struggle about the kingdom of Christ, hell and heaven contesting it; the seat of the war is this earth, where Satan has long had a usurped kingdom and exercised dominion to such a degree that he has been called the prince of the power of the very air we breathe in and the god of the world we live in. He knows very well that, as the Messiah's kingdom rises and gets ground, his falls and loses ground; and therefore, though it will be set up certainly, it shall not be set up tamely. Observe here,
I. The mighty opposition that would be given to the Messiah and his kingdom, to his holy religion and all the interests of it, Psa 2:1-3. One would have expected that so great a blessing to this world would be universally welcomed and embraced, and that every sheaf would immediately bow to that of the Messiah and all the crowns and sceptres on earth would be laid at his feet; but it proves quite contrary. Never were the notions of any sect of philosophers, though ever so absurd, nor the powers of any prince or state, though ever so tyrannical, opposed with so much violence as the doctrine and government of Christ - a sign that it was from heaven, for the opposition was plainly from hell originally.
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1. We are here told who would appear as adversaries to Christ and the devil's instruments in this opposition to his kingdom. Princes and people, court and country, have sometimes separate interests, but here they are united against Christ; not the mighty only, but the mob, the heathen, the people, numbers of them, communities of them; though usually fond of liberty, yet they were averse to the liberty Christ came to procure and proclaim. Not the mob only, but the mighty (among whom one might have expected more sense and consideration) appear violent against Christ. Though his kingdom is not of this world, nor in the least calculated to weaken their interests, but very likely, if they pleased, to strengthen them, yet the kings of the earth and rulers are up in arms immediately. See the effects of the old enmity in the seed of the serpent against the seed of the woman, and how general and malignant the corruption of mankind is. See how formidable the enemies of the church are; they are numerous; they are potent. The unbelieving Jews are here called heathen, so wretchedly had they degenerated from the faith and holiness of their ancestors; they stirred up the heathen, the Gentiles, to persecute the Christians. As the Philistines and their lords, Saul and his courtiers, the disaffected party and their ringleaders, opposed David's coming to the crown, so Herod and Pilate, the Gentiles and the Jews, did their utmost against Christ and his interest in men, Act 4:27.
2. Who it is that they quarrel with, and muster up all their forces against; it is against the Lord and against his anointed, that is, against all religion in general and the Christian religion in particular. It is certain that all who are enemies to Christ, whatever they pretend, are enemies to God himself; they have hated both me and my Father, Joh 15:24. The great author of our holy religion is here called the Lord's anointed, or Messiah, or Christ, in allusion to the anointing of David to be king. He is both authorized and qualified to be the church's head and king, is duly invested in the office and every way fitted for it; yet there are those that are against him; nay, therefore they are against him, because they are impatient of God's authority, envious at Christ's advancement, and have a rooted enmity to the Spirit of holiness.
3. The opposition they give is here described. (1.) It is a most spiteful and malicious opposition. They rage and fret; they gnash their teeth for vexation at the setting up of Christ's kingdom; it creates them the utmost uneasiness, and fills them with indignation, so that they have no enjoyment of themselves; see Luk 13:14; Joh 11:47; Act 5:17, Act 5:33; Act 19:28. Idolaters raged at the discovery of their folly, the chief priests and Pharisees at the eclipsing of their glory and the shaking of their usurped dominion. Those that did evil raged at the light. (2.) It is a deliberate and politic opposition. They imagine or meditate, that is, they contrive means to suppress the rising interests of Christ's kingdom and are very confident of the success of their contrivances; they promise themselves that they shall run down religion and carry the day. (3.) It is a resolute and obstinate opposition. They set themselves, set their faces as a flint and their hearts as an adamant, in defiance of reason, and conscience, and all the terrors of the Lord; they are proud and daring, like the Babel-builders, and will persist in their resolution, come what will. (4.) It is a combined and confederate opposition. They take counsel together, to assist and animate one another in this opposition; they carry their resolutions nemine contradicente - unanimously, that they will push on the unholy war against the Messiah with the utmost vigour: and thereupon councils are called, cabals are formed, and all their wits are at work to find out ways and means for the preventing of the establishment of Christ's kingdom, Psa 83:5.
4. We are here told what it is they are exasperated at and what they aim at in this opposition (Psa 2:3): Let us break their bands asunder. They will not be under any government; they are children of Belial, that cannot endure the yoke, at least the yoke of the Lord and his anointed. They will be content to entertain such notions of the kingdom of God and the Messiah as will serve them to dispute of and to support their own dominion with: if the Lord and his anointed will make them rich and great in the world, they will bid them welcome; but if they will restrain their corrupt appetites and passions, regulate and reform their hearts and lives, and bring them under the government of a pure and heavenly religion, truly then they will not have this man to reign over them, Luk 19:14. Christ has bands and cords for us; those that will be saved by him must be ruled by him; but they are cords of a man, agreeable to right reason, and bands of love, conducive to our true interest: and yet against those the quarrel is. Why do men oppose religion but because they are impatient of its restraints and obligations? They would break asunder the bands of conscience they are under and the cords of God's commandments by which they are called to tie themselves out from all sin and to themselves up to all duty; they will not receive them, but cast them away as far from them as they can.
5. They are here reasoned with concerning it, Psa 2:1. Why do they do this? (1.) They can show no good cause for opposing so just, holy, and gracious a government, which will not interfere with the secular powers, nor introduce any dangerous principles hurtful to kings or provinces; but, on the contrary, if universally received, would bring a heaven upon earth. (2.) They can hope for no good success in opposing so powerful a kingdom, with which they are utterly unable to contend. It is a vain thing; when they have done their worst Christ will have a church in the world and that church shall be glorious and triumphant. It is built upon a rock, and the gates of hell shall not prevail against it. The moon walks in brightness, though the dogs bark at it.
II. The mighty conquest gained over all this threatening opposition. If heaven and earth be the combatants, it is easy to foretel which will be the conqueror. Those that make this mighty struggle are the people of the earth, and the kings of the earth, who, being of the earth, are earthy; but he whom they contest with is one that sits in the heavens, Psa 2:4. He is in the heaven, a place of such a vast prospect that he can oversee them all and all their projects; and such is his power that he can overcome them all and all their attempts. He sits there, as one easy and at rest, out of the reach of all their impotent menaces and attempts. There he sits as Judge in all the affairs of the children of men, perfectly secure of the full accomplishment of all his own purposes and designs, in spite of all opposition, Psa 29:10. The perfect repose of the Eternal Mind may be our comfort under all the disquietments of our mind. We are tossed on earth, and in the sea, but he sits in the heavens, where he has prepared his throne for judgment; and therefore,
1. The attempts of Christ's enemies are easily ridiculed. God laughs at them as a company of fools. He has them, and all their attempts, in derision, and therefore the virgin, the daughter of Zion, has despised them, Isa 37:22. Sinners' follies are the just sport of God's infinite wisdom and power; and those attempts of the kingdom of Satan which in our eyes are formidable in his are despicable. Sometimes God is said to awake, and arise, and stir up himself, for the vanquishing of his enemies; here is said to sit still and vanquish them; for the utmost operations of God's omnipotence create no difficulty at all, nor the least disturbance to his eternal rest.
2. They are justly punished, Psa 2:5. Though God despises them as impotent, yet he does not therefore wink at them, but is justly displeased with them as impudent and impious, and will make the most daring sinners to know that he is so and to tremble before him. (1.) Their sin is a provocation to him. He is wroth; he is sorely displeased. We cannot expect that God should be reconciled to us, or well pleased in us, but in and through the anointed; and therefore, if we affront and reject him, we sin against the remedy and forfeit the benefit of his interposition between us and God. (2.) His anger will be a vexation to them; if he but speak to them in his wrath, even the breath of his mouth will be their confusion, slaughter, and consumption, Isa 11:4; Th2 2:8. He speaks, and it is done; he speaks in wrath, and sinners are undone. As a word made us, so a word can unmake us again. Who knows the power of his anger? The enemies rage, but cannot vex God. God sits still, and yet vexes them, puts them into a consternation (as the word is), and brings them to their wits' end: his setting up this kingdom of his Son, in spite of them, is the greatest vexation to them that can be. They were vexatious to Christ's good subjects; but the day is coming when vexation shall be recompensed to them.
3. They are certainly defeated, and all their counsels turned headlong (Psa 2:6): Yet have I set my king upon my holy hill of Zion. David was advanced to the throne, and became master of the strong-hold of Zion, notwithstanding the disturbance given him by the malcontents in his kingdom, and particularly the affronts he received from the garrison of Zion, who taunted him with their blind and their lame, their maimed soldiers, Sa2 5:6. The Lord Jesus is exalted to the right hand of the Father, has all power both in heaven and in earth, and is head over all things to the church, notwithstanding the restless endeavours of his enemies to hinder his advancement. (1.) Jesus Christ is a King, and is invested by him who is the fountain of power with the dignity and authority of a sovereign prince in the kingdom both of providence and grace. (2.) God is pleased to call him his King, because he is appointed by him, and entrusted for him with the sole administration of government and judgment. He is his King, for he is dear to the Father, and one in whom he is well pleased. (3.) Christ took not this honour to himself, but was called to it, and he that called him owns him: I have set him; his commandment, his commission, he received from the Father. (4.) Being called to this honour, he was confirmed in it; high places (we say) are slippery places, but Christ, being raised, is fixed: "I have set him, I have settled him." (5.) He is set upon Zion, the hill of God's holiness, a type of the gospel church, for on that the temple was built, for the sake of which the whole mount was called holy. Christ's throne is set up in his church, that is, in the hearts of all believers and in the societies they form. The evangelical law of Christ is said to go forth from Zion (Isa 2:3, Mic 4:2), and therefore that is spoken of as the head-quarters of this general, the royal seat of this prince, in whom the children of men shall be joyful.
We are to sing these verses with a holy exultation, triumphing over all the enemies of Christ's kingdom (not doubting but they will all of them be quickly made his footstool), and triumphing in Jesus Christ as the great trustee of power; and we are to pray, in firm belief of the assurance here given, "Father in heaven, Thy kingdom come; let thy Son's kingdom come."
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain Why do the Heathen rage,.... Or "the nations"; which…
Why do the Heathen rage,.... Or "the nations"; which some understand of the Jews, who are so called, Gen 17:5; because of their various tribes; and of their rage against the Messiah there have been many instances; as when they gnashed upon him with their teeth, and at several times took up stones to stone him, and cried out in a most furious and wrathful manner, crucify him, crucify him, Luk 4:28; though it is best to interpret it of the Gentiles, as the apostles seem to do in Act 4:27. The Hebrew word translated "rage" is by one Jewish writer (z) explained by "associate" or "meet together"; and which is often the sense of the word in the Syriac and Chaldee languages, in which it is more used; and another (a) says, that it is expressive of "gathering together, and of a multitude"; it intends a tumultuous gathering together, as is that of a mob, with great confusion and noise (b); and so the Gentiles, the Roman soldiers, gathered together, even multitudes of them, and came out with Judas at the head of them, with swords and staves, to apprehend Christ and bring him to the chief priests and elders, Mat 26:47; these assembled together in Pilate's hall, when Christ was condemned to be crucified, and insulted him in a most rude and shocking manner, Mat 26:2; and many are the instances of the Gentiles rising in mobs, and appearing in riotous assemblies, making tumults and uproars against the apostles to oppose them, and the spread of the Gospel by them; to which they were sometimes instigated by the unbelieving Jews, and sometimes by their own worldly interest; see Act 13:50, to which may be added, as instances of this tumult and rage, the violent persecutions both of the Pagan emperors and of the Papists, which last are called Gentiles as well as the other; for this respects the kingdom of Christ, or the Gospel dispensations, from the beginning to the end;
and the people imagine a vain thing? by "the people" are meant the people of Israel, who were once God's peculiar people, and who were distinguished by him with peculiar favours above all others, and in whom this prophecy has been remarkably fulfilled; they imagine it and meditated a vain thing when they thought the Messiah would be a temporal King, and set up a kingdom, on earth in great worldly splendour and glory, and rejected Jesus, the true Messiah, because he did not answer to these their carnal imaginations; they meditated a vain thing when they sought to take away the good name and reputation of Christ, by fixing opprobrious names and injurious charges upon him, for Wisdom has been justified of her children, Mat 11:19; and so they did when they meditated his death, with those vain hopes that he should die and his name perish, and should lie down in the grave and never rise more, Psa 41:5; for he not only rose from the dead, but his name was more famous after his death than before; they imagined a vain thing when they took so much precaution to prevent the disciples stealing his body out of the sepulchre, and giving out that he was risen from the dead, and more especially when he was risen, to hire the soldiers to tell a lie in order to stifle and discredit the report of it; they meditated vain things when they attempted to oppose the apostles, and hinder the preaching of the Gospel by them, which they often did, as the Acts of the Apostles testify; and it was after one of these attempts that the apostles, in their address to God, made use of this very passage of Scripture, Act 4:2; and they still meditate a vain thing in that they imagine Jesus of Nazareth is not the Messiah, and that the Messiah is not yet come; and in that they are expecting and looking for him. Now the Psalmist, or the Holy Ghost by him, asks "why" all this? what should move the Gentiles and the Jews to so much rage, tumult, and opposition against an holy and innocent person, and who went about doing good as he did? what end they could have in it, or serve by it? and how they could expect to succeed? what would all their rage and not, and vain imagination, signify? it is strongly suggested hereby that it would all be in vain and to no purpose, as well as what follows.
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(z) Aben Ezra in loc. (a) R. Sol. Ben Melech in Ioc. (b) "congregrant se turmatim", Vatablus; "eum tumultu", Munster, Tigurine version.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain There is nothing in this psalm which is not…
There is nothing in this psalm which is not applicable to Christ, but some things which are not all applicable to David. Threatenings denounced against the adversaries of Christ's kingdom, ver. 1-6. Promises made to Christ, ver. 7-9. Counsel given to all, to submit to him, ver. 10-12.
Heathen - Who did so against David, 2 Sam. v, 6, 17; 1 Chron. xiv, 8, and against Christ, Luke xviii, 32 Acts iv, 25, &c.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain This Psalm treats of the opposition raised, both by…
PSALM II
This Psalm treats of the opposition raised, both by Jew and
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Gentile, against the kingdom of Christ, 1-3.
Christ's victory, and the confusion of his enemies, 4-6.
The promulgation of the Gospel after his resurrection, 7-9.
A call to all the potentates and judges of the earth to accept
it, because of the destruction that shall fall on those who
reject it, 10-12.
NOTES ON PSALM II
Verse 1. Why do the heathen rage] It has been supposed that David composed this Psalm after he had taken Jerusalem from the Jebusites, and made it the head of the kingdom; 2Sa 5:7-9. The Philistines, hearing this, encamped in the valley of Rephaim, nigh to Jerusalem, and Josephus, Antiq. lib. vii. c. 4, says that all Syria, Phoenicia, and the other circumjacent warlike people, united their armies to those of the Philistines, in order to destroy David before he had strengthened himself in the kingdom. David, having consulted the Lord, 2Sa 5:17-19, gave them battle, and totally overthrew the whole of his enemies. In the first place, therefore, we may suppose that this Psalm was written to celebrate the taking of Jerusalem, and the overthrow of all the kings and chiefs of the neighbouring nations. In the second place we find from the use made of this Psalm by the apostles, Ac 4:27, that David typified Jesus Christ; and that the Psalm celebrates the victories of the Gospel over the Philistine Jews, and all the confederate power of the heathen governors of the Roman empire.
The heathen, גוים goyim, the nations; those who are commonly called the Gentiles.
Rage, רגשו rageshu, the gnashing of teeth, and tumultuously rushing together, of those indignant and cruel people, are well expressed by the sound as well as the meaning of the original word. A vain thing. Vain indeed to prevent the spread of the Gospel in the world. To prevent Jesus Christ, the King of kings, and Lord of lords, from having the empire of his own earth. So vain were their endeavours that every effort only tended to open and enlarge the way for the all-conquering sway of the sceptre of righteousness.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Psa 2:1. Why do the heathen rage? — Hebrew,…
Psa 2:1. Why do the heathen rage? — Hebrew, גוים, goim, the nations, namely, 1st, Those bordering on Judea in David’s time, who raged against him, when exalted to the throne of Judah and Israel, 2Sa 5:6; 2Sa 5:17; 1Ch 14:8; 1 Chronicles , 2 d, The Greeks and Romans, and other heathen nations, who raged against and persecuted Christ and his cause and people, Luk 18:32; Act 4:25. Upon what provocation, and to what end or purpose, do they do so? And the people — Namely, the Jews or Israelites, who also combined against David, 2Sa 2:8, and against Christ, Act 4:27; imagine a vain thing? — A thing which they shall never be able to effect, and which, if they could accomplish it, would produce consequences to themselves and others very different from those they expect.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Why do the heathen rage - “Why do nations…
Why do the heathen rage - “Why do nations make a noise?” Prof. Alexander. The word “heathen” here - גוים gôyim - means properly “nations,” with out respect, so far as the word is concerned, to the character of the nations. It was applied by the Hebrews to the surrounding nations, or to all other people than their own; and as those nations were in fact pagans, or idolators, the word came to have this signification. Neh 5:8; Jer 31:10; Eze 23:30; Eze 30:11; compare אדם 'âdâm, Jer 32:20. The word Gentile among the Hebrews (Greek, ἔθνος ethnos expressed the same thing. Mat 4:15; Mat 6:32; Mat 10:5, Mat 10:18; Mat 12:21, et soepe. The word rendered “rage” - רגשׁ râgash - means to make a noise or tumult, and would be expressive of violent commotion or agitation. It occurs in the Hebrew Scriptures only in this place, though the corresponding Chaldee word - רגשׁ regash is found in Dan 6:6, Dan 6:11, Dan 6:15 - rendered in Dan 6:6, “assembled together,” in the margin “came tumultuously,” - and in Dan 6:11, Dan 6:15, rendered “assembled.” The psalmist here sees the nations in violent agitation or commotion, as if under high excitement, engaged in accomplishing some purpose - rushing on to secure something, or to prevent something. The image of a mob, or of a tumultuous unregulated assemblage, would probably convey the idea of the psalmist. The word itself does not enable us to determine how extensive this agitation would be, but it is evidently implied that it would be a somewhat general movement; a movement in which more than one nation or people would participate. The matter in hand was something that affected the nations generally, and which would produce violent agitation among them.
And the people - לאמים Le'umiym. A word expressing substantially the same idea, that of people, or nations, and referring here to the same thing as the word rendered “heathen” - according to the laws of Hebrew parallelism in poetry. It is the people here that are seen in violent agitation: the conduct of the rulers, as associated with them, is referred to in the next verse.
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Imagine - Our word “imagine” does not precisely express the idea here. We mean by it, “to form a notion or idea in the mind; to fancy.” Webster. The Hebrew word, הגה hâgâh, is the same which, in Psa 1:2, is rendered “meditate.” See the notes at that verse. It means here that the mind is engaged in deliberating on it; that it plans, devises, or forms a purpose; - in other words, the persons referred to are thinking about some purpose which is here called a vain purpose; they are meditating some project which excites deep thought, but which cannot be effectual.
A vain thing - That is, which will prove to be a vain thing, or a thing which they cannot accomplish. It cannot mean that they were engaged in forming plans which they supposed would be vain - for no persons would form such plans; but that they were engaged in designs which the result would show to be unsuccessful. The reference here is to the agitation among the nations in respect to the divine purpose to set up the Messiah as king over the world, and to the opposition which this would create among the nations of the earth. See the notes at Psa 2:2. An ample fulfillment of this occurred in the opposition to him when he came in the flesh, and in the resistance everywhere made since his death to his reign upon the earth. Nothing has produced more agitation in the world (compare Act 17:6), and nothing still excites more determined resistance. The truths taught in this verse are:
(1) that sinners are opposed - even so much as to produce violent agitation of mind, and a fixed and determined purpose - to the plans and decrees of God, especially with respect to the reign of the Messiah; and
(2) that their plans to resist this will be vain and ineffectual; wisely as their schemes may seem to be laid, and determined as they themselves are in regard to their execution, yet they must find them vain.
What is implied here of the particular plans against the Messiah, is true of all the purposes of sinners, when they array themselves against the government of God.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Lange's Commentary on the Holy Scriptures 1864 · Public Domain Psalms 2
Psalms 2
1 Why do the heathen rage,
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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.
4 He that sitteth in the heavens shall laugh:
The Lord shall have them in derision.
5 Then shall he speak unto them in his wrath,
And vex them in his sore displeasure.
6 Yet have I set my King
Upon my holy hill of Zion.
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.
10 Be wise now therefore, O ye kings:
Be instructed, ye judges of the earth.
11 Serve the Lord with fear,
And rejoice with trembling.
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.
EXEGETICAL AND CRITICAL
Character and Composition. The 1st Psalm first declares the truly pious servant of Jehovah blessed, without deciding whether the description is only an ideal one, or there is truly such an ever green tree of life; and then draws the counterpart without intimating the possibility or way of salvation of those who walk in wrong ways to destruction. The 2d Psalm, which in isolated expressions reminds us of the 1st Psalm, begins with a description of the world rebellious against God and His government, which passes over into a dramatic tone (Psa_2:1-3); describes over against this the action of Jehovah likewise running out into a dramatic mode of expression (Psa_2:4-6); then, without naming Him, makes the anointed of Jehovah Himself speak so that He explains the decree of Jehovah by a reference to a former ordinance of Jehovah (Psa_2:7-9); and closes with an exhortation to the rebellious to repent, which passes over into a declaration of the blessedness of those who make known their allegiance to the kingdom of the Messiah (Psa_2:10-12).
The prophetic or direct Messianic explanation can alone explain this Psalm (all ancient Jewish and ancient Christian interpreters, with some from all periods); neither the typical (Hofmann), nor the historical (the later Jewish and many recent interpreters), nor the poetical (Hupf., as a general glorification of the theocratic kingdom), nor indeed the explanation to be found in the transition from the typical to the prophetic (Kurtz) can suffice. This the explanation which follows will show. [Perowne: “He begins to speak of an earthly king and his wars with the nations of the earth, but his words are too great to have all their meaning exhausted in David, Solomon, or Ahaz, or any other Jewish monarch. Or, ere he is aware, the local and the temporal are swallowed up in the universal and eternal. The king who sits on David’s throne has become glorified and transfigured in the light of the promise. The picture is half ideal, half real. It concerns itself with the present, but that only so far as it is typical of greater things to come. The true king who, to the prophet’s mind, is to fulfil all his largest hopes, has taken the place of the visible and earthly king.”—C. A. B.]
The author is unknown. Most interpreters, indeed, from different stand-points, think of David, whilst they grant that Act_4:25 is not decisive.6 They differ likewise widely from one another in their estimate of the historical situation (comp. De Wette). [Perowne refers it to the events 2 Samuel 10. The confederacy of Syrians, Ammonites, and others who had formerly been subdued (2Sa_8:3; 2Sa_8:12), and who now make a last effort for independence.—C. A. B.] Rosenm. (I. Edit. only), Paul. Ewald, Bleek, think of Solomon.7 Maurer thinks of Hezekiah with reference to 2Ch_28:18; Hitzig of the Maccabean prince, Alex. Jannæus; Delitzsch thinks of the period of the prophecy of Immanuel, Isaiah 7-12, perhaps the prophet Isaiah himself, partly because of the similarity of circumstances, partly on account of the similarity of subject and even modes of expression.
Str. I. Psa_2:1. Why.—The question thrown up by the Psalmist, which already begins to be solved in Psa_2:1 b as the change of position and the mood of the verb show, is only a rhetorical one, a question of displeasure, of astonishment, and of derision=wherefore then? why then? [De Wette: “The poet transports himself at once into his situation and feelings. He looks upon the undertakings of the rebels with indignation and contempt, and breaks forth in the exclamation, Why?=to what end?”—C. A. B.]
Rage.—The Hebrew verb does not denote actual rebellion, but that intimation of the speedy outbreak of rebellion which is given by crowds surging in gloomy and confused resentments, murmurs and alarms.
[Imagine.—In old English this word had the meaning of scheme, devise, plot, vid.Worcester’sDict. This meaning has now passed out of use. It is better, therefore, to substitute devise, with the meaning of meditating evil. This is the same word as is used Psa_1:2 b. De Wette: “of wicked, Pro_24:2, here of rebellious undertakings;” Hupf.: “of wicked and deceitful devices,” Psa_38:12; Isa_59:3; Isa_59:13.—Vain thing.—רִיק, “here substantive, a foolish and vain device—what is proved to be idle by the result.”—C. A. B.]
Psa_2:2. The idea of sitting together passes over into that of deliberation, here that of conspiring. This is described by the perfect as an accomplished fact, as Psa_2:1 a, and as preceding the hostile setting themselves, which in the imperf. appears as enduring and still continuing, as Psa_2:1 b, and as finishing the description in Psa_2:1 a.
Psa_2:3. The rebels are immediately introduced speaking, and they speak in figurative language, taken from refractory bulls, which express their carnal love of liberty and their unruliness.8
Str. II. Psa_2:4. The ancient translations express all the imperfects in the antistrophe Psa_2:4 sq. by the future, [so A. V.]; Ewald, Delitzsch, et al., at least those in Psa_2:5 [this is better—C. A. B.]; but, according to Hupfeld, they are all to be regarded as present, though subsequent to one another. Laughing is often an expression of the feeling of security and of the consciousness of superiority in contrast to fear; scorn rejects the presumption of the impotent with deserved contempt, and discloses their weakness: wrath punishes them. [De Wette: “With the rage and exertion of his enemies the poet sets in beautiful contrast the laughing quiet of his God, who can with one word bring these proceedings to naught.” Hupfeld: “A beautiful gradation in thought from the quiet laughing to the agitated scorn, and from this to wrath, which breaks out in the following verse in word and act.”—C. A. B.]
Psa_2:5. Jehovah speaks here with real words, not in thunder (Herder), although the words whiz and roll along like thunder and lightning [in the style]; and בהל, according to Hupfeld, is frequently used for terror, which confuses, and especially that which is caused by God, and drives into mad flight and leads to destruction.
Psa_2:6. [Yet have I.—De Wette: “וְ often makes a contrast—here it is with the riotous proceedings of the kings. The pronoun I is emphatic.”—C. A. B.] Böttcher has shown (Aehrenlese, p. 4) that we must not translate: anointed, but set (according to the Sept. and Vulg.). Some translate “But I have been constituted king by him.”—[My King.—Hupf.: “My king so far as he is appointed by God as king over His realm, comp. 1Sa_16:1, and by virtue of the theocratic idea, His representative.”—C. A. B.] Zion was not the anointing place either for David (1Sa_16:13; 2Sa_2:4), or for Solomon (1Ki_1:39), or for Christ (Zec_9:9), but the seat of government of the Anointed (Psa_110:2; 2Sa_5:9). The assertion that Zion in the Old Testament constantly is used as the equivalent of Jerusalem, and that it is the name of a special height is disproved by 2Sa_5:7; 2Sa_5:9; 1Ki_8:1; Hupfeld, however, asserts that according to prophetical and poetical usage it indicates synecdochically the entire holy mountain city as the seat of God, and naturally rejects the translation of J. H. Michaelis and Hofmann עַל צִיּוֹן ‘al Zion, over its citizens, the people of God; so likewise the translation, mountain of my sovereignty (Herder, Rosenm., et al.). [Delitzsch: “Zion is the hill of the city of David (2Sa_5:7; 2Sa_5:9; 1Ki_8:1) including Moriah. That mountain of holiness, holy mountain, which is the place of the Divine presence, and therefore towers above all the heights of the earth, is assigned to him as the seat of his throne.”—C. A. B.]
Str. III. Psa_2:7. Declare.—In this strophe it is not the poet which speaks, but the anointed of Jehovah. This is not David nor any other historical king of Israel, moreover not the personified theocratic kingdom, but the Messianic king; not in bodily reality, it is true, nor speaking magically from the Psalm, but appearing in the Psalm dramatically as a person.9 This does not mean, by any means, as a poetical figure. For the person of the Messiah, as promised by God, and therefore surely coming, existed in the faith of the Psalmist not less than in the faith of the prophets and the church, although, in lyrical parts of Scripture the expressions of faith concerning him appear in different forms from those in the historical or didactic, and the prophetical writings in a narrower sense. The Messianic king in this place appeals for the explanation of Psa_2:6, not only to a feigned oracle (De Wette) but to a חק, an ordinance (whether regulation or arrangement). There is also in its meaning a reference to an express, inviolable, and peculiar declaration of Jehovah of a historical kind, such as that which is found for the relation in question, in 2Sa_7:14 sq., alone. This promise of God, given to David through Nathan before the birth of Solomon (2Sa_12:24), is the historical root of the biblical prophecies of the seed of David, who likewise stands in the relation of sonship to Jehovah. This expression does not denote the divine origin of royalty, or a management of the government according to the will of Jehovah (De Wette), but, first of all, a relation of love to Jehovah, and especially with reference to care and training, which however, at the same time, includes a reference to faithfulness, so much the more as the covenant of God with Israel is regarded as a marriage covenant (Hengst., Hupf.) In this last turn of thought there is a thread of meaning, which has been for the most part neglected; yet which alone can lead us to a correct understanding of the passage, viz.: If Israel stands partly in a relation of sonship to Jehovah, the God of historical revelation, partly in a marriage covenant with Him as the only living, true, and faithful God of the covenant, and indeed the latter, in the sense of Monogamy, over which God watches with jealousy; then the following consequences ensue, viz.: (1) That every attempt to make a parallel with the sons of Elohim (whether angels or princes, Psa_82:6) and with the children of Zeus is entirely unsuitable, and entangles the entire conception. (2) That the use of the word ילד (which seldom means to beget, but generally to bear) is not to be regarded as merely a rhetorical variation of the idea of sonship, but gives rise to this thought; that in a determined case some one has been placed in this relation by God Himself, and indeed in the midst of the history of revelation, in which sense Israel also is called the first-born son of Jehovah (Exo_4:22). (3) That in such a case to-day has not only a mere poetical, or indeed a metaphysical, but a historical meaning. The meaning is not of an eternal, or of a temporal, or spiritual begetting of a person, a setting him in existence; so also not as is frequently supposed of the establishment of an Israelitish king in the government, which was disputed by mighty opponents. In connection with this supposition an unknown writer in Paulus,Memorab. III., regards the Psalm as a coronation address composed by Nathan when Solomon ascended the throne.
It is certainly a king of Israel, an anointed of Jehovah, who speaks, but this happens partly after his establishment on Zion by Jehovah, and partly as a demonstration, not indeed of his theocratic title (for this he had as the one appointed by Jehovah), but of his personal capacity for the government in question, which was to overcome, and embrace the world. Moreover, a general call to the position of sonship to Jehovah would not have been sufficient, because such a call is also ascribed in general to pious Israelites, Deu_14:1; Psa_73:15; Pro_14:26. Therefore in this place he appeals to a special ordination, and indeed so that he refers to an appointment of Jehovah with reference to this very thing, as a word spoken to him as a personal being who already was in existence; that is, the speaker wishes to make known: (1) That he, and no one else, is the one to whom this appointment applies; (2) that he has not been made the son by it for the first time, but declared to be the son; (3) that this declaration was in time and not in eternity, and has the meaning of a historical recognition. At the same time the form of the declaration shows it to be an explanation, and indeed not only of the previous oracle in Psa_2:6 (Herder, Hupf., et al.), but also of the appointment of Jehovah mentioned. There can be no doubt but that ספּר has this meaning of “more exact account or explanation,” Psa_50:16. Even this shows this declaration to be an advance in the declarations of Revelation. But the same is also shown, in fact. For a word of Jehovah of this kind is found only, Psa_89:27 sq., mentioned with reference to David, and 2Sa_7:14 with reference to David’s son. But in the passage Psa_89:27, it is likewise not David who speaks, but this passage and the prophecy, 2Sa_7:14, indeed first after his death, were rather referred to him and his seed, and interpreted as Messianic, so that a remarkable agreement is evident with the passage in which we are now engaged. Both Psalmists already treat that historical word of God as Messianic, and find the right to this conception in the fact that the prophecy of Nathan treats of the government of the world with invincible power and of eternal duration. This declaration prevents the necessary consideration of the immediate reference of the oracle to Solomon, and in connection with other prophetical statements respecting the seed of David, especially after the death of David and Solomon, gives to his Divine sonship a narrower, a specific, namely a, Messianic signification. This also comes forth, in the Psalm before us, not merely typically, but directly. For David cannot be the speaker introduced by the Psalmist, since the ordination of Jehovah, to which the sovereign who claims the name Son of God appeals, is referred to the son of David and we cannot think of Solomon, because the circumstances alluded to in the Psalm do not at all suit his government, which is expressly mentioned as peaceful (1Ki_5:4-5; 1Ki_5:18). If, then, we are compelled to go beyond this king, there is no further support for the typical idea in any one of the succeeding rulers, and the historical explanation is satisfied only when it finds the fulfilment of the declaration of this Psalm in Jesus, the historical Messiah, that is to say, treats it as directly Messianic, as is frequently the case in the New Testament. Comp. the doctrinal and ethical thoughts which follow, and my exposition of Heb_1:5. [Alexander: “These words are cited in Act_13:34, and Heb_1:5, to prove the solemn recognition of Christ’s sonship, and His consequent authority by God Himself. This recognition was repeated, and as it were, realized at our Saviour’s baptism and transfiguration, where a voice from heaven said (Mat_3:17; Mat_17:5): ‘This is My beloved son, in whom I am well pleased, hear ye him.’ ”—C. A. B.]
Psa_2:8. Ask of me and I will give thee.—[Perowne: “A poetical figure, by which is represented God’s willingness to give to His anointed the kingdoms of this world. The Father’s love will withhold nothing from the son.” God will have His own son, His beloved, ask of Him; He delights in giving, but He likewise delights in being asked, and exhorts to the asking with promises of bestowing. As with all His children, so with the Messiah above all. In this connection it is well to recall Jesus’ habit of prayer to the Father. This verse asserts the share of the Gentiles in the blessings of the Messiah’s rule, yet not as heathen, but as submissive to the Messianic kingdom. This is the constant idea of the Psalmist and the Prophets.—C. A. B.]
Psa_2:9. Break.—According to the Sept., with other vowel points, “to rule” [ποιμαίνειν] with reference to Mic_7:14. The Messiah is thus represented also, Rev_12:5; Rev_19:15. This already shatters the objections of De Wette and Hupfeld to the Messianic interpretation. This form, moreover, presupposes the prophecy, Num_24:17, and has its internal reasons in the fact that the Messiah is at once Judge and Saviour, vid. Doct. and Ethical. [Potter’s vessel.—De Wette: “With little trouble, and to entire destruction, Jer_19:11; Isa_30:14.”—C. A. B.]
[Str. IV. Psa_2:10. Delitzsch: “The Psalmist closes with an application of that which he has seen and heard, to the great ones of the earth. The warning is directed not to those who have been seen in rebellious commotion, but to kings in general, with a glance at that which he has seen and understood in prophecy.”—Judges of the earth.—Delitzsch: “Not those who judge the earth, but those judges and regents who belong to the earth in its length and breadth.”
Psa_2:11. This verse stands in beautiful contrast to Psa_2:3, as it is based upon what has been seen in prophecy, Psa_2:8-9.—Serve the Lord with fear.—This must be taken in a religious sense, as is usually the case, but the political sense is likewise involved, as we see from Psa_2:8-9. The religious and the political submission are combined in the Messianic kingdom (vid. Riehm and Perowne).—Rejoice with trembling.—Delitzsch: “Their rejoicing lest it should turn into security and pride, is to be with trembling, trembling with reverence and self-discipline, for God is a consuming fire, Heb_12:28.”—C. A. B.]
Psa_2:12. Kiss the son.—That is, do homage to him (1Sa_10:1; comp. 1Ki_19:18; Hos_13:2; Job_31:27.) The Aramaic בַּר for בֵּן is also found, Pro_31:2, and the absence of the article suits entirely the Messianic interpretation. The word then stands in the transition to a proper noun. According to the example adduced by Delitzsch, an Arabic interpreter would explain: kiss a son and what son? All the ancient translations, except the Syriac, have different interpretations, whilst they either take בַּר as an adverb = pure, clean (Aquil., Symm., whom Jerome follows: adorate pure); or read בֹּר (= purity, chastity, modesty) and נשׁק in the sense of lay hold of, embrace. Hence ςράξασθε παιδείας (Sept.), apprehendite disciplinam (Vulg., Chald.), lay hold of purity (Ewald, Köster). The Arabic translation of Saadia interprets: Prepare yourself with purity, that is, with sincerity, to obey Him. Hupfeld regards the original meaning of the verb as to join, to follow, and translates: “submit yourself sincerely and honestly.” But since there is no evident use of בר in this sense, he supposes, with Olsh., a mistake, and would read בוֹ = submit yourself to Him (join Him); whilst he grants that even this construction is not found elsewhere. The same objection applies to the translation: Submit yourself to duty, namely, obedience (Hitzig).10
The kiss, as a sign of reverence is, in the Orient, for the most part given on the hand, or the clothing of another (Rosenm.,Altes and Neues Morgenland, III., no. 496; IV., no. 789), yet at times even on the mouth, or thrown by a movement of the hand, which is regarded as an act of homage.
Even with the Messianic interpretation, it is questionable whether the subject of the following clause is the son (Hengst.), which is the most obvious, or Jehovah (with Aben Ezra and most interpreters, with the supposition of a change of subject which is frequent in prophecy and poetry) because this corresponds better with the consciousness of the believing Israelite. But both clauses, with lest and when, contain merely confirmed warnings in the mouth of the Psalmist, entirely the same as that which immediately before he has had the Messiah speak; and if there is in the closing clause the word often used of believing refuge in Jehovah, yet this does not decide, in view of the Divine majesty and power ascribed to the Messiah. It would rather seem to be decided by the fact that in Psa_2:11 already again Jehovah Himself is named as Sovereign, whom the kings and judges of the earth are to serve. But this very passage favors, in the highest degree, the Messianic character of the entire Psalm. For the discourse is of the previously heathen princes and leaders of the nations, who are not to be made Jews by compulsion, as it happened for the first time under Alex. Jannæus, to whom on this account Hitzig brings down this Psalm; but who are exhorted to conversion to Jehovah, ere the crushing judgment of the Messiah shall be fulfilled on all those who are not members of the people of God, even the mightiest. These also declare, with all their expressions of joy, still ever that holy awe, and that indelible trembling of the creature before the Almighty and Holy God, which is mentioned likewise in the New Covenant, e.g., “working out salvation with fear and trembling” (Php_2:12; Heb_12:28). The context itself is against the interpretation of the hypocritical joy at the homage festival, of those who have been overcome by force, and who obey from fear (Ilgen in Rosenm., and part also Hengst.)
[From the way.—Alexander: “By the way.” Riehm: “In order that you may not perish with regard to the way = go in a way which is destruction for you. דרך is an accusative of reference, (Hitzig, of limitation.)” So also Delitzsch, et al.—C. A. B.]
The construction of the closing clause being disputed, we cannot gain from it any evidence of the Messiahship of the Anointed, but since this Messiahship is proved elsewhere, the contents of the clause forbid a reference merely to an earthly king, Psa_118:9; Psa_145:3, but not to God’s King, whose solemn name of Messiah and Son of God has here its first biblical expression and abiding support. Instead of “little” some translate with the Sept., “in short,” “soon;” but in hypothetical connections only the first meaning of the Hebrew word can be safely shown. Sachs’ translation “as nothing,” is too strong. [Hupfeld, חוֹסֵי בּוֹ, “not to put their trust in Him, but to seek or take refuge with Him.” So Hitzig et al. This meaning is clear in מַחֲסַה = refuge, in the shadow of His wings, Psa_36:8; Psa_57:2; under His wings, Psa_91:4; Rth_2:12; of a rock, shield, etc., Psa_18:3; Psa_18:31; Psa_144:2; Deu_32:37, etc.—C. A. B.]
With Bugenhagen we say, at the close of this Psalm, “epiphonema dignius ut mediteris quam ut a me tractetur.”
DOCTRINAL AND ETHICAL
1. When those who are without the kingdom of God oppose it and attack it, even though they assemble themselves in masses, riot against it after the manner of the nations, according to the ways and in the interests of the kingdom of this world, combine under mighty princes and wise leaders, yet their rebellion is not only deplorable, but is also miserable, abject, and blameable; yes, it is from the beginning condemned as without reason and without effect. They consult together, it is true, but nothing comes of it. They would undertake something, but they cannot, and properly they are not allowed to. They are as cowardly as they are boastful. They merely excite one another, and stimulate one another with presumptuous words to wicked and impotent pretensions. Furit in unum populus et miseretur omnium Christus.
2. The enemies of Divine sovereignty on earth are of many minds and split into parties, yet they agree in the wish to limit its extension as far as possible. So far as it is in heaven, they do not trouble themselves about it, but with every advance it makes in the world, they feel that their interests are threatened. Although they are still without its limits they have a presentiment that Divine Sovereignty is in all earnestness an absolute Sovereignty embracing the whole world. They feel that by this very fact they are assailed in their natural claims, which they call human rights, and in their native tendencies, to cherish which they regard as their most sacred necessity. When it is demanded that they should obey the will of God, and submit to His ordinances, which bind all men without exception, they regard it with indignation as a direct attack upon their human rights of sovereignty, and consequently as a personal insult. They little think that the cords thrown out to them from the kingdom of God are holy bands of moral communion, and cords of love to assist them in pious discipline and life. That which is weaving itself about them and their children into a net of grace for their salvation, they regard only as a yoke of compulsion to their unsubdued hearts, and abuse it as a fetter to their freedom, and a restraint to their consciences. It seems to them a point of honor, based on natural rights, and enjoined by circumstances, to tear away and strip off those cords which are wound about them, and hold them in this way. “Even to-day we see that all the enemies of Christ find it as burdensome to be compelled to submit to His authority as to undergo the greatest shame,” (Calvin).
3. The internal contradictions of such reflections upon the world are truly great, but the blindness of those who are entangled therein is equally great. ‘Their pathos is as hollow as their power and their rights; their talk as empty as their counsel; their efforts as frivolous as their conceit; their ability as vain as their intentions. Thus they perform a drama whose fearful earnestness they are no more able to conceive than the absurdity of the part they play in it, and whose comic side ceases to excite laughter when history discloses it as really tragedy, and reveals to the anxious heart of man, that even the bright glance of the serene eye of God emits the lightnings of wrath, which work ruin and set the world in flames; and that the word of the scorner will come forth from the mouth of the Almighty in the crushing thunders of judgment. “Thus God decrees, that the ungodly should storm and rage against the pious, excite all their counsels against them. But all this is as the stormy, swollen waves of the sea, which rush along as if they would break down the shore, but before they reach the shore they quiet down again, vanish in themselves, or break up with a little foam upon the shore.” Luther.
4. And yet God has made preparations in history against the destruction of the world, and these are embraced in the Messianic institutions of salvation, which were not only typically symbolized in the theocratic institutions of the Old Covenant, but were historically prepared and foretold by the prophetic words of Revelation. From these prophecies, even in the darkest times, the severest afflictions, the bright light of consolation streams forth, because these not only point with certainty to the providence of God in history, but also to the indestructible power, the sure and constantly approaching victory of the kingdom of God over all the powers of the world. As these prophecies are consoling to the citizens of the kingdom of God, so are they threatening and calculated to terrify its foes.
5. The Messianic prophecies explain the entire history of the world and of salvation, illuminating it with the light of Divine revelation. These again have their centre of light in the declarations respecting the person of the Messiah. The faith in this person, that He will surely come and appear in history, has its living root in the hearts of believers. But this root does not spring from the soil of human longings, or the national spirit of the people of Israel, but it grows under the influence of the Divine Spirit from the soil of special Divine revelations made to Israel, and it develops in testimonies, which may become prophecies, as in the circumstances of this Psalm.
And these prophecies on the one side strengthen and nourish faith, and on the other find their true development and progress in history.—“Such a hope as this we must firmly maintain, and not deviate from it for any cause whatever,” (Luther).
6. On account of this historically growing and developing character of Biblical prophecy, it is possible that its elementary beginnings, which on account of their germinal nature embrace and contain in embryo the forms which afterwards appear separately, were neither clearly understood by their contemporaries, nor always explained in the same way by subsequent writers. If, however, the explanations maintain the direction indicated by the writing itself, and lay hold of that thought which is prominent, and which alone is authorized, then there is not the least occasion for ambiguity, or of a perplexing manifold sense. But these thoughts, which alone are authorized, have found their expression successively in the Scriptures themselves, so that we need not seek for any other rule. The fulness of meaning in the biblical expressions Anointed, and Son of God, cannot be derived either simply from etymology of the words, nor directly from the first historical use of these terms; it can be gained only from a consideration of the use of these terms made by the biblical writers in the time of the fulfilment in the New Testament. If therefore Psa_2:7 of this Psalm makes the first biblical use of this expression with reference to the Messiah, on the basis of a Divine decree, then we can conceive the right of the Messianic use of this and other verses of this Psalm in the New Testament in various forms. This is the case in express citations, as Act_4:25 sq., where Peter and John, with the rest of the Apostles, treat as a fulfilment of the words, Psa_2:1-2, the rebellion against Christ, in which the unbelieving Jews had shown that they were entirely agreed with the princes of the heathen, who not only ruled them but led them; furthermore, Act_13:33, where Paul derives from Psa_2:7 the propriety and reasonableness of the resurrection of Jesus as the Son of God; finally Heb_1:5, where the argument for the super-angelic nature and rank of Jesus as the Messiah is derived from the same verse. So also these words are used literally, in the Messianic sense; thus Heb_5:5, where the idea is advanced in connection with words from Psa_2:7, that Jesus Christ was placed in the glory of His high priesthood by God, who had declared Himself his Father long before, and in contrast to His predecessors; furthermore, Rev_12:5; Rev_19:15, where the judicial activity of the Messiah is described with words from Psa_2:9. Finally there are parallel facts mentioned, such as the wrath of the Lamb (Rev_7:16), the Sovereignty of God and His Messiah over the world (Rev_11:15), which might have been suggested by other passages, it is true, but which yet confirm the Messianic character of the Psalm. If we should reject this Messianic character we would be finally forced to the evasion made by the Arabic translation of Saadia, which translates in Psa_2:7 the Hebrew ben with friend, because the most obvious meaning cannot be understood.
7. It is worthy of special consideration that in this Psalm the generation referred to Jehovah, or rather the birth of the Messiah, is understood as a Divine declaration of the Messiah as Son of Jehovah, made by a word of revelation upon a historical day; that likewise the corresponding Divine declaration, Psa_89:27, transfers the title of first-born, which was previously given to the people of God, to the Messiah in His type David; that then John and Paul, in connection with the deeper insight of the New Testament into the idea of the Divine Sonship applied the name of first-born to Jesus, the historical Messiah, (Dan_9:24-25; Luk_2:11; Joh_1:49), and indeed partly with reference to His birth from God, before the creation of any creature (Col_1:15), partly with reference to His relation to the Church brought about by His resurrection from the dead (Col_1:18; Rom_8:29; 1Co_15:20; Act_26:23; Rev_1:5). Again, in close connection with this is the fact that Paul, Act_13:33, treats the resurrection of Jesus as the actual fulfilment effected by God upon a historical day of the declaration of the Messiah as His Son, expressed in the words, Psa_2:7 (comp. Rom_1:4); furthermore, that Heb_1:6, immediately after the use of the Psalm already mentioned, briefly speaks of the exalted Messiah with reference to His second advent, under the name of the first-born; finally that in Rev_12:5 the entrance of the Messiah upon His sovereignty over the world, when snatched away to God and to His throne, is regarded as a birth from the Church according to the analogy of Isa_66:7; Mic_4:4; Mic_5:1-2. Once, when Melanchthon was asked by some one, through his servant, why we sing every year, at Christmas, “Born to-day,” answered, “Ask your master whether he does not need the consolation today.”
8. The kingdom of God is not only to acquire a historical form on earth among the people of Israel and in the land of Canaan, but is to be spread abroad among all nations, even to the ends of the earth, yet not in the form of the theocracy of the Old Covenant, but in the Messianic form, or the Christocracy. The assurance that the power of the Divine kingdom over all people is conferred upon the Messiah rests upon the will of Jehovah guaranteed by the promise (comp. Psa_82:8); but the historical fulfilment of this promise is made dependent upon a demand yet to be made by the Messiah, whose time, manner, circumstances and conditions are not mentioned here, compare Luk_22:29; Rev_11:15.
9. The Messiah’s power over the kingdom of God is destined to be a Divine government, not only to embrace the world, but also to conquer the world: and it has not only this destiny, but has also sufficient means in its own constitution to accomplish both of these purposes. We must distinguish, however, (1) the means of grace, which are offered previously to all the world (Mat_24:14; Mat_28:19), the use of which conveys a blessing to all those who willingly submit themselves to him (Mar_16:16), so that those who take refuge with God and His anointed are not cast down and buried beneath the ruins of a world which is judged by the Lord (Luke 28:30), but they find deliverance; and (2) the powers which infinitely surpass all the powers of this world, and which are greatly to be feared when they unfold in their strength, in the exhibition of wrath (Rom_2:5), in the Messianic judgment (Joh_4:22).
10. In the intervening time the Divine word addresses itself not only to the lowly and the weak, but very emphatically to the powerful and those in high positions in the world, who are in especial danger of over-rating themselves and of boasting, and, in consequence of this, of misunderstanding, neglecting, and transgressing the laws of the kingdom of God, which lie at the basis of all human order, and therefore they need an earnest and gracious admonition to be mindful of their responsibility to the Heavenly King and Judge, and to lead their subordinates in witnessing faithful obedience to their Lord and God, who not only has established the office of magistrate in the world and maintains, protects and blesses the power of the magistrate among men, but also would stand in a personal relation and communion with those who are clothed with this power, in order that the sceptre and sword, money and property with which they have been invested by Him, may be used to the glory of God, the good of the kingdom, and the benefit of men, and that they may work out their own salvation on the one side with fear and trembling, and on the other with sacred joy. Spes sine tremore luxuriat in præsumtionem, et timor sine spe degenerat in desperationem (Gregory).
HOMILETICAL AND PRACTICAL
It is as impossible to destroy the kingdom of God on earth as to take heaven by storm. God will not allow Himself to be dethroned.—The sovereignty of Christ is to believers an easy yoke, to unbelievers an oppressive fetter; therefore, obedience is to the former a sweet pleasure—to the latter an insupportable burden; but it cannot be shaken off—the sceptre of blessing becomes a rod of iron.—All persons in authority should assist in the carrying out of God’s will on earth, and use their powers to this end; but it is allotted to the Son of God alone to set up the kingdom of God and carry it on in the world.—Rebellion against the Lord and His anointed is shameful as it is presumptuous; foolish as it is daring; impotent as it is wicked and audacious.—The higher our position in this world, the greater our accountability to God.—The Lord proclaims the presence of His grace, as well as His coming to judgment, and so no one has excuse. God gives time for repentance to the individual as well as to nations; blessed is he who uses this time of grace and takes refuge with the God of all salvation, who reveals Himself in History as Saviour and as Judge.
Starke:—Where the kingdom of Christ breaks forth with power, the world is excited and rebellious, but all in vain.—This is a perverse generation which finds the snares of Satan easy and pleasant, but rejects as cumbersome the cords of Jesus’ love.—He who would be a true anointed of the Lord cannot and must not oppose the Messiah, but must build up this kingdom.—The Lord and His anointed are so inseparably united that their enemies must combat them both together.—It is pleasurable to be a servant of sin (Rom_6:12), and at the same time a servant of perdition (2Pe_2:19); but to be a servant of God and of Jesus is regarded as too troublesome for the flesh (Act_24:25), prejudicial to freedom (Joh_8:33), and dishonorable (Joh_9:28).—When our Lord in His time had sufficiently proved the faith and perseverance of His Church, He deprived His persecutors of their courage, so that those who had previously been the source of fear to every one, feared and trembled themselves.—Christ was, according to His office, a preacher; according to His majesty, a King on Mount Zion, therefore, true man; a Son begotten to-day, therefore true God; a wonderful Hero and Lord!—Christ is a universal King, therefore He has His Church in all parts of the world.—The enemies of Christ suppose that His sceptre is still a reed, as in the time of His sufferings; but they will be obliged to experience, some day, to their greatest shame, the iron sceptre in His hand.—Generally those who are the highest in dignity acquire self knowledge and humility with difficulty, yet this is indispensable to their improvement.—What is more reasonable than that those who have received more honor than others should render the most reverence to God? (2Sa_12:7 sq.).—Those are the best friends of magistrates who remind them of their duty to the Son of God, in order that they may not be exposed to His wrath.—How great a change of heart there must be, if we are to resolve to serve and truly hold Him for our Lord whom formerly we despised and opposed.—Christ is gracious, so that He willingly allows Himself to be kissed; but if he is not kissed at all, or with a Judas kiss, He can be as angry as He is gracious.
Moller:—God speaks to the ungodly more by His arm than by His mouth.—Selnekker: All will go well with those whose hopes are in Christ, who know Him by faith, accept Him and confess Him.—Dauderstadt: We have only God to serve with fear, not Satan, not the flesh, not the world.—Geier: The flesh always seeks release from restraint, but to its own destruction.—To be truly wise is to know ourselves and our danger at the right time.—Francke: Just as it is the part of man constantly to ask, so also is it the part of our Heavenly Father constantly to give.—Renschel: Although the enemies of Christ rage still, yet He remains King.—He who serves and honors Him will live with Him forever.—His kingdom, the Church, will survive when all His enemies perish.—Herberger: The Lord Jesus has many and mighty enemies, but He is greater than they all; therefore, the best advice is to gain His love and be blessed forever by Him.—The enemies of the Christian religion speak their own shame.—The longer the storm is coming, the harder it beats; the longer God withholds His wrath, the more terrible the punishment.—That which has been established by our Heavenly Father, no devil or tyrant will overthrow.—The Church is oppressed, but not suppressed.—Beware of God’s wrath, for wrath and destruction are close together.—Bengel: In the kingdom. of Omnipotence all things must be arranged for the best.—Umbreit: Only those who reject the breath of love, feel the iron of justice.—R. Stier: The kingdom of the Anointed Son of God, which is ever invincible to rebels, will be graciously offered to faith, before it is asserted with judgment.—Guenther: David beholds the victory of his successor on his eternal throne, and shall we tremble when unbelief seeks its booty on Christian thrones—Taube: Christ is the Man of decision for all; in Him is rooted the contrast between the righteous as believing subjects, and the ungodly as unbelieving enemies.—Diedrich: When human powers are opposed to the Messiah’s kingdom they are like earthen vessels to iron.
[Matt. Henry: One would have expected that so great a blessing to this world should have been universally welcomed and embraced, and that every sheaf should immediately have bowed to that of the Messiah, and all the crowns and sceptres on earth should have been laid at His feet; but it proves quite contrary. Never were the notions of any sect of philosophers, though never so absurd, nor the power of any prince or state, though never so tyrannical, opposed with so much violence as the doctrine and government of Christ. A sign it was from heaven, for the opposition was plainly from hell originally.—Spurgeon: We shall not greatly err in our summary of this sublime Psalm if we call it the Psalm of Messiah the Prince; for it sets forth as in a wondrous vision the tumult of the people against the Lord’s Anointed, the determinate purpose of God to exalt His own Son, and the ultimate reign of that Son over all His enemies. Let us read it with the eye of faith, beholding as in a glass the final triumph of our Lord Jesus Christ over all His enemies.—It was a custom among great kings to give to favored ones whatever they might ask (Est_5:6; Mat_14:7), so Jesus hath but to ask and have.—There must ever be a holy fear mixed with the Christian’s joy. This is a sacred compound, yielding a sweet smell, and we must see to it that we burn no other upon the altar. Fear without joy is torment; and joy without holy fear would be presumption.—Our faith may be slender as a spider’s thread, but if it be real, we are in our measure blessed. The more we trust, the more fully shall we know the blessedness. We may therefore close the Psalm with the prayer of the Apostles: “Lord, increase our Faith.”
Plumer: It is easy for God to destroy His foes … Behold Pharaoh, his wise men, his hosts and his horses, ploughing and plunging, and sinking like lead in the Red Sea. Here is the end of one of the greatest plots ever formed against God’s chosen. Of thirty Roman emperors, governors of provinces, and others high in office, who distinguished themselves by their zeal and bitterness in persecuting the early Christians, one became speedily deranged, after some atrocious cruelty, one was slain by his own son, one became blind, the eyes of one started out of his head, one was drowned, one was strangled, one died in a miserable captivity, one fell dead in a manner that will not bear recital, one died of so loathsome a disease that several of his physicians were put to death because they could not abide the stench that filled his room; two committed suicide, a third attempted it, but had to call for help to finish the work, five were assassinated by their own people or servants, five others died the most miserable and excruciating deaths, several of them having an untold complication of diseases, and eight were killed in battle, or after being taken prisoners. Among these was Julian the Apostate. In the days of his prosperity he is said to have pointed his dagger to heaven, defying the Son of God, whom he commonly called the Galilean. But when he was wounded in battle he saw that all was over with him, and he gathered up his clotted blood and threw it into the air, exclaiming, “Thou hast conquered, O thou Galilean.” Voltaire has told us of the agonies of Charles IX. of France, which drove the blood through the pores of the skin of that miserable monarch, after his cruelties and treachery to the Huguenots.—C. A. B.]
Footnotes:
[6][Delitzsch: “Because in the New Testament David’s Psalm and Psalm are corresponding terms.” This is generally admitted by German commentators, though it is not generally allowed by English and American writers, such as Wordsworth, Barnes, Alexander, etc. Delitzsch is probably correct in his statement.—C. A. B.]
[7][Ewald: “In this Psalm we hear the voice of a king who, a short time before, was solemnly anointed in Zion. The tributary nations are rebellious and threaten to regain their freedom. The young king stands over against them, self-possessed, conscious of his union with Jehovah as His son and representative, inspirited by the prophetic word at his anointing, and strong in the power of Jehovah. This young king was Solomon—this Psalm his own composition, like those mentioned 1Ki_4:32.” It is more than likely that the tributary nations plotted together, hoping to throw off the yoke of the young king. It is not necessary to suppose an actual rebellion. The Psalmist speaks of rebellious thoughts and designs. I think that this Psalm and the former are Psalms of Solomon.—C. A. B.]
[8][Wordsworth: “At Christ’s passion the heathen world represented by the imperial power of Rome, combined with the rulers and people of Israel against God and His Messiah. ‘We will not have this man to reign over us’ was their language, Luk_19:14—‘We have no king but Cæsar,’ Joh_19:15”—C. A. B.]
[9][Delitzsch: “The Anointed Himself now takes the word, and speaks out what He is, and what He can do in virtue of the Divine decree. There is no word of transition, no formula of introduction to indicate the leap of the Psalmist from the word of Jehovah to the word of His Christ; the poet is a seer; his Psalm is a mirror of that which is seen, an echo of that which is heard.”—C. A. B.]
[10][Hupfeld: “The language does not allow of the translation of בר as Son, for the following reasons, (1) בַר in this sense is not a Hebrew word, but an Aramaic word, and only occurs in Pro_31:2, in a passage of very late composition, which has likewise other Chaldaisms, whilst this Psalm is the product of the best period of literature, and it is inconceivable that poetical license even would excuse such a word. (2) It is without sense apart from Jehovah, and without the article. (3) The subject of the following clause is Jehovah, as in the preceding verse, which makes it improbable that a new subject should step in between. It is difficult to take בר in any other way than as an adverb, as Sym., and Jerome.” Hupfeld is correct here, I think; we must not be misled by the beauty of the idea, kiss the Son, or a desire for another Messianic allusion. There is sufficient reference to the Messiah in the 3d strophe, and this allusion would have no significance apart from that. Then again בֵן is used in that strophe for the Messiah. It would seem strange for the Psalmist to select an Aramaic form so soon after.—C. A. B.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Daniel D. Whedon 1874 · Public Domain 1. The heathen rage—The nations tumultuously assemble. The idea…
1. The heathen rage—The nations tumultuously assemble. The idea is that of a hasty gathering of conspirators, as Dan_6:6; Dan_6:11; Dan_6:15. In Psa_64:2 the cognate word is rendered conspirators, and is applied to the conspiracy of Jews and Gentiles against Christ, Act_4:26-27, where see notes.
Vain thing—A thing of vanity or emptiness; a thing that shall never succeed, and, by implication, wicked. The interrogative why, or to what purpose, or for what cause, indicates the groundlessness as well as the futility of all this combination, and the question seems asked in astonishment. Neither these purposes of David’s enemies nor of Christ’s ever succeeded.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 1. Why] The Psalmist gazes on the great tumult…
1. Why] The Psalmist gazes on the great tumult of the nations mustering for war, till the sight forces from him this question of mingled astonishment and indignation. Their insurrection is at once causeless and hopeless.
the heathen] Better, as R.V., the nations. Gôyim, variously rendered in A.V. nations, heathen, Gentiles, denotes the non-Israelite nations as distinguished from and often in antagonism to the people of Jehovah. Sometimes the word has a moral significance and may rightly be rendered heathen.
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rage] Rather, as in marg., tumultuously assemble; or, throng together. Cp. the cognate subst. in Psa_64:2, insurrection, R.V. tumult, marg. throng.
the people] R.V. rightly, peoples. Comp. Psa_44:2; Psa_44:14.
imagine] Or, meditate: the same word as in Psa_1:2; but in a bad sense, as in Psa_38:12.
1–3. The muster of the nations and its design.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (1) Why do the heathen rage?—Better, Why did nations…
(1) Why do the heathen rage?—Better, Why did nations band together, or muster? The Hebrew occurs only here as a verb, but derivatives occur in Pss. 4:14, Psa_64:2: in the first, of a festive crowd; in the second, of a conspiracy allied with some evil intent. This fixes the meaning here, band together, possibly as in Aquila’s translation, with added sense of tumult. The LXX. have “grown restive,” like horses; Vulg., “have raged.”
Imagine.—Better, meditate, or plan. Literally, as in Psa_1:2, only here in bad sense, mutter, referring to the whispered treasons passing to and fro among the nations, “a maze of mutter’d threats and mysteries.” In old English “imagine” was used in a bad sense; thus Chaucer, “nothing list him to be imaginatif” i.e., suspicious. The verb in this clause, as in the next, is in the present, the change being expressive: Why did they plot? what do they hope to gain by it?
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain HERE we have again a psalm without a title,…
HERE we have again a psalm without a title, and, so far, we are left to conjecture its age and author. The Jews, however, have always regarded it as Davidical; and there is evidence in Scripture itself (Act_4:25) that the early Christians were of the same opinion. Modern critics, for the most part, agree, although there are some (Ewald, Paulus, Bleek) who ascribe it to Solomon, and others (Maurer, Delitzsch) who suppose it written by Hezekiah or Isaiah.
The psalm is certainly Messianic. It is assumed to be so in Act_4:25 Act_13:33 Heb_1:5 Heb_5:5. However it may, to a certain extent, apply to David, David cannot exhaust its allusions. Vers. 7, 8, and 12 are inapplicable to David, and must refer to the Messiah. The Jews admitted the Messianic character of the psalm, until driven into denial by the controversy with Christians. Most modern critics allow it.
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There is a certain correspondency between Psalm 1. and 1., which may account for their being placed together. In both the main idea is the antagonism between the righteous and the wicked. Isaiah. sets forth this antagonism by a contrast between two typical individuals. Psalm 51 shows the two kingdoms of light and darkness engaged in their internecine conflict.
Why do the heathen rage? The psalmist writes with a vision before his eyes. He "sees Jehovah upon his throne, and Messiah entering upon his universal dominion. The enemies of both on earth rise up against them with frantic tumult, and vainly strive to east off the fetters of their rule." Hence his sudden outburst. "What ails the heathen (goim)," he says. "that they rage?" or "make an uproar" (Kay), or "assemble tumultuously" (margin of Authorized Version and Revised,version)? What are they about? What do they design? And why do the people rather, the peoples, or "the masses" (Kay)imagine (or, meditate) a vain thing? It must be "a vain thing;" i.e. a purpose which will come to naught, if it is something opposed to the will of Jehovah and Messiah. The vision shows the psalmist Jew and Gentile banded together against the gospel of Christ. Its scope is not exhausted by the exposition of Act_4:26, but extends to the whole struggle between Christianity on the one hand, and Judaism and paganism on the other. "The peoples" still to this day "imagine a vain thing imagine that Christianity will succumb to the assaults made upon it will fade, die away, and disappear.
HOMILIES BY C. CLEMANCE Vers. 1-12. The King in Zion: a Messianic psalm.
A close examination of this psalm will show it to be at once prophetic and Messianic. Its date and author are not certainly known. The style rather points to David as the probable writer. To him especially the promise of a King who should reign in righteousness formed part of that "everlasting covenant, ordered in all things and sure." By faith in that covenant he foresaw him, who, being emphatically the Just One, should rule in the fear of God. (see 2Sa_23:2-5, where, as well as in this psalm, we have a remarkable illustration of what the Apostle Paul speaks of as the foresight evinced in the Old Testament Scriptures; see also Gal_3:8) In fact, we regard this psalm, though much briefer than Isaiah 53, yet as being as distinctly and clearly, yea, as wonderfully, Messianic as even that celebrated chapter of the evangelical prophet. Hence we regard it as affording as clear a proof of the guidance of a foreseeing Spirit, and of the facts of inspiration and of revelation, as are the starry heavens of the glory of God. For we know, as matters of fact,
(1) that this psalm finds its fulfilment in Christ;
(2) that it has been fulfilled in no one else;
(3) that hundreds of years intervened between prophecy and event; and
(4) that there are here not merely general statements, but numerous minute details which no human eye could possibly have discerned beforehand; so that we are shut up, by a severely intellectual process, to the conclusion that the author of this psalm is none other than he who sees the end from the beginning. This will, we trust, appear as we proceed to examine and expound it.
I HERE IS AN ANOINTED ONE FORESEEN. (Ver. 2) "His Anointed." Who is this "Anointed One?" Let us see: Anointing was chiefly for purposes of consecration and inauguration. It signified the setting apart of the anointed one for God"s service, and symbolized those heavenly gifts which were needed in its discharge. Priests, prophets, and kings were anointed. (cf. Lev_4:3, Lev_4:5, 16 7:35 1Ki_19:16 1Sa_16:12, 13 1Ki_1:39) There is in this psalm One referred to as the Anointed One. The Hebrew word for the Anointed is "Messiah.
The Greek word, in its Anglicized form is "Christ." This Anointed One is the Son of God (see ver. 7). He is King (ver. 6). He has the nations for his possession (ver. 8). He is One before whom kings are to bow (vers 10-12). This cannot possibly be any other than the King of kings. To no one can the words of the psalm possibly apply but to him who is Lord of the whole earth, i.e. to the Lord Jesus Christ. (cf. Psa_132:17 Dan_9:25, 26 Act_17:3)
II RESISTANCE TO GOD, AND TO HIS ANOINTED ONE, FORETOLD. This resistance comes
(1) from the nations, and also from
(2) kings and rulers. Five forms of resistance are indicated.
1. Raging. Tumultuous agitation, as when waves of ocean are lashed to fury.
2. Imagining. Meditating (same word as in Psa_1:2). Turning over and over in the mind some plan of opposition.
3. Betting themselves. The result of the meditation in a resolution.
4. Taking counsel together. For combined action.
5. Saying, etc. Meditation, resolution, and concerted action taking effect in a verbal utterance: "Let us break their bands asunder," etc. (For the fulfilment of all this, see Mat_21:33-44 Mat_23:31-35 Joh_5:16-18 Joh_7:1, Joh_7:30, 45 8:40-59 10:39 11:53, 57 12:10 18:3 19:15, 16, 30 Act_4:24, Act_4:27)
III RESISTANCE TO THE ANOINTED ONE IS FOLLY. (Ver. 1) Why do the nations rage? Vers. 4-6 foretell the utter discomfiture of the opponents, in four respects.
1. The utter impotence of the assault would be matter for infinite ridicule and scorn. (Ver. 4) It were as easy for a spider to remove Mont Blanc from its base as for puny man to injure the Lord"s Anointed One.
2. The displeasure of God should trouble the opposers. (Ver. 5; cf. Mat_23:37, Mat_23:38) Note how fearfully the imprecation in Mat_27:25 was fulfilled. Read the account in Josephus of the miseries that came on the Jews at the destruction of their city. (cf. Act_12:1, Act_12:2, Act_12:23)
3. The power of God would effect a mighty restraint, and even a complete destruction. (Ver. 9) See Spurgeon"s "Treasury of David," vol. 1. p. 29, for some admirable remarks on ver. 9; Dr. Geikie, in his "Holy Land and the Bible," vol. 2. p. 50, et seq. , for some strikingly instructive remarks on the pottery of the East; and also Dr. Plummer"s extraordinary collection of historic facts on the miseries which have befallen the persecutors of the Church (in Spurgeon"s "Treasury of David," vol. 1. pp. 17, 18).
4. The Anointed One would be enthroned in spite of all. (Vers. 6, 7) The seat of Christ"s throne is called "my holy hill of Zion," in allusion to Zion as the city of David. Christ is the Son and Lord of David, and hence David"s throne is the type of Christ"s. Christ is now reigning in heaven. He is at once our Prophet, Priest, and King. (see Act_2:22-36 Act_3:13-15 Act_4:10-12 Heb_10:12, 13 1Co_15:25)
IV WHATEVER MAY BE THE DECREES OF EARTH, THERE IS A DECREE IN HEAVEN, WHICH THE ANOINTED ONE DECLARES. (Verse 7-9) "I will declare the decree." The decree of the kings and rulers, which they resolve to carry out, is given in ver. 3; but! will tell of a decree from a higher throne. It has four parts.
1. The Anointed One is to be the begotten Son of God. (Ver. 7)
2. He is to have the sway over the whole world. (Ver. 8)
3. He is to have this as the result of his intercession. "Ask of me" (ver. 8)
4. His sway and conquest are to be entire and complete. (Ver. 9) If men will not bend, they must break.
V THE HOLY GHOST CALLS FOR SUBMISSION TO THE ANOINTED SON OF GOD. This is set forth in five ways.
1. Be wise. Kings and judges are reminded that the only true wisdom is found in yielding to the Anointed One. There is no reason why he should be resisted. Resistance can end only in defeat.
2. Be instructed. Learn the Divine purpose and plan concerning the King in Zion.
3. Serve the Lord with fear. Not in servile terror, but in loyal reverence.
4. Rejoice with trembling. Be glad that the sceptre is in such hands.
5. Kiss the Son. Do homage, acknowledging his supremacy. This course is urged on them by two powerful pleas.
(1) If they refuse, they perish from the way; i.e. they wander; they miss the way so seriously as to be lost; they perish as the result of being, lost. Professor Cheyne"s rendering is, "Ye go to ruin.
(2) If they yield the Anointed One allegiance and trust, they will be happy indeed (ver. 12).
Note:
1. It is very foolish to fret and chafe against the government of God.
2. All mankind are under Christ"s sway, whether in this state of being or in any other.
3. Christ has a heart of love as well as a sceptre of power; and he rules to save.
4. Those who will not submit to the sceptre of Christ"s grace must feel the weight of his iron rod.
5. True blessedness is found in submission to Christ; this blessedness is greater than tongue can express or heart conceive. C.
HOMILIES BY W. FORSYTH Vers. 1-12. The heathen in three aspects.
I AS SLAVES OF SIN. The condition of peoples varies. Civilization was more advanced in Greece and Rome than in other parts of the world. But though there may be superiority in some respects, with regard to the highest things there is no difference. (Rom_3:9) What a terrible picture have we in this psalm of the crimes and violence and miseries that desolate the world, where "the lust of the eye, and the lust of the flesh, and the pride of life" prevail, and not the Law of God!
II AS OBJECTS OF DIVINE INTEREST. The Jews were in covenant with God as his peculiar people. But this did not imply that other peoples were unloved and uncared for. God has his purposes with regard to all the tribes and kindreds of the earth. Though they have forsaken him, he has not forsaken them. In their conscience they feel his presence. In the results of their actions they arc subject to his Law. In their fears and darkness they are groping after him, and in their cruel rites and superstitions, consciously or unconsciously, they are declaring that without God they are without hope, and that the desire of their hearts is for his light and blessing. Things are dark and gruesome, but yet, in ways unknown to us, God is ruling over all, and working for the accomplishment of his own will and holy ends. The heathen are in God"s hand. He promises to give them to Christ. All prayer and evangelistic effort should be founded on this: "Ask of me." Prayer is good; but prayer without work is vain. Have we the mind of Christ? Do our hearts yearn in love and pity over the multitudes who are sitting in darkness and the shadow of death? Then let us plead God"s word, and labour to carry out Christ"s command. (Mat_28:19, Mat_28:20)
III AS THE SUBJECTS OF MESSIAH"S KINGDOM. "Thine inheritance.
1. This inheritance is moral, not material. It is the people that God is concerned about. "All souls are mine.
2. This inheritance is obtained by right, and not by might. God "gives," not in an arbitrary way, but in accordance with law. There will be no forcing. The heathen must be won by truth and conviction if they are to be won at all. Hence there is scope for all reasonable motive and argument.
3. This inheritance is for spiritual good, not for personal aggrandizement. Empire has been often sought for selfish ends. If the heathen are given to Christ, it is not that they may remain in their heathenism, but that they may be renewed in the spirit of their minds and receive the blessings of the gospel. The more that we ourselves, who have so many representatives among the heathen, recognize that the power we have as a nation is given us of God, and should be used as a sacred trust for God"s glory and the good of the people with whom we have to do, the better for us all. Woe to us if we seek our own and not also the things of others, if we are eager to make gain and to advance our own selfish ends and forget the claims of our brethren, who as surely belong to Christ as we do, and for whom he died! W.F.
HOMILIES BY C. SHORT Vers. 1-12. The Divine King.
This psalm is supposed by some to have been written about the time of the coronation of Solomon. The heathen might then be the subject nations outside of Palestine, which threatened rebellion at this time. The seventh verse is applied to Christ in Hebrews 1. Let us use the psalm in this higher application of it to Christ.
I THE REBELLION OF THE WORLD AGAINST CHRIST.
1. Is an unrighteous rebellion. Rebellion against evil powers is a righteous thing. But Christ"s rule is infinitely just and good and merciful.
2. Is an unsuccessful rebellion. "The people imagine a vain thing" if they think they can overthrow the rule of Christ. That belongs to the eternal order. The sea can shatter granite cliffs, but the throne of Christ is for ever and ever.
3. Such rebellion recoils upon the heads of the rebels. Every blow we strike against justice, love, and goodness rebounds upon ourselves; but we cannot injure God, however we may grieve his Fatherly heart.
II CHRIST IS KING OF MEN.
1. By Divine appointment. (Ver. 6) And therefore God is said to laugh at, deride, and utter his wrath in sore displeasure against those who oppose him (vers. 4-6).
2. By Divine nature and character. "Thou art my Son; this day have I begotten thee" (ver. 7). The Divinest Being of all history, and, therefore, a King by the highest of all rights.
3. A King by the actual and possible extent of his empire. "I will give thee the nations for thine inheritance," etc. (ver. 8). He who has conquered a world is its rightful ruler. Christ is now worthy; but one day he will actually conquer the world.
III THE UNAVOIDABLE INFERENCE. That we should be reconciled to God, and be at one with Christ. The wrath of God is unendurable, but "blessed are all they that put their trust in him. S.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain We shall not greatly err in our summary of…
We shall not greatly err in our summary of this sublime Psalm if we call it THE PSALM OF MESSIAH THE PRINCE; for it sets forth, as in a wondrous vision, the tumult of the people against the Lord's anointed, the determinate purpose of God to exalt his own Son, and the ultimate reign of that Son over all his enemies. Let us read it with the eye of faith, beholding, as in a glass, the final triumph of our Lord Jesus Christ over all his enemies. Lowth has the following remarks upon this Psalm: "The establishment of David upon his throne, notwithstanding the opposition made to it by his enemies, is the subject of the Psalm. David sustains in it a twofold character, literal and allegorical. If we read over the Psalm, first with an eye to the literal David, the meaning is obvious, and put beyond all dispute by the sacred history. There is indeed an uncommon glow in the expression and sublimity in the figures, and the diction is now and then exaggerated, as it were on purpose to intimate, and lead us to the contemplation of higher and more important matters concealed within. In compliance with this admonition, if we take another survey of the Psalm as relative to the person and concerns of the spiritual David, a noble series of events immediately rises to view, and the meaning becomes more evident, as well as more exalted. The colouring which may perhaps seem too bold and glaring for the king of Israel, will no longer appear so when laid upon his great Antitype. After we have thus attentively considered the subjects apart, let us look at them together, and we shall behold the full beauty and majesty of this most charming poem. We shall perceive the two senses very distinct from each other, yet conspiring in perfect harmony, and bearing a wonderful resemblance in every feature and lineament, while the analogy between them is so exactly preserved, that either may pass for the original from whence the other was copied. New light is continually cast upon the phraseology, fresh weight and dignity are added to the sentiments, till, gradually ascending from things below to things above, from human affairs to those that are Divine, they bear the great important theme upwards with them, and at length place it in the height and brightness of heaven."
This Psalm will be best understood if it be viewed as a four-fold picture. (In verses 1, 2, 3) the Nations are raging; (4 to 6) the Lord in heaven derides them; (7 to 9) the Son proclaims the decree; and (from 10 to end) advice is given to the kings to yield obedience to the Lord's anointed. This division is not only suggested by the sense, but is warranted by the poetic form of the Psalm, which naturally falls into four stanzas of three verses each.
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Verse 1. 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, 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.
Verse 1. "Why do nations make a noise," tumultuate, or rage? The Hebrew verb is not expressive of an internal feeling, but of the outward agitation which denotes it. There may be an allusion to the rolling and roaring of the sea, often used as an emblem of popular commotion, both in the Scriptures and the classics. The past tense of this verb (Why have they raged?) refers to the commotion as already begun, while the future in the next clause expresses its continuance.
J. A. Alexander, D.D., 1850.
Verse 1. "Rage." The word with which Paul renders this in the Greek denotes rage, pride, and restiveness, as of horses that neigh, and rush into the battle. `Efruaxag, from Fruassw, to snort or neigh, properly applied to a high-mettled horse. See Acts 4:25.
Verse 1. "A vain thing." A medal was struck by Diocletian, which still remains, bearing the inscription, "The name of Christians being extinguished." And in Spain, two monumental pillars were raised, on which were written: I. "Diocletian Jovian Maximian Herculeus Caesares Augusti, for having extended the Roman Empire in the east and the west, and for having extinguished the name of Christians, who brought the Republic to ruin." II. "Diocletian Jovian Maximian Herculeus Caesares Augusti, for having adopted Galerius in the east, for having everywhere abolished the superstition of Christ, for having extended the worship of the gods." As a modern writer has elegantly observed: "We have here a monument raised by Paganism, over the grave of its vanquished foe. But in this `the people imagined a vain thing;' so far from being deceased, Christianity was on the eve of its final and permanent triumph, and the stone guarded a sepulchre empty as the urn which Electra washed with her tears. Neither in Spain, nor elsewhere, can be pointed out the burial place of Christianity; it is not, for the living have no tomb.'"
Verses 1 - 4. Herod, the fox, plotted against Christ, to hinder the course of his ministry and mediatorship, but he could not perform his enterprise; 'tis so all along, therefore it is said, "Why do the heathen imagine a vain thing?" A vain thing, because a thing successless, their hands could not perform it. It was vain, not only because there was no true ground of reason why they should imagine or do such a thing, but vain also because they laboured in vain, they could not do it, and therefore it follows, "He that sitteth in the heavens shall laugh: the Lord shall have them in derision." The Lord sees what fools they are, and men (yea, themselves) shall see it. The prophet gives us a elegant description to this purpose. Isaiah 59:5, 6. "They weave the spider's web. . . . Their webs shall not become garments, neither shall they cover themselves with their works." As if he had said, they have been devising and setting things in a goodly frame to catch flies; they have been spinning a fine thread out of their brains, as the spider doth out of her bowels; such is their web, but when they have their web they cannot cut it out, or make it up into a garment. They shall go naked and cold, notwithstanding all their spinning and weaving, all their plotting and devising. The next broom that comes will sweep away all their webs and the spiders too, except they creep apace. God loves and delights to cross worldly proverbs and worldly craft.
Joseph Caryl, 1647.
Whole Psalm. Shows us the nature of sin, and the terrible results of it if it could reign.
Verse 1. Nothing is more irrational than irreligion. A weighty theme.
The reasons why sinners rebel against God, stated, refuted, lamented, and repented of.
The crowning display of human sin in man's hatred of the Mediator.
Verses 1 and 2. Opposition to the gospel, unreasonable and ineffectual. Two sermons by John Newton.
Verses 1 and 2. These verses show that all trust in man in the service of God is vain. Inasmuch as men oppose Christ, it is not good to hang our trust upon the multitude for their number, the earnest for their zeal, the mighty for their countenance, or the wise for their counsel, since all these are far oftener against Christ than for him.
Zion's King: the Second Psalm expounded in the Light of History and Prophecy. By the Rev. DAVID PITCAIRN. 1851.
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator 1887 · Public Domain Why do the heathen rage?
Psa_2:1-12
Why do the heathen rage?
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The prophetical element in the Psalm
But though the poem was occasioned by some national event, we must not confine its application to that event, nor need we even suppose that the singer himself did not feel that his words went beyond their first occasion. He begins to speak of an earthly king, and his wars with the nations of the earth; but his words are too great to have all their meaning exhausted in David, or Solomon, or Ahaz, or any Jewish monarch. Or ever he is aware, the local and the temporal are swallowed up in the universal and the eternal. The king who sits on Davids throne has become glorified and transfigured in the light of the promise. The picture is half-ideal and half-actual. It concerns itself with the present, but with that only so far as it is typical of greater things to come. The true King who, to the prophets mind, is to fulfil all his largest hopes, has taken the place of the visible and earthly king. The nations are not merely those who are now mustering for the battle, but whatsoever opposeth and exalteth itself against Jehovah and His anointed. Hence the Psalm is in the nature of a prophecy, and still waits for its final accomplishment. It had a real fulfilment, no doubt, in the banding together of Herod and Pontius Pilate against Christ (Act_4:25-27). But this was not a literal one. It may be said to have an ever-repeated fulfilment in the history of the Church, which is a history of Gods kingdom upon earth, a kingdom which in all ages has the powers of the world arrayed against it, and in all ages the same disastrous result to those who have risen against the Lord and against His anointed. And so it shall be to the end, when, perhaps, that hostility will be manifested in some yet deadlier form, only to be overthrown forever, that the kingdoms of this world may become the kingdom of our Lord and His Christ. (J. J. S. Perowne.)
A magnificent lyric
The true basis of this Psalm is not some petty revolt of subject tribes, but Nathans prophecy in 2Sa_7:1-29, which sets forth the dignity and dominion of the King of Israel as Gods son and representative. This grand poem may be called an idealising of the monarch of Israel, but it is an idealising with expected realisation. The Psalm is prophecy as well as poetry; and whether it had contemporaneous persons and events as a starting point or not, its theme is a real person, fully possessing the prerogatives and wielding the dominion which Nathan had declared to be Gods gift to the King of Israel. The Psalm falls into four strophes of three verses each, in the first three of which the reader is made spectator and auditor of vividly painted scenes, while, in the last, the Psalmist exhorts the rebels to return to allegiance. In the first strophe (verses 1-3) the conspiracy of banded rebels is set before us with extraordinary force. All classes and orders are united in revolt, and hurry and eagerness mark their action, and throb in their words. Verses 4-6 change the scene to heaven. The lower half of the picture is all eager motion and strained effort; the upper is full of Divine calm. God needs not to rise from His throned tranquillity, but regards, undisturbed, the disturbances of earth. What shall we say of that daring and awful image of the laughter of God? The attribution of such action to Him is so bold that no danger of misunderstanding it is possible. It sends us at once to look for its translation, which probably lies in the thought of the essential ludicrousness of opposition, which is discerned in heaven to be so utterly groundless and hopeless as to be absurd. Another speaker is now heard, the anointed king, who in the third strophe (verses 7-9) bears witness to himself, and claims universal dominion as his by a Divine decree. In verses 10-12 the poet speaks in solemn exhortation. The kings addressed are the rebel monarchs whose power seemed so puny when measured against that of my King. But all possessors of power and influences are addressed. (A. Maclaren, D. D.)
The holy war
A vivid picture of the revolt against Messiah.
I. The extent of the revolt. Nations, People, Kings, Rulers. Christ has encountered this opposition--
1. In all nations.
2. In all ranks.
3. In all generations. Christ was rejected by His own age (Act_4:27).
II. The determination by which this revolt was characterised. It is--
1. Deliberate.
2. Combined.
3. Resolute.
III. The secret cause of this revolt. They rebel against the laws of God in Christ.
IV. The vanity of this opposition to Christ.
1. The unreasonableness of it. Why do the heathen rage? No satisfactory answer can be given.
2. The uselessness of it. It is vain, because useless.
V. The conclusion. The Psalmist gives--
1. An admonition: Be wise now.
2. A direction: Serve the Lord. Do Him homage. (W. L. Watkinson.)
The Messiah King
I. The King (Psa_2:6-7).
1. Divinely appointed. I have set. The Father speaking.
2. Divinely anointed. The name Christ or Messiah signifies anointed.
3. Assured of universal rule (Psa_2:8). The world belongs to Him. He has created it. He has redeemed it. He shall ultimately possess it.
II. Messiahs foes (Psa_2:1-3). The citadel assailed because of its Sovereign; the Church the target of malice and mischief because of the kingly Christ. Crowned heads in general have been sworn enemies of the Lords anointed. The hostility of these foes is--
1. Deliberate. They imagine, rather meditate.
2. Combined. They take counsel together.
3. Determined. They set themselves, as fully resolved to accomplish their object.
4. Violent. They rage. Nothing has ever excited so much hostility as Christ and His Church.
III. Messiahs victory (Psa_2:4-5). Fourth verse is strikingly metaphorical. The Victor is in the heavens--watching the plots, reading the thoughts, hearing the decisions of His enemies, and He sitteth there, serene as the march of stars and suns, calm as the glassy lake locked in the embrace of summer morning. Shall have them in derision. Their efforts shall result in self-defeat and self-destruction, and help to the realisation of Gods own purposes. The devil and his agents often outwit themselves; they mean extinction, but God overrules it for permanent extension. No decree of the Divine government can be frustrated. Truth must prevail. He shall speak in wrath. His wrath is not vindictiveness, but the recoil of His love; not revenge, but retribution.
IV. Messiahs message (Psa_2:10-12). This is a call to--
1. Teachableness. Be instructed. Learn your folly in opposing the Lord.
2. Service. Serve the Lord. Do His bidding. Be governed by His laws.
3. Homage. Kiss the Son. The Eastern mode of showing homage to a king.
4. A call backed by the most weighty reasons: lest He be angry. (J. O. Keen, D. D,)
The King in Zion
Two contrasted topics, the King and the rebellion of His subjects.
I. The King.
1. The dignity of His person. Not a King, or the King, but my King. One able and worthy to represent me.
2. The extent of His dominion. The nations of men measure not the realm of Christ. All grades of intelligences throughout the universe owe Him allegiance.
3. The greatness of His power. Wide as is His kingdom, His power is adequate to hold and govern it. Spiritual supremacy involves supremacy of every name. To secure it, upheavals and overturnings are inevitable. Under the pressure of spiritual forces, all other forces must give way.
4. The blessedness of His sway. The prophetic representations of the Messiahs reign are glorious and happy. All blessings come down upon the people.
II. The rebellion of His subjects.
1. Its universality.
2. Its wickedness. Mens treatment of Christ is more gratuitously wicked than anything else. He came, self-moved, to do them infinite good.
3. Its impotence.
4. Its folly. This rebellion is misery in its progress, and ruin in its result. It fills the soul with wretchedness and fear in time, and leaves it under the wrath of God in eternity. (Monday Club Sermons.)
Messiahs rule
I. The determined hate of the people (Psa_2:1-3). The word rage suggests the idea of Oriental frenzy and excitement of a tumultuous concourse of crowds of people, all wildly angry. Imagine is the same word as is rendered meditate in Psa_1:2. While the godly meditate on Gods law, the ungodly meditate a project which is vain. Let us not be in league with the world, for its drift is against the Lord.
II. The Divine tranquillity (Psa_1:4-6). The scene shifts to heaven; God is ever undismayed.
III. Messiahs manifesto (verses 7-9). Standing forth, He produces and recites one of the eternal decrees. Before time was, He was the only-begotten of the Father. The world is His heritage, but the gift is conditional on prayer. For this He pleads, and let us plead with Him. The pastoral staff for the sheep; the iron rod for those who oppose.
IV. Overtures and counsels of peace (verses 10-12). Kiss, the expression of homage (1Sa_10:1). (F. B. Meyer, B. A.)
The reign of Christ
The Psalm is full of Christ. It is referred to six times by New Testament writers, and applied to Christ. It is a beautiful dramatic prophecy, in which several personages alternately speak momentous truths, to animate the Church of God in her conflict with sin and the powers of hell. The two leading thoughts are--the powerful opposition, but total discomfiture of Christs enemies; the certainty, universality, and blessedness of His reign.
1. The opposition would be universal, and characterise all classes of men.
2. It is intense. The heathen rage.
3. It is organised. They consult to find pretexts to justify their hostility. It is violent and aggressive. The restraints of the gospel are irksome and hateful. When argument and oratory failed, force was employed. It was foretold that all the crafty counsel and all the violent opposition should fail. Vain to imagine that human craft can contravene omniscience, or human power overcome omnipotence. It is the potsherd striving with his Maker. If Gods expostulation be disregarded, then He speaketh in judgment. While adverse nations perish, the kingdom of Christ shall continue and become universal. When the Son says, I will declare the decree, He has respect to future revelations as well as to the one then announced. He intimates that henceforth there shall be brighter and more ample discoveries of the Divine purpose. And the promise was verified by fact. The decree is not only declared, it is confirmed by the resurrection, the intercession and the enthronement of Messiah. The universality of the Redeemers kingdom is certain, but do existing facts look towards its consummation? Wonderful preparations are indicative of this. The great programmes of discovery and of instrumentality nearly complete. The great programme of prophecy is nearly accomplished. (W. Cooke, D. D.)
A great national hope
This Psalm belongs to the class called Messianic. It is full of that great national hope of the Jews concerning Him who was to come. A nation without hope is like a man without hope. Cut off hope from any man, or any group of men, and at once you paralyse the worth of everything. The Jewish nation was full of vitality. The noblest kind of national hope, the highest idea of manifest destiny, is not simply a great event, but a great character. It is the ideal of a great character that is to come to them, and then to create great character throughout all the people. The hope of the coming of such a being was the ruling idea of the Jewish people. A character is always nobler than any event that is going to happen. A great nature remains as a perpetual inspiration. Every Jewish child that was born might be the Messiah; every king might hold in his hand the Messianic sceptre. Through all their life there ran this great anticipation, this inextinguishable hope. We do not know of whom this second Psalm was written; we do not even know by whom it was written. What is the philosophy of the Messianic Psalms? Shall we say that back in those distant days men anticipated just what was going to come when Jesus was born in Bethlehem, and did His work in Galilee? There was nothing so monstrous as that. The whole of the Bible is much more natural than we are apt to make it. This Messianic Psalm was taken and applied in its completeness to the Messiah, who had really revealed Himself at last. The words then found a kingship worthy of them, and were sung of Christ. There are three speakers, or series of utterances. The first is the writer of the Psalm, who stands, as it were, to call the attention of the people to the two great speakers. These are the Lord Jehovah, and the Coming One, the Anointed, the King, the Messiah Himself. The writer stands as the chorus in the great tragedy. It is a great cry of astonishment from one who sees a great mercy coming to the world of guilt, bringing in redemption to the world, and the world setting itself against it. It is the everlasting wonder of the soul that knows Jesus Christ, that this world, with Jesus Christ waiting at its doors to save it, can set itself against Him, and not let Him in. But Gods great purpose of making Jesus King of the world is unchanged and unchangeable. Whether the world will have Him or not, Christ is to be King of the world. The world has heard that, and it has brought a certain deep peace into the soul of mankind. The third speaker is Christ Himself. He says, I will declare the decree. Christ is in the world, and He is sure of the world. Sitting upon the throne, recognising clearly who set Him there, He will never leave it until all the nations shall be His nations. Among the wonders of these last nineteen centuries has been the quiet certain confidence of Christianity. It cannot be crowded out and lost among the multitudes of mankind who are careless or hostile. It possesses Divine grace, which some day will be sufficient for the healing of the nations. At the close we come back to the writer or the chorus that tells us what the meaning of it all is. The Messianic Psalm presses itself into the lives we are living, and declares that if we are wicked we shall be powerless. If the most humble man puts himself upon the side of righteousness in company with Christ, if in his own little lot he does things pure and good and kind, he shall have a part with Christ in His great conquest of the world. He whom we worship as Christ is the centre of the world. Everything is verging to Him. All the past, however unconsciously, is ruled by Him; and all the future, however little it may now know its Master, will ultimately recognise Him. He who is everything, sanctification, redemption, in the fortunes of the individual soul, is the worlds redemption. (Phillips Brooks, D. D.)
Imagine a vain thing.--
The opposition to God and His Christ
The Psalm opens abruptly. Here is no prelude; it is an utterance of amazement, begotten in the soul, and breaking from the lips of one who locks out upon the nations and generations of man. He discerns, in all the widespread view, one perpetual restlessness, one ceaseless movement of discontent, the throbbing of a rebellion that cannot be appeased, of a vain, bitter, and ceaseless revolt. It is a revolt against God and His Christ running through the centuries, underlying human history, breaking out in fresh manifestations age after age, finding new utterance from the kings and rulers and wise men of this world. Why does the world fret against the government of God? Why does the world resent and resist the rule of the righteous God, and of the redeeming Lord Jesus Christ? Whether it be the sins and sorrows of one city that come within your range; whether it be the notes and tones of the very last phase and stage of philosophic speculation; whether it be the problems that vex and chafe and worry the civilised world; whether the spectacle of our exaggerated, over-developed militarism, under which the whole continent of Europe groans and bleeds; or whether the vexed problems that lie in our own streets and houses, alike the question arises--Why does the world, in things great and small, chafe against the rule of God--God the Source of wisdom, the Giver of all good? against Christ, the. Redeemer of human nature! against Christ, mans true King, Leader and Guide and Friend and Shepherd and Bishop of souls? Why do the heathen rage and the people imagine a vain thing? (F. W. Macdonald, M. A.)
Authorship and meaning of the Psalm
The thoughts of the Psalm are so fresh and bold, and the poetical elevation so great, that the thoughts here seem to have for the first time taken hold of the writer, who is one, whom they directly concern.
1. Some young king, entering upon the rule of Gods Kingdom, has borne in upon his mind, from his very position, those strange and unprecedented words of Nathan--words of inexhaustible meaning, and yet quite fresh from their novelty--and entering into their spirit as, to a pure and thoughtful mind, they opened up regions of contemplation interminable in extent and full of wonders, and combining them perhaps with some show of opposition to his rule at home, or some threatened defection from his authority by tribes abroad,--the young king east his thoughts and aspirations into this hymn.
2. And what young monarch was in such a condition except Solomon? Every one of the conditions of the problem suits him. He was the seed of David, and therefore the Son of God. He was appointed king on Zion Hill. His rule tended to universality, and his aspirations, being those of a profound intellect and, at the same time, of an uncorrupted youth, must have aimed at conferring on all peoples the blessings of Gods Kingdom.
3. If we could realise to ourselves the thoughts and emotions of those early Davidic kings--standing, as all of them did, to Jehovah as His anointed, bearing all of them the title of His Son, and pointing forward to such a heritage, even all peoples; and yet so surrounded with darkness, and having but such imperfect instruments in their hands wherewith to realise their ideal, and so circumscribed on every side--what aspirations must have filled their hearts as they stood thus before so high a destiny! And yet, as all things seemed to make it impossible for them to reach it, what perplexities must have tormented them till, wearied out by the riddles of their position, some of them turned wilfully aside from the true path!
4. But if we can ill fathom the thoughts of these great creative minds, how much less those of the true theocratic King, the true Messiah and Son of God, when entering upon His kingdom, and standing at its threshold with all the possibilities of it clear before Him, and the way needful to be trod to reach it also clear! We know that He was sometimes troubled in spirit, and sometimes rejoiced greatly, alternating between a gloom more dark than falls on any son of man and a rightness more luminous than created light. But with full view of His work He entered on it, and with full view of the glory He prosecuted it to the end.
5. The Psalm, if a typical Psalm in the mind of its human author, referred to the installation of the theocratic king on Zion, who took Gods place over His kingdom, and stood to Him in all the endearing relations expressed by the name of Son. The writer to the Hebrews finds in it the statement of the manifestation of the true theocratic King and Son in power from His resurrection and ascension; and His principle is just. The one was a rehearsal of the other. All this Old Testament machinery, and this calling one who was king by the name Son, and the like, would never have been but for the other; it was only in order to suggest the other and prepare for it. It was a prophecy of the other. It contained the same ideas. And its having been imperfect, as it was, implied that the other--that which was perfect--should also be. Only, that which the Old Testament writer had not yet foreseen had now taken place; the material embodiment of the ideas of the kingdom had passed away, and all things had become spiritual in Christ. (Professor A. B. Davidson.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain Psalms 2
Psalms 2
VARIOUS unsatisfactory conjectures as to a historical basis for this magnificent lyric have been made, but none succeeds in specifying events which fit with the situation painted in it. The banded enemies are rebels, and the revolt is widespread; for the "kings of the earth" is a very comprehensive, if we may not even say a universal, expression. If taken in connection with "the uttermost parts of the earth" (Psa_2:8), which are the Kings rightful dominion, it implies a sweep of authority and a breadth of opposition quite beyond any recorded facts. Authorship and date must be left undetermined. The psalm is anonymous, like Psalms 1, and is thereby marked off from the psalms which follow in Book 1, and with one exception are ascribed to David. Whether these two preludes to the Psalter were set in their present place on the completion of the whole book, or were prefixed to the smaller "Davidic" collection, cannot be settled. The date of composition may have been much earlier than that of either the smaller or the larger collection.
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The true basis of the psalm is not some petty revolt of subject tribes, even if such could be adduced, but Nathans prophecy in 2 Samuel 7, which sets forth the dignity and dominion of the King of Israel as Gods son and representative. The poet-prophet of our psalm may have lived after many monarchs had borne the title, but failed to realise the ideal there outlined, and the imperfect shadows may have helped to lift his thoughts to the reality. His grand poem may be called an idealising of the monarch of Israel, but it is an idealising which expected realisation. The psalm is prophecy as well as poetry; and whether it had contemporaneous persons and events as a starting point or not, its theme is a real person, fully possessing the prerogatives and wielding the dominion which Nathan had declared to be Gods gift to the King of Israel.
The psalm falls into four strophes of three verses each, in the first three of which the reader is made spectator and auditor of vividly painted scenes, while in the last the psalmist exhort; the rebels to return to allegiance.
In the first strophe (Psa_2:1-3) the conspiracy of banded rebels is set before us with extraordinary force. The singer does not delay to tell what he sees, but breaks into a question of astonished indignation as to what can be the cause of it all. Then, in a series of swift clauses, of which the vivid movement cannot be preserved in a translation, he lets us see what had so moved him. The masses of the "nations" are hurrying tumultuously to the mustering place; the "peoples" are meditating revolt, which is smitingly stigmatised in anticipation as "vanity." But it is no mere uprising of the common herd; "the kings of the earth" take their stand as in battle array, and the men of mark and influence lay their heads together, pressing close to one another on the divan as they plot. All classes and orders are united in revolt, and hurry and eagerness mark their action and throb in the words. The. rule against which the revolt is directed is that of "Jehovah and His Anointed." That is one rule, not two, -the dominion of Jehovah exercised through the Messiah. The psalmist had grasped firmly the conception that Gods visible rule is wielded by Messiah, so that rebellion against one is rebellion against both. Their "bands" are the same. Pure monotheist as the psalmist was, he had the thought of a king so closely associated with Jehovah, that he could name them in one breath as, in some sense, sharers of the same throne and struck at by the same revolt. The foundation of such a conception was given in the designation of the Davidic monarch as Gods vicegerent and representative, but its full justification is the relation of the historic Christ to the Father whose throne He shares in glory.
That eloquent "why" may include both the ideas of "for what reason?" and "to what purpose?" Opposition to that King, whether by communities or individuals, is unreasonable. Every rising of a human will against the rule which it is blessedness to accept is absurd, and hopelessly incapable of justification. The question, so understood, is unanswerable by the rebels or by anyone else. The one mystery of mysteries is that a finite will should be able to lift itself against the Infinite Will, and be willing to use its power. In the other aspect, the question, like that pregnant "vanity," implies the failure of all rebellion. Plot and strive, conspire and muster, as men may, all is vanity and striving of wind. It is destined to break down from the beginning. It is as hopeless as if the stars were to combine to abolish gravitation. That dominion does not depend on mans acceptance of it, and he can no more throw it off by opposition than he can fling a somersault into space and so get away from earth. When we can vote ourselves out of submission to physical law, we may plot or fight ourselves out of subjection to the reign of Jehovah and of His Anointed.
All the self-will in the world does not alter the fact that the authority of Christ is sovereign over human wills. We cannot get away from it; but we can either lovingly embrace it, and then it is our life, or we can set ourselves against it, like an obstinate ox planting its feet and standing stock still, and then the goad is driven deep and draws blood.
The metaphor of bands and cords is taken from the fastenings of the yoke on a draught bullock. One can scarcely miss the lovely contrast of this truculent exhortation to rebellion with the gracious summons "Take my yoke upon you and learn of me." The "bands" are already on our necks in a very real sense, for we are all under Christs authority, and opposition is rebellion, not the effort to prevent a yoke being imposed, but to shake off one already laid on. But yet the consent of our own wills is called for, and thereby we take the yoke, which is a stay rather than a fetter, and bear the burden which bears up those who bear it.
Psalms 1 set side by side in sharp contrast the godly and the godless. Here a still more striking transition is made in the second strophe (Psa_2:4-6), which changes the scene to heaven. The lower half of the picture is all eager motion and strained effort; the upper is full of Divine calm. Hot with hatred, flushed with defiant self-confidence and busy with plots, the rebels hurry together like swarming ants on their hillock. "He that sitteth in the heavens shall laugh." That representation of the seated God contrasts grandly with the stir on earth. He needs not to rise from His throned tranquillity, but regards undisturbed the disturbances of earth. The thought embodied is like that expressed in the Egyptian statues of gods carved out of the side of a mountain, "moulded in colossal calm," with their mighty hands laid in their laps and their wide-opened eyes gazing down on the little ways of the men creeping about their feet.
And what shall we say of that daring and awful image of the laughter of God? The attribution of such action to Him is so bold that no danger of misunderstanding it is possible. It sends us at once to look for its translation, which probably lies in the thought of the essential ludicrousness of opposition, which is discerned in heaven to be so utterly groundless and hopeless as to be absurd. "When He came nigh and beheld the city, He wept over it." The two pictures are not incapable of being reconciled. The Christ who wept over sinners is the fullest revelation of the heart of God, and the laughter of the psalm is consistent with the tears of Jesus as He stood on Olivet, and looked across the glen to the Temple glittering in the morning sun.
Gods laughter passes into the utterance of His wrath at the time determined by Him. The silence is broken by His voice, and the motionless form flashes into action. One movement is enough to "vex" the enemies and fling them into panic, as a flock of birds put to flight by the lifting of an arm. There is a point, known to God alone, when He perceives that the fulness of time has come, and the opposition must be ended. By long, drawn out, gentle patience He has sought to win to obedience (though that side of His dealings is not presented in this psalm), but the moment arrives when in world wide catastrophes or crushing blows on individuals sleeping retribution wakes at the right moment, determined by considerations inappreciable by us: "Then does He speak in His wrath."
The last verse of this strophe is parallel with the last of the preceding, being, like it, the dramatically introduced speech of the actor in the previous verses. The revolters mutual encouragement is directly answered by the sovereign word of God, which discloses the reason for the futility of their attempts. The "I" of Psa_2:6 is emphatic. On one side is that majestic "I have set my King"; on the other a world of rebels. They may put their shoulders to the throne of the Anointed to overthrow it; but what of that? Gods hand holds it firm, whatever forces press on it. All enmity of banded or of single wills breaks against and is dashed by it into ineffectual spray.
Another speaker is next heard, the Anointed King, who, in the third strophe (Psa_2:7-9), bears witness to Himself and claims universal dominion as His by a Divine decree. "Thou art my son; today have I begotten thee." So runs the first part of the decree. The allusion to Nathans words to David is clear. In them the prophet spoke of the succession of Davids descendants, the king as a collective person, so to speak. The psalmist, knowing how incompletely any or all of these had fulfilled the words which were the patent of their kingship, repeats them in confident faith as certain to be accomplished in the Messiah-king, who fills the future for him with a great light of hope. He knew not the historic person in whom the word has to be fulfilled, but it is difficult to resist the conclusion that he had before him the prospect of a king living as a man, the heir of the promises. Now, this idea of sonship, as belonging to the monarch, is much better illustrated by the fact that Israel, the nation, was so named, than by the boasts of Gentile dynasties to be sons of Zeus or Ra. The relationship is moral and spiritual, involving Divine care and love and appointment to office, and demanding human obedience and use of dignity for God. It is to be observed that in our psalm the day of the Kings self-attestation is the day of His being "begotten." The point of time referred to is not the beginning of personal existence, but of investiture with royalty. With accurate insight, then, into the meaning of the words, the New Testament takes them as fulfilled in the Resurrection. {Act_13:33; Rom_1:4} In it, as the first step in the process which was completed in the Ascension, the manhood of Jesus was lifted above the limitations and weaknesses of earth, and began to rise to the throne. The day of His resurrection was, as it were, the day of the birth of His humanity into royal glory.
Built upon this exaltation to royalty and sonship follows the promise of universal dominion. Surely the expectation of "the uttermost parts of the earth for a possession" bursts the bonds of the tiny Jewish kingdom! The wildest national pride could, scarcely have dreamed that the narrow strip of seaboard, whose inhabitants never entered on any wide schemes of conquest, should expand into a universal monarchy, stretching even farther than the giant empires on either side. If such were the psalmists expectations, they were never even approximately fulfilled; but the reference of the glowing words to Messiahs kingdom is in accordance with the current of prophetic hopes, and need cause no hesitation to those who believe in prophecy at all.
Universal dominion is Gods gift to Messiah. Even while putting His foot on the step of the throne, Jesus said, "All power is given unto me." This dominion is founded not on His essential divinity, but on His suffering and sacrifice. His rule is the rule of God in Him, for He is the highest form of the Divine self-revelation, and whoso trusts, loves, and obeys Christ, trusts, loves, and obeys God in Him. The psalmist did not know in how much more profound a sense than he attached to his words they were true. They had an intelligible, great, and true meaning for him. They have a greater for us.
The Divine voice foretells victory over opposition and destruction to opposers. The sceptre is of iron, though the hand that holds it once grasped the reed. The word rendered "break" may also be translated, with a different set of vowels, "shepherd," and is so rendered by the LXX {which Rev_2:27, etc., follows} and by some other versions. But, in view of the parallelism of the next clause, "break" is to be preferred. The truth of Christs destructive energy is too often forgotten, and, when remembered, is too often thrown forward into another world. The history of this world ever since the Resurrection has been but a record of conquered antagonism to Him. The stone cut out without hands has dashed against the images of clay and silver and gold and broken them all. The Gospel of Christ is the great solvent of institutions not based upon itself. Its work is
"To cast the kingdoms old
Into another mould."
Destructive work has still to be done, and its most terrible energy is to be displayed in the future, when all opposition shall be withered into nothingness by the brightness of His presence. There are two kinds of breaking: a merciful one, when His love shatters our pride and breaks into penitence the earthen vessels of our hearts; and a terrible one, when the weight of His sceptre crushes, and His hand casts down in shivers "vessels of wrath, fitted to destruction."
We have listened to three voices, and now, in Psa_2:10-12, the poet speaks in solemn exhortation: "Be wise now, ye kings." The "now" is argumentative, not temporal. It means "since things are so." The kings addressed are the rebel monarchs whose power seems so puny measured against that of "my King." But not only these are addressed, but all possessors of power and influence. Open eyed consideration of the facts is true wisdom. The maddest thing a man can do is to shut his eyes to them and steel his heart against their instruction. This pleading invitation to calm reflection is the purpose of all the preceding. To draw rebels to loyalty which is life, is the meaning of all appeals to terror. God and His prophet desire that the conviction of the futility of rebellion with a poor "ten thousand" against "the king of twenty thousands" should lead to "sending an embassage" to sue for peace. The facts are before men, that they may be warned and wise. The exhortation which follows in Psa_2:11-12 points to the conduct which will be dictated by wise reception of instruction. So far as regards Psa_2:11 there is little difficulty. The exhortation to "serve Jehovah with fear and rejoice with trembling" points to obedience founded on awe of Gods majesty, -the fear which love does not cast out, but perfect; and to the gladness which blends with reverence, but is not darkened by it. To love and cleave to God, to feel the silent awe of His greatness and holiness giving dignity and solemnity to our gladness, and from this inmost heaven of contemplation to come down to a life of practical obedience-this is Gods command and mans blessedness. The close connection between Jehovah and Messiah in the preceding sections, in each of which the dominion of the latter is treated as that of the former and rebellion as against both at once, renders it extremely improbable that there should be no reference to the King in this closing hortatory strophe. The viewpoint of the psalm, if consistently retained throughout, requires something equivalent to the exhortation to "kiss the Son" in token of fealty, to follow, "serve Jehovah." But the rendering "Son" is impossible. The word so translated is Bar, which is the Aramaic for son, but is not found in that sense in the Old Testament except in the Aramaic of Ezra and Daniel and in Pro_31:2, a chapter which has in other respects a distinct Aramaic tinge. No good reason appears for the supposition that the singer here went out of his way to employ a foreign word instead of the usual Ben. But it is probably impossible to make any good and certain rendering of the existing text. The LXX and Targum agree in rendering, "Take hold of instruction," which probably implies another reading of Hebrew text. None of the various proposed translations-e.g., Worship purely, Worship the chosen One-are without objection; and, on the whole, the supposition of textual corruption seems best. The conjectural emendations of Gratz, Hold fast by warning, or reproof; Cheynes alternative ones, Seek ye His face ("Book of Psalms," adopted from Brull) or Put on [again] His bonds ("Orig. of Psalt.," p. 351, adopted from Lagarde), and Hupfelds (in his translation) Cleave to Him, obliterate the reference to the King, which seems needful in this section, as has been pointed out, and depart from the well-established meaning of the verb-namely, "kiss." These two considerations seem to require that a noun referring to Messiah, and grammatically object of the verb, should stand in the place occupied by Son. The Messianic reference of the psalm remains undimmed by the uncertainty of the meaning of this clause.
The transition from the representative of Jehovah to Jehovah Himself, which takes place in the next clause, is in accordance with the close union between them which has marked the whole psalm. It is henceforth Jehovah only who appears till the close. But the anger which is destructive, and which may easily flash out like flames from a furnace mouth, is excited by opposition to Messiahs kingdom, and the exclusive mention of Jehovah in these closing clauses makes the picture of the anger the more terrible.
But since the disclosure of the danger of perishing "in [or as to] the way," or course of rebellious conduct is part of an exhortation, the purpose of which is that the threatened flash of wrath may never need to shoot forth, the psalmist will not close without setting forth the blessed alternative. The sweet benediction of the close bends round to the opening words of the companion psalm of prelude, and thus identifies the man who delights in the law of Jehovah with him who submits to the kingdom of Gods Anointed. The expression "put their trust" literally means to take refuge in. The act of trust cannot be more beautifully or forcibly described than as the flight of the soul to God. They who take shelter in God need fear no kindling anger. They who yield to the King are they who take refuge in Jehovah; and such never know aught of His kingdom but its blessings, nor experience any flame of His wrath, but only the happy glow of His love.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain “It is quite impossible now to say what the…
INTRODUCTION
“It is quite impossible now to say what the event was which occasioned this poem. The older interpreters referred it to David, and the attacks made upon him by the Philistines (2 Samuel 5). But though the poem was occasioned by some national event, we must not confine its application to that event, nor need we even suppose that the singer himself did not feel that his words went beyond their first occasion. He begins to speak of an earthly king, and his wars with the nations of the earth, but his words are too great to have all their meaning exhausted in David, or Solomon, or Ahaz, or any Jewish monarch. Or ever he is aware, the local and the temporal are swallowed up in the universal and the eternal. The king who sits on David’s throne has become glorified and transfigured in the light of the promise. The picture is half ideal, half actual. It concerns itself with the present, but with that only so far as it is typical of greater things to come. The true King, who to the Prophet’s mind is to fulfil all his largest hopes, has taken the place of the visible and earthly king. The nations are not merely those who are now mustering for the battle, but whatsoever opposeth and exalteth itself against Jehovah and His Anointed.”—Perowne.
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THE HOLY WAR
Whilst we ought to be careful, and not fall into the mistake of the mystical interpreters, who see the prefiguration of the Messiah in almost every psalm, we must not fall into the far greater error of the rationalistic critics, who cannot find predictions of the Messiah in any. In nature, types are always thrown off before the archetype appears; outline sketches are given long before the ideal is realised. And we are perfectly justified in finding in the character and history of David the rough outline and prefiguration of the glorious ideal King, whose reign is a reign of righteousness, and whose kingdom cannot be moved. In this psalm we have a vivid picture of The revolt against Messiah.
Consider:
I. The extent of the revolt.
“Nations.” “Peoples.” “Kings.” “Rulers” (Psa_2:1-2).
The reign and kingdom of Christ has always encountered violent opposition. The decree is, “Rule Thou in the midst of Thine enemies;” and Christ has ever had to contend with opposition to His generous aims. He has encountered this opposition—
(1.) In all nations—Jew, Roman, Greek.
(2.) In all ranks. “Kings,” “peoples;” monarchs, and mobs have resisted the Christian faith, and joined to crush it.
(3.) In all generations. Christ was rejected by His own age (Act_4:27); and the pages of Church history are crowded with the records of a warfare that has never slept since the Church was founded; and, unless we misread the Apocalypse, fierce and bloody days are yet before the Church of Christ.
II. The determination by which this revolt is characterised.
It is
(1.) Deliberate. “They take counsel.” They “imagine,” i.e., devise. They ponder in their heart, and bring forth their strongest reasons and most subtle schemes.
(2.) Combined. “They take counsel together.” Strange combinations have been, and still are being, formed against Christ.
(3.) Resolute. “Set themselves.” “Stand up against.”—Prayer-Book. “The word used here is the word used of Goliath taking up his station to defy Israel.”—Kay. A most resolute and defiant attitude. “One would have expected that so great a blessing to this world should have been universally welcomed and embraced, and that every sheaf should immediately have bowed to that of the Messiah, and all the crowns and sceptres on earth should have been laid at His feet; but it proves quite contrary. Never were the notions of any sect of philosophers, though never so absurd, nor the power of any prince or state, though never so tyrannical, opposed with so much violence as the doctrine and government of Christ.”—M. Henry. “We will not have this man to reign over us” (Luk_19:14).
III. The secret cause of this revolt.
“Let us break their bands asunder, and cast away their cords from us” (Psa_2:3).
They rebel against the law of God in Christ. The law of God, as declared in Christ, is a law requiring great denials and sacrifices to men, the foundations of whose nature are out of course; and for this reason it is distasteful to us, and we reject it. “Doctrines would be readily believed if they involved in them no precepts; and the Church may be tolerated by the world if she will only give up her discipline.”—Horne. The yoke of Christ is easy, and His burden light to the penitent and enlightened heart; but to the blind and self-willed the law of Christ is as the “bands” and “cords” which the yoked oxen are eager to cast off. Men may give a score reasons for their hostility to Christ, such as the incredibility of miracles, the faults of Christians, &c., but the final reason for His rejection is to be found in those laws of truth and love and purity which regulate His kingdom, and which are bright as gold and soft as silk to the righteous, but which are to the disobedient and lawless hateful as the hangman’s noose.
IV. The vanity of this opposition to Christ.
1. The unreasonableness of it. It is vain in the sense of being unreasonable. “Why do the heathen rage?” This is a question to which no satisfactory answer can be given. Christ is the most blessed King, and wherever He reigns blessings abound. Why reject Him? It is a vain, foolish act. To all His enemies we ask, “What evil hath He done?” Statesmen are against Him, and yet they cannot shut their eyes to the fact that His religion makes grand nations; philosophers are against Him, and yet they cannot deny but that He has lit up the intellectual sphere with a most precious and benign light; moralists are against Him, and yet they confess His character to be unique and unapproachable in its sublime beauty and goodness. All sinners are against Him; and yet in their deepest heart they know Him to be love, His law to be right, His kingdom to be the kingdom of heaven. To oppose Christ is madness, blind passion, suicidal folly, for He is the sinner’s friend, the Desire of the nations.
2. The uselessness of it. It is “vain” in the sense of being useless. The physical man might sooner hope to free himself from the law of gravitation, than the man moral expect to shake himself loose from the law and dominion of Christ. It is God’s declared will that Christ shall reign, and that all things shall be put under His feet (Psa_2:7-8). “The day of Christ’s coronation was the day of His resurrection.”—Perowne. (Psa_2:7.) By virtue of His atoning work He has become the King of kings, and He shall reign for ever and ever (Dan_7:9-14). God holds in contempt the enemies of His Son (Psa_2:4). “With the rage and exertion of His enemies the poet sets in beautiful contrast the laughing quiet of his God, who can with one word bring these proceedings to naught.”—De Wette. And all the rage of the unbelieving fails to destroy Messiah’s kingdom. “The ungodly storm and rage against the pious, excite all their counsels against them. But all this is as the stormy, swollen waves of the sea, which rush along as if they would break down the shore, but before they reach the shore they quiet down again, vanish in themselves, or break up with a little foam upon the shore.”—Luther. “The Church is oppressed but not suppressed.”—Moll. And God shall at length cover all Christ’s enemies with confusion and ruin (Psa_2:9). “He shall break them,” &c. Is not the Jewish nation a signal illustration of this? Nations and men who set themselves against Christ perish. We see here then the utter vanity of all attempts to injure the throne of God’s Anointed King,—Messiah.
The Psalmist concludes:
1. With an admonition. “Be wise now,” &c. (Psa_2:10.) “Be wise.” Let the princes exalt Christ in their kingdoms, in their hearts; let all know the folly and fruitlessness of resisting Him. One of the Roman philosophers remarked to the Emperor Adrian, “I never dispute with a prince who has twenty-four legions in his service.” “All power is given unto Christ,” and this power is based on love and righteousness, and woe unto those who resist the Saviour-King. When His wrath blazes forth they “perish from the way” (Psa_2:12). “Whosoever shall fall on this stone shall be broken; but on whomsoever it shall fall, it will grind him to powder” (Mat_21:44). “It shall grind him to powder,” meant a destruction utter, and hopeless, and everlasting, and without remedy. Ground—ground to powder! Any life left in that? any gathering up of that, and making a man of it again? All the humanity battered out of it, and the life clean gone from it? Does not that sound very much like everlasting destruction “from the presence of God and from the glory of His power”! Christ, silent now, will begin to speak; passive now, will begin to act. The stone comes down, and the fall of it will be awful! “I remember, away up in a lonely Highland valley, where, beneath a tall black cliff, all weatherworn, and cracked, and seamed, there lies at the foot, resting on the green-award that creeps round its base, a huge rock that has fallen from the face of the precipice. A shepherd was passing beneath it; and suddenly, when the finger of God’s will touched it, and rent it from its ancient bed in the everlasting rock, it came down, leaping and bounding from pinnacle to pinnacle—and it fell; and the man that was beneath it is there now! ‘Ground to powder.’ Ah, my brethren! that is not my illustration—that is Christ’s. Therefore I say to you, since all that stand against Him shall become as ‘the chaff of the summer threshing-floor,’ and be swept utterly away, make Him the foundation on which you build; and when the storm sweeps away every ‘refuge of lies,’ you will be safe and serene, builded upon the Rock of Ages.”—Maclaren. “Be wise now.” Fools do that at last which wise men do at first.
2. With a direction. “Serve the Lord with fear, and rejoice with trembling” (Psa_2:11). With fear, because of His greatness and holiness; with joy, because His law is love, and His service freedom.
3. With a persuasion. “Kiss the Son,” &c. (Psa_2:12.) “Do Him homage.” His wrath may kindle suddenly, and if it does, we “perish from the right way.”—Prayer-Book. “The power of Christ will be manifested in all, by the destruction either of sin or the sinner.”—Horne. “Blessed are all they,” &c. “Only those who reject the breath of love, feel the iron of justice.”—Moll.
Let Him break the law of sin with a rod of iron, let Him dash to pieces our had heart as a potter’s vessel, but let us put our trust in Him, and He shall save our souls alive.
THE REIGN OF CHRIST
(Psa_2:6-12.)
We have here a description of Christ’s mediatorial reign.
Observe:
I. Its sovereignty.
Psa_2:6. Christ is here exalted above all kings and nations. His throne is set above all earthly thrones; on His head are many crowns. The supreme power is in the hands of the Messiah.
II. Its authority.
Psa_2:7. “I will declare what God has decreed.”—Horsley. “The kings of Israel derived their authority from God; they were appointed to execute His laws; and being God’s vicegerents, they were in their official capacity styled gods, or sons of God.”—Phillips. So is Christ’s administration of Divine authority, but in a peculiar and pre-eminent sense. He is not a son of God, but the Son of God. And Christ was not made the Son of God in the incarnation or in the resurrection, but He was in those great events manifested as such. “He was made of the seed of David according to the flesh; and declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead” (Rom_1:3-4).
Christ is of Divine nature; His redeeming work was Divine work; and His mediatorial reign is of Divine authority and force.
III. Its universality.
Psa_2:8. “His kingdom ruleth over all,” and aims to restore all.
IV. Its irresistibility.
Psa_2:9. “The enemies of Christ suppose that His sceptre is still a reed, as in the time of His sufferings; but they will be obliged to experience, some day, to their greatest shame, the iron sceptre in His hand.”—Moll.
V. Its graciousness.
Psa_2:10, &c. Its grand design is to save and bless.
ANTAGONISTIC FORCES
(Psa_2:11.)
“Serve the Lord with fear, and rejoice with trembling.”
The scientist tells us that the laws of nature are arranged on the principle of antagonistic forces; and it is somewhat thus with the laws of the Christian life.
I. We describe the two states of feeling to which the text refers.
1. “Serve the Lord with fear.” There are two kinds of fear—servile and filial. The latter is indicated here. A noble sensitiveness, an anxious conscientiousness, a salutary apprehensiveness. “With trembling.” “With diffidence. The thing meant is that sort of fear which arises from a man’s diffidence of his own strength and power.”—Horsley.
2. “And rejoice.” Be glad in the Lord, and in His service. “Take satisfaction, joy, and glory to yourselves in becoming His servants. But let it be a holy, temperate joy, fearful of offence, not heedless and presumptuous, verging on the licentious kind.”—Horsley. We observe:
II. These two states of feeling are not incompatible.
Fear and joy are only apparently contradictory. We often see in nature how apparently contradictory materials and forces blend. Oxygen and nitrogen may be spoken of as contradictory gases, but they are really complementary, and, combined in due proportions, make the sweet and vital atmosphere. Attraction and repulsion seem to be contradictory forces, but are really complementary, and their combined action preserves the universe in harmonic movement. Forces, laws, phenomena, which appear contradictory are really complementary, and from their combined action spring the glories and melodies of creation. Thus is it in Christian experience. States of feeling which are apparently contradictory are really correlative. Joy and sorrow, weakness and strength, fear and comfort; these different states of feeling are often co-existent in the Christian heart.
III. These two states of feeling are essential to the security and development of the Christian life.
They not only may, but they ought to exist together.
We ought to fear. Some Christians are distressed because they feel this emotion. They need not. “Work out your salvation with fear and trembling.” The brighter the star the more it trembles. As the needle trembles to the pole, so should our soul tremble to its God
We ought to rejoice. Pliny tells us of some strange tribes who dwelt in caves because they were afraid of the sunshine; we have known Christians similarly afraid of sunshine. Be not afraid of joy. Let Him lead you into green pastures. “Rejoice in the Lord always; and again I say rejoice.” “There must ever be a holy fear mixed with the Christian’s joy. This is a sacred compound, yielding a sweet smell; and we must see to it that we burn no other upon the altar. Fear without joy is torment; and joy without holy fear would be presumption.”—Spurgeon.
There must be the two states of feeling, and they must be duly balanced. If we give too much place to fear, it destroys the freedom, nobility, and joyfulness of the soul; if we give too much place to joy, it renders the soul relaxed and light.
And these two states of feeling, completing and balancing each other, secure the true development and perfection of the soul. The laws of nature are arranged on the principle of antagonistic forces, and the constant struggle to maintain the equilibrium fills creation with motion, life, music, beauty, and fruitfulness. So weakness and strength, joy and sorrow, solicitude and comfort, hope and fear, are the antagonistic forces of the soul, and in the constant struggle to secure the equilibrium, the moral nature is being exercised, enlarged, and perfected.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain This Psalm belongs to the class called Messianic. It…
Psa 2:1
This Psalm belongs to the class called Messianic. It is a psalm full of that great national hope of the Jews concerning Him that was to come. The noblest kind of national hope, the highest idea of "manifest destiny," is not simply a great event, but a great character. It is the ideal of a great character that is to come to them, and then to create great character throughout all the people. The hope of the coming of such a being was the ruling idea of the Jewish people.
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I. What is the philosophy of the Messianic psalms? There are three speakers and series of utterances. The first is the writer of the Psalm, who stands, as it were, to call the attention of the people to the two great Speakers. These two great; Speakers are, first, the Lord Jehovah, who stands behind everything done and said in Judaism, and, in the second place, the coming One, the Anointed, the King, the Messiah Himself. The writer stands as the chorus in the great tragedy. He sees God taking the sovereignty of the world, and bringing to the world its Saviour. He sees, looking down through the ages, that persecution is going to come. So he breaks forth in astonishment, "Why do the heathen rage?"
II. But God’s great purpose of making Jesus King of the world is unchanged and unchangeable. And so He speaks: "He that sitteth in the heavens shall laugh." Jesus shall reign. That is Jehovah’s determined purpose.
III. The third Speaker is Christ Himself. "I will declare the decree," etc. Christ is in the world, and He is sure of the world. Sitting upon the throne, recognising clearly who set Him there, He will never leave it until all the nations shall be His nations.
IV. At the close we come back to the writer of the chorus that tells us what the meaning of it all is. "Be wise now, ye kings," etc. There rings out the great voice of the Psalmist, which declares that in the end of things only he who is on the side of righteousness shall have place and power in this world. If we set ourselves against the Son of God and His righteousness, our force shall die out of the world.
Phillips Brooks, Christian World Pulpit, vol. xxix., p. 232.
I. We gather from this Psalm that there existed a various and widely spread opposition to Messiah’s claims and kingdom. The hostility is said to be (1) general; (2) angry and determined; (3) organised; (4) the recoil from wholesome restraint and submission.
II. The second portion of the Psalm reveals to us the treatment of this opposition and its overthrow. "Thou shalt break hem with a rod of iron; Thou shalt dash them in pieces like a potter’s vessel."
III. We have the announced purpose in fulfilment of which our faith may be encouraged and our hope inspired. "I will declare the decree; the Lord hath said unto me, Thou art My Son; this day have I begotten Thee."
W. M. Punshon, Sermons, 2nd series, p. 118.
References: Psa 2:1.—Expositor, 3rd series, vol. v., p. 305. Psa 2:2.—Spurgeon, Sermons, vol. ix., No. 495.
Psa 2:6
A king the prophet of Christ’s kingdom.
The Hebrew monarchy presents a clear and unmistakable prophecy of a Divine and everlasting kingdom. We have to trace two distinct lines of thought rising in different ages, and gradually growing into one, till both are fully realised in that kingdom which embraces earth and heaven, and links time with eternity. The first thought is that God alone is the King of Israel, the second that David shall not want a man to sit upon his throne for ever.
I. The former belief is by far the more ancient; it was born with the people in their deliverance from Egypt, and became the one enduring foundation of the national polity. Out of this truth grows the national life, and on it are based morality, religion, and law.
II. Hardly less wonderful was the second thought, which sprang up in a later age: that in the little State of Israel a King should be born of the seed of David according to the flesh who should extend His dominion from one end of the earth to the other, and reign as long as the sun and moon endure. To bring this new hope into harmony with the ancient creed that seems so utterly opposed to it, to reconcile the perpetual reign of David’s seed with the exclusive sovereignty of Jehovah, is the new task upon which prophecy now enters.
III. The first advance is clearly marked when the title "Messiah," hitherto applied only to "the priest that is anointed," is transferred to the promised King. Hannah is the first that so uses it, in her song of thanksgiving (1Sa 2:10). Observe how carefully the great truth of God’s sole sovereignty is guarded in this first announcement of an earthly King. It is still Jehovah that shall judge the ends of the earth; He shall give strength to the rising monarchy; He shall anoint, and in anointing choose and consecrate, the human king as His viceroy on earth.
IV. In David we have a soul conformed to the ideal of a true king—a soul ready to be quickened and illuminated by the Holy Spirit of prophecy, until, amid the kindling glow of thought, there should shine forth the image of a King like David himself, but fairer than the children of men, One in whom all gifts and graces of which man is capable should be combined with the perfections that belong to God only.
E. H. Gifford, Voices of the Prophets, p. 195.
References: Psa 2:6.—Preacher’s Monthly, vol. vi., p. 341; Clergyman’s Magazine, vol. x., p. 151; W. Cunningham, Sermons, p. 351; Bishop Moorhouse, The Expectation of the Christ, p. 40. Psa 2:6, Psa 2:7.—J. H. Pott, Sermons for the Festivals and Fasts, p. 295. Psa 2:8, Psa 2:9.—Spurgeon, Sermons, vol. xxvi., No. 1535.
Psa 2:11
Why did Christ show Himself to so few witnesses after He rose from the dead? Because He was a King, a King exalted upon God’s "holy hill of Zion." Kings do not court the multitude, or show themselves as a spectacle at the will of others. They act by means of their servants, and must be sought by those who would gain favours from them.
I. It must be borne in mind that even before He entered into His glory Christ spoke and acted as a King. Even in the lowest acts of His self-abasement, still He showed His greatness. When He taught, warned, pitied, prayed for, His ignorant hearers, He never allowed them to relax their reverence or to overlook His condescension.
II. Observe the difference between Christ’s promises stated doctrinally and generally and His mode of addressing those who came actually before Him. While He announced God’s willingness to forgive all repentant sinners, in all the fulness of loving-kindness and tender mercy, yet He did not use supplication to these persons or those, whatever their number or their rank might be. He spoke as One who knew He had great favours to confer, and had nothing to gain from those who received them. Far from urging them to accept His bounty, He showed Himself even backward to confer it, inquired into their knowledge and motives, and cautioned them against entering His service without counting the cost of it.
III. In a Christian’s course fear and love must go together. And this is the lesson to be deduced from our Saviour’s withdrawing from the world after His resurrection. He showed His love for men by dying for them and rising again. He maintained His honour and great glory by retiring from them when His merciful purpose was attained, that they might seek Him if they would find Him.
J. H. Newman, Parochial and Plain Sermons, vol. i., p. 295.
References: Psa 2:11.—A. Mursell, Christian World Pulpit, vol. xix., p. 232. Psa 2:12.—Expositor, 3rd series, vol. v., p. 305; G. Brooks, Outlines of Sermons, p. 133; Spurgeon, vol. v., No. 260; Sermons for Boys and Girls, p. 212.
Psalm 2
I. The Psalm opens abruptly; here is no prelude; it is an utterance of amazement, begotten in the soul and breaking from the lips of one who looks out upon the nations and generations of man. He discerns, in his widespread view, one perpetual restlessness, one ceaseless movement of discontent, the throbbing of a rebellion that cannot be appeased, of a vain, bitter, ceaseless revolt. That rebellion against God which in the vast ignorant masses of the world is half unconscious in their leaders finds utterance, assumes shape and formula. It is from these men of the sword, paper, tongue, and brain—it is of these the wondering Psalmist challenges an answer. Why does the world fret against the government of God? Is there no better name for the laws of God and His Christ than "bands" and "cords"? If we study the aspects and explanations of the world’s rebellion against God, they may be found—in their clearest forms, at least—in the example, and spirit, and teaching of those whom the multitudes blindly follow—godless power, godless wealth, godless intellect. All these are represented among the kings and rulers of the earth.
II. "He that sitteth in the heavens shall laugh; the Lord shall have them in derision." What are we to say of the Psalmist’s bold word here? Put it into our feeble prose, and it comes to this. The Psalmist sees the utter futility of revolt against God; he discerns the strength of the Almighty; the pillars of the eternal throne are before his soul; he sees from afar the strength and majesty of God, and looking down upon all the feeble, foolish wisdom of the world that sets itself against God, he can find no other words to express the vanity of man’s revolt than to say, "The Lord shall laugh." God’s answer to all the rebellion of the nations is a reaffirming of the sovereignty of Christ. "I have set My King upon My holy hill." "This is My well-beloved Son; hear Him."
F. W. Macdonald, Contemporary Pulpit, vol. iii., p. 81.
The second Psalm is a psalm of force and passion, which flows headlong in fury, until at the close it glides away in pleasant words. It is the overflow of a heart moved by the licence of sin, the indignation of a high-born soul, the movement in a human breast of Divine wrath—the wrath of the Lamb.
I. Vers. 1-3. This is the first stanza in this Psalm of righteousness. It has in it the tone of challenge and scorn; it does not need an answer. "Why do the heathen rage?" What good can come of it? It is pure folly, this plotting against the Lord, and there is derision in the idea of its coming to anything.
II. Vers. 4-6. We have in the second stanza of the Psalm a daring attribution to God of human feelings, such as only Hebrew Scriptures venture on. All the people in the world are in league to have their will on earth, and God, in the calm above looking on, sees and takes knowledge.
III. Vers. 7, 8. The third stanza is put in the mouth of another. The king that is on Zion tells of the transaction and the understanding between him and God the Father. Here we have a strange foretelling of Him who came in the fulness of time.
IV. Vers. 10-12. This is the last stanza of the Christian Psalm. We now take the gentler running of the Psalm, making music over the enamelled stones. "Be wise now, therefore, O ye kings," etc. Laws take no account of ignorance. Even they who know them not will feel their power. Law is inexorable. With an unbending, unhesitating sceptre He will rule the nations. Be wise, therefore, and make friends with Jesus now.
A. Black, Contemporary Pulpit, vol. iv., p. 316.
Ver. 1. Why do the heathen rage? Because they are the heathen. The explanation of action is to be found in character.
Vers. 4, 5. It is interesting and instructive to remark how creation first laughs at and derides men who oppose it, and how in the next place it avenges the insults which are offered to its laws. So every attempt to rival the power of God is contemned; every insult offered to His holiness is avenged.
Ver. 6. There is but one King, and He is throned upon a hill that is, beyond all other characteristics, holy. So kings are to reign under the King, and power is to be established upon holiness.
Vers. 7-9. There is nothing in the economy of life and civilisation that is haphazard. Before all things, and round about them as a glory and defence, is the Lord’s decree. Under all disorder is law. That law is first beneficent, and secondly retributive.
Vers. 10-12. The threatening of Jehovah is neither an empty taunt nor a lawless passion. God’s threatening has a moral purpose in view, which is to turn the kings to wisdom, and the judges to instruction. His threatening is indeed an aspect of His Gospel.
Application. Inasmuch as moral qualities are the same in every age, and inasmuch as God’s kingdom is one and His dominion unchangeable, (1) let us see the folly of all rebellion against God. (2) Notice specially the folly of those who ought to have known better (kings, and rulers, and judges) setting themselves in array against Heaven. (3) Let us measure and determine everything by the Divine decree. (4) Let us cherish the recollection that God’s threatenings are intended to prepare the way for His mercy.
Parker, The Ark of God, p. 117.
I. The first thing that comes before us in this Psalm is the faith of Solomon. It was faith that he was on the side of right and progress, though he would not have used those terms.
II. It was faith in himself as God’s messenger which made the youthful king so triumphant. He felt that he should feel himself great just because the times were evil.
III. On the day of Solomon’s consecration God had spoken to his heart an oracle: "Thou art My son; this day have I begotten thee." For on that day he was born into a new life, with a higher range of duties, and therefore into a closer relation with God. This is God’s demand from us: that increase of power and work should be met with increase of righteousness and love.
IV. The work of ruler, and of genius, and of prophet is one at root. It is (1) to destroy evil; (2) to set up good by being the interpreter of God. To such men do homage, for to despise their mission and deny their kinghood is to divide yourself from the revelation of God in them, and to bring misfortune on your character.
V. Christ was King because He was full of grace, of that love which draws all men to love it, because He was full of truth, of that truth which abides in the breast of God, and which will prevail till it conquers all the lies of earth. Be warned and do homage to Him with the worship of imitation, aspiration, and love.
S. A. Brooke, The Spirit of the Christian Life, p. 95.
This eloquent Psalm forms a drama, dividing itself into three acts, each act comprised in three verses, and the last three verses of the Psalm forming an epilogue to the entire drama.
I. The first act of this drama applies (1) to David himself, and (2) to the kingdom of the Redeemer and to the sterner opposition offered to the establishment of His reign. The principle of the text applies to the attitude of men and nations towards Christ’s Gospel still, and in all past ages. The forces of the world are opposed to Christ. The kingdoms of this world are not the kingdoms of our God.
II. The scene of the first act of this drama is laid on earth; the scene of the second is laid in heaven. As we pass onward we must pass upward. Watching all the turmoil and rebellion, watching below and calmly surveying the most turbulent outbreaks of the heathen as they rage, there sits the King against whose rule this revolt is made. (1) We see in His attitude undisturbed repose and majesty. (2) He occupies a point of observation. (3) He occupies a judicial position.
III. The scene of the last act is once more laid on earth. It intimates the proclamation here of the secret decree there—the proclamation on earth of the decree of Heaven. What, in point of fact, is this "declaring the decree" but the preaching of the Gospel? The declaration of the decree here takes the form of an address by the Father Himself to the Son, and a promise of the future glory of His kingdom. We see in it (1) an acknowledgment of sonship; (2) the enthronement of the Son. The expression "begotten" should be interpreted in the sense of "enthroned." (3) The Father not merely gives the throne, but He guarantees by covenant a large kingdom. The heathen are to be given for His inheritance, and the uttermost parts of the earth for His possession.
IV. The epilogue is full of mercy and remonstrance. "Be wise now, therefore, O ye kings; be instructed, ye judges of the earth." (1) The repentance must be real; (2) it must be prompt; (3) it must be attested by service.
A. Mursell, Lights and Landmarks, p. 177.
References: Psalm 2—I. Williams, The Psalms Interpreted of Christ, p. 86; S. Cox, Expositor, 2nd series, vol. iii., p. 13. Psa 3:4.—Ibid., 3rd series, vol. v., p. 306.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
F. W. Grant 1903 · Public Domain Christ rejected by the banded nations, but His long-suffering…
Christ rejected by the banded nations, but His long-suffering salvation to those that trust in Him.
As already said, even in the first psalm it is Christ who alone perfectly fills out the description. The law, too, was specially to be the study, naturally, of the king of Israel: "it shall be with him, and he shall read therein all the days of his life, that he may learn to fear Jehovah his God, to keep all the words of this law and these statutes, to do them." (Deu 17:19.) To this, even to the "learning," the Lord was pleased in taking manhood to conform. It is He who speaks thus by the prophet, uniting together in the grace of His humiliation things that seem contrary to one another, the power and wisdom of an almighty Saviour, with the lowly obedience of His creature man: "Wherefore, when I came, was there no man? When I called, was there none to answer? Is my hand shortened at all, that it cannot redeem? or have I no power to deliver? Behold, at my rebuke I dry up the sea, I make the rivers a wilderness: their fish stinketh because there is no water, and dieth for thirst. I clothe the heavens with blackness, and I make sackcloth their covering." This upon the one side; now hear how the same voice goes on: "The Lord Jehovah hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary: He wakeneth morning by morning, He wakeneth mine ear to hear as the learner." (Isa 50:2-4.)
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Thus He magnified the law, and made it honorable. But though the king of Israel has filled this place, and necessarily in perfection, He is not specifically before us in the first psalm. The second, however, is as explicit as the first is reticent in this respect. In this we find Christ as the God-ordained King, though resisted by the banded power of rebellious nations, and His salvation for those who trust in Him. And thus we find completed the character of the godly ones in Israel, who are, in order to be this, believers also in Christ. The blessedness here, not to be divorced from that of the first psalm, is of all those that take refuge in Him.
The psalm has twelve verses, the number of manifest government, which are divided as twelve is usually, -we may say, almost universally in Scripture, when divided at all, -into four threes. The first three show us the rebellion of the nations; the second, Jehovah’s opposing attitude and testimony; in the third, Christ is declared to be the Son, with all things in His hand; the fourth is the warning-test for the world, by which the godly are made known. In each of these we find a different speaker.
1. The folly of rebellion is seen at the outset: "who hath hardened himself against Him and prospered?" (Job 9:4.) So great, indeed, is it, that men have to hide from themselves the truth as to what they do, and the "heart is" indeed "deceitful above all things" that can deceive the man himself with a lie that can deceive no other. It is God who asks "who can know it?" and happy is he who will take God’s account. The only reason that can be given for the insanity of rebellion against Him is that "the mind of the flesh is enmity against God; for it is not subject to the law of God, neither indeed can be." (Rom 8:7.) Satan is the determined enemy of omnipotence, and knows it. Man can bring himself to disbelieve in God, but "the devils believe and tremble." Yet that has no controlling power to bring to an end an opposition which continually increases the judgment they anticipate. How fearful a thing is the power of sin!
The opposition to Jehovah and His Christ is markedly that of the kings and rulers of the earth. The kings desire no "king of kings." They take counsel and confederate together; and Herod and Pontius Pilate of old will have their representatives to the end (fast hastening) of "man’s day." That Christ has come on God’s part and been rejected and cut off is a fact which remains with all its significance today. It is not a thing of the past only, but has stamped its character upon the world. Not till He breaks it in pieces with the rod of iron will the opposition cease; and at no time will it be more open, earnest, and intense than in those last days, when Jewish unbelief and Christian apostasy will culminate in the reception of him who (as our Lord warns the Jews) comes in his own name," with no manifestation of the Father, and no heaven-sent message, and is received. (Joh 5:43.)
It was no partial outbreak of human passion that caused the crucifixion. Satan, "the prince of this world," manifested as this by it, was able to unite Jew and Gentile, high and low together, against the One in whom God was reconciling the world unto Himself. Different motives might incite to the deed, and did; but, however the motives differed, the deed was that of all. How rightly could the Lord say of it "Now is the judgment of this world"! It was the final expression of the enmity of man’s heart to God: "Now have they both seen and hated both me and my Father." (Joh 15:24.)
And is the world now other than it then was? The psalm before us shows that its opposition will continue until the rod of iron breaks it down. "As in water face answereth to face, so the heart of man to man." Even now there is no such thing really as a Christian world. Nay, the most bitter enmity to Christ and Christians has come forth out of the heart of Christendom itself. I saw the woman drunk with the blood of the saints, and with the blood of the martyrs of Jesus; and when I saw her, I wondered with great admiration."
Thus it remains true still (for "Scripture cannot be broken") that all that will live godly in Christ Jesus shall suffer persecution." (2Ti 3:12.) But when the thin veil of profession, now fast wearing out, shall be finally flung away, who shall attempt to depict the reality, when the very powers that "make the whore desolate and naked" shall with the "beast" to whom they give their strength, "make war with the Lamb"? (Rev 17:12-17.)
The last hours of nearly exhausted patience will be running out, and the lingering judgment at the very doors, when (the saints of the present dispensation having been removed to heaven) the remnant of Israel enter upon the scene, to encounter the full fury of the final storm; and it is with their sufferings and sorrows that the Psalms are filled. The opposition will then be at its height, and it is this crisis which most fully answers to what is here, the nations having thrown off the last semblance of a Christian yoke. It will be then, indeed, "Let us break their bands asunder, and cast away their cords from us!" There will be then near in sight the "battle of that great day of God Almighty": "they shall make war with the Lamb, and the Lamb shall overcome them."
2. The three verses following give us now Jehovah’s attitude in view of this hostile gathering. Sitting in the heavens, far above the greatest of their puny efforts, He laughs at their dream of independence and resistance. But presently He too speaks out in His anger, and confounds them in His wrath: "And I," He says, "I have established my king, upon Zion my holy mount." It was as king of the Jews they wrote His title upon His cross: His claim was His condemnation. The ages have passed, and men might think that the long lapse of time had sufficiently voided that title at least; but it is not so. God had even long before declared, as if done, what is as sure as if it were done: "I have established my king on Zion." He calleth the things that are not, as though they were. The might of His voice had brought the worlds into being. The King on Zion is established by the same omnipotent Voice.
3. The King thus ordained comes forward now Himself to announce who He is, and the dominion which is entrusted to Him. As to His Person, He is by nature the true Son of God. The statement by the apostle in his address in the synagogue of Antioch (Act 13:33-34) has been taken by some to mean that it is in resurrection, as "first-begotten from the dead" (Rev 1:5) that these words apply to Him. But the apostle carefully distinguishes there God’s "raising up" to Israel "Jesus as a Saviour," and His raising Him up from the dead. To the last he applies the expression, "I will give you the sure mercies of David"; to the former only "Thou art my Son." Had Christ not been already the Son of God in nature, resurrection could not have made Him such; and the angel’s words to Mary (Luk 1:35) show distinctly how the title applies: "The Spirit of God shall come upon thee," he says, "and the power of the Highest shall overshadow thee: therefore that holy thing that shall be born of thee shall be called the Son of God."
Thus the Lord’s human birth fitly answers to what He was in Deity. In that He was, as John spake of Him, the only-begotten Son, with no "brethren," whereas in human nature it is "among many brethren" that He is "First-born." (Rom 8:29.) The one title as distinctly excludes any share with others, as the second implies it. Of course it is of His human generation alone that it could be said, "Today have I begotten Thee"; and thus He is Son of David also, and King in Zion.
As such, however, the nations, even to "the ends of the earth," are under His dominion; and He has but to ask to have. When He asks, -the nations being in rebellion, -He must subdue the opposition with "the rod of His strength" (Psa 110:2), which the psalm before us shows us to be yet a shepherd’s rod. The uniform translation of the words in the New Testament (Rev 2:27; Rev 12:5; Rev 19:15, Gk.) proves that the true rendering here is "thou shalt shepherd them," not "break," which the parallelism in the latter part of the verse has commended to many. But a shepherd’s rod can smite, and with severity, just because there is heart behind it, -in care of the flock; and we are reminded of Moses, when that rod of his, which had been turned into a serpent, returned to his hand. Forty years he had been in training as a shepherd when he was sent. with that sign of the power entrusted to him, to be the deliverer of Israel, and that rod smote Egypt, so that the nations trembled. Here now is the anti-typical Moses, far greater, yet only the more the true "Shepherd of Israel," who appears for the redemption of His people, and to whose hands is committed therefore the judgment of the world.
But how different is the realization of His inheritance here from that quiet overspreading of the earth by the gospel which so many still imagine! But "as concerning the gospel, they are enemies for your sakes" (Rom 11:28), is said of Israel now, and with Israel’s blessing that of the world is bound up. The prophet Zechariah has shown us very clearly how in the midst of Jerusalem’s extreme distress, compassed with enemies and just falling into their hands, "then the Lord shall go forth and fight against those nations, as when He fought in the day of battle. . . . And His feet shall stand in that day on the mount of Olives," -how familiar a spot! . . . "and Jehovah my God shall come, and all the saints with thee." (Zec 14:3-5.) The blessing flows out consequent upon this, and "one Lord" is owned throughout the whole earth; but again (though in how different a manner from the cross!) it is from the rock smitten that the waters flow out: the judgment of the world is that in which men learn the righteousness of God, and to submit themselves to it.
4. All therefore depends upon His will and word. If He asks, all things are put in His hand, and His enemies are made His footstool. But He has not asked, and the time is that of His "kingdom and patience." He reigns, but on His Father’s throne, not yet His own (Rev 3:21), -His human throne. His saints, therefore, as yet cannot reign with Him, but suffer; and this will be true for Jewish saints even after those of the present period are caught up to meet Him. For as to the earth it cannot yet be said that He has taken His great power and reigned, or that "the kingdoms of this world have become the kingdoms of our God and of His Christ"; and, as we have seen, the sorest time of distress for saints in Israel will be just before the time when He shall appear.
Still, therefore, the warning word goes out to the kings of the earth: wisdom for them will be to submit themselves to Jehovah before the stroke comes that shall effectually humble them, -too late for blessing to them then! Well may those even who do this "rejoice with trembling" for the great peril to which they have been so near. Let them give the Son* at last the homage-kiss of peace and reconciliation now when the slumbering wrath, slumbering so long, is just about to burst out in a blaze that shall sweep all that is exposed to it to destruction.
{*The word in the last verse for "Son" is not the same as that in verse 7, and is claimed as Aramaic, and not pure Hebrew. Exception has been taken to it on this score, and many commentators, following most of the ancient versions, read instead of "kiss the Son," "worship purely," "yield to duty," etc., or give wholly conjectural emendations of the text. Cheyne now accepts the "brilliant conjecture" of Lagarde, "Put on [again] his bonds," making a parallel with verse 3. Delitzsch observes that the clearness of the passage "seems to have blinded the translators." No doubt in many cases it is the great offense. Bar, Delitzsch observes, "has nothing strange about it when found in solemn discourse, and helps one over the dissonance of ben pen."
The context makes "kiss the Son" the only fitting rendering. This is, as is plain, the controversy of which the psalm speaks, and it would be unnatural for the warning not to contemplate this.}
One sanctuary refuge is there only. None from Him; nowhere but in Him. Happy all they who take refuge there!
Thus the two psalms before us are complementary to one another, and together a suited introduction to the rest of the book. In the two, the Old and New Testaments, as it were, join hands, -the double testimony of God is given. After the warning of their long captivity for disobedience to the law, Moses leaves Israel with the assurance, "when thou shalt return unto Jehovah thy God, and shalt hearken to His voice according to all that I command thee this day, -thou and thy sons, with all thy heart and with all thy soul, that then Jehovah thy God will turn thy captivity, and have compassion on thee, and will gather thee again from among all the peoples whither Jehovah thy God hath scattered thee." But that has respect only to one controversy; there is now another, and a far more serious one; and this is what the second psalm brings out: thus they are both needful, and exactly in place. Whoever the writers may be, whoever it may be that has arranged and given them their place in the collection, there has been somewhere the most perfect intelligence as to Israel’s condition in times which must have been yet future. Neither as to the psalms nor to their position is there anything haphazard or out of harmony. Order rules in every part; every verse even is in place: the fitness being doubtless little known even to those who were used of God to write and arrange them, and such as even Christians themselves have been slow to appreciate. Whose is this wisdom? And if this be inspiration, what kind of inspiration is it? Most certainly the patchwork of the higher criticism it is not; and probably the more we ponder it, if there be a spirit of reverence in our hearts, the less we shall hesitate to call it "verbal."
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain The historical situation of this Ps. cannot now be…
The historical situation of this Ps. cannot now be recovered. It may refer to some threatened rebellion of subject kings in the early days of Solomon, or to some similar movement under one of the later kings; but it is impossible to give it any precise date. This, however, is of the less importance, as the leading feature of the Ps. is its application to the Messianic King—the ideal ruler of Israel. Some writers deny that it had any historical setting, and hold that it refers exclusively to the ideal King, the viceroy of Jehovah. As one of the Messianic Pss. it is appropriately used on Easter Day. It is divided into four strophes or verses, and is a dramatic poem, different speakers being introduced. The divisions are, Psa_2:1-3, Psa_2:4-6, Psa_2:7-9, Psa_2:10-12. In the first two strophes the Psalmist is the speaker; in the last two the King. (1-3) The poet views the nations plotting against Jehovah and His representative, the Messianic King (4-6) but remembering the power and majesty of God, he sees a speedy end to their devices. (7-9) Then the King is introduced relating Jehovah's decree and promise of sovereignty over all nations, and (10-12) bidding the rebellious kinglets therefore be warned in time and repent.
1. The heathen] RY 'the nations,' i.e. the Gentile or non-Jewish peoples. Rage] better, 'plot together.'
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2. Against the lord] In rebelling against Jehovah's anointed King they were rebelling against Jehovah Himself.
3. Bands] The words of the kings are of course metaphorical; they were seeking to cast off what was to them a foreign yoke.
4. The contrast between Jehovah in His majesty and the puny plotters is dramatically introduced.
5. Then] i.e. when the plot ripens into action.
6. Yet] lit. 'and.' Upon my holy hill of Zion] Zion is the eastern hill of ancient. Jerusalem on which the 'city of David' with its stronghold was built; it is used poetically for Jerusalem the holy city: cp. Isa_64:10.
7. The Messianic King now speaks, quoting the promise given to David, the father of the dynasty, through Nathan the prophet: see 2Sa_7:4-17. Thou art my Son; this day, etc.] on the day of his anointing, when he was set apart to his high office. But some refer it to the day of his birth. In any case the king was adopted as the son of God, reigning in His name over His people (cp. Act_13:33; Heb_1:6; Heb_5:5).
9. A rod of iron] because they are rebels who can only be restrained by repressive methods.
10. Be wise] The obvious lesson from the truths stated in the preceding w.
12. Kiss the Son] This is a difficult passage. The translation of the AV is only got by assuming that the Psalmist has chosen the Aramaic word for 'Son' instead of the Hebrew. LXX renders, 'Lay hold of instruction,' which is in harmony with the general drift of the passage, and is supported by the Targum. Others translate 'Kiss' (i.e. worship or serve) 'with sincerity.' The doubt does not affect the teaching of the Ps. as a whole. From the way] RV 'in the way.' When his wrath, etc.] better, 'For soon His wrath will burn.' Blessed are all they, etc.] This is either a pious reflexion of the Psalmist at the end of the words put into the mouth of the King; or, as Prof. Briggs holds, a liturgical addition suitable when the Ps. was used in worship.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain Psalm 2
Psalm 2
The Rejected King
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1. The rejection and the coming confederacy (Psa 2:1-3)
2. Jehovah’s attitude and interference (Psa 2:4-6)
3. The coming of the King and his inheritance (Psa 2:7-9)
4. Warning and exhortation (Psa 2:10-12)
Psa 2:1-3. The rejection of the perfect Man, the Son of God, by man, is here revealed. It is the first psalm quoted in the New Testament. See Act 4:25-28. In this quotation it is applied to the Jews and Gentiles gathered together against the Lord, and against His Christ. This rejection continues throughout this present age; it becomes more marked as the age draws to its close. Finally the nations with their kings and also apostate Israel will form a great confederacy, they will form a tumultuous throng, taking counsel together for one great purpose, Satanically conceived and executed, to defy God and His Christ. The generalissimo will be Satan through the beast. It is the gathered confederacy as seen in Revelation. “And he gathered them together in a place called in the Hebrew tongue Armageddon” (Rev 16:16). “And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against Him that sat on the horse (Christ) and His army” (Rev 19:19).
Psa 2:4-6. Heaven is silent till the appointed time comes. Here we have, as in Psa 110:1-7, the exalted position of the rejected Christ: He sitteth in the heavens; His place is at the right hand of God. He shares the Father’s throne. In infinite patience He is waiting, silent to all what wicked men do in dishonouring His Name. But when on earth the final rebellion takes place, then He will laugh at them and hold them in derision. (The Jewish comment contained in the ancient “Yalkut Shimoni” is interesting. “Like a robber who was standing and expressing his contempt behind the palace of the king, and saying, If I find the son of the king, I will seize him, kill him, and crucify him, and put him to a terrible death; but the lord mocks at it.”) Then He who has so long spoken in love, will speak in wrath and begin the execution of God’s judgments which are committed into His hand. Then will He be established as God’s King upon the holy hill of Zion.
Psa 2:7-9. And now we hear Him speak; He proclaims God’s counsel concerning Himself. He declares who He is, “the Son of God”--”Thou art My Son, this day have I begotten thee.” (See the New Testament comment, Act 13:33-34.) It is not a declaration of His eternal Sonship (though that is implied), but speaks of Him as the Incarnate One and the Risen One. And His second coming will be the completest vindication of His Sonship. It will demonstrate that He whom the nations rejected is the Son of God, who walked on the earth, who died, rose from the dead, ascended upon high and is manifested in power and glory. Then every mouth will be stopped and every knee must bow. He asks the Father and He gives Him the nations for His inheritance and the uttermost parts of the earth for His possession. In His prayer in Joh 17:1-26 (the model of His priestly intercession throughout this age of grace), He said, “I pray not for the world.” When His present priestly ministrations cease, that is, when His own have been received by Him in glory, then will He ask for the world and receive the kingdoms of this world, to shepherd the nations with a rod of iron and execute judgment among them.
Psa 2:10-12. The exhortation and warning closes this perfect and beautiful Psalm. It is meant especially for that time when the final revolt takes place. The appeal goes forth then to turn to the Lord, to kiss the Son--”for in a little will His anger kindle,” So even at that time mercy still is waiting. Critics object to the use of the Aramaic word “bar”--son--and give as the correct translation “receive instruction” or “do homage.” The word “bar” is used in place of the Hebrew “ben” for the sake of euphony. “Blessed are they that put their trust in Him.” That is true of all at all times. It is our blessedness.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain Of the Eternal Sonship of the Messiah.
Of the Eternal Sonship of the Messiah.
The Futile Rage Of The Nations.
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That the entire psalm is Messianic is clearly shown by the quotation Act 4:25-26, together with the explanation there added: "For of a truth against Thy holy Child Jesus, whom Thou hast anointed,. . the people. . were gathered together," v. 27. Cf Act 13:33; Heb 1:5.
v. 1. Why do the heathen rage, the nations seething, surging, with resentful murmurings, and the people imagine a vain thing? The inspired poets indignation and contempt is immediately expressed in the rhetorical question: What madness for them to act thus!
v. 2. The kings of the earth set themselves, sitting together in conspiracy, and the rulers take counsel together, all the earths greatest dignitaries consulting with one another in sullen rebellious activity, against the Lord, Jehovah, the great Ruler of the earth, and against His Anointed, the singular High Priest and Prophet of Jehovah, the Messiah, anointed with the Holy Ghost and with power above all His fellows, Psa 45:7; Act 10:38, saying,
v. 3. Let us break their bands asunder and cast away their cords from us. The wicked of all times resent the kingly dignity and power, the government, of Jesus Christ; they consider the bearing of His gentle burden, Mat 11:30, as a tying with bands, as an imprisoning with cords. They want to live in the unbridled licentiousness of their hearts. But how does the, Lord regard this rebellion of the nations and of their rulers?
v. 4. He that sitteth in the heavens shall laugh; the Lord shall have them in derision, mocking at them, deriding them, for their futile attempts to put Him from the throne of His majesty in the heavens. His mocking is a sign of the unshakable safety of His dominion and of His contempt for the puny creatures who desire to dethrone Him. At the same time His patience will come to an end at the period determined by Him.
v. 5. Then, on the great day of wrath and Judgment, shall He speak unto them in His wrath, in the white heat of His just anger, and vex them in His sore displeasure, trouble, terrify, and utterly overthrow them in the greatest destruction of all. So much the Lord says for the consolation of His children, who suffer much on account of the enmity of the unbelievers. In addition to this the Lord opposes one word of majesty to the puny endeavors of the enemies.
v. 6. Yet have I set My King, Messiah, Christ, the Anointed of the Lord, the King with everlasting sovereignty and power, upon My holy hill of Zion. Originally denoting the hill where the Temple stood, this word came to signify the place of Gods merciful presence and especially His holy Christian Church, the communion of saints. Christ, firmly established, enthroned in the heavens, of equal power and majesty with the Father from eternity, is at the same time in the midst of His Church, Psa 46:5, which He endows with the blessings of His salvation, which He governs with His Word and Spirit.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 General Information:
General Information:
Parallelism is common in Hebrew poetry. (See: Poetry and Parallelism)
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Why are the nations in turmoil, and why do the peoples make plots that will fail?
These questions are used to show surprise that the people are doing things that are so wrong and foolish. AT: "The nations are in turmoil and the peoples are making plots that will fail." (See: Rhetorical Question)
are the nations in turmoil
This probably means that the nations were making a noisy and angry commotion.
the nations
This represents either the leaders or the people of the nations. (See: Metonymy)
plots that will fail
These are probably plots against God and his people.
The kings of the earth take their stand together ... the rulers conspire together
These two clauses have similar meanings. (See: Parallelism)
take their stand together ... conspire together
These phrases mean the same thing, implying that the leaders stand together in order to fight against Yahweh and his Messiah. This can be stated explicitly. AT: "gather to fight ... plan together to revolt" (See: Assumed Knowledge and Implicit Information)
Let us tear off the shackles ... throw off their chains
The people of other nations speak of Yahweh and the Messiah's rule over them as if it were shackles and chains. AT: "We should free ourselves from their control; we should not let them rule over us any longer" (See: Metaphor)
translationWords
nation
people group
king
earth
rule
Yahweh
Christ
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 Ps 2 This royal psalm pertains to the Lord’s…
Ps 2 This royal psalm pertains to the Lord’s appointment of a king descended from David. It celebrates the mission of all the kings in David’s line, and it introduces the hope of an ideal ruler who will accomplish the Lord’s goal of bringing all nations into submission (2:11) or to destruction (2:9). The New Testament identifies Jesus as this descendant (see Acts 13:33; 1 Cor 15:25-27; Heb 1:5; 5:5; Rev 19:15).
2:1-3 Their futile paths lead to death (1:4, 6), but fallen human beings unite in opposing the true God and his Messiah.
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2:1 plans: The Hebrew verb rendered “meditate” in 1:2 here suggests an attitude of opposing the Lord in speech (Isa 59:13) or in thought (Ps 38:12; Prov 24:2).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.