Psalm 2
NASB (UPDATED) TEXT: Psa 2:1-3 1Why are the nations in an uproar
And the peoples devising a vain thing?
2The kings of the earth take their stand
And the rulers take counsel together
Against the Lord and against His Anointed, saying,
3”Let us tear their fetters apart
And cast away their cords from us!”
Psa 2:1-3 This describes the independence of the fallen human spirit (esp. Psa 2:3 ; Genesis 3). Nationalism was God's way of protecting humans from the one-world government (cf. Genesis 1:0-11 ; 2 Thessalonians 2). However, one day the world will be united under God's Messiah. For the church this reversal of the Tower of Babel occurred at Pentecost (cf. Acts 2, i.e., “they all heard the gospel in their own language”).
Psa 2:1 The AB (p. 6) translates this first verse as “Why do the nations forgather, and the peoples number their troops?” This reading is based on
1. parallelism
2. Ugaritic word usage
3. the first verb (“be in tumult,” BDB 92:1 , KB 118:9 , Qal perfect) is found only here in the OT
4. the use of the root, “vain thing,” ריק (BDB 93:7 ) in Gen 14:14 , is translated by the LXX (i.e., “he counted his own homebreds”)
It seems to form a better parallel to Psa 2:2 .
Psa 2:2 “kings. . .rulers” These are also parallel in Jdg 5:3 ; Pro 8:15 (poetry).
▣ “of the earth” The term “earth” has a wide semantical field. Context must determine if it is local, regional, or global. The question here is “Did this Psalm originally refer to the nations surrounding Israel, the nations of the ANE, or all nations (cf. Psa 2:8 )”? In a sense this may be a multi-fulfillment prophecy like Isa 7:14 or typology like Psalms 2:2 . In light of this Psalm's usage in the NT, it has a universal sense (i.e., Messianic, eschatological, global).
SPECIAL TOPIC: LAND, COUNTRY, EARTH <http://www.freebiblecommentary.org/special_topics/land_country_earth.html>
▣ “the Lord” This is the covenant name for Israel's Deity. See Special Topic: Names for Deity <http://www.freebiblecommentary.org/special_topics/names_deity.html>.
▣ “Anointed” This is the Hebrew word for “messiah.” It is translated into Greek as “Christ.” It symbolized the special presence of the Holy Spirit to accomplish God's assigned task through a person (cf. 1Sa 10:1 ; 1Sa 10:6 ; 1Sa 16:13 ; 1Ki 19:16 ; Isa 61:1 ).
SPECIAL TOPIC: MESSIAH <http://www.freebiblecommentary.org/special_topics/messiah.html>
SPECIAL TOPIC: OT TITLES OF THE SPECIAL COMING ONE <http://www.freebiblecommentary.org/special_topics/old_testament_coming_one.html>
Psa 2:3 This verse has two cohortatives.
1. let us tear — BDB 68:3 , KB 73:6 , Piel cohortative, cf. Jer 5:5
2. let us cast away — BDB 102:0 , KB 152:7 , Hiphil cohortative
Fallen humans (individuals and corporate groups) want independence from their Creator (cf. Genesis 3).
The terms “fetters” (BDB 6:4 ) and “cords” (BDB 72:1 ) refer to things that bind prisoners (here, vassals). They (like all fallen humans) saw YHWH's law as restricting their freedom, while in reality, His law is designed to keep us safe, happy, and productive in a fallen world. The laws are the loving guidelines of a parent, providing guidance and wisdom!
NASB (UPDATED) TEXT: Psa 2:4-6 4He who sits in the heavens laughs,
The Lord scoffs at them.
5Then He will speak to them in His anger
And terrify them in His fury, saying,
6”But as for Me, I have installed My King
Upon Zion, My holy mountain.”
Psa 2:4-6 This describes YHWH's thoughts and actions in response to the nations' uproar. This is anthropomorphic language.
1. sits
2. laughs (cf. Psa 59:8 ; Pro 1:26 )
3. scoffs
4. speaks in anger
Can fallen, corporate humanity resist YHWH's will (i.e., Genesis 1:0-11 )? No!
SPECIAL TOPIC: GOD DESCRIBED AS A HUMAN (anthropomorphic language) <http://www.freebiblecommentary.org/special_topics/god_described_as_human.html>
Psa 2:4 “sits in the heavens” This refers to the place of God's throne, where He reigns! For “heavens” see Special Topic below.
SPECIAL TOPIC: HEAVEN <http://www.freebiblecommentary.org/special_topics/heaven.html>
SPECIAL TOPIC: THE HEAVENS AND THE THIRD HEAVEN <http://www.freebiblecommentary.org/special_topics/heavens.html>
▣ “laughs” The verb (BDB 96:5 , KB 131:5 , Qal imperfect ) is a literary way of denoting YHWH's sovereignty. THE UBS Handbook (p. 26) has an insightful comment. “In Psa 1:1 ‘scoffers' are people who make fun of God; here it is God who mocks the pagan rulers.”
▣ “Lord” Psa 1:4 a and 4b are parallel, so the Deity referred to is YHWH (cf. Psa 2:2 c). Here the word is not YHWH but Adon the Hebrew word for “owner,” “husband,” “lord.” See SPECIAL TOPIC: NAMES FOR DEITY <http://www.freebiblecommentary.org/special_topics/names_deity.html>.
Psa 2:6 YHWH, in contradistinction to the idols who cannot see, hear, or act, installed (lit. “consecrated,” BDB 65:1 , KB 70:3 , Qal perfect) His King! Israel's King acted as YHWH's representative.
Notice the use of the personal pronoun, “Me,” “My” (twice). YHWH is personally present and active in the world, and especially with His covenant people.
▣ “Zion, My holy mountain” These both refer to Mount Moriah, the hill in Jerusalem on which the temple was built. Originally Zion referred to the hill on which the Jebusite fortress was built (i.e., Jerusalem encompassed seven hills). David conquered it and built his palace on this hill. Later it came to be a way to designate the entire city of Jerusalem.
SPECIAL TOPIC: MORIAH, SALEM, JEBUS, JERUSALEM, ZION
NASB (UPDATED) TEXT: Psa 2:7-9 7”I will surely tell of the decree of the Lord:
He said to Me, ‘You are My Son,
Today I have begotten You.
8Ask of Me, and I will surely give the nations as Your inheritance,
And the very ends of the earth as Your possession.
9You shall break them with a rod of iron,
You shall shatter them like earthenware.'“
Psa 2:7-9 The speaker is the new King, here called YHWH's “Son” (cf. Heb 1:2 ; Heb 3:6 ; Heb 5:8 ; Heb 7:28 ).
SPECIAL TOPIC: THE SON OF GOD <http://www.freebiblecommentary.org/special_topics/son_of_god.html>
Psa 2:7 “today I have begotten You” In a sense this phrase represents the divine promises of 2 Samuel 7 (cf. Psa 89:26-27 ), where YHWH promises in figurative language to be a “father” to David's royal descendants. “Today” would refer to the king's coronation day. Note John H. Walton, ANE Thought and the OT, p. 89, footnote 1:9 ,
“the idea that procreation is related to role rather than to substance is evident even in the biblical statements like. . .(Psa 2:7 ) in which the king is born to his royal position.”
Also note G. B. Caird, The Language and Imagery of the Bible, p. 190. However, in this Psalm it is used of the Messiah (i.e., Jesus, cf. Mat 3:17 ; Luk 3:22 ; Mar 1:11 ; Mar 9:7 ; Act 13:33 ; Heb 1:5 ; Heb 5:5 ), which caused some theological problems particularly in relation to “monotheism,” and later the NT heresy of adoptionism.
SPECIAL TOPIC: MONOTHEISM <http://www.freebiblecommentary.org/special_topics/monotheism.html>
The theological issue is “Is the Messianic king pre-existent deity” or a created being (cf. Pro 8:22-31 ; Rom 1:4 )? Joh 1:1-3 answers this issue. It is so important that I have included my notes from Joh 1:1-3 .
John 1 Joh 1:1 “In the beginning” This reflects Gen 1:1 and is also used in 1Jn 1:1 as a reference to the incarnation. It is possible that 1 John was a cover letter to the Gospel. Both deal with Gnosticism. Joh 1:1-5 are an affirmation of Jesus Christ's divine pre-existence before creation (cf. Joh 1:15 ; Joh 8:56-59 ; Joh 16:28 ; Joh 17:5 ; 2Co 8:9 ; Php 2:6-7 ; Col 1:17 ; Heb 1:3 ; Heb 10:5-8 ). The NT is described as 1. a new creation, not marred by the Fall (i.e., Gen 3:15 fulfilled for mankind) 2. a new conquest (Promised Land) 3. a new exodus (fulfilled prophecy) 4. a new Moses (law giver) 5. a new Joshua (cf. Heb 4:8 ) 6. a new water miracle (cf. Hebrews 3-4) 7. new manna (cf. John 6) and so many more, especially in Hebrews.
▣ “was” (thrice) This is an imperfect tense (cf. John 1:2 ,4,10) which focuses on continual existence in past time. This tense is used to show the Logos' pre-existence (cf. Joh 8:57-58 ; Joh 17:5 ; Joh 17:24 ; 2Co 8:9 ; Col 1:17 ; Heb 10:5-7 ). It is contrasted with the aorist tenses of Joh 2:3 ; Joh 2:6 ; Joh 2:14 .
▣ “the Word” The Greek term logos referred to a message, not just a single word. In this context it is a title which the Greeks used to describe “world reason” and the Hebrews as analogous with “Wisdom.” John chose this term to assert that God's Word is both a person and a message. See Contextual Insights, C.
▣ “with God” “With” could be paraphrased “face to face.” It depicts intimate fellowship. It also points toward the concept of one divine essence and three personal eternal manifestations (see SPECIAL TOPIC: THE TRINITY <http://www.freebiblecommentary.org/special_topics/trinity.html> at Joh 14:26 ). The NT asserts the paradox that Jesus is separate from the Father, but also that He is one with the Father.
▣ “the Word was God” This verb is imperfect tense as in Psa 2:1 a. There is no article (which identifies the subject, see F. F. Bruce, Answers to Questions, p. 66) with Theos, but Theos is placed first in the Greek phrase for emphasis. This verse and Ps. 2:18 are strong statements of the full deity of the pre-existent Logos (cf. Joh 5:18 ; Joh 8:58 ; Joh 10:30 ; Joh 14:9 ; Joh 17:11 ; Joh 20:28 ; Rom 9:5 ; Heb 1:8 ; 2Pe 1:1 ). Jesus is fully divine as well as fully human (cf. 1Jn 4:1-3 ). He is not the same as God the Father, but He is the very same divine essence as the Father.
The NT asserts the full deity of Jesus of Nazareth, but protects the distinct personhood of the Father. The one divine essence is emphasized in John 1:1 ; 5:18; 10:30,34-38; 14:9-10; and John 20:28 , while their distinctives are emphasized in Joh 1:2 ; Joh 1:14 ; Joh 1:18 ; Joh 5:19-23 ; Joh 8:28 ; Joh 10:25 ; Joh 10:29 ; Joh 14:11-13 ; Joh 14:16 .
Psa 1:2 This is parallel to Joh 1:1 and emphasizes again the shocking truth in light of monotheism that Jesus, who was born around 6-5 B.C., has always been with the Father and, therefore, is Deity.
Psa 1:3 “All things came into being through Him” The Logos was the Father's agent of creation of both the visible and the invisible (cf. John 1:10 ; 1Co 8:6 ; Col 1:16 ; Heb 1:2 ). This is similar to the role wisdom plays in Psa 33:6 and Pro 8:12-23 (in Hebrews “wisdom” is a feminine gender noun).
▣ “apart from Him nothing came into being” This is a refutation of the Gnostic false teaching of angelic aeons between the high, good god and a lesser spiritual being that formed, pre-existent matter.
It must be noted that the “Father. . .son” imagery is a figurative way to show a personal relationship (cf. Deu 32:18 ). The human family is an easily understood way to symbolize this fellowship. This same truth is also part of the Hebrew concept of “know.” See Special Topic: Know <http://www.freebiblecommentary.org/special_topics/know.html>.
Psa 2:8 The reign of the Messiah will be universal (cf. Psa 67:7 ; Isa 45:22 ; Isa 52:10 ; Jer 16:19 ; Mic 5:4 , see Special Topic: Land, Country, Earth <http://www.freebiblecommentary.org/special_topics/land_country_earth.html>). This is God's world. It was created as a platform for God and the creatures made in His image (cf. Gen 1:26-27 ) for fellowship (cf. Gen 3:8 ). The rebellion of Adam and Eve (cf. Genesis 3) damaged the image of God in mankind and negatively affected physical creation (cf. Rom 8:18-25 ). This is not the world that God intended it to be! However, He has refused to give up on mankind. He revealed Himself through Israel and sent His Son (cf. Gen 3:15 ) to restore creation to its intended purpose. The Bible starts with God and mankind in a garden setting (cf. Genesis 1-3; Psa 1:3 ) and it concludes with God and mankind in a garden setting (cf. Revelation 2:1-22 ). Everything between Genesis 3 and Revelation 2:1-22 is God cleaning up the mess!
▣ “inheritance. . .possession” Both of these words have theological significance to God's gift, to His covenant people. The first is often especially related to the Levites. The second is a promise to the descendants of Abraham (cf. Gen 17:8 ; Gen 48:4 ; Lev 25:34 ).
Psa 2:9 “You will break them with a rod of iron” The Hebrew verb (BDB 94:9 , KB 127:0 , Qal imperfect) is from the root עער, but the LXX and Peshitta read it as “rule” or “shepherd,” רעה (BDB 94:4 ). The early church used the LXX and this is how the phrase is used in Rev 2:27 ; Rev 12:5 ; Rev 19:15 .
However, the parallelism with the next line of Hebrew poetry (i.e., “shatter” — BDB 65:8 , KB 71:1 , Piel imperfect) favors “break.”
▣ “rod” The noun (BDB 98:6 ) can mean “rod,” “staff,” or “scepter.” The last option seems best in the royal context (cf. Psa 45:6 ; Psa 125:3 ; Num 24:17 ; Isa 14:5 ; Eze 19:11 ; Eze 19:14 ; Zec 10:11 ). Although if “shepherd” is correct, then it would be “staff” (cf. Psa 23:4 ; Mic 7:14 ).
▣ “You will shatter them like earthenware” The breaking of a clay vessel was an ANE visual symbol of judgment.
NASB (UPDATED) TEXT: Psa 2:10-12 10Now therefore, O kings, show discernment;
Take warning, O judges of the earth.
11Worship the Lord with reverence
And rejoice with trembling.
12Do homage to the Son, that He not become angry, and you perish in the way,
For His wrath may soon be kindled.
How blessed are all who take refuge in Him!
Psa 2:10-12 Notice the series of imperatives as the psalmist (i.e., David, cf. Act 4:25 ), speaking for YHWH, warns the rulers of this world to prepare to meet Him (cf. Pro 8:12-21 ).
1. show discernment — BDB 96:8 , KB 132:8 , Hiphil imperative
2. take warning — BDB 41:5 , KB 41:8 , Niphal imperative
3. worship the Lord — BDB 71:2 , KB 77:3 , Qal imperative
4. rejoice with trembling — BDB 16:2 , KB 18:9 , Qal imperative
5. do homage to the Son (lit. “kiss”) — BDB 67:6 , KB 73:0 , Piel imperative
Psa 2:12 “the Son” There is some doubt about this translation. The Hebrew word “son,” בן (BDB 11:9 ), is used in Psa 2:7 but here the word is רב (BDB 13:5 , i.e., the Aramaic word for “son,” cf. Pro 31:2 [thrice]), which in Hebrew can mean “pure” (BDB 14:1 II, cf. Psa 24:4 ; Psa 73:1 ; Job 11:4 ; Pro 14:4 ). The NRSV and NJB translate Psa 2:11-12 a as “with trembling kiss his feet.” The UBS Text Project (p. 164) gives “kiss the Son” a “B” rating (some doubt).
Some scholars have assumed that since Psa 2:11-12 are directed to surrounding pagan nations, there is a purposeful switch from the Hebrew “son” to the Aramaic “son.” The general thrust of “submission” is clear even if the linguistic details are not!
▣ “you perish in the way” One wonders if it is by accident that both the words “perish” (BDB 1, KB 2) and “way” (BDB 20:2 ) are used in Psalms 1. Biblical faith is a daily relationship with YHWH and His Messiah. Jesus may surely have used Psalms 1, 2 as an outline in Matthew 5-7, esp. Matt. 7:13,21-23,26-27.
▣ “How blessed are all who take refuge in Him” The last line of Psalms 2 links to the first line of Psalms 1, possibly a literary technique called inclusio. Thereby, Psalms 1— Psalms 2 comprise one literary unit (cf. Act 13:33 ). The Talmud suggests that Psalms 1 and Psalms 2 form one psalm (cf. b. Ber. 9-10a). Blessed is the true believer who reverences YHWH and obeys His revelation! Faith and faithfulness must go together. Justification and sanctification cannot be separated!
Notice that both Psa 1:1 ; Psa 2:12 accentuate human choices and activities. Biblical faith is a life journey of trust and obedience.
YHWH is described in several metaphors as a place of safety, security, and rest. We can trust/take refuge in
1. a rock — Deu 32:37 ; 2Sa 22:2-3 ; Psa 18:2
2. a fortress — 2Sa 22:2 ; Psa 144:2
3. a stronghold — Psa 18:2 ; Psa 62:2 ; Psa 144:2
4. a deliverer — 2Sa 22:2 ; Psa 144:2
5. a shield — Gen 15:1 ; 2Sa 22:3 ; Psa 3:3 ; Psa 18:2 ; Psa 144:2 ; Pro 30:5
6. a horn of salvation — 2Sa 22:26 ; Psa 18:2 ; Psa 75:10
7. a mother bird — Psa 17:8 ; Psa 36:7 (also note Deu 32:10-11 ); Psa 57:1 ; Psa 63:7 ; Psa 91:4
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why is this Psalm considered Messianic?
2. Are the nations local or worldwide?
3. Define “Anointed” in Psa 2:2 .
4. Are “His Anointed” and My Son the same person?
5. If this refers to Jesus does Psa 2:7 imply he was created?
