Psalm 2

INTRODUCTION.—THE FIRST OF THE MESSIAH PSALMS, PS. 2, HAS BEEN APPROPRIATELY CALLED A SONG OF the Lord’s Anointed. Ps. 1 and 2 have a complementary relationship. As Ps. 1 celebrates the blessedness of the good man’s life of meditation on God’s law and the ultimate failure of the wicked, so Ps. 2 shows the futility of universal rebellion against the Lord and the blessedness of peoples that put their trust in the Son of God. Ps. 1 describes the two ways for individuals; Ps. 2, the two ways for peoples. Ps. 1 begins with a beatitude; Ps. 2 closes with one. “Man proposes, God disposes” may well be given as the theme of Ps. 2. That Ps. 2 has Messianic import is attested in Acts 4:25–27 (see DA 778).

Structurally, the psalm falls into four portions, each stanza containing almost the same number of words. The first stanza (vs. 1–3) presents a picture of the high and mighty of earth defying the Ruler of the universe and His Messiah; the second stanza (vs. 4–6), in a contrasting picture, shows the Lord’s disdain for their taunts and establishes Messiah as King in Zion. The third stanza (vs. 7–9) represents the Son of God contemplating the decree that made Him the legal owner of the world; the fourth stanza (vs. 10–12) advises submission to the Lord’s Anointed. A blessing concludes the psalm (v. 12).

That David is the author of Ps. 2 is attested in Acts 4:25. It is noteworthy that the early church designated the psalm “the second psalm” (Acts 13:33).

In his oratorio The Messiah, Part the Second, Handel used vs. 1–4, 9 of Ps. 2 as words in the air for bass, chorus, and recitative and air for tenor, immediately preceding the Hallelujah Chorus.

1. Why do the heathen? The psalm begins abruptly with a picture of violent confusion. The word for “heathen” means properly “nations”; it was applied to the idolatrous nations surrounding Israel. Luther paraphrased the question of the psalmist thus: “How can they succeed, who set themselves against Jehovah and against His Christ?”

Rage. Heb.ragash. This word occurs only here (the Aramaic form is found in Dan. 6:6, 11, 15) and means “to be in tumult.”

The people. According to the laws of Hebrew parallelism, the word expresses the same idea as “the heathen.”

Imagine. Heb. hagah (see on Ps. 1:2). These sinner deliberate on something that cannot be accomplished. All their purposes against God’s government are certain to fail.

2. The kings of the earth. The phrase gives a specific form to the generalization of v. 1. “Kings” stands in opposition to “my king” of v. 6. The attitude expressed in “set themselves” is that of determined resistance.

Anointed. Heb. mashiach, from which we get the word “Messiah.” It signifies literally, “an anointed one.” Mashiach is twice translated “Messiah” (Dan. 9:25, 26). According to the ancient custom, oil was poured upon the heads of priests and kings when these officials were being consecrated to their work (see Ex. 28:41; 1 Sam. 10:1). David frequently referred to Saul as “the Lord’s anointed” (1 Sam. 24:6 10; 26:9; etc.). That the psalm has Messianic import is evident from Acts 4:25–27; see also Matt. 26:63; John 1:49; Acts 13:33; Rom. 1:4; Col. 1:18; Heb. 1:2–5.

3. Break their bands. The rebels against God are represented as speaking out, expressing their desire to break the restraints imposed by Jehovah’s authority. Instead of describing the action, the poet represents the rebels defiantly declaring their intentions.

4. Shall laugh. In contrast to the tumultuous picture of the nations, Jehovah is pictured sitting calmly, serenely, in the heavens (see Ed 173; MH 417), laughing at the vain attempts of the rebels. Overruling Providence crosses the designs of men of corrupt hearts and turns their course into foolishness (see 2 Sam. 15:31). God is conceived of, or in figure described, as possessing human attributes: He will “laugh” (see Ps. 37:13; 59:8; etc.). The Talmud says: “The Torah [law] speaks in the language of the children of men.” The inspired writer expresses the characteristics and attitudes of Deity in the language of human beings, so that men may understand. Compare Ellen G. White’s inability to express the glories of heaven because she could not use “the language of Canaan” (EW 19). The idea suggested in “laugh” is further expressed by the words “derision,” “wrath,” and “displeasure” (vs. 4, 5)—all of which indicate the divine contempt for rebellion.

5. Then shall he speak. God’s seeming indifference will not last forever. The word “then” implies that God will eventually declare His purpose.

6. Yet have I set my king. “Yet” is the translation of the Hebrew conjunction generally translated “and,” but which here has the force of introducing a quotation. The pronoun “I” is emphatic, and is contrasted sharply with “them” (v. 5) referring to those who conspire against Jehovah.

My holy hill of Zion. See Ps. 48:2. Zion, the name of the southern hill in the city of Jerusalem, becomes its poetical name.

7. I will declare. Jesus, the Anointed One, the Word, God’s spokesman, speaks in turn, interpreting God’s great declaration of His Sonship. He is no usurper; He holds His office as Messiah by His Father’s decree. This decree implies (1) that Jesus is to be acknowledged as the Son of God, and (2) that His reign is to be universal (vs. 8–9; cf. Eze. 21:27).

My Son. See Heb. 1:2, 5; cf. Matt. 14:33; 16:16; Acts 8:37; 1 John 4:15.

Begotten thee. This statement must not be construed as implying an original generation of the Son. “In Christ is life, original, unborrowed, underived” (DA 530). The Bible is its own best interpreter. Inspired writers must be permitted to make the precise application of OT prophecies. All other applications are human opinion, and as such lack a plain “Thus saith the Lord” (see on Deut. 18:15). The inspired apostle’s comment on the prophecy of this text makes the psalmist’s words a prediction of the resurrection of Jesus (Acts 13:30–33). The resurrection from the dead in a unique way proclaimed Jesus to be the Son of God (Rom. 1:4).

8. Ask of me. The relation between Jehovah and the Messiah is such that any request of the Son would be granted. The utter futility of any attempt of the rebels to overthrow the government of the Anointed One is emphasized. As heir, the Son inherits all things, and is thus able to share them with us as heirs together with Him (see on Rom. 8:17).

9. Rod of iron. Symbolic of the scepter of rulership, Messiah’s enemies will completely subdued.

Dash them in pieces. Compare Rev. 2:27; 12:5; 19:15.

10. Be wise now. Two ways lie before the rebels: either to continue rebellion, which will produce destruction, or to submit to the divine will, which will mean eternal happiness. The psalmist, as a brother pleading with his fellows, solemnly exhorts the leaders of the rebellion to submit. It is foolish to rebel.

Be instructed. Literally, “be admonished,” “be disciplined.” The leaders are advised to recognize their duty to Jehovah and His Messiah, and to lend their influence to promoting it.

11. With fear. This phrase and the phrase “with trembling” suggest humble reverence mingled with awe in the realization of the awful consequences of rebellion against the purposes of God. The word “rejoice” implies that there is joy in the worship of God.

12. Kiss the Son. That is, do reverence to the Messiah, whom Jehovah has declared to be His Son. The word “kiss” suggests the Oriental custom of paying respect to persons of superior rank (see 1 Sam. 10:1). The psalmist advises those who would rebel against the Messiah, to recognize Him as King and to submit to His reign (see John 5:23).

Though the translation “kiss the Son” represents an entirely natural rendering of the Hebrew, the versions, both ancient and modern, show varieties of renderings. The LXX translates the clause, “lay hold of instruction,” which is also the reading of the Vulgate. These translations appear to be based on the Jewish definition of the word for “son,” here not the Heb. ben, but the Aramaic bar, which the Jews, after the Exile, applied also to the admonitions of the Torah. The word for “kiss,” nashaq, also means “to join” (see Eze. 3:13, where nashaq is translated “touched”). The combination of the two ideas produces the translation of the LXX. Instead of “kiss” several versions read “do homage” (Moffatt, Ray, the translation of the Jewish Publication Society of America). “Do homage” is simply an interpretive rendering of the word for “kiss.”

Although the early church attributed Ps. 2 to David (Acts 4:25), critical scholars have usually dated the psalm in the post-exilic period. They advance as their argument the fact that the Heb. ben and the Aramaic bar, both meaning “son,” appear interchangeably in the psalm. This argument is no longer valid. The same two words are used interchangeably in a Ugaritic letter of the 14th century b.c. This shows clearly that the presence of Aramaic words in any Biblical book is no evidence for a late origin.

The translation of the RSV, “kiss his feet,” is based on a reconstruction of the Hebrew text involving a rearrangement of a number of the letters of the text. In the light of the fact that the Hebrew text as it stands is easily translatable and yields a rendering contextually sound, the suggested change is so drastic that it must be rejected. For a full discussion of the translation problems of this text seeProblems in Bible Translation, pp. 144–147.

Perish from the way. In the light of infinite love (John 3:16), God’s wrath must eventually blaze forth against sin and consume those who refuse to accept the Messiah. But God’s heart of love yearns for the salvation of Israel (see Eze. 18:30, 31), and He has no pleasure in the destruction of sinners (v. 32).

Blessed are all they. The psalm closes with a beatitude pronounced upon all who trust in Jehovah’s King. All men, of all ages, climes, and nations, have sinned and need a Saviour. Blessed are they who recognize their need and put their trust in the Messiah. It is the Christian’s solemn duty to appeal to men to repent of their sins and submit to the rule of Jesus, God’s Anointed Son. Ps. 2 has been called The Messiah’s Missionary Hymn.

Ellen G. White comments

1–4DA 778

4 PP 739

12 DA 414

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