Psalms 2
The Rebellion of the Nations 1–3
The Lord Laughs at Their Plot 4–6
The Divine Decree and the Son's Authority 7–9
A Final Warning and Call to Submission 10–12
Bible text: King James Version (1769 Blayney text) · Public domain
Study Notes for Psalms 2
Verse 1
Why do the heathen rage — Goy and le'om are the nations and peoples; ragash is to be tumultuous, and the 'vain thing' is riq, emptiness. The apostles pray the verse after the rulers' threats: 'Why did the heathen rage, and the people imagine vain things?' (Acts 4:25), applying it to the opposition to Christ.
Verse 2
against his anointed — Mashiach, 'anointed', the word behind 'Messiah'. The apostles read the verse of Christ: 'The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ' (Acts 4:26). Opposition to the anointed is opposition to 'the LORD' who anointed him.
Verse 3
break their bands asunder — Mosar is a restraint or halter, from the root yasar, to chastise or instruct; the 'cords' ('avoth) are twisted rope. The rebels treat God's rule as a yoke to be thrown off, the temper of the citizens who said, 'We will not have this man to reign over us' (Luke 19:14).
Verse 4
He that sitteth in the heavens — Yashab, to sit as judge or king; he is enthroned while the kings 'set themselves' (v.2). 'Laugh' (sachaq) and 'derision' (la'ag) recur of the LORD toward the wicked: 'The Lord shall laugh at him: for he seeth that his day is coming' (Ps 37:13; cf. Ps 59:8).
Verse 5
speak unto them in his wrath — The LORD answers the rebels' words with his own. 'Vex' is bahal, to terrify or throw into sudden alarm; 'wrath' is aph, literally the nostril, and 'sore displeasure' charon, a burning of anger. The speaking is judgment, as the Anointed 'shall smite the earth with the rod of his mouth' (Isa 11:4).
Verse 6
my king upon my holy hill of Zion — 'Set' is nasak, to pour out, used also of anointing a king, so the verse answers v.2: the LORD himself has anointed the king the rulers oppose. Zion, the hill of David's city, is the seat of the throne to which Christ's kingdom is tied (Rev 14:1).
Verse 7
Thou art my Son; this day have I begotten thee — Chok, a decree or appointment. The New Testament quotes the line of Christ: Paul in the synagogue at Antioch of Pisidia says it is 'written in the second psalm' (Acts 13:33), and Hebrews sets it above the angels (Heb 1:5) and ties it to his priesthood (Heb 5:5).
Verse 8
Ask of me — The Son is invited to ask, and the gift is the very nations that raged in v.1: goy is 'heathen', nachalah an inheritance, 'achuzzah a possession, 'ephes the end or limit of the earth. The same reach is promised elsewhere: 'He shall have dominion also from sea to sea' (Ps 72:8).
Verse 9
a rod of iron — Shebet, the sceptre or staff of a ruler, here of iron; the potter's kli is a vessel of fired clay, easily shattered. Christ applies the verse to the overcomer, 'he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers' (Rev 2:27), and John sees it at his coming (Rev 19:15).
Verse 10
Be wise now therefore — The warning turns to counsel. Sakal is to act with insight; yasar, 'be instructed', is the root behind the 'bands' (mosar) of v.3. The kings who would cast off restraint are told to accept instruction; the 'judges of the earth' are themselves to be judged by the King on Zion.
Verse 11
Serve the LORD with fear — 'Abad, to work or serve, joined with yir'ah, reverent fear. 'Rejoice' is gil, and 'trembling' ra'ad, a shudder, so joy and awe are held together. Paul gives the same pairing to believers: 'work out your own salvation with fear and trembling' (Phil 2:12).
Verse 12
Kiss the Son — Nashaq, to kiss, the sign of homage to a king; bar is a title for 'son', the heir. The kings are called to submit to him, since the alternative is to 'perish from the way'. The psalm closes with a blessing on those who 'put their trust' (chasah, to flee for refuge) in him.