TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 2:1–6. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
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."
Historical interpretation
Three Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
These are words of destruction that are pronounced in anger. Moreover, the evils that God had said he was going to inflict, he promises that he will withdraw if the listeners will become penitent. God in his anger spoke through Jonah to the Ninevites, and since they repented in ash and sackcloth, they endured nothing of those things about which they had heard. Actually, God knew beforehand when he sent Jonah that they were going to repent if he sent Jonah for their deliverance. Right now he also is speaking deliverance to those sinners who are in his wrath. For it did not say, “He will punish those in his wrath even if they will repent.”
"Then He shall speak unto them in His wrath, and vex them in His sore displeasure" [Psalm 2:5]. For showing more clearly how He will "speak unto them," he added, He will "vex them;" so that "in His wrath," is, "in His sore displeasure." But by the "wrath and sore displeasure" of the Lord God must not be understood any mental perturbation; but the might whereby He most justly avenges, by the subjection of all creation to His service. For that is to be observed and remembered which is written in the Wisdom of Solomon, "But You, Lord of power, judgest with tranquillity, and with great favour orders us." [Wisdom 12:18] The "wrath" of God then is an emotion which is produced in the soul which knows the law of God, when it sees this same law transgressed by the sinner. For by this emotion of righteous souls many things are avenged. Although the "wrath" of God can be well understood of that darkening of the mind, which overtakes those who transgress the law of God.
God judges without getting upset, and he causes distress for others while maintaining his affection for them. He does not become enraged when some emotion rises within him against the wicked, but he withholds from them the influence of his grace. Since the blessed Godhead, which always remains the same, eternal and immovable, does not experience emotions, therefore the wrath of God refers to God’s retribution against sinners. But such a change of emotion is characteristic of human weakness so that someone becomes sad after being happy, irritated after being at peace, offended after being of good intentions. The phrase “then he will say” indicates the time when he will come to judge the world. Therefore the text speaks appropriately about wrath and rage since obstinate sinners will receive all that they deserve.
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Summary
Psalms 2:5 powerfully depicts God's decisive and righteous response to the futile rebellion of earthly rulers and nations who conspire against His divine authority and that of His Anointed King. Following their defiant plotting and God's sovereign derision, this verse reveals the Lord's imminent and overwhelming judgment, expressed through His intense wrath and profound displeasure, designed to terrify and dismantle all opposition to His established reign. This divine declaration serves as a stark warning and a testament to God's unyielding sovereignty over all creation.
Context
Literary Context
Psalms 2 is a royal or Messianic Psalm, often described as a dramatic dialogue or prophetic oracle concerning the universal kingship of God and His chosen King, the Messiah. It immediately follows Psalm 1, which contrasts the way of the righteous and the wicked, setting the stage for a cosmic conflict between divine order and human rebellion. Psalms 2 unfolds in four distinct movements: the rebellion of the nations (Psalms 2:1-3), God's sovereign response from heaven (Psalms 2:4-5), the divine decree establishing the Messiah's rule (Psalms 2:6-9), and a final call to submission and wisdom (Psalms 2:10-12). Verse 5 is the climax of God's reaction, transitioning from His initial laughter and derision in Psalms 2:4 to active, severe judgment, marking a pivotal shift in the divine response.
Historical & Cultural Context
Composed likely for a royal enthronement or coronation, Psalms 2 reflects the ancient Near Eastern concept of divine kingship, yet it radically redefines it through the lens of Yahweh's absolute sovereignty. While surrounding nations might have viewed their kings as divine or divinely appointed, Israel understood their king as God's anointed representative, subject to the true King of the universe. The "rebellion" described in Psalms 2:1-3 refers to the historical reality of vassal states attempting to throw off the dominion of a suzerain king, but here it is elevated to a cosmic rebellion against God Himself and His chosen Davidic monarch. The "wrath" and "displeasure" are not capricious but reflect the righteous indignation of a holy God against those who defy His covenant and universal order, a concept well-understood in a culture where divine judgment was a common theological theme, often associated with natural disasters or military defeat.
Key Themes
This verse powerfully contributes to several key themes within the psalm and broader biblical theology. Firstly, it underscores Divine Sovereignty, emphasizing that despite human arrogance and rebellion, God remains utterly in control, His plans immutable and irresistible. The plotting of kings is ultimately futile against the One who sits in the heavens, who merely laughs at their schemes as seen in Psalms 2:4. Secondly, it highlights the Consequences of Rebellion, making it clear that defiance against God and His Anointed King will inevitably be met with severe divine judgment, not indifference or weakness. This serves as a stark warning to all who oppose His rule, demonstrating that their defiance will lead to their own undoing. Thirdly, it reveals the nature of God's Righteous Wrath, portraying it not as an arbitrary outburst but as a holy and just response to sin, injustice, and direct opposition to His sovereign will. This wrath is an expression of His perfect character, ensuring that evil will not prevail and that His kingdom will ultimately be established, as further detailed in Psalms 2:9.
Exposition and Analysis
Key Word Analysis
This primitive root primarily means "to arrange" or "to speak," but can also imply "to subdue" in a destructive sense. In Psalms 2:5, God's "speaking" is not merely verbal communication but an authoritative, declarative act that brings about judgment. It signifies a divine decree or pronouncement that carries the power to execute His will, causing the rebellious nations to be "subdued" or overcome by His wrath.
Properly, this word refers to the "nose" or "nostril," and by extension, the "face." From the rapid breathing associated with intense emotion, it came to signify "ire" or "anger." In the context of God, ʼaph denotes His strong, intense, and often burning indignation, a righteous anger against sin and rebellion. It is an active and powerful displeasure that stems from His holy character and the violation of His divine order, often expressed through visible manifestations of His judgment.
This primitive root means "to tremble inwardly" or "to palpitate," and figuratively, "to be suddenly alarmed or agitated." It implies being struck with overwhelming fear, dismay, or confusion. When God "vexes" His enemies, He causes them to be utterly distraught, bewildered, and filled with dread, disrupting their plans and shattering their confidence. It speaks to the profound psychological and spiritual impact of encountering divine judgment.
Derived from a root meaning "to burn" or "to be hot," chârôwn intensifies the concept of "wrath" (ʼaph). It signifies a fierce, burning anger or indignation, often with the implication of consuming or destructive power. The pairing of ʼaph and chârôwn emphasizes the full, unmitigated, and intense force of God's righteous anger, leaving no doubt about the severity and destructive nature of the impending judgment.
Verse Breakdown
"Then shall he speak unto them in his wrath"
This clause signifies a decisive moment where God transitions from silent derision (as seen in Psalms 2:4) to active, authoritative intervention. His "speaking" is not merely verbal communication but an act of powerful, authoritative declaration that brings about judgment. It is a pronouncement of divine judgment, fueled by His righteous indignation against the audacious rebellion of the nations and their rulers. This "speaking" implies a decree or an action that manifests His anger, initiating the process of their undoing.
"and vex them in his sore displeasure."
This second clause functions in synonymous parallelism with the first, intensifying the outcome of God's wrath. The act of "vexing" them means to utterly terrify, dismay, and throw the rebellious into a state of panic and confusion. This is not a gentle rebuke but a profound, internal unsettling that comes from encountering the full force of God's "sore displeasure"—His fierce, burning anger. The result is a shattering of their confidence, a disruption of their rebellious plans, and a terrifying realization of the futility of their opposition, leading to their utter discomfiture.
Literary Devices
Psalms 2:5 employs several potent literary devices to convey its message with striking force. Anthropomorphism is evident as God is depicted with human emotions and actions, specifically "wrath" and "displeasure," and the act of "speaking." This makes divine judgment relatable and impactful, allowing human readers to grasp the intensity of God's response, even though God's nature transcends human limitations. The verse also utilizes Synonymous Parallelism, where the second clause ("and vex them in his sore displeasure") reiterates and intensifies the meaning of the first ("Then shall he speak unto them in his wrath"). This poetic structure emphasizes the certainty and severity of God's judgment, reinforcing the idea that His anger will not only be expressed but will also have a terrifying and disorienting effect on His adversaries. Furthermore, the use of "sore displeasure" alongside "wrath" functions as a form of Intensification, creating a powerful cumulative effect that underscores the profound depth and ferocity of God's indignation, leaving no doubt about the overwhelming nature of the impending divine judgment.
Theological and Thematic Connections
Psalms 2:5 is a stark reminder of God's active involvement in human history, not merely as a distant observer but as the sovereign Lord who responds decisively to rebellion. It demonstrates that God's justice is an inherent part of His character, and His wrath is a holy, righteous response to sin and defiance against His perfect will and the rule of His Anointed One. This wrath is not an uncontrolled outburst but a deliberate, purposeful act that upholds His holiness and ensures the ultimate triumph of His kingdom. It serves as a foundational text for understanding the biblical concept of divine judgment, which is consistently portrayed as both inevitable for the unrepentant and a guarantee of ultimate justice for the righteous, ensuring that evil will not have the final word.
Reflection and Application
Psalms 2:5 serves as a profound theological anchor, reminding us that God is not indifferent to human rebellion or the schemes of those who defy His authority. For all people, it underscores the universal accountability to the Creator. Our defiance, whether overt or subtle, against God's revealed will or His Anointed King will not go unaddressed. This verse compels us to seriously consider the gravity of sin and its capacity to provoke God's righteous judgment, prompting a necessary humility and a turning away from self-reliance and opposition to Him. It calls us to examine our own hearts for any areas of rebellion against God's sovereignty. Conversely, for those who have placed their trust in God and His Son, this verse offers immense comfort and assurance. It reinforces the truth that God is sovereign, that He will ultimately deal with all evil, and that His perfect, just rule will prevail. This understanding should inspire reverence, prompt repentance where needed, and cultivate a deeper trust in His ultimate control over all things, knowing that He is just to punish evil and faithful to protect His own.
Questions for Reflection
FAQ
What does "wrath" mean in a biblical sense, and how is it different from human anger?
In a biblical sense, God's "wrath" (Hebrew ʼaph or chârôwn) is not an uncontrolled outburst of emotion or a personal vendetta like human anger often is. Instead, it is a holy, righteous, and just response to sin, rebellion, and injustice. It is an attribute of God's perfect character, reflecting His unwavering commitment to His own holiness and His opposition to anything that defiles it or defies His sovereign rule. Unlike human anger, which can be irrational, selfish, or sinful, God's wrath is always perfectly just, controlled, and purposeful, aimed at upholding His moral order and executing His divine judgment. It is a manifestation of His love for righteousness and His hatred for evil, ensuring that justice will ultimately prevail, as seen in passages like Romans 1:18.
Is God's wrath compatible with His love?
Absolutely. While seemingly contradictory, God's wrath and His love are two sides of the same divine character, both stemming from His perfect holiness. God's love (e.g., John 3:16) is expressed in His desire for humanity's redemption and His provision of salvation through Christ. However, His holiness demands a response to sin. His wrath is the necessary consequence of His love for righteousness; if God did not hate evil, He would not be truly good or loving. The Bible presents both aspects of God's character in tension, demonstrating that His love provides a way to escape His righteous wrath. It is precisely because God is so loving and holy that He must justly respond to sin, and in His love, He provided a substitute in Christ to bear that wrath for us, as beautifully articulated in Romans 5:8-9.
Who are "them" in this verse, and what is the nature of their rebellion?
"Them" refers to the "kings of the earth" and "rulers" mentioned in Psalms 2:2, representing human authorities and nations who conspire "against the Lord and against his Anointed One." Their rebellion is a direct defiance of God's universal sovereignty and His chosen King. It is an attempt to break free from divine constraints and establish their own autonomous rule, rejecting God's authority and His plan for the world. This rebellion is not just political but deeply spiritual, a cosmic affront to the Creator of all things, seeking to cast off His "cords" and "fetters" as described in Psalms 2:3.
Christ-Centered Fulfillment
Psalms 2:5 finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ, the Anointed King. The "Anointed One" (Hebrew: Messiah; Greek: Christ) of whom this psalm speaks is definitively Jesus, as affirmed by the early church (e.g., Acts 4:25-28). While Jesus came the first time as the humble Lamb of God who takes away the sin of the world, enduring the wrath of God in our place on the cross, this verse points to His future role as the reigning King and Judge. The "wrath" and "sore displeasure" spoken of here will be fully executed by Christ Himself upon His glorious return, when He comes not as a suffering servant but as the King of Kings and Lord of Lords. He will "speak unto them in his wrath" as He treads "the winepress of the fierceness and wrath of Almighty God" (Revelation 19:15), shattering all opposition with a "rod of iron" (Revelation 2:27, echoing Psalms 2:9). Thus, Psalms 2:5 foreshadows the glorious and terrifying reality of Christ's second coming, when He will definitively establish His kingdom and judge all those who have refused to "kiss the Son" and find refuge in Him (Psalms 2:12), demonstrating that all authority in heaven and on earth has been given to Him (Matthew 28:18).