1 Why do the nations rage, And the peoples meditate a vain thing?
They have said, Come, and let us cut them off from being a nation; That the name of Israel may be no more in remembrance. For they have consulted together with one consent; Against thee do they make a covenant: The tents of Edom and the Ishmaelites; Moab, and the Hagarenes; Gebal, and Ammon, and Amalek; Philistia with the inhabitants of Tyre: Assyria also is joined with them; They have helped the children of Lot. Selah
But a certain one of them, Caiaphas, being high priest that year, said unto them, Ye know nothing at all, nor do ye take account that it is expedient for you that one man should die for the people, and that the whole nation perish not.
For the Son of man indeed goeth, as it hath been determined: but woe unto that man through whom he is betrayed! And they began to question among themselves, which of them it was that should do this thing.
who by the Holy Spirit, `by' the mouth of our father David thy servant, didst say, Why did the Gentiles rage, And the peoples imagine vain things? The kings of the earth set themselves in array, And the rulers were gathered together, Against the Lord, and against his Anointed:
But the Jews, being moved with jealousy, took unto them certain vile fellows of the rabble, and gathering a crowd, set the city on an uproar; and assaulting the house of Jason, they sought to bring them forth to the people. And when they found them not, they dragged Jason and certain brethren before the rulers of the city, crying, These that have turned the world upside down are come hither also;
And when they heard this they were filled with wrath, and cried out, saying, Great is Diana of the Ephesus. And the city was filled with the confusion: and they rushed with one accord into the theatre, having seized Gaius and Aristarchus, men of Macedonia, Paul's companions in travel. And when Paul was minded to enter in unto the people, the disciples suffered him not. And certain also of the Asiarchs, being his friends, sent unto him and besought him not to adventure himself into the theatre. Some therefore cried one thing, and some another: for the assembly was in confusion; and the more part knew not wherefore they were come together.
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Commentary on Psalms 2 Commentary Critical and Explanatory on the Whole Bible
PSALM 2
Ps 2:1-12. The number and authorship of this Psalm are stated (Ac 4:25; 13:33). Though the warlike events of David's reign may have suggested its imagery, the scenes depicted and the subjects presented can only find a fulfilment in the history and character of Jesus Christ, to which, as above cited and in Heb 1:5; 5:5, the New Testament writers most distinctly testify. In a most animated and highly poetical style, the writer, in "four stanzas of three verses each," sets forth the inveterate and furious, though futile, hostility of men to God and His anointed, God's determination to carry out His purpose, that purpose as stated more fully by His Son, the establishment of the Mediatorial kingdom, and the imminent danger of all who resist, as well as the blessing of all who welcome this mighty and triumphant king.
1. Why do the heathen, &c.—Beholding, in prophetic vision, the peoples and nations, as if in a tumultuous assembly, raging with a fury like the raging of the sea, designing to resist God's government, the writer breaks forth into an exclamation in which are mingled surprise at their folly, and indignation at their rebellion.
heathen—nations generally, not as opposed to Jews.
the people—or, literally, "peoples," or races of men.
2. The kings and rulers lead on their subjects.
set themselves—take a stand.
take counsel—literally, "sit together," denoting their deliberation.
anointed—Hebrew, "Messiah"; Greek, "Christ" (Joh 1:41). Anointing, as an emblem of the gifts of the Holy Spirit, was conferred on prophets (Isa 6:1); priests (Ex 30:30); and kings (1Sa 10:1; 16:13; 1Ki 1:39). Hence this title well suited Him who holds all these offices, and was generally used by the Jews before His coming, to denote Him (Da 9:26). While the prophet has in view men's opposition generally, he here depicts it in its culminating aspect as seen in the events of Christ's great trial. Pilate and Herod, and the rulers of the Jews (Mt 27:1; Lu 23:1-25), with the furious mob, are vividly portrayed.
3. The rebellious purposes of men are more distinctly announced by this representation of their avowal in words, as well as actions.
bands … and … cords—denote the restraints of government.
4. By a figure whose boldness is only allowable to an inspired writer, God's conduct and language in view of this opposition are now related.
He that sitteth in the heavens—enthroned in quiet dignities (compare Ps 29:10; Isa 40:22).
shall laugh—in supreme contempt; their vain rage excites His derision. He is still the Lord, literally, "Sovereign," though they rebel.
5. Then shall he speak—His righteous indignation as well as contempt is roused. For God to speak is for Him to act, for what He resolves He will do (Ge 1:3; Ps 33:9).
vex them—agitate or terrify them (Ps 83:15).
6. The purpose here declared, in its execution, involves their overthrow.
Yet—literally, "and," in an adversative sense.
I have set—anointed, or firmly placed, with allusion in the Hebrew to "casting an image in a mould." The sense is not materially varied in either case.
my king—appointed by Me and for Me (Nu 27:18).
upon my holy hill of Zion—Zion, selected by David as the abode of the ark and the seat of God's visible residence (1Ki 8:1); as also David, the head of the Church and nation, and type of Christ, was called holy, and the Church itself came to be thus named (Ps 9:11; 51:18; 99:2; Isa 8:18; 18:7, &c.).
7. The king thus constituted declares the fundamental law of His kingdom, in the avowal of His Sonship, a relation involving His universal dominion.
this day have I begotten thee—as 2Sa 7:14, "he shall be My son," is a solemn recognition of this relation. The interpretation of this passage to describe the inauguration of Christ as Mediatorial King, by no means impugns the Eternal Sonship of His divine nature. In Ac 13:33, Paul's quotation does not imply an application of this passage to the resurrection; for "raised up" in Ac 13:32 is used as in Ac 2:30; 3:22, &c., to denote bringing Him into being as a man; and not that of resurrection, which it has only when, as in Ac 2:34, allusion is made to His death (Ro 1:4). That passage says He was declared as to His divine nature to be the Son of God, by the resurrection, and only teaches that that event manifested a truth already existing. A similar recognition of His Sonship is introduced in Heb 5:5, by these ends, and by others in Mt 3:17; 17:5.
8. The hopes of the rebels are thus overthrown, and not only so; the kingdom they opposed is destined to be coextensive with the earth.
heathen—or, "nations" (Ps 2:1).
and the uttermost parts of the earth—(Ps 22:27); denotes universality.
9. His enemies shall be subject to His terrible power (Job 4:9; 2Th 2:8), as His people to His grace (Ps 110:2, 3).
rod of iron—denotes severity (Re 2:27).
a potter's vessel—when shivered cannot be mended, which will describe utter destruction.
10-12. kings … judges—For rulers generally (Ps 148:11), who have been leaders in rebellion, should be examples of penitent submission, and with fear for His terrible judgments, mingled with trust in His mercy, acknowledge—
12. Kiss the Son—the authority of the Son.
perish from the way—that is, suddenly and hopelessly.
kindled but a little—or, "in a little time."
put their trust in him—or take refuge in Him (Ps 5:11). Men still cherish opposition to Christ in their hearts and evince it in their lives. Their ruin, without such trust, is inevitable (Heb 10:29), while their happiness in His favor is equally sure.