Verse 4
“He that sitteth in the heavens shall laugh: the Lord shall have them in derision.”
The wild confusion, the tumultuous assembly, on earth (V. 1) is contrasted with the peace and serenity of heaven. God’s will is being done, though man knows it not. The people were gathered together against Christ, thinking to break his bands asunder. But what they did not understand was that they were really gathered together “For to do whatsoever thy (God’s) hand and thy counsel determined before to be done” (Acts 4:28). In this citation of Psa. 2, Peter was echoing what he had already publicly declared to his countrymen: that Christ had been:
“Delivered by the determinate counsel and foreknowledge of God .. .” (Acts 2:23).
The God of heaven is pictured as laughing at the absurd machinations of men, for He alone controls the outcome. They meant it for evil, but in God’s love the death of Christ brings untold good.
As it was the first time, so the second: Recruiting the tower of Babel, modern man builds temples to his gods “Science” and “Progress.” He exalts himself to heaven, making himself a name in the earth (Gen. 11:1-8; Psa. 49:11). And he so beclouds his mind that he cannot accept what appears to be an intolerable restraint offered by Christ. Thus, when the Anointed returns to sit upon his throne in the holy hill of Zion (V. 6), the wrath of the kings and mighty ones of the earth is to be aroused against him. But their childish attempts to break the yoke will not meet with success. Their object is foredoomed, and “Yahweh shall have them in derision.”
Verse 5
“Then shall he speak unto them in his wrath, and vex them in his sore displeasure.”
“Then” — An emphatic word, an interjection. “Lo and behold!” When it appears that the armies of the ungodly will be successful, at the last possible instant, Then! . . . God will speak only, and they will be scattered and vexed.
Verse 6
“Yet have I set my king upon my holy hill of Zion.”
“Set”—”Anointed” again (margin).
“My holy hill” — “The hill of my holiness” (margin), or “the mountain of my sanctuary.” The same phrase appears in Psa. 48: The “mountain of God’s holiness,” where He is praised (V. 1), is Mt. Zion, the joy of all the earth (V. 2) and God’s temple (V. 9).
The Psalmist declares there is a “set time to favor Zion” (Psa. 102:13); this must be when the Lord’s true Messiah is anointed and enthroned there. Then the temple of which Ezekiel prophesied, “the house of prayer for all nations” (Isa. 56:7; Mark 11:17), will enclose the Shekinah-glory of the saints (Ezek. 43:1-5). And the Lord of Hosts will reign in Mt. Zion (Isa. 2:2-4; 24:23; Zech. 8:20-22; 14:16-19; Jer. 3:17; Mic. 4:1-4,7).
As for the kings who gather together against Christ:
“They saw it (Mt. Zion in its glory), and so they marvelled; they were troubled (“bahel,” same word as “vexed” in Psa. 2:5, and hasted away” (Psa. 48:5).
The comparison of Psa. 2 with Rev. 14 is striking. In both we have the Lamb in glory upon Mt. Zion, and the proclamation to the world of “the everlasting gospel” (Rev. 14:6) :
“Kiss the Son, lest he be angry” (Ps. 2:12); “Fear God, and give glory to him” (Rev. 14:7).
Verse 7
“I will declare the decree: the Lord hath said unto me, Thou art my Son; this day have I begotten thee.”
“I will declare the decree”—The Son, now set upon his throne, issues to his subjects the decree of His Father, by which he has received authority to rule.
“The Lord hath said unto me, Thou art my Son; this day have I begotten thee”
This is for obvious reasons a favorite verse for citation by the apostles. It is alluded to so often, in different contexts, that we are drawn between two basic applications of this verse:
- God raised up His Son by a miraculous conception,
or
- God raised up His Son, the first-begotten from the dead. It would seem most suitable to allow room for reference to both events in this verse. Neither of the two alone could have the effect that they have together. And it is in the nature of Scriptural prophecy to have several fulfillment, widely separated by time and circumstance, but each essential to God’s purpose.
The dual aspects of this verse can be sketched briefly as follows:
The Conception and Birth of Christ
- This is, of course, the most literal interpretation (Lk. 1:31-33; Isa. 7:14); and the following verses may be read as God’s decree for the future.
- Acts 13:23,33: If we follow the R. V. rendering of V. 33, omitting “again”, then Psa. 2:7 reads as a prophecy of Christ’s birth.
- David would have most in mind the covenant concerning his seed, the ‘fruit of his loins” raised up by birth (Acts 2:30; 2 Sam. 7:12; Psa. 89:26; 132:11).
- Psa. 2:7 is quoted by Paul in Heb. 1:5 in conjunction with 2 Sam. 7:14 (“I will be to him a Father, and he shall be to me a Son.”).
The Resurrection to Glory of Christ
- Since God said to His Son, “This day have I begotten thee,” the most logical view is that His Son was capable of understanding Him, i.e., not a new-born babe.
New Testament application of Psa. 2:1, 2 to the trial and crucifixion (Acts 4:24-28) calls for a later event (i.e. the resurrection) to correspond to V. 7. - Acts 13:33 may be read in tandem with V. 34 as a dual prophecy of the resurrection of Christ. This seems to be the only subject of Acts 13:30-37.
- But David would also understand that his seed must overcome sin and death by a resurrection in order to sit upon his throne forever. The phrase “raised up” has this meaning in Acts 2:24. According to Acts 2:31, David saw this beforehand as a prophecy of resurrection.
Psa. 89:27: The “first-born” is made higher than the kings of the earth, in becoming the “first begotten from the dead.” (Col. 1:18; Rev. 1:5). - Psa. 2:7 is quoted by Paul in Heb. 5:5 in conjunction with Psa. 110:4 (Heb. 5:6), and applied to a time when Christ has been made perfect (V. 9), to officiate in heaven as a high priest after the order of Melchizedek (V. 10).
A third aspect of this verse is to be found in the baptism of Christ, at which time the Lord was anointed with the Spirit of God like a dove (Mark 1:10), spotlighting him as the Messiah. The words of heaven, “Thou are my beloved Son, in whom I am well pleased” (Mark 1:11), appear to be a combined reference to Psa. 2:7 and Isa. 42:1 (” . . . My servant . . . in whom my soul delighteth . . .”). The attractiveness of this application is that Christ’s baptism was immediately followed by his trial in the wilderness; and the wiles of the “devil” in offering him the kingdoms of the world could be withstood by speedy resort to Psa. 2:8:
“Ask of me, and I shall give thee (in my own good time) the heathen for thine inheritance.”
With this thought we complete the circle, and Jesus is seen to have been “begotten” by and anointed with the Holy Spirit three times at birth, baptism, and resurrection. And so are we born three times in God’s sight, His Holy Spirit operating first providentially and then visibly so that we may join with Christ our head, begotten by the word and the water and the spirit to new lives as sons and daughters of Yahweh:
“Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him . . . ” (1 John 3:2).
Verse 8
“Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession.”
In the two parallel phrases, “inheritance” suggests the right of a Son and possession” the right of a Conqueror. The Kingdom which Christ is destined to possess is his by gift from God, and also his by having earned it through conquest (in this case, the conquest of sinful flesh).
“The heathen” — This establishes a link with V. 1: The raging, tumultuous Gentile nations are broken to be the inheritance of Christ.
“The inheritance” — This word serves to draw attention to Christ’s parable of the vineyard (Lk. 20:9-20), which seems to be based on this second Psalm. In the parable (V. 14) the husbandmen see the heir approaching (Psa. 2:8—the “inheritance”); and they reason among themselves (Cp. also Vv. 19,20; “Taking counsel together”—Psa. 2:2) : “Let us kill, him” (“Break his bands asunder”—Psa. 2:3). This they do (Lk. 20:15), not knowing it is in God’s purpose that they do so (Psa. 2: 4, notes; Acts 4:28); and the result is that the lord of the vineyard will come and destroy them (Lk. 20:16,18; Psa. 2:8,9). When the parable is completed, Christ next confounds the priests’ spies, who came with their continual questions. When they are silenced, he proceeds to prove the resurrection (Lk. 20: 37, 38) and the divine conception of David’s son (Vv. 41-44)—the two foundations on which Messiah’s right of inheritance is based.
“The uttermost parts of the earth”—
When God brought Abraham into Canaan, He commanded him to look in each direction, and promised him all the land he saw (Gen. 13:14,15). But the patriarch’s vision was evidently not as man seeth—for he is spoken of by the apostle Paul as “heir of the world” (Rom. 4:13; Compare Matt. 5:5; Psa. 37:11; Prov. 11:31). This heir ship would be realized through his seed (Gen. 12:3; 13:15), “as of one,” which is Christ (Gal. 3:16, 27-29). All nations would be blessed in him (Gen. 12:3; Gal. 3:8,9).
The vast dominion of Messiah’s kingdom is emphasized in Psa. 72:
“From sea to sea . . . the ends of the earth . . . all nations .. .” (Vv. 8,11- 17) .
And in Psa. 46:
“The heathen (goyim) raged . . . (yet) Yahweh . . . maketh wars to cease unto the ends of the earth . . .
I will be exalted among the heathen (goyim) . . .” (Vv. 6,9,10).
And in Rev. 11:15, where
“The kingdoms of the world are become the kingdoms of our Lord (Yahweh) and his Christ (anointed)” (Compare Psa. 2:2).
Verse 9
‘Thou shalt break them in pieces with a rod of iron; thou shalt dash them in pieces like a potter’s vessel.”
“Thou shalt break them . . .” The Septuagint reading (“rule”) is used in Rev. 2:27; 19:15, thus giving it inspired approval. This word has also the significance of ‘tending as a shepherd,” as the Septuagint notes in a footnote.
“Rod”—The Hebrew “shebet” is used in the Bible in two ways:
- For ruling—as a symbol of kingship, authority, and influences: “the seceptor of thy kingdom” (Psa. 45:6). (This same word is therefore often translated “tribe”—i.e. that over which kingly authority is exercised.)
- For correction: “the rod of correction” (Prov. 22:15). It is noteworthy that Christ as the son of David and son of God endured necessary correction or chastening with “the rod of men” correction over others. The Messianic prophecy of the Shiloh speaks of a time when the scepter (“shebet”, rod) shall not again depart from Judah, and it will then be exercised upon the nations:
“And to him shall the gathering (or obedience — Prov. 30:17) of the people (goyim) be” (Gen. 49:10).
“Thou shalt dash them in pieces like a potter’s vessel” — This translation is followed in the Septuagint and the New Testament. Christ’s quotation in Rev. 2: 27 adds the phrase ” . . even as I received of my Father” (Rev. 2:27), an allusion to the anointing and the decree: “Thou art my Son . . . Ask of me, and I shall give . . .” (Psa. 2:2,6-8).
“A potter’s vessel” — Such a vessel would be made of the same material, “miry clay,” as the feet and toes of the great image Daniel saw (Dan. 2:43,44). This material, when hardened, is brittle and easily broken by the disappointed artisan (Isa. 30:14; Jer. 18:6; 19:11; Rom. 9:21-23). The lesson for us is that, before our lives become hardened by age and repetition and habit into one rigid mold, let us be certain that it is the proper mold—which will give the “Potter” satisfaction.
Verse 10
“Be wise now therefore, 0 ye kings: be instructed, ye judges of the earth.”
As in V. 2, the two parallel phrases encompass both Gentiles (“kings”) and Jews (Judges”, magistrates) in the warning and invitation. Where once you were so foolish, now be wise instead. Do not take council among yourselves, for a multitude of wise in this world cannot reason against the Lord of heaven.
The only true wisdom is in humility and fear:
“Fear God and give glory to Him” (Rev. 14:7).
“To this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word” (Isa. 66.2).
Verse 11
“Serve the Lord with fear, and rejoice with trembling.”
“Trembling”—A quaking from strong emotion, either fear (Job 4:14) or joy (as here).
Verse 12
“Kiss the Son, lest he be angry, and ye perish from the way, when his anger is kindled but a little. Blessed are all they that put their trust in Him.”
“Kiss the Son” — Samuel kissed Saul at his anointing as king (1 Sam. 10:1), and probably kissed David also. The kiss is an oriental sign of honor and deference (as here), of friendship (1 Sam. 20:41, David and Jonathan), and of affection and love (Ruth 1:14; Song 1:2). The woman a sinner who anointed, his feet and kissed them showed all these emotions toward Christ. But a kiss can be a deceptive thing as well (2 Sam. 20:9; Pros’. 7:13). One of the wise of this world took counsel against the LORD’s Anointed and delivered him to death with a kiss (Matt. 26:49), only to find his own way perished from the earth. May our kissing of the Son be the kiss of sincere love, and not betrayal.
In an elaborate picture, David in Psa. 72 shows the kings of the earth approaching fearfully the presence of the Messiah, bowing in obedience and bringing gifts:
“They shall bow . . . lick the dust . . . shall bring presents . . .offer gifts . . . fall down before him . . . all nations shall serve him” (Vv. 9-11).
“And ye perish from the way”—”And your way perish” is probably better, bringing this into line with Psa. 1:6: “The way of the ungodly shall perish.” Such a statement has greater finality: Not only will the individual wicked person perish. (This is already happening, as the law of sin and death exacts its steady toll.) But also the way of the wicked, with all his plans, philosophies, and assemblies, will, eventually perish as well.
“When his wrath is kindled but a little” — Rather, “soon”, “suddenly”, or “easily.”
“Blessed are all they that put their trust in him”—’ Yasher” (happy) “are all they who flee for refuge to Christ.”
This closes Psa. 2 just as Psa. 1 began, and rounds off the first two Psalms as a fitting introduction to the Hymnal of Holy Scripture.
One man sits alone in silent meditation (Psa. 1), while another must dwell among fierce enemies in a world on the edge of holocaust. (Psa. 2) But the message of the Heavenly Father remains the same for each:
“Trust in the LORD with all thine heart, and lean not unto thine own understanding. In all thy ways acknowledge Him, and He shall direct thy paths” (Prov. 3:5,6).
“Blessed are they who to observe His statutes are inclined; And who do seek the living God With their whole heart and mind.”
The Origin of the Organic World – Part One