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[1] The word devising
(hagah) is found in Psalm 1:2 where it is translated “meditate.”
Comparing both Psalms we learn that the righteous meditate on how to
keep Yahweh’s Law while the wicked meditate on how they might disobey
it (cf. Psalm 38:12; Proverbs 24:2; Isaiah 59:3). |
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[2] The
NASB95 misses the Hebrew parallelism of v.1 which is chiastic: (A) Why conspire (B) nations (B’) and the peoples (A’) plot in vain |
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[3] Many of the Psalms ask these types of “why” questions. Psalm 2 teaches us that the ultimate answer to our “why” questions (and the “why” questions of the Psalms) about suffering and injustice in the world must be answered in light of the Messiah. |
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[4] The
NASB95 misses the Hebrew parallelism of v.2ab which is chiastic: (A) take their stand (B) kings of the earth (B’) and rulers (A’) take counsel together |
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[5] The Hebrew word for anointed/Messiah (מָשִׁיַח) is translated in the Greek as Christ (χριστός). It was during the time of King David that answer to prayer and God’s saving help was associated with God’s anointed/Messianic King, the son of David, and God’s Son. This introductory Psalm teaches us that the Psalms are Christian because they are about the Christ. |
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[6] The first two verses are quoted by Peter when he
preaches before the Jewish Council (Sanhedrin) in Acts 4:25-26. |
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[7] God’s Law administered by His Messiah is what binds the peoples to Himself (vv.6-12; cf. Jeremiah 5:5). Those who try and tear off the cords of Messiah’s Law are putting the noose around their own neck. |
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[8] “In
vv 3–5, the poet plays on the sound /o/, producing an effect which is like
rhyme (unusual in Hebrew poetry). The sound appears first in the arrogant
words of the earthly rulers (v 3); but then the same sound of arrogance is
converted into a sound anticipating woe in the words introducing God’s response
(vv 4b, 5). Thus through a variety of artistic devices, the poet has crafted
a psalm of power and elegance, worthy of the drama of its theme.” (Craigie,
P.C. Vol. 19: Word Biblical Commentary: Psalms 1-50. p. 65). |
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[9] God speaks directly in Psalms 12:5; 50:7-22; 75:2-3;
81:6-16; 95:9-11; 108:7-9; 110:1,4; cf. 27:8. |
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[10] The name “Isaac” means laughter. Isaac was the “beloved son” of Abraham (cf. Genesis 22 [esp.vv.16-18]; 26:2-5). Note also the “humor” of Esther which occurs in the context of genocide and judgment; especially chapters 5-6 (cf. Psalm 37:12,13; 52:5-7; 59:7-8; Prov.1:26). |
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[11] Question 31 of the Heidelberg Catechism cites Psalm 2:6 when it asks, Why
is he called “Christ”, that is anointed? Because he is ordained of God the Father, and anointed with the Holy
Ghost, to be our chief Prophet and Teacher, who has fully revealed to us the
secret counsel and will of God concerning our redemption; and to be our only
High Priest, who by the one sacrifice of his body, has redeemed us, and makes
continual intercession with the Father for us; and also to be our eternal
King, who governs us by his word and Spirit, and who defends and preserves us
in that salvation, he has purchased for us.(Ps. 2:6; Zech. 9:9; Matt. 21:5;
Luke 1:33; Matt. 28:18; John 10:28; Rev. 12:10, 11) |
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[12] Today is a reference to the Messianic Age of salvation (Psalm 2:7; 72:7; 110:3,5; Acts 13:33; 2 Corinthians 6:1-2; Hebrews 1:5; 3-4; 5:5; cf. 1 Samuel 17:46; Psalm 118:24). |
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[13] This verse is alluded to in Matthew 3:17; 17:5; Mark
1:11; 9:7; Luke 3:22; 9:35; John 1:49. |
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[14] The expression “ends of the earth” occurs
16x in the Old Testament. It often
emphasizes the worldwide rule (cf. Psalm 135:7) and/or salvation of Yahweh
through His anointed. See 1 Samuel
2:10; Psalm 22:27; 46:9; 59:13; 61:2,6-7; 67:7; 72:8; 98:3; Isa.45:22; 49:6;
52:10; Micah 5:2-4; Zech.9:9-10; cf. Psalm 65:5,8; Acts 1:8. |
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[15]
“God the Father, in the exaltation of
Jesus Christ, hath given unto him all nations for his inheritance, and the utmost
parts of the earth for his possession, Ps. 2:8. Upon this grant a twofold
right ensued:—[1.] A right to call, gather, and erect his church, in any
nation, in any part of the world, and to give unto it his laws and ordinances
of worship, to be owned and observed by them in a visible and peaceable
manner, Matt. 28:18–20. [2.] A right, power, and authority to dispose of and
order all nations and persons for the good, benefit, and advantage of his
kingdom” (John Owen, An Exposition of the Epistle to the Hebrews, Volume 3:229). |
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[16] Samuel kissed Saul, Yahweh’s anointed, “Then Samuel took the flask of oil, poured it on his head, kissed him and said, “Has not Yahweh anointed you a ruler over His inheritance?” (1 Samuel 10:1). The word translated “Son” (bar)
is actually the Aramaic word for “son” and not the Hebrew (ben).
This is striking because the Hebrew word for son (ben) is used in v.7. “Abraham Ibn Ezra, possibly the most
exacting of the medieval Jewish commentators and a man with no sympathy for Christian
interpretations of the Tanakh, understood bar
to mean “son,” with reference to Proverbs 31:2” (Michael Brown, Answering Jewish Objections to Jesus
III:113). Seeing that we are dealing with poetry, it is possible that a double
meaning is intended. It is also
possible to read bar as a Hebrew
adjective meaning pure (cf. Psalm 24:4; 73:1). Here it would function as an adverb with
the sense that sincere/pure/honest/heartfelt submission is to be paid to the
Messianic King Who is Yahweh’s Son.
Perhaps the play on Hebrew and Aramaic meanings emphasizes that this
Psalm is not just for Gentiles, but also for Jews. |
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[17] The following declaration by Frederick Chiluba is one of the greatest 20th century examples of a President confessing the Lordship of Jesus Christ, "On behalf of the nation I have now entered into a covenant with the living God and therefore I want to make the following declaration. I say here today that I submit myself as President to the Lordship of Jesus Christ. I likewise submit the government and the entire nation of Zambia to the Lordship of Jesus Christ. I further declare that Zambia is a Christian nation, that will seek to be governed by the righteous principles of the word of God. Righteousness and justice must prevail in all levels of authority and we shall see the righteousness of God exalting Zambia. My fellow Zambians let this message reach all civil servants in all government departments. The time of corruption and bribery is over. For too long these wicked practices have been destroying and tearing down the nation. Now the hour has come for our building up. The hour has come for our stability. Proverbs 29:4 declares "Who is greedy for bribes tears down a nation, but by justice a king (or President) gives the country stability." (Declaration made at State House, Lusaka, Zambia, December, 1991) Sadly, this profession was not put into practice. Nevertheless, this is the kind of acknowledgement Psalm 2 commands world leaders to make in word and deed. |
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[18] Psalms
1 and 2 end on the same note of perishing and way. Psalm 1:6 ends, “But the way of the
wicked will perish” and Psalm 2:11 ends on the note, “Do homage to the
Son…and you perish in the way.”
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[19] Psalms
1 & 2 form an inclusio, meaning they begin and end the same way which
indicates that they are structurally related.
Psalm 1 begins with blessedness and Psalm 2 ends with the blessedness
of all Who take refuge in Messiah. In
his comments on the second Psalm, Origen states that he had two Hebrew
manuscripts in one of which the second Psalm was joined to the first” (Metzger,
Textual Commentary p.363). The
oldest Greek text of Acts 13:33 has, “As it is written in the first Psalm,
‘You are my Son; today I have become your Father.’” Based on this inclusio which is the threshold of the Psalter we can
say that the book of Psalms presents nothing short of
God's claim upon our entire life (day and night [Psalm 1:2]) and the whole
world, “The book of Psalms presents nothing short of God's claim upon the
whole world and it articulates God's will for justice, righteousness and
peace among all peoples and all nations.”
(J. Clinton McCann Jr.) Book I of the Psalter is also structured around an
inclusio (Psalm 1:1 and 2:12 with 40:1 and 41:1,13). |
