STROPHE DIVISIONS OF MODERN TRANSLATIONS
| NASB | NKJV | NRSV | TEV | NJB |
| The Reign of the Lord’s Anointed ______________ No MT Intro |
The Messiah’s Triumph and Kingdom | The Lord Gives Universal Dominion to His King (A Royal Psalm, Composed for a Coronation) |
God’s Chosen King | The Messianic Drama |
| 2:1-3 | 2:1-3 | 2:1-3 | 2:1-3 | 2:1-3 |
| 2:4-6 | 2:4-6 | 2:4-6 | 2:4-6 | 2:4-6 |
| 2:7-9 | 2:7-9 | 2:7-9 | 2:7-9 | 2:7-9 |
| 2:10-12 | 2:10-12 | 2:10-12b | 2:10-12 | 2:10-12 |
| 2:12c |
READING CYCLE THREE(see “Guide
to Good Bible Reading“)
FOLLOWING THE ORIGINAL AUTHOR’S INTENT AT
PARAGRAPH LEVEL
This is a study guide commentary which means
that you are responsible for your own interpretation of the Bible. Each of
us must walk in the light we have. You, the Bible, and the Holy Spirit are
priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects (reading cycle #3).
Compare your subject divisions with the five translations above.
Paragraphing is not inspired, but it is the key to following the original
author’s intent, which is the heart of interpretation. Every paragraph has
one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. This Psalm is understood in the NT to be Messianic (cf. Heb. 1:5;
5:5, i.e., a son, cf. Ps. 2:7). It is used by
a. Peter in Acts 4:25
b. Paul in Acts 13:33
The problem with this referring to Jesus is verse 7. See full notes there
relating to “today I have begotten You.”
B. The Messianic reign will be universal (this is the obvious
conclusion to monotheism (see
Special Topic:
Monotheism, cf. Ps. 2:8;
Rev. 12:5; 19:5; see my commentary on Revelation online at www.freebiblecommentary.org).
C. There will be opposition from “the nations” (cf. Ps.
2:1-3). Many commentators relate this as an end-time military conflict
(i.e., premillennialism) between those who know YHWH and His Messiah and
those who do not! This is the consummation of the promise in Gen. 3:15 and
the new heaven and new earth of Revelation 21-22. Everything in between is
a terrible parenthesis of rebellion which abrogated God’s plan of
fellowship with His highest creation (i.e., Gen. 1:26-27; 3:8).
D. Conflict may come but YHWH has an eternal plan of redemption which
involves His Messiah.
SPECIAL TOPIC: YHWH’s ETERNAL REDEMPTIVE PLAN
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: PSALM 2:1-3
1Why
are the nations in an uproar
And
the peoples devising a vain thing?
2The
kings of the earth take their stand
And
the rulers take counsel together
Against
the Lord and against His Anointed, saying,
3“Let us tear their
fetters apart
And cast
away their cords from us!”
2:1-3 This describes the independence of the
fallen human spirit (esp. Ps. 2:3; Genesis 3). Nationalism was God’s way
of protecting humans from the one-world government (cf. Genesis 10-11; 2
Thessalonians 2). However, one day the world will be united under God’s
Messiah. For the church this reversal of the Tower of Babel occurred at
Pentecost (cf. Acts 2, i.e., “they all heard the gospel in their own
language”).
2:1 The AB (p. 6) translates this first
verse as “Why do the nations forgather, and the peoples number their
troops?” This reading is based on
1. parallelism
2. Ugaritic word usage
3. the first verb (“be in tumult,”
BDB 921, KB 1189, Qal perfect) is found
only here in the OT
4. the use of the root, “vain thing,” ריק
(BDB 937) in Gen. 14:14, is translated by the LXX (i.e., “he counted
his own homebreds”)
It seems to form a better parallel to verse 2.
2:2 “kings. . .rulers” These are
also parallel in Jdgs. 5:3; Pro. 8:15 (poetry).
▣ “of the earth” The term
“earth” has a wide semantical field. Context must determine if
it is local, regional, or global. The question here is “Did this
Psalm originally refer to the nations surrounding Israel, the nations of
the ANE, or all nations (cf. Ps. 2:8)”? In a sense this may be a
multi-fulfillment prophecy like Isa. 7:14 or typology like Psalm 22. In
light of this Psalm’s usage in the NT, it has a universal sense (i.e.,
Messianic, eschatological, global).
SPECIAL
TOPIC: LAND, COUNTRY, EARTH
▣ “the Lord“
This is the covenant name for Israel’s Deity. See
Special Topic:
Names for Deity.
▣ “Anointed” This is the
Hebrew word for “messiah.” It is translated into Greek as “Christ.”
It symbolized the special presence of the Holy Spirit to accomplish God’s
assigned task through a person (cf. 1 Sam.10:1,6; 16:13; 1 Kgs. 19:16;
Isa. 61:1).
SPECIAL
TOPIC: OT TITLES OF THE SPECIAL COMING ONE
2:3 This verse has two cohortatives.
1. let us tear — BDB 683, KB 736, Piel cohortative, cf. Jer. 5:5
2. let us cast away — BDB 1020, KB 1527, Hiphil cohortative
Fallen humans (individuals and corporate groups) want independence from
their Creator (cf. Genesis 3).
The terms “fetters” (BDB 64) and “cords” (BDB 721)
refer to things that bind prisoners (here, vassals). They (like all fallen
humans) saw YHWH’s law as restricting their freedom, while in reality, His
law is designed to keep us safe, happy, and productive in a fallen world.
The laws are the loving guidelines of a parent, providing guidance and
wisdom!
NASB (UPDATED) TEXT: PSALM 2:4-6
4He
who sits in the heavens laughs,
The
Lord scoffs at them.
5Then
He will speak to them in His anger
And
terrify them in His fury, saying,
6“But
as for Me, I have installed My King
Upon
Zion, My holy mountain.”
2:4-6 This describes YHWH’s thoughts and
actions in response to the nations’ uproar. This is anthropomorphic
language.
1. sits
2. laughs (cf. Ps. 59:8; Pro. 1:26)
3. scoffs
4. speaks in anger
Can fallen, corporate humanity resist YHWH’s will (i.e., Genesis 10-11)?
No!
SPECIAL
TOPIC: GOD DESCRIBED AS A HUMAN (anthropomorphic language)
2:4 “sits in the heavens” This
refers to the place of God’s throne, where He reigns! For “heavens”
see Special Topic below.
SPECIAL
TOPIC: THE HEAVENS AND THE THIRD HEAVEN
▣ “laughs” The verb (BDB 965, KB 1315, Qal imperfect ) is a literary way of denoting YHWH’s
sovereignty. THE UBS Handbook (p. 26) has an insightful comment.
“In Ps. 1:1‘scoffers’ are people who make fun of God; here it
is God who mocks the pagan rulers.”
▣ “Lord” Psalm 1:4a and 4b
are parallel, so the Deity referred to is YHWH (cf. Ps. 2:2c). Here the
word is not YHWH but Adon the Hebrew word for “owner,”
“husband,” “lord.” See SPECIAL
TOPIC: NAMES FOR DEITY.
2:6 YHWH, in contradistinction to the idols
who cannot see, hear, or act, installed (lit. “consecrated,” BDB
651, KB 703, Qal perfect) His King!
Israel’s King acted as YHWH’s representative.
Notice the use of the personal pronoun, “Me,”
“My” (twice). YHWH is personally present and active in the
world, and especially with His covenant people.
▣ “Zion, My holy mountain”
These both refer to Mount Moriah, the hill in Jerusalem on which the
temple was built. Originally Zion referred to the hill on which the
Jebusite fortress was built (i.e., Jerusalem encompassed seven hills).
David conquered it and built his palace on this hill. Later it came to be
a way to designate the entire city of Jerusalem.
SPECIAL TOPIC: MORIAH, SALEM, JEBUS, JERUSALEM, ZION
NASB (UPDATED) TEXT: PSALM 2:7-9
7“I
will surely tell of the decree of the Lord:
He said to Me, ‘You are My
Son,
Today I have begotten
You.
8Ask of
Me, and I will surely give the nations as Your inheritance,
And the very ends of the
earth as Your possession.
9You
shall break them with a rod of iron,
You
shall shatter them like earthenware.'”
2:7-9 The speaker is the new King, here
called YHWH’s “Son” (cf. Heb. 1:2; 3:6; 5:8; 7:28).
2:7 “today I have begotten You” In
a sense this phrase represents the divine promises of 2 Samuel 7 (cf. Ps.
89:26-27), where YHWH promises in figurative language to be a “father”
to David’s royal descendants. “Today” would refer to the king’s
coronation day. Note John H. Walton, ANE Thought and the OT, p. 89,
footnote 19,
“the idea that procreation is related to role rather than to
substance is evident even in the biblical statements like. . .(Ps. 2:7) in
which the king is born to his royal position.”
Also note G. B. Caird, The Language and Imagery of the Bible, p.
190. However, in this Psalm it is used of the Messiah (i.e., Jesus, cf.
Matt. 3:17; Luke 3:22; Mark 1:11; 9:7; Acts 13:33; Heb. 1:5; 5:5), which
caused some theological problems particularly in relation to “monotheism,”
and later the NT heresy of adoptionism.
The theological issue is “Is the Messianic king pre-existent deity”
or a created being (cf. Pro. 8:22-31; Rom. 1:4)? John 1:1-3 answers this
issue. It is so important that I have included my notes from John 1:1-3.
|
John 1 John 1:1 “In the beginning” The NT is described as 1. a new creation, not marred by the Fall (i.e., Gen. 3:15 fulfilled 2. a new conquest (Promised Land) 3. a new exodus (fulfilled prophecy) 4. a new Moses (law giver) 5. a new Joshua (cf. Heb. 4:8) 6. a new water miracle (cf. Hebrews 3-4) 7. new manna (cf. John 6) and so many more, especially in Hebrews. |
▣ “was” (thrice) This is an
imperfect tense (cf. John 1:2:1,2,4,10) which
focuses on continual existence in past time. This tense
is used to show the Logos’ pre-existence (cf. John 8:57-58; 17:5,24; 2 Cor.
8:9; Col. 1:17; Heb. 10:5-7). It is contrasted with the aorist tenses of John 2:3, 6, and 14.
▣ “the Word” The Greek term
logos referred to a message, not just a single word. In this
context it is a title which the Greeks used to describe “world reason”
and the Hebrews as analogous with “Wisdom.” John chose this term
to assert that God’s Word is both a person and a message. See Contextual
Insights, C.
▣ “with God” “With”
could be paraphrased “face to face.” It depicts intimate
fellowship. It also points toward the concept of one divine essence and
three personal eternal manifestations (see SPECIAL
TOPIC: THE TRINITY at John 14:26). The NT asserts the paradox that
Jesus is separate from the Father, but also that He is one with the
Father.
▣ “the Word was God” This
verb is imperfect tense
as in Ps. 2:1a. There is no article (which
identifies the subject, see F. F. Bruce, Answers
to Questions, p. 66) with Theos, but Theos is placed
first in the Greek phrase for emphasis. This verse and Ps. 2:18 are strong
statements of the full deity of the pre-existent Logos (cf. John 5:18;
8:58; 10:30; 14:9; 17:11; 20:28; Rom. 9:5; Heb. 1:8; 2 Pet. 1:1). Jesus is
fully divine as well as fully human (cf. 1 John 4:1-3). He is not the same
as God the Father, but He is the very same divine essence as the Father.
The NT asserts the full deity of Jesus of Nazareth, but protects the
distinct personhood of the Father. The one divine essence is emphasized in
John 1:1; 5:18; 10:30,34-38; 14:9-10; and 20:28, while their distinctives
are emphasized in John 1:2,14,18; 5:19-23; 8:28; 10:25,29; 14:11,12,13,16.
1:2 This is parallel to John 1:1 and
emphasizes again the shocking truth in light of monotheism that Jesus, who
was born around 6-5 b.c., has always been with
the Father and, therefore, is Deity.
1:3 “All things came into being through Him”
The Logos was the Father’s agent of creation of both the visible and the
invisible (cf.John 1:10; 1 Cor. 8:6; Col. 1:16; Heb. 1:2). This is similar
to the role wisdom plays in Ps. 33:6 and Pro. 8:12-23 (in Hebrews “wisdom”
is a feminine gender noun).
▣ “apart from Him nothing came into
being” This is a refutation of the Gnostic false teaching of
angelic aeons between the high, good god and a lesser spiritual being that
formed, pre-existent matter.
It must be noted that the “Father. . .son” imagery is a
figurative way to show a personal relationship (cf. Deut. 32:18). The
human family is an easily understood way to symbolize this fellowship.
This same truth is also part of the Hebrew concept of “know.”
See Special Topic: Know.
2:8 The reign of the Messiah will be
universal (cf. Ps. 67:7; Isa. 45:22; 52:10; Jer. 16:19; Micah 5:4, see
Special Topic: Land, Country, Earth). This is God’s world. It
was created as a platform for God and the creatures made in His image (cf.
Gen. 1:26-27) for fellowship (cf. Gen. 3:8). The rebellion of Adam and Eve
(cf. Genesis 3) damaged the image of God in mankind and negatively
affected physical creation (cf. Rom. 8:18-25). This is not the world that
God intended it to be! However, He has refused to give up on mankind. He
revealed Himself through Israel and sent His Son (cf. Gen. 3:15) to
restore creation to its intended purpose. The Bible starts with God and
mankind in a garden setting (cf. Genesis 1-3; Ps. 1:3) and it concludes
with God and mankind in a garden setting (cf. Revelation 21-22).
Everything between Genesis 3 and Revelation 21-22 is God cleaning up the
mess!
▣ “inheritance. . .possession”
Both of these words have theological significance to God’s gift, to His
covenant people. The first is often especially related to the Levites. The
second is a promise to the descendants of Abraham (cf. Gen. 17:8; 48:4;
Lev. 25:34).
2:9 “You will break them with a rod of iron”
The Hebrew verb (BDB 949, KB 1270, Qal
imperfect) is from the root רעע,
but the LXX and Peshitta read it as “rule” or “shepherd,”
רעה (BDB 944). The early church used the LXX and this is
how the phrase is used in Rev. 2:27; 12:5 and 19:15.
However, the parallelism with the next line of Hebrew poetry (i.e., “shatter”
— BDB 658, KB 711, Piel imperfect)
favors “break.”
▣ “rod” The noun (BDB 986) can mean “rod,” “staff,”
or “scepter.” The last option seems best in the royal context
(cf. Ps. 45:6; 125:3; Num. 24:17; Isa. 14:5; Ezek. 19:11,14; Zech. 10:11).
Although if “shepherd” is correct, then it would be “staff”
(cf. Ps. 23:4; Micah 7:14).
▣ “You will shatter them like
earthenware” The breaking of a clay vessel was an ANE visual
symbol of judgment.
NASB (UPDATED) TEXT: PSALM 2:10-12
10Now
therefore, O kings, show discernment;
Take
warning, O judges of the earth.
11Worship
the Lord with reverence
And rejoice with trembling.
12Do homage to the Son,
that He not become angry, and you perish in the way,
For His wrath may soon be kindled.
How blessed are all who take refuge
in Him!
2:10-12 Notice the series of imperatives as the psalmist (i.e., David, cf. Acts
4:25), speaking for YHWH, warns the rulers of this world to prepare to
meet Him (cf. Pro. 8:12-21).
1. show discernment — BDB 968, KB 1328, Hiphil imperative
2. take warning — BDB 415, KB 418, Niphal imperative
3. worship the Lord — BDB 712, KB 773, Qal imperative
4. rejoice with trembling — BDB 162, KB 189, Qal imperative
5. do homage to the Son (lit. “kiss”) — BDB 676, KB
730, Piel imperative
2:12 “the Son” There is some doubt
about this translation. The Hebrew word “son,” בן
(BDB 119), is used in Ps. 2:7 but here the word is רב (BDB 135,
i.e., the Aramaic word for “son,” cf. Pro. 31:2 [thrice]), which
in Hebrew can mean “pure” (BDB 141 II, cf. Ps. 24:4; 73:1; Job
11:4; Pro. 14:4). The NRSV and NJB translate Ps. 2:11a-12a as “with
trembling kiss his feet.” The UBS Text Project (p. 164) gives “kiss
the Son” a “B” rating (some doubt).
Some scholars have assumed that since Ps. 2:11-12 are directed to
surrounding pagan nations, there is a purposeful switch from the Hebrew
“son” to the Aramaic “son.” The general thrust of
“submission” is clear even if the linguistic details are not!
▣ “you perish in the way”
One wonders if it is by accident that both the words “perish”
(BDB 1, KB 2) and “way” (BDB 202) are used in Psalm 1. Biblical
faith is a daily relationship with YHWH and His Messiah. Jesus may surely
have used Psalm 1 and 2 as an outline in Matthew 5-7, esp.
7:13,21-23,26-27.
▣ “How blessed are all who take refuge
in Him” The last line of Psalm 2 links to the first line of
Psalm 1, possibly a literary technique called inclusio. Thereby,
Psalm 1— Psalm 2 comprise one literary unit (cf. Acts 13:33). The
Talmud suggests that Psalm 1 and Psalm 2 form one psalm (cf. b. Ber.
9b-10a). Blessed is the true believer who reverences YHWH and obeys His
revelation! Faith and faithfulness must go together. Justification and
sanctification cannot be separated!
Notice that both Ps. 1:1 and 2:12 accentuate human choices and activities.
Biblical faith is a life journey of trust and obedience.
YHWH is described in several metaphors as a place of safety, security, and
rest. We can trust/take refuge in
1. a rock — Deut. 32:37; 2 Sam. 22:2,3; Ps. 18:2
2. a fortress — 2 Sam. 22:2; Ps. 144:2
3. a stronghold — Ps. 18:2; 62:2; 144:2
4. a deliverer — 2 Sam. 22:2; Ps. 144:2
5. a shield — Gen. 15:1; 2 Sam. 22:3; Ps. 3:3; 18:2; 144:2;
Pro. 30:5
6. a horn of salvation — 2 Sam. 22:26; Ps. 18:2; 75:10
7. a mother bird — Ps. 17:8; 36:7 (also note Deut. 32:10-11);
57:1; 63:7; 91:4
DISCUSSION QUESTIONS
This is a study guide commentary, which means
that you are responsible for your own interpretation of the Bible. Each of
us must walk in the light we have. You, the Bible, and the Holy Spirit are
priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the
major issues of this section of the book. They are meant to be
thought-provoking, not definitive.
1. Why is this Psalm considered Messianic?
2. Are the nations local or worldwide?
3. Define “Anointed” in Psalm 2:2.
4. Are “His Anointed” and My Son the same person?
5. If this refers to Jesus does Ps. 2:7 imply he was created?
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