Psalm 2/Commentary

PSALM 2 This psalm is very familiar to students of the New Testament. The Apostles cited it in Acts 4:2526, and attributed the authorship of the psalm to the Holy Spirit, who had spoken it through David. It is also quoted by Paul in Acts 13:33, as being a psalm which predicted the resurrection of the Messiah. In fact, the New Testament calls it the “second psalm” (Acts 13:33). “Psalm 1 deals with the world; Psalm 2 deals with the world. Psalm 1 contrasts the righteous with the ungodly; Psalm 2 contrasts the nations with their divine ruler. Psalm 1 deals with personal life; Psalm 2, with historical life. Psalm 1 deals with the particular; Psalm 2, with the universal” (Williams p. 31).

After studying this psalm, in many ways this is a sermon, an invitation, God’s message to all the powerful people in society. Ecclesiastes is the sermon for those who think that the ultimate thrill can be found in this life and this psalm is basically God’s message to all those who think that they are above the law, or above the need for God in their lives, people who think that faith in a righteous God is something for weak people. Here is God’s sermon to politicians, Presidents, Executives, those in the Media, Hollywood Stars, and human idols in the Sport and Entertainment industries. Concerning people in the music business, one writer noted, “Both artists and their fans often overexalt the artist’s role by buying into the Romantic ‘bohemian’ view of art---the notion that artists are superior to ordinary folk, that creative souls are not bound by ordinary rules…Both fans and artists need to remember that talent gives no exemption from the human condition” 1 In fact, from a biblical perspective, we could argue that “talent” only makes one more accountable to God (Matthew 25:15).

The kings Against The King 2:1 “The psalm plunges straight into its theme, and the initial Why sets the tone of its approach, one of astonishment at the senseless rejection of God’s rule and ruler” (Kidner p. 50).

“Throughout the Psalter we will be pummeled by honest questions. If God is the sovereign Lord of history, why this rebellion? If God is a God of order, why all this chaos? Here the nations are seen in mass revolt; literally, they ‘rage’ or ‘throng tumultuously’, and ‘plot’ or ‘imagine’, or ‘growl’ vanity’” (Williams p. 33). Righteous men and women feel the same astonishment today.

Why do people rebel against God, what is there about God to hate? The word “vain” reveals that all plots and plans against God will fail, “Why do the nations even bother?” “They are agitated like the waves of the sea. In their anger they make all kinds of senseless noise. It is not that they plot with any design or purpose but rather that they react emotionally to God’s rule (Romans 1:21-32)” (Gaebelein p. 66). The Bible contends that God is in control, and yet at the same time, admits that the vast majority of society is in revolt to His will (Matthew 7:13-14). To think that 1

World Magazine, January 23rd, 1999, p. 24.

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one can rebel against God or discard God, is to imagine a vain thing. Note the plural “nations”, every society is in revolt!

2:2 Leading this revolt are the movers and shakers of this world, “kings” and “rulers”. Here is where being impressed by status or position can be dangerous, because it is often those who are in positions of political, educational or religious power who are leading people away from God. How much of modern religious scholarship is focused on nothing more than trying to convince people that the Bible can’t be trusted? These rulers have taken their stand against the Lord (the Father) and His Anointed (the Messiah/Jesus). In Acts 4:27 the initial application of this passage was made. The “rulers and kings” included Herod, Pontius Pilate, and even rulers in Israel, i.e. the High Priest Annas and Caiaphas, the ruling religious parties, the Sadducees and the Pharisees.

2:3 The goal of the rebellion is complete independence from God. “The yoke of God’s kingship is not merely rejected; it is insolently thrown off” (Gaebelein p. 67). Note the word “their”. In rejecting the rule of the Messiah, they are rejecting the rule of God. Sadly, unbelievers often view God as a tyrant and His rules as being oppressive. But how many men and women become tyrants when they depart from God? How often does man start legislating oppressive laws when a society is turning its back on God. This is really the goal of such groups as the humanists. The nations want complete autonomy, freedom to do their own thing (which often means freedom to oppress the vulnerable, freedom to exploit others). “Responding to the serpent’s whisper to Eve in the garden, they want to be like God (Genesis 3:5). They want to be their own God” (Williams p. 33).

The God Who Laughs 2:4 This news from earth doesn’t make God nervous. The laughter here is an expression of ridicule. “It becomes very plain that the only laughing matter is the arrogance itself—not the suffering it will cost before it ends” (Kidner p. 51). God also grieves over the decisions of such people (Genesis 6:6). God mocks, scoffs and ridicules the vain plans of such unbelievers. He also providentially confounds those who claim to be wise (1 Corinthians 1:20). “God’s laughter, as we face the terror of our history, keeps things in perspective. It reminds us of the answer to the question, ‘Who is in charge?’ Ultimately, neither ecological disaster nor nuclear nightmare (nor politicians) are in charge; God is!” (Williams p. 34). The word “laugh” also infers that human plans can never stop God’s purposes. But do we give up too easily? Are we ready to throw in the towel after one discouraging election? Do we somehow think that since abortion is legal, that God has been defeated?

2:5 In His appointed time, God speaks as well as acts. Eventually, all the nations, with their rulers will stand before God in judgment (Matthew 25:31-32). God isn’t going to save everyone in the end, the faithful will receive His mercy, but the rebellious will face His wrath (Romans 2:6-

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11). “The very vagueness of the term (or time frame) carries something ominous in it: you can never tell when His anger will flash forth” (Leupold p. 48). Compare with 1 Thessalonians 5:1-3.

2:6 God has the final say. The word “set”, is a word specially associated with leaders and their installation in office. In spite of human opposition, God will install His choice for a ruler, i.e., the Messiah. While the kings of Judah ruled from a physical Zion (i.e. Jerusalem), Zion here refers to heaven (Psalm 110:1). This scripture was fulfilled when Jesus was raised from the dead. All authority had been given to Him (Matthew 28:18). Compare with Ephesians 1:20-23.

The Divine Decree 2:7 Here we have Jesus speaking, “He said to Me”, i.e., the Father said to the Son, the Lord said to David’s Lord. The statement, “Thou art My Son, Today I have begotten Thee”, refers to the resurrection of Jesus (Acts 13:33). The New Testament also argues that this statement necessarily separates Jesus from all the angels (Hebrews 1:5). Contrary to the claims of those who argue that Jesus won’t reign as king until the Second Coming, this verse makes it clear that Jesus was installed as king when He was raised from the dead. Jesus began ruling the nations upon His resurrection. 2. The word “begotten” doesn’t suggest that Jesus had a beginning, for He is eternal (John 1:1-3). Only-begotten in the sense as Isaac was only-begotten (Hebrews 11:17), the only one of His kind, the only one in His class and completely unique. 3. Romans 1:4 makes it clear that the resurrection clearly marked Jesus out as “The Son of God”. When was the Father’s relationship with Jesus declared in a most significant way? When in the life of Christ was such a declaration most plainly made? We cannot but answer, “At His resurrection”.

2:8 This verse is very natural, seeing that the Messiah is the Son of God. “As such He may freely ask for an extension of His (the Father’s) rule” (Gaebelein p. 70). This fits well with the statement that all authority has been given to Christ (Matthew 28:18), and therefore His apostles were to preach to all nations, for everyone is accountable to His rule and His laws (28:19-20). The Messiah was not to be the Savior of one nation, but of the whole world (John 3:16).

2:9 Far from being invincible, the nations with all their resources are as fragile as clay pots or cheap dishes. At the present Jesus may not look victorious (but it didn’t look like God was in control prior to the flood, or the destruction of Sodom, either!) At the present Jesus is encouraging all men to repent (Matthew 11:28-30; Romans 2:1-5; 2 Peter 3:9). But, He will come in judgment, and all who oppose Him will be punished (Revelation 20-21). Jesus has not merely the right to rule, but also the power to conquer and punish. Even, prior to the Judgment Day, Jesus has exercised such power in judging and overthrowing Jerusalem (Matthew 24), and overthrowing the Roman Empire. Jesus brings salvation and grace (John 1:17), but when necessarily, He will also use force.

Over those who submit to His will, Jesus is pictured as a loving husband (Ephesians 5:22ff). But in reference to the disobedient, selfish and arrogant He is pictured as a ruler who will show no

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mercy (Romans 2:6-11). Those who try to break God’s laws, will find at the end of time or the end of their lives, that such laws are still very much in tact and that they have only succeeded in breaking their own potential for happiness in the process. In a sense, Christians share in this rule (Revelation 2:26-27). We are given the task of persuading men to come and submit themselves to Jesus.

The Only Hope 2:10 In view of all that has been said: Rebellion against the Messiah is futile, God’s plan will be accomplished, His will—will be done and that resistance will be punished. The only reasonable course of action is to submit to God. Here we find grace, we see God being patient, pleading with rulers and kings to access their situation. Note, God expects the leaders of nations to make a wise and godly response. Have we given up on the idea that a person in a position of power would ever become a Christian? Have we virtually written off such people as hopeless?

Consider the combination of the words “Be wise” and “be warned”. “The Bible never drives a wedge between authority and truth, or between wisdom and obedience” (Kidner p. 52). The “warning” that such rulers receive is the same warning everyone receives, i.e., the gospel message.

2:11 Submission is defined as respect for God, worshipping God and rejoicing in one’s new relationship with God. Therefore, treating God in a casual manner isn’t submission. Neither is becoming a Christian, but resenting the things that one must give up. We haven’t submitted to God, unless we have submitted to God in our hearts.

2:12 The expression “Do homage”, can be translated, “Kiss the Son”. Submission cannot be merely negative, i.e., I will stop doing all these sinful things. Submission must also have a positive aspect, that is, I appreciate what Jesus has done for Me, I love His laws, I value His sacrifice, I will live for Him (Galatians 2:20; 2 Corinthians 5:14-15).

But for those who try to play games with God, Jesus will extend His wrath (Matthew 7:21-23; 2 Thessalonians 1:6-10). At any time Jesus may exercise His righteous indignation against sinners, therefore, repent! He will surely bless those who find refuge in Him (5:11; 34:8; 118:8-9), whereas the sinners will perish (1:6). “This fiery picture is needed alongside that of the one who is ‘slow to anger’, just as the laughter of verse 4 balances the tears of (Isaiah 16:9; 63:9).

That is, God’s patience is not placidity, any more than His fierce anger is loss of control, His laughter cruelty or His pity sentimentality. When His moment comes for judgment, in any given case, it will be by definition beyond appeasing or postponing” (Kidner p. 53). There is no refuge from God, there is only refuge in God! “Finally, while we cannot accept responsibility for the rebellion of the nations, we can accept responsibility for our own rebellion, our illusions of freedom, our quest for material security, our chafing against the Lord’s sovereign will” (Williams p. 37).

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