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<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "//www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="//www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width; initial-scale=1.0;"/><title>Psalm 2 Ellicott's Commentary for English Readers</title><link rel="canonical" href="https://biblehub.com/commentaries/expositors/psalms/2.htm" /><link rel="stylesheet" href="/5001.css" type="text/css" media="Screen" /><link rel="stylesheet" href="../spec.css" type="text/css" media="Screen" /><link media="handheld, only screen and (max-width: 4800px), only screen and (max-device-width: 4800px)" href="/4801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1550px), only screen and (max-device-width: 1550px)" href="/1551.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1250px), only screen and (max-device-width: 1250px)" href="/1251.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1050px), only screen and (max-device-width: 1050px)" href="/1051.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 900px), only screen and (max-device-width: 900px)" href="/901.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 800px), only screen and (max-device-width: 800px)" href="/801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 575px), only screen and (max-device-width: 575px)" href="/501.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-height: 450px), only screen and (max-device-height: 450px)" href="/h451.css" type="text/css" rel="stylesheet" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /></head><body><div id="fx"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx2"><tr><td><iframe width="100%" height="30" scrolling="no" src="../cmenus/psalms/2.htm" align="left" frameborder="0"></iframe></td></tr></table></div><div id="blnk"></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable"><tr><td><div id="fx5"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx6"><tr><td><iframe width="100%" height="245" scrolling="no" src="//biblehu.com/bmcom/psalms/2-1.htm" frameborder="0"></iframe></td></tr></table></div></td></tr></table></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable3"><tr><td><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center" id="announce"><tr><td><div id="l1"><div id="breadcrumbs"><a href="//biblehub.com">Bible</a> > <a href="/commentaries/">Commentary</a> > <a href="../">Ellicott</a> > <a href="../psalms/">Psalm</a></div><div id="anc"><iframe src="/anc.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></div><div id="anc2"><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="/anc2.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></td></tr></table></div></div></td></tr></table><div id="movebox2"><table border="0" align="center" cellpadding="0" cellspacing="0"><tr><td><div id="topheading"><a href="../psalms/1.htm" title="Psalm 1">◄</a> Psalm 2 <a href="../psalms/3.htm" title="Psalm 3">►</a></div></td></tr></table></div><div align="center" class="maintable2"><table border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><div id="leftbox"><div class="padleft"><div class="vheading">Ellicott's Commentary for English Readers</div><div class="chap"><span class= "bld">II.</span><p>As Psalms 1 describes the results of fulfilling the covenant for the individual by contrasting the condition of those who fail in their allegiance, so Psalms 2 shows how the covenant relation exalts Israel over the heathen; but some particular political situation seems to be indicated. Jerusalem appears to be threatened by a confederacy of hostile and rebellious powers—a confederacy that took advantage of the succession of a young and inexperienced monarch to throw off the bonds of subjection and tribute. David, Solomon, Ahaz, and Uzziah, have each of them been regarded as the hero and theme of the poem, but in each case there is some lack of correspondence between the history and the psalm. The psalm must therefore be regarded as expressing an ideal view of the future—an ideal which the poet felt, from his historic knowledge of the past, would not shape itself except under difficulties and opposition. Doubtless there were in his mind the prophetic words spoken of David’s son, “I will be his father, and he shall be my son”—words embodying the vital principle of the Hebrew monarchy, the essential idea of the Israelitish polity, that the king was only a regent in God’s name, the deputy of Jehovah, and the chosen instrument of His will. Starting from these words, the poet shapes an ideal monarchy and an ideal king—one who, though encountered by the worst forms of opposition, would prove himself a true son of David, and by his fidelity to his God and nation, a true son of God. Undismayed by the threatening aspect of things, and with prophetic words ringing in his ears, the youthful monarch aims at re-asserting God’s supremacy over the heathen, and imposing once more that restraint of His law and religion from which they longed to be free. Such a view of the psalm alone explains its want of exact historic coincidence, and vindicates the claims universally made for it of Messianic prevision; for there is but a step between the ideal king and the Messianic king—a step which, though perhaps unconsciously, the poets and prophets of Israel were for ever taking.<p>The psalm is lyric, with intense dramatic feeling. The poet begins and ends in his own person; but we hear the heathen muttering their threats, Jehovah answering them in thunder from heaven, and holding animated dialogue with His anointed, who, in turn, takes up the address, and declares His Divine mission and asserts His power. The strophical arrangement is fairly marked.<p> <div class="versenum"><a href="/psalms/2-1.htm">Psalm 2:1</a></div><div class="verse">Why do the heathen rage, and the people imagine a vain thing?</div>(1) <span class= "bld">Why do the heathen rage?</span>—Better, <span class= "ital">Why did nations band together, </span>or <span class= "ital">muster? </span>The Hebrew occurs only here as a verb, but derivatives occur in Pss. 4:14, <a href="/psalms/64-2.htm" title="Hide me from the secret counsel of the wicked; from the insurrection of the workers of iniquity:">Psalm 64:2</a>: in the first, of a <span class= "ital">festive crowd; </span>in the second, of a <span class= "ital">conspiracy allied with some evil intent. </span>This fixes the meaning here, <span class= "ital">band together, </span>possibly as in Aquila’s translation, with added sense of <span class= "ital">tumult. </span>The LXX. have “grown restive,” like horses; Vulg., “have raged.”<p><span class= "bld">Imagine.</span>—Better, <span class= "ital">meditate, </span>or <span class= "ital">plan. </span>Literally, as in <a href="/psalms/1-2.htm" title="But his delight is in the law of the LORD; and in his law does he meditate day and night.">Psalm 1:2</a>, only here in bad sense, <span class= "ital">mutter, </span>referring to the whispered treasons passing to and fro among the nations, “a maze of mutter’d threats and mysteries.” In old English “imagine” was used in a bad sense; thus Chaucer, “nothing list him to be <span class= "ital">imaginatif</span>”<span class= "ital"> i.e., suspicious. </span>The verb in this clause, as in the next, is in the present, the change being expressive: Why <span class= "ital">did </span>they plot? what <span class= "ital">do </span>they hope to gain by it?<p> <div class="versenum"><a href="/psalms/2-2.htm">Psalm 2:2</a></div><div class="verse">The kings of the earth set themselves, and the rulers take counsel together, against the LORD, and against his anointed, <i>saying</i>,</div>(2) <span class= "bld">Set themselves</span>—<span class= "ital">i.e., with hostile intent, </span>as in <a href="/jeremiah/46-4.htm" title="Harness the horses; and get up, you horsemen, and stand forth with your helmets; furbish the spears, and put on the brigandines.">Jeremiah 46:4</a>, where the same word is used of warriors: “Stand forth with your helmets.”<p><span class= "bld">Rulers.</span>—Properly, <span class= "ital">grave dignitaries.</span><p><span class= "bld">Take counsel.</span>—Better, <span class= "ital">have taken their pians, </span>and are now mustering to carry them into effect. Notice the change of tense: in the first clause, the poet <span class= "ital">sees, </span>as it were, the array; in the second, he goes back to its origin.<p><span class= "bld">Against the Lord.</span>—Notice the majestic simplicity of this line. The word Messiah is applicable in its first sense to any one anointed for a holy office or with holy oil (<a href="/leviticus/4-3.htm" title="If the priest that is anointed do sin according to the sin of the people; then let him bring for his sin, which he has sinned, a young bullock without blemish to the LORD for a sin offering.">Leviticus 4:3</a>; <a href="/leviticus/4-5.htm" title="And the priest that is anointed shall take of the bullock's blood, and bring it to the tabernacle of the congregation:">Leviticus 4:5</a>; <a href="/leviticus/4-16.htm" title="And the priest that is anointed shall bring of the bullock's blood to the tabernacle of the congregation:">Leviticus 4:16</a>). Its distinctive reference to an expected prince of the chosen people, who was to redeem them from their enemies, and fulfil completely all the Divine promises for them, probably dates from this psalm, or more distinctly from this psalm than from any one passage. At least, that the traditional Jewish interpretation had fastened upon it as of this importance is shown by the frequent and emphatic quotation of this psalm in the New Testament. (See New Testament use of these verses in <a href="/acts/4-25.htm" title="Who by the mouth of your servant David have said, Why did the heathen rage, and the people imagine vain things?">Acts 4:25</a>, and Note in <span class= "ital">New Testament Commentary.</span>)<p> <div class="versenum"><a href="/psalms/2-3.htm">Psalm 2:3</a></div><div class="verse">Let us break their bands asunder, and cast away their cords from us.</div>(3) <span class= "bld">Let us break.</span>—The whispered purpose now breaks out into loud menace, and we hear their defiance pass along the ranks of the rebels.<p><span class= "bld">Cords.</span>—The LXX. and Vulg. have “yoke,” which is in keeping with the metaphor of a restive animal. (Comp. <a href="/isaiah/58-6.htm" title="Is not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that you break every yoke?">Isaiah 58:6</a>; <a href="/isaiah/10-27.htm" title="And it shall come to pass in that day, that his burden shall be taken away from off your shoulder, and his yoke from off your neck, and the yoke shall be destroyed because of the anointing.">Isaiah 10:27</a>.)<p> <div class="versenum"><a href="/psalms/2-4.htm">Psalm 2:4</a></div><div class="verse">He that sitteth in the heavens shall laugh: the Lord shall have them in derision.</div>(4) <span class= "bld">He that sitteth.</span>—Here the psalm, with a sublimity truly Hebrew, turns from the wild confusion on earth to the spectacle of God looking down with mingled scorn and wrath on the fruitless attempts of the heathen against His chosen people.<p><span class= "bld">Laugh.</span>—We speak of the “irony of events “; the Hebrew ascribes irony to God, who controls events.<p> <div class="versenum"><a href="/psalms/2-5.htm">Psalm 2:5</a></div><div class="verse">Then shall he speak unto them in his wrath, and vex them in his sore displeasure.</div>(5) <span class= "bld">Then.</span>—An emphatic particle, marking the climax; possibly equal to “Lo! behold.” The grand roll of the words in the original is like the roll of the thunder, and is rendered more effective by its contrast with the quiet manner of <a href="/psalms/2-4.htm" title="He that sits in the heavens shall laugh: the LORD shall have them in derision.">Psalm 2:4</a>.<p><span class= "bld">And vex them.</span>—Literally, <span class= "ital">and greatly </span>(the verb is in the intensive conjugation) <span class= "ital">terrify them in his nostrils and in his heat.</span><p> <div class="versenum"><a href="/psalms/2-6.htm">Psalm 2:6</a></div><div class="verse">Yet have I set my king upon my holy hill of Zion.</div>(6) <span class= "bld">Yet have I.</span>—The pronoun is very emphatic: “You <span class= "ital">dare </span>to revolt, it is <span class= "ital">I</span> who have given this office to the king.”<p><span class= "bld">Set.</span>—Literally, <span class= "ital">poured out, </span>as of melted metal; used of the Divine Spirit (<a href="/isaiah/29-10.htm" title="For the LORD has poured out on you the spirit of deep sleep, and has closed your eyes: the prophets and your rulers, the seers has he covered.">Isaiah 29:10</a>), of a libation (<a href="/exodus/30-9.htm" title="You shall offer no strange incense thereon, nor burnt sacrifice, nor meat offering; neither shall you pour drink offering thereon.">Exodus 30:9</a>), and of pouring melted metal into a mould (<a href="/isaiah/40-19.htm" title="The workman melts a graven image, and the goldsmith spreads it over with gold, and casts silver chains.">Isaiah 40:19</a>); from the latter use, to <span class= "ital">establish, </span>or <span class= "ital">set up, </span>is a natural transition. Gesenius and Ewald give a different sense to the word <span class= "ital">pour, </span>and follow Symmachus in translating <span class= "ital">anointed, </span>which agrees well with the mention of the Messiah (<a href="/psalms/2-4.htm" title="He that sits in the heavens shall laugh: the LORD shall have them in derision.">Psalm 2:4</a>). The LXX. and Vulg. have “but I was appointed king by him,” making the Anointed begin his speech here, instead of at the next verse.<p> <div class="versenum"><a href="/psalms/2-7.htm">Psalm 2:7</a></div><div class="verse">I will declare the decree: the LORD hath said unto me, Thou <i>art</i> my Son; this day have I begotten thee.</div>(7) <span class= "bld">I will declare.</span>—The anointed king now speaks himself, recalling the covenant made with him by Jehovah at his coronation.<p><span class= "bld">I will tell.</span>—Better, <span class= "ital">Let me speak concerning the appointment. </span>The word rendered <span class= "ital">decree </span>in our version is derived from a root meaning to engrave, and so stands for any formal agreement, but it is usually an ordinance clearly announced by a prophet or some other commissioned interpreter of the Divine will, and consecrated and legalised by mutual adoption by king and people.<p><span class= "bld">The Lord hath.</span>—Better, <span class= "ital">Jehovah said unto me: </span>that is, at that particular time, the day which the great event made the new birthday, as it were, of the monarch, or perhaps of the monarchy. From the particular prince, of whose career, if we could identify him with certainty, this would be the noblest historical memorial, the Psalmist—if, indeed, any one historic personage was in his thought at all—let his thoughts and hopes range, as we certainly may, on to a larger and higher fulfilment. The figure of an <span class= "ital">ideal prince </span>who was always about to appear, but was never realised in any actual successor on the throne, may possibly, by the time of this psalm, have assumed its great place in the nation’s prophetic hopes. Certainly the whole line of tradition claims the passage in a Messianic sense. (See Note, <a href="/psalms/2-2.htm" title="The kings of the earth set themselves, and the rulers take counsel together, against the LORD, and against his anointed, saying,">Psalm 2:2</a>; and in <span class= "ital">New Testament Commentary, </span>Note to <a href="/acts/13-33.htm" title="God has fulfilled the same to us their children, in that he has raised up Jesus again; as it is also written in the second psalm, You are my Son, this day have I begotten you.">Acts 13:33</a>; <a href="/hebrews/1-5.htm" title="For to which of the angels said he at any time, You are my Son, this day have I begotten you? And again, I will be to him a Father, and he shall be to me a Son?">Hebrews 1:5</a>; <a href="/hebrews/5-5.htm" title="So also Christ glorified not himself to be made an high priest; but he that said to him, You are my Son, to day have I begotten you.">Hebrews 5:5</a>. For the king, spoken of as <span class= "ital">God’s son, </span>see <a href="/context/psalms/89-26.htm" title="He shall cry to me, You are my father, my God, and the rock of my salvation.">Psalm 89:26-27</a>, and comp. <a href="/2_samuel/7-14.htm" title="I will be his father, and he shall be my son. If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men:">2Samuel 7:14</a>.)<p> <div class="versenum"><a href="/psalms/2-9.htm">Psalm 2:9</a></div><div class="verse">Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel.</div>(9) <span class= "bld">Thou shalt break.</span>—The LXX. translated, “thou shalt pasture them,” understanding by the rod (Heb., <span class= "ital">shevet</span>)<span class= "ital">, </span>as in <a href="/leviticus/27-32.htm" title="And concerning the tithe of the herd, or of the flock, even of whatever passes under the rod, the tenth shall be holy to the LORD.">Leviticus 27:32</a>, a shepherd’s crook. (Comp. <a href="/ezekiel/20-37.htm" title="And I will cause you to pass under the rod, and I will bring you into the bond of the covenant:">Ezekiel 20:37</a>; <a href="/micah/7-14.htm" title="Feed your people with your rod, the flock of your heritage, which dwell solitarily in the wood, in the middle of Carmel: let them feed in Bashan and Gilead, as in the days of old.">Micah 7:14</a>.) Elsewhere the rod is a sceptre (<a href="/psalms/125-3.htm" title="For the rod of the wicked shall not rest on the lot of the righteous; lest the righteous put forth their hands to iniquity.">Psalm 125:3</a>); in <a href="/proverbs/22-15.htm" title="Foolishness is bound in the heart of a child; but the rod of correction shall drive it far from him.">Proverbs 22:15</a> it is a rod of correction. The use to be made of it—<span class= "ital">to</span> <span class= "ital">dash the nations in pieces, as one breaks a potter’s vessel</span>—points to the latter of these significations here.<p>“Then shalt thou bring full low<p>With iron sceptre bruised, and them disperse<p>Like to a potter’s vessel shivered so.” (<span class= "ital">Milton’s trans.</span>)<p><a href="/psalms/2-10.htm" title="Be wise now therefore, O you kings: be instructed, you judges of the earth.">Psalm 2:10</a> begins the fourth section of the poem. Subject princes are warned to be wise in time, and, as a religious duty as well as a political necessity, to submit to Jehovah.<p><span class= "bld">Rejoice with trembling.</span>—Literally, <span class= "ital">quake, </span>referring to the motion of the body produced by strong emotion, and therefore used both of joy and terror. Our version follows the LXX.; most of the old versions paraphrase the word: Chaldean, “pray”; Syriac,” cleave to him”; Arabic, “praise him.” It is historically interesting to remember that the words of this verse—<span class= "ital">et nunc reges intelligite</span>—formed the legend of the medal struck in England after the execution of Charles I.<p> <div class="versenum"><a href="/psalms/2-12.htm">Psalm 2:12</a></div><div class="verse">Kiss the Son, lest he be angry, and ye perish <i>from</i> the way, when his wrath is kindled but a little. Blessed <i>are</i> all they that put their trust in him.</div>(12) <span class= "bld">Kiss the Son.</span>—This familiar translation must be surrendered. It has against it the weight of all the ancient versions except the Syriac. Thus the Chaldaic has, “receive instruction “; LXX., followed by Vulg., “lay hold of discipline.” Symmachus and Jerome render “pay pure adoration.”Aquila has “kiss with discernment.” <span class= "ital">Bar, </span>in the sense of “son,” is common in Chaldee, and is familiar to us from the Aramaic patronymics of the New Testament: <span class= "ital">e.g., Bar-Jonas, Bar-nabas, </span>&c. The only place where it occurs in Heb., is <a href="/proverbs/31-2.htm" title="What, my son? and what, the son of my womb? and what, the son of my vows?">Proverbs 31:2</a>, where it is repeated three times; but the Book of Proverbs has a great deal of Aramaic colouring. Our psalmist uses <span class= "ital">ben </span>for “son” in <a href="/psalms/2-7.htm" title="I will declare the decree: the LORD has said to me, You are my Son; this day have I begotten you.">Psalm 2:7</a>, and it is unlikely that he would change to so unusual a term, unless <span class= "ital">nashshekû-bar were </span>a proverbial saying, and of this there is no proof Surely, too, the article or a suffix would have been employed. “Kiss son” seems altogether too abrupt and bald even for Hebrew poetry. The change of subject also in the co-ordinate clause, “lest he (<span class= "ital">i.e., Jehovah, </span>as the context shows) be angry,” is very awkward. As to the translation of the verb, the remark of Delitzsch, that it means “to kiss, and nothing else,” is wide of the mark, since it must in any case be taken <span class= "ital">figuratively, </span>with sense of <span class= "ital">doing homage, </span>as in <a href="/genesis/41-40.htm" title="You shall be over my house, and according to your word shall all my people be ruled: only in the throne will I be greater than you.">Genesis 41:40</a> (margin), or <span class= "ital">worshipping </span>(<a href="/1_kings/19-18.htm" title="Yet I have left me seven thousand in Israel, all the knees which have not bowed to Baal, and every mouth which has not kissed him.">1Kings 19:18</a>; <a href="/hosea/13-2.htm" title="And now they sin more and more, and have made them molten images of their silver, and idols according to their own understanding, all of it the work of the craftsmen: they say of them, Let the men that sacrifice kiss the calves.">Hosea 13:2</a>). The most consistent rendering is, therefore, <span class= "ital">proffer pure homage </span>(to Jehovah), <span class= "ital">lest he be angry. </span>It may be added that the current of Rabbinical authority is against our Authorised version. Thus R. Solomon: “Arm yourselves with discipline;” (so, with a slight variation, one of the latest commentators, E. Reuss: “Arm yourselves with loyalty”;) another Rabbi: “Kiss the covenant”; another, “Adore the corn.” Among the best of modern scholars, Hupfeld renders “yield sincerely”; Ewald, “receive wholesome warning”; Hitzig, “submit to duty”; Gratz (by emendation), “give good heed to the warning.”<p><span class= "bld">From the way.</span>—The LXX. and Vulg. amplify and explain “from the righteous way.” It is the way in following which, whether for individuals or nations, alone there is peace and happiness. (See <span class= "ital">Note </span><a href="/psalms/119-1.htm" title="Blessed are the undefiled in the way, who walk in the law of the LORD.">Psalm 119:1</a>.)<p><span class= "bld">When his wrath.</span>—Better, <span class= "ital">for his wrath is soon kindled, </span>or <span class= "ital">easily kindled.</span><p><span class= "bld">Put their trust.</span>—Better, <span class= "ital">find their refuge.</span><p>Notice in the close of the psalm the settled and memorable belief that good must ultimately triumph over evil. The rebels against God’s kingdom must be conquered in the noblest way, by being drawn into it.<p><div id="botbox"><div class="padbot"><div align="center">Ellicott's Commentary for English Readers<br /><br />Text Courtesy of <a href="//biblesupport.com" target="_top">BibleSupport.com</a>. 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