Psalm 2

[ayin jade]

This is a second posting of this bible study. The first one got chopped up in one of the forum upgrades. The methodology and commentaries I used are listed at the end of the study.

 

Psalm 2

A Messianic psalm. The Messianic Psalms are 2, 8, 16, 22, 23, 24, 40, 41, 45, 68, 69, 72, 89, 102, 110, and 118. Many other Psalms also refer to Christ.

There is, however, every reason to suppose that David was the author; and by those who admit the authority of the New Testament this will not be doubted. The reasons for supposing that its authorship is to be traced to David are the following:

(a) It is expressly ascribed to him in Acts 4:25-26 who by the mouth of Your servant David has said, "Why did the nations rage and the people imagine vain things? The kings of the earth stood up, and the rulers were gathered together against the Lord and against His Christ."

(b) This is the common opinion respecting its origin among Hebrew writers.

It is not possible to ascertain the exact time when it was composed; nor can we now ascertain what was the occasion on which it was written. The probability would seem to be that the psalm was not designed to refer to anything which had occurred in the time of the author himself, but, that the writer intended to refer mainly to the Messiah

Literary construction
It naturally falls into four parts, of three verses each.

I. In the first Psa_2:1-3 the conduct and purposes of the raging nations are described.

II. In the second part Psa_2:4-6 the feelings and purposes of God are described.

III. In the third part Psa_2:7-9 the King himself, the Anointed One, speaks, and states the decree which had been formed in reference to himself, and the promise which had been made to him.

IV. In the fourth part Psa_2:10-12 the psalmist exhorts the rulers of the nations to yield to the claims of the Anointed One, threatening divine wrath on those who should reject him, and promising a blessing on those who should put their trust in him.

The second Psalm gives the order of the establishment of the kingdom in six parts:

1) The rage of the Gentiles, the vain imagination of "people", and the antagonism of rulers against Jehovah's anointed (Psa_2:1-3). The inspired interpretation of this is in (Act_4:25-28) which asserts its fulfilment in the crucifixion of Christ.

2) The derision of Jehovah (Psa_2:4) that men should suppose it possible to set aside His covenant (2Sa_7:8-17) and oath (Psa_89:34-37).

3) The vexation (Psa_2:5) (to be fully fulfilled more completely in the tribulation (Mat_24:29) which immediately precedes the return of the King).

4) The establishment of the rejected King upon Zion (Psa_2:6).

5) The subjection of the earth to the King's rule (Psa_2:7-9) and

6) the present appeal to the world powers. (Psa_2:10-12).

The main thought is pursued through the whole of it - the exalted claims and ultimate triumph of him who is here called “the Anointed;” the vanity of opposition to his decrees; and the duty and advantage of yielding to his authority. The psalm, in its construction, is one of the most perfect in the Book of Psalms, according to the special ideal of Hebrew poetry.

Some New Testament references
Acts 4 (above) and Acts 13 show the link with this psalm and the Messiah. Paul notes that it was a doctrine of the Old Testament that the Messiah was to rise from the dead. Acts 13:32-33 And we preach the gospel to you, the promise made to the fathers, this God has fulfilled to us their children, raising up Jesus, as also it is written in the second Psalm, "You are My Son, this day I have begotten You.” And again, the same passage is quoted by Paul to establish the exalted rank of the Messiah as being above the angels: Hebrews 1:5 For to which of the angels did He say at any time, "You are My Son, this day I have begotten You?" And again, "I will be to Him a Father, and He shall be to Me a Son?"

The psalm had an original and exclusive reference to the Messiah as shown by:

1) It is so applied in the New Testament, and is referred to in no other way.

In Act_4:24-27, the apostles quote the first verses of the psalm, and referring them to Christ: Acts 4:24-7 And having heard, they lifted up their voice to God with one accord and said, Lord, You are the God who made the heaven and earth, and the sea, and all that is in them; who by the mouth of Your servant David has said, "Why did the nations rage and the people imagine vain things? The kings of the earth stood up, and the rulers were gathered together against the Lord and against His Christ." For truly, against Your holy child Jesus, whom You have anointed, both Herod and Pontius Pilate, with the nations, and the people of Israel, were gathered together

Again, the psalm is quoted by Paul Act_13:32-33 as applicable to Christ, and with reference to the fact that it was a doctrine of the Old Testament that the Messiah was to rise from the dead: Acts 13:32-33 And we preach the gospel to you, the promise made to the fathers, this God has fulfilled to us their children, raising up Jesus, as also it is written in the second Psalm, "You are My Son, this day I have begotten You."

And again, in Heb_1:5, the same passage is quoted by Paul to establish the exalted rank of the Messiah as being above the angels: Hebrews 1:5 For to which of the angels did He say at any time, "You are My Son, this day I have begotten You?" And again, "I will be to Him a Father, and He shall be to Me a Son?"

2) In the older Jewish writings, the Talmud, etc., there is a variety of passages in which the Messianic interpretation is given to the psalm.

3) That it refers to the Messiah is manifest from the psalm itself.

a) It cannot be applied to David, or to any other earthly king; that is, there are expressions in it which cannot be applied with any degree of propriety to any earthly monarch whatever.

b) The psalm agrees with the account of the Messiah, or is in its general structure and details applicable to him.
 

[ayin jade]

Psa 2:1 Why do the heathen rage, and the people imagine a vain thing?

Nations—heathens, gentiles.

Meditate—in this, meditate implies a calmness not intended by the psalmist. The word is not precisely translated in English, but the meaning is a deliberate thinking about, a planning of a vain thing. What is implied here of the particular plans against the Messiah, is true of all the purposes of sinners, when they array themselves against God. An ample fulfillment of this occurred in the opposition to him when he came in the flesh, and in the resistance everywhere made since his death to his reign upon the earth. Nothing has produced more agitation in the world and nothing still excites more determined resistance. Note Acts 17:5-7 But the disobeying Jews becoming jealous, and having taken aside some wicked men of the market-loafers, and gathering a crowd, they set all the city in an uproar. And coming on the house of Jason, they sought to bring them out to the mob. And not finding them, they drew Jason and certain brothers before the city judges, crying, These who have turned the world upside down have come here too, whom Jason has received. And these all act contrary to the decrees of Caesar, saying that there is another king, Jesus.

The truths taught in this verse are:

1) that sinners are opposed - even so much as to produce violent agitation of mind, and a fixed and determined purpose - to the plans and decrees of God, especially with respect to the reign of the Messiah; and

2) that their plans to resist this will be vain and ineffectual.

Rage- to make a noise or tumult, and would be expressive of violent commotion or agitation. The Hebrew verb is not expressive of an internal feeling, but of outward agitation. There may be an allusion to the rolling and roaring of the sea, often used as an emblem of popular commotion, both in the Scriptures and the classics. The past tense of this verb (why have they raged?) refers to the commotion as already begun, while the future in the next clause expresses its continuance.

The psalmist here sees the nations in violent agitation or commotion, as if under high excitement, engaged in accomplishing some purpose - rushing on to secure something, or to prevent something.

And the peoples- a word expressing the same idea, that of people, or nations “heathen” according to the laws of Hebrew parallelism in poetry.

A vain thing - That which will prove to be a vain thing, or a thing which they cannot accomplish.

A side note:
Regarding vain things the heathens plan against the Lord:
A medal was struck by Diocletian, which still remains bearing the inscription, “The name of Christians being extinguished.”

And in Spain, two monumental pillars were raised, on which were written:
I. “Diocletian Jovian. Maximian Herculeus Cæsares Augusti, for having extended the Roman Empire in the east and the west, and for having extinguished the name of Christians, who brought the Republic to ruin.”
II. “Diocletian Jovian Maximian Herculeus Cæsares Augusti, for having adopted Galerius in the east, for having everywhere abolished the superstition of Christ, for having extended the worship of the gods.”
 

[ayin jade]

Psa 2:2 The kings of the earth set themselves, and the rulers take counsel together, against the LORD, and against his anointed, saying,

Compare to this verse from Revelation where Jesus is the triumphant ruler of the rulers. Jesus is ruler over all the peoples of the earth: Revelation 1:5 even from Jesus Christ the faithful Witness, the First-born from the dead and the Ruler of the kings of the earth. To Him who loved us and washed us from our sins in His own blood,

This verse is designed to give a more specific form to the general statement in verse1. The word “kings” here is a general term, which would be applicable to all rulers

Set themselves - Or, take their stand. It is the idea of taking a stand, or of setting themselves in defiance against Him. The attitude here is that of firm or determined resistance.

And against his Anointed - meshîychô - his Messiah: hence, our word Messiah, or Christ. The word means “Anointed,” and the allusion is to the custom of anointing kings and priests with holy oil when setting them apart to office, or consecrating them to their work.

anointed--Hebrew, "Messiah"; Greek, "Christ". Anointing, as an emblem of the gifts of the Holy Spirit, was conferred on prophets (Isa_6:1); priests Exo 30:30 and kings (1Sa_10:1; 1Sa_16:13; 1Ki_1:39). Hence this title well suited Him who holds all these offices, and was generally used by the Jews before His coming, to denote Him.

Psa 2:3 Let us break their bands asunder, and cast away their cords from us.

break their bands --The figure is probably taken from fastening a yoke on oxen, or the bands or cords which were used in plowing - the bands of the yoke being significant of their subjection to the authority or will of another. The same figure is used by the Saviour in Matthew 11:29 Take My yoke on you and learn of Me, for I am meek and lowly in heart, and you shall find rest to your souls.

And cast away their cords from us - The same idea under another form - the cords referring not to that which would bind them as prisoners, but to the ropes or thongs which bound oxen to the plow; and, hence, to that which would bind men to the service of God. The word translated “cords” is a stronger word than that which is rendered bands.

Together, the expressions refer to the purpose among men to cast off the government of God, and especially that part of his administration which refers to his purpose to establish a kingdom under the Messiah. It thus indicates a prevalent state of the human mind as being impatient of the restraints and authority of God, and especially of the dominion of his Son, anointed as King.
 

[ayin jade]

Psa 2:4 He that sitteth in the heavens shall laugh: the Lord shall have them in derision.

His being there is mentioned in opposition to the kings of the earth, and the people in it; and to show the vast distance there is between them, and how they are as nothing to him, and how vain and fruitless their attempts must be against him and his Messiah: and his sitting there still and quiet, serene and undisturbed, is opposed to the running to and fro, and the tumultuous and riotous assembling of the Heathen.

He that sitteth in the heavens - God, represented as having his home, his seat, his throne in heaven, and thence administering the affairs of the world.

This verse commences the second strophe or stanza of the psalm; and this strophe Psa_2:4-6 corresponds with the first Psa_2:1-3 in its structure. The former describes the feelings and purposes of those who would cast off the government of God; this describes the feelings and purposes of God in the same order, for in each case the psalmist describes what is done, and then what is said: the nations rage tumultuously Psa_2:1-2, and then say Psa_2:3, “Let us break their bands.” God sits calmly in the heavens, smiling on their vain attempts Psa_2:4, and then solemnly declares Psa_2:5-6 that, in spite of all their opposition, he “has set his King upon his holy hill of Zion.” There is much sublimity in this description. While men rage and are tumultuous in opposing his plans, he sits calm and undisturbed in his own heaven.

The truth taught in this verse is, that God will carry forward his own plans in spite of all the attempts of men to thwart them. He sits undisturbed and unmoved in heaven while men rage against him, and while they combine to cast off his authority.

Psa 2:5 Then shall he speak unto them in his wrath, and vex them in his sore displeasure.

and vex them in his sore displeasure; or "in the heat of his anger" Deuteronomy 29:24 even all nations shall say, Why has Jehovah done this to this land? For what is the heat of this great anger?

Psa 2:6 Yet have I set my king upon my holy hill of Zion.

I have set My king - The word rendered set - nâsak - means, literally, to pour, to pour out, as in making a libation to the Deity, Exodus 30:9 You shall offer no strange incense on it, nor burnt sacrifice, nor meal offering. Neither shall you pour drink offering on it. Hosea 9:4 They shall not pour wine to Jehovah, nor shall they be pleasing to Him. Their sacrifices shall be like the bread of sorrows to them; all who eat of them shall be defiled. For their bread is for their soul, it shall not come into the house of Jehovah; then to pour out oil in anointing a king or priest, and hence, to consecrate, to inaugurate, etc. The idea here is, that He had solemnly inaugurated or constituted the Messiah as king; that is, that He had formed the purpose to do it, and He therefore speaks as if it were already done. The words “my King” refer, of course, to the anointed One, the Messiah.

Upon my holy hill of Zion - Zion was the southern hill in the city of Jerusalem. It was the highest of the hills on which the city was built. It was made by David the capital of his kingdom, and was hence called the city of David. By the poets and prophets it is often put for Jerusalem itself, Isa_2:3; Isa_8:18; Isa_10:24; Isa_33:14, et al. It did not obtain this distinction until it was taken by David from the Jebusites, 2Sa_5:5-9; 1Ch_11:4-8. To that place David removed the ark of the covenant, and there he built an altar to the Lord in the threshing-floor of Araunah the Jebusite, 2Sa_24:15-25. Zion became thenceforward the metropolis of the kingdom, and the name was transferred to the entire city. It is to this that the passage here refers; and the meaning is, that in that metropolis or capital God had constituted his Messiah king, or had appointed him to reign over his people. Zion was called the “holy hill,” or “the hill of my holiness”, because it was set apart as the seat of the theocracy, or the residence of God, from the time that David removed the ark there. That became the place where God reigned, and where his worship was celebrated. This must refer to the Messiah, and to the fact that God had set him apart to reign over his people, and thence over all the earth.

I have set My king -- He did not make himself a King, nor was he made so by men; but he was set up, or "anointed" by God the Father, and may refer either to the inauguration of Christ into his kingly office, and his investiture with it from all eternity, as in Proverbs 8:23 I was anointed from everlasting, from the beginning, before the earth ever was, where the same word is used as here; and anointing with oil being a ceremony performed at the installment of kings into their office.
 

[ayin jade]

Psa 2:7 I will declare the decree: the LORD hath said unto me, Thou art my Son; this day have I begotten thee.

The first strophe or stanza Psa_2:1-3 is closed with a statement made by the rebels of their intention or design; the second Psa_2:4-6 with a statement of the purpose of the Lord; the third is introduced by this declaration of the Messiah himself. The change of the persons speaking gives a dramatic interest to the whole psalm. There can be no doubt that the word “I” here refers to the Messiah. The word decree - chôq - means properly something decreed, prescribed, appointed. Thus it is equivalent to law, statute, ordinance. Here it refers not to a law which he was to obey, but to an ordinance or statute respecting his reign: the solemn purpose of God in regard to the kingdom which the Messiah was to set up; the constitution of his kingdom.

This shows two things:
1) that He was to be regarded and acknowledged as His Son, or to have that rank and dignity (verse 7) and
2) that the pagan and the uttermost parts of the earth were to be given Him for a possession, that His reign was to extend over all the world (verse 8)

The word “declare” here means that he would give utterance to, or that he would now himself make a statement in explanation of the reason why God had determined to establish him as King on his holy hill of Zion. There is great beauty in thus introducing the Messiah himself as making this declaration, presenting it now in the form of a solemn covenant or pledge. The determination of God Psa_2:6 to establish him as King on his holy hill is thus seen not to be arbitrary, but to be in fulfillment of a solemn promise made long before, and is therefore an illustration of his covenant faithfulness and truth.

This day - The language, indeed, in the connection in which it is found, does, as remarked above, demonstrate that he had a pre-existence, since it is addressed to him as the result of a decree or covenant made with him by God, and as the foundation of the purpose to set him as King on the hill of Zion. The words “this day” would naturally refer to that time when this “decree” was made, or this covenant formed; and as that was before the creation of the world. He is speaking of this as a purpose before he came into the world; it was executed, or carried into effect, by his resurrection from the dead, and by the exaltation consequent on that. Ephesians 1:20-22 which He worked in Christ in raising Him from the dead, and He seated Him at His right hand in the heavenlies, far above all principality and authority and power and dominion, and every name being named, not only in this world, but also in the coming age. And He has put all things under His feet and gave Him to be Head over all things to the church.

today I have begotten You --This signifies merely that He who was from the beginning and was obscurely shadowed forth under the law, from the time when He was manifested with clear intimation of His rank, was acknowledged as the Son of God. John 1:14 And the Word became flesh, and tabernacled among us. And we beheld His glory, the glory as of the only begotten of the Father, full of grace and of truth.

He has his right to rule from what God said to him, by whose word all things were made and are governed. Christ here makes a two-fold title to his kingdom: -

1. A title by inheritance (Psa_2:7): Thou art my Son, this day have I begotten thee. This scripture the apostle quotes (Heb_1:5) to prove that Christ has a more excellent name than the angels, but that he obtained it by inheritance, Psa_2:4. He is the Son of God, not by adoption, but his begotten Son, the only begotten of the Father, Joh_1:14.

2. A title by agreement, Psa_2:8, Psa_2:9. The agreement is, in short, this: the Son must undertake the office of an intercessor, and, upon that condition, he shall have the honor and power of a universal monarch; Isaiah 53:12 Therefore I will divide to Him with the great, and He shall divide the spoil with the strong; because He has poured out His soul to death; and He was counted among the transgressors; and He bore the sin of many, and made intercession for transgressors. Zechariah 6:13 Even He shall build the temple of Jehovah; and He shall bear the glory, and shall sit and rule on His throne. And He shall be a priest on His throne; and the counsel of peace shall be between them both.

You are My Son – repeated at the baptism of Jesus in Matthew 3:17 And lo, a voice from Heaven, saying, This is My beloved Son, in whom I am well pleased and at the transfiguration Matthew 17:5 While he yet spoke, behold, a bright cloud overshadowed them. And behold a voice out of the cloud which said, This is My beloved Son in whom I am well pleased, hear Him.
 

[ayin jade]

Psa 2:8 Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession.

For thine inheritance - He had constituted him as his Son, and hence, it was proper to speak of him as the heir of all things.

Psa 2:9 Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel.

Thou shalt break them with a rod of iron – His enemies. The idea is that He would crush and subdue all his foes. He would have absolute power, and the grant which had been made to him would be accompanied with authority sufficient to hold it.

Isa_11:4 : “He shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked.” So Psa_110:6 : “He shall judge among the heathen; he shall fill the places with the dead bodies.” So, likewise, Rev_19:15 : “And out of his mouth goeth a sharp sword, that with it he should smite the nations; and he shall rule them with a rod of iron; and he treadeth the winepress of the fierceness and wrath of Almighty God.” So also in Matt. 25, and elsewhere, it is said that he will come to judgment, and will consign all his foes to appropriate punishment.

Thou shalt dash them in pieces - The same idea is here expressed in another form, but indicating more particularly the ease with which it would be done. The word rendered “dash them in pieces” means to break in pieces as an earthen vessel, 
Judges 7:20 And the three companies blew the ram's horns and broke the pitchers and held the torches in their left hands and the ram's horns in their right hands to blow. And they cried, A sword for Jehovah and for Gideon! 
Isaiah 45:9 Woe to him who fights with the One who formed him, a potsherd among the potsherds of the earth! Shall the clay say to its former, What are you making? Or your work, He has no hands?
Jeremiah 22:28 Is this man Coniah a despised broken jar? Is he a vessel in which there is no pleasure? Why are they cast out, he and his seed, and are cast into a land which they do not know?
Jeremiah 19:11 and shall say to them, So says Jehovah of Hosts, Even so I will break this people of this city, as one breaks a potter's vessel that cannot be made whole again. And they shall bury them in Tophet until there is no place left to bury. 
Revelation 2:27 And he will rule them with a rod of iron, as the vessels of a potter they will be broken to pieces, even as I received from My Father.

Like a potter’s vessel - A vessel or instrument made by a potter; a vessel made of clay. This is easily broken, and especially with a rod of iron, and the idea here is that he would crush and subdue his enemies as easily as this could be done. Consider the references to people being the product of the potter. 
Isaiah 64:8 But now, O Jehovah, You are our Father; we are the clay, and You are our Former; and we all are the work of Your hand. 
Jeremiah 18:6 O house of Israel, can I not do with you as this potter? says Jehovah. Behold, As the clay in the potter's hands, so are you in My hand, O house of Israel.
Romans 9:21 Does not the potter have power over the clay, from the same lump to make one vessel to honor and another to dishonor?

The “rod” has a variety of meanings in Scripture. It might be of different materials, as it was employed for different purposes. At an early period, a wooden rod came into use as one of the insignia of royalty, under the name of sceptre. By degrees the sceptre grew in importance, and was regarded as characteristic of an empire, or of the reign of some particular king. A golden sceptre denoted wealth and pomp. The right, or straight sceptre of which we read in Psa_45:6, is expressive of the justice and uprightness, the truth and equity, which shall distinguish Messiah's reign, after his kingdom on earth has been established. But when it is said in Rev_19:15, that he, “whose name is called the Word of God,” will smite the nations, and “rule them with a rod of iron,” if the rod signifies “his sceptre,” then the “iron” of which it is made must be designed to express the severity of the judgments which this omnipotent “King of kings” will inflict on all who resist his authority, although represented as in the hands of a king, as an instrument of correction and punishment as well. When the correcting rod, which usually was a wand or cane, is represented, as in thePsa_2:1-12, to be of “iron” it only indicates how weighty, how severe, how effectual the threatened chastisement will be - it will not merely bruise, but it will break. “Thou shalt break them with a rod of iron.”

His enemies shall be subject to His terrible power, Job 4:9 By the blast of God they perish, and by the breath of His nostrils they are destroyed. 2Thessalonians 2:8 And then the lawless one will be revealed, whom the Lord shall consume with the breath of His mouth and shall destroy with the brightness of His coming, as His people to His grace Psalms 110:2-3 Jehovah shall send the rod of Your strength out of Zion; rule in the midst of Your enemies. Your people shall be willing in the day of Your power, in holy adornment from the womb of the morning: You have the dew of Your youth.
 

[ayin jade]

Psa 2:10 Be wise now therefore, O ye kings: be instructed, ye judges of the earth.

Be wise now, therefore, O ye kings - This is to be understood as the language of the psalmist. It is an exhortation addressed to the rulers and princes whom the psalmist saw engaged in opposition to the purpose of God in verses 1-3. The psalmist cautions them to take warning, in view of what must certainly come upon the enemies of the Messiah; to cease their vain attempts to oppose his reign, and, by a timely submission to him, to escape the doom that must come upon his foes.

Be instructed - The word used here, and rendered “be instructed,” means properly to chastise, chasten, correct; and it here means, be admonished, exhorted, or warned.

We are exorted to:
I. To reverence God and to stand in awe of him, Psa_2:11.
II. To welcome Jesus Christ and to submit to him, Psa_2:12.

Psa 2:11 Serve the LORD with fear, and rejoice with trembling.

And rejoice with trembling - The word used gîyl means properly to move in a circle, to revolve; and then to dance in a circle, to exult, to rejoice. Then it means to tremble, to fear, from the leaping or palpitation of the heart Job_37:1; Hos_10:5; Psa_29:6. It means that they should welcome the purposes of God, and exult in his reign, but that it should be done with a suitable apprehension of his majesty and power, and with the reverence which becomes the public acknowledgment of God.

With trembling - With reverence and awe. The duty here enjoined on kings and rulers is that of welcoming the purposes of God, and of bringing their influence.
 

[ayin jade]

Psa 2:12 Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little. Blessed are all they that put their trust in him.

Kiss the Son, not with a betraying kiss, as Judas kissed him, but with a believing kiss.

1.) With a kiss of agreement and reconciliation. Kiss, and be friends, as Jacob and Esau; let the quarrel between us and God terminate; let the acts of hostility cease, and let us be at peace with God in Christ, who is our peace.

2.) With a kiss of adoration and religious worship. Those that worshipped idols kissed them, 1Ki_19:18; Hos_13:2. Let us study how to do honor to the Lord Jesus, and to give unto him the glory due unto his name. He is thy Lord, and worship thou him, Psa_45:11. We must worship the Lamb, as well as him that sits on the throne, Rev_5:9-13.

3.) With a kiss of affection and sincere love: “Kiss the Son; enter into a covenant of friendship with him, and let him be very dear and precious to you; love him above all, love him in sincerity, love him much, as she did to whom much was forgiven, and, in token of it, kissed his feet,” Luk_7:38.

4.) With a kiss of allegiance and loyalty, as Samuel kissed Saul, 1Sa_10:1. Swear fealty and homage to him, submit to his government, take his yoke upon you, and give up yourselves to be governed by his laws, disposed of by his providence, and entirely devoted to his interest.

Kiss the Son - The word “kiss” here is used in accordance with the ancient mode of doing homage or allegiance to a king, 1Samuel 10:1 And Samuel took a vial of oil and poured on his head, and kissed him, and said, Is it not because Jehovah has anointed you for a leader over His inheritance? It was also the mode of rendering homage to an idol, 1Ki_19:18; Hos_13:2; Job_31:27. The meaning here is that they should express their allegiance to the Son of God, or recognize him as the authorized King, with suitable expressions of submission and allegiance; that they should receive him as King, and submit to his reign.

Blessed are all they that put their trust in him - people of every age and every land and in all conceivable circumstances - are blessed who put their trust in him. All need him as a Saviour; all will find him to be a Saviour adapted to their wants. This great truth is stated everywhere in the Bible; and to induce the children of men - weak, and guilty, and helpless - to put their trust in the Son of God, is the great design of all the communications which God has made to mankind.

An earnest invitation
1. The command-- Kiss the Son
2. The argument.-- lest He be angry, and you perish from the way, when His wrath is kindled in but a little time
3. The benediction upon the obedient.-- Blessed are all who put their trust in Him

and ye perish from the way; the Syriac version renders it "from his way", the Son's way; and the Septuagint and Vulgate Latin versions "from the righteous way"; and the Arabic version "from the way of righteousness"; or "as to the way", all to one sense; meaning that way of righteousness, salvation and eternal life
 

[ayin jade]

These are just my study notes based on reading many commentaries. I read a chapter then I go over it verse by verse. I read through commentaries etc to glean background information, rejecting what does not seem correct and keeping what does. I mix it up, add some of my own, interspersed with paragraphs from the commentaries. The commentaries and all my notes are what I post with each verse. For copyright purposes, I use the KJV since it is not copyrighted in the US, (although sometimes I use a few verses from other versions within copyright limits) and for posting publicly, I use commentaries whose copyrights are open. When reading my study/ studies, I encourage you to use whichever version of the bible you are most comfortable with. I used the following commentaries: John Wesley's Explanatory Notes; Treasury of Scriptural Knowledge; Spurgeon's A Treasury of David; Jamieson, Fausset and Brown Commentary; Keil and Delitzsch Commentary on the Old Testament; Matthew Henry's Concise Commentary; Albert Barnes Notes on the Bible; Adam Clarke's Commentary on the Bible; John Gill's Exposition of the Entire Bible and Strong's Concordance. I have read modern commentaries but have not posted from them in my public studies.
 

[TrevorL]

Greetings ayin jade,

 

I was interested in reading your exposition of Psalm 2. I find the Psalms very interesting and instructive. I have studied similar to your method with a few Psalms, Psalm 1, 8, 145 and a few others but now you have awakened my interest in Psalm 2 and your notes will be helpful.

 

It is interesting to compare the difference between Psalm 1 and Psalm 2. Psalm 1 sets out the wicked and the righteous (one) in almost a formal comparison, using figurative language and states their ultimate destiny. Psalm 2 in a sense deals with the same subject in a dramatic way, with real life events.   

 

On ‎16‎/‎08‎/‎2016 at 8:49 AM, ayin jade said:

Psa 2:6 Yet have I set my king upon my holy hill of Zion.

I have yet to fully analyse what you have stated, but from my initial assessment I would see the greater fulfilment of this Psalm occurring at the Second Coming of Jesus, when he will come to sit upon the throne of David in literal Mount Zion and as a result the nations will at first oppose him. But he will be triumphant and rule over the earth from Jerusalem during the 1000 years.

 

Kind regards

Trevor