The circumstances which called forth this Psalm stand out clearly. A king of Israel, recently placed upon the throne, and consecrated by the solemn rite of anointing to be Jehovah’s representative in the government of His people, is menaced by a confederacy of subject nations, threatening to revolt and cast off their allegiance. The moment is critical: but his cause is Jehovah’s; their endeavour is futile. He asserts his high claims; and the nations are exhorted to yield a willing submission, and avoid the destruction which awaits rebels against the authority of Jehovah.

Who then was the king? and what was the occasion referred to? The king’s consciousness of his high calling, and the confidence with which he appeals to the divine promise, point to a time when that promise was still recent, and the lofty ideal of the theocratic kingdom had not been blurred and defaced by failure and defeat. For such a time we must go back to the reigns of David and Solomon.

(1) The language of Acts 4:25 does not decide the question, for ‘David’ in the N.T. may mean no more than ‘the Psalter’ (Hebrews 4:7) or ‘a Psalmist.’ The older commentators however attribute the Psalm to David, and suppose the occasion to have been the attack of the Philistines shortly after he was anointed king over all Israel (2 Samuel 5:17 ff.), or of the confederacy of Ammonites and Syrians described in 2 Samuel 10. But the Psalm speaks plainly (Psalm 2:3) of subject nations, while the Philistines certainly were not David’s subjects at the time, and it is doubtful if the Syrians were. See note on 2 Samuel 10.

(2) On the other hand there is good reason for supposing that Solomon was the king referred to. He was anointed at Gihon, and solemnly enthroned on Zion (1 Kings 1:45). Zion was already ‘Jehovah’s holy mountain’ in virtue of the presence of the Ark there. So strongly was the theocratic character of the kingdom then realised that he is said to have sat ‘on the throne of Jehovah’ (1 Chronicles 29:23; cp. Psalm 28:5). The Psalm is based upon the great promise in 2 Samuel 7:12 ff., which, although not limited to Solomon, would naturally be claimed by him with special confidence. Solomon succeeded to the great kingdom which his father had built up. But he was young. The succession was disputed. What more likely than that some of the subject nations should threaten to revolt upon his accession? Hadad’s request (1 Kings 11:21) shews that his enemies thought that their opportunity was come. It is true that we have no account of any such revolt in the Historical Books. But their records are incomplete and fragmentary; and the language of the Psalm implies that the revolt was only threatened, and had not as yet broken out into open war. There was still hope that wiser counsels might prevail (Psalm 2:10 ff.); and if they did, we should hardly expect to find any reference in Kings and Chron. to a mere threat of rebellion. Moreover, though Solomon’s reign was on the whole peaceful, there are incidental notices which make it plain that it was not uniformly and universally so. He made great military preparations (1 Kings 4:26; 1 Kings 9:15 ff; 1 Kings 11:27, 2 Chronicles 8:5 ff.), and engaged in wars (2 Chronicles 8:3); and Hadad and Rezon succeeded in ‘doing him mischief’ (1 Kings 11:21-25).

(3) The conjectures which refer the Psalm to a later occasion have but little probability. The confederacy of Pekah and Rezin against Ahaz (Isaiah 7); and the invasion of Judah by the Moabites and their allies (2 Chronicles 20) have been suggested: but neither of these was a revolt of subject nations.

The question still remains whether Solomon was himself the writer. The king and the poet appear to be identified in Psalm 2:7 ff.; but in such a highly dramatic Psalm, it is at least possible that the poet might introduce the king as a speaker, as he introduces the nations (Psalm 2:3), and Jehovah (Psalm 2:6).

The particular historical reference is however of relatively small moment compared with the typical application of the Psalm to the Kingdom of Christ. To understand this, it is necessary to realise the peculiar position of the Israelite king. Israel was Jehovah’s son, His firstborn (Exodus 4:22; Deuteronomy 32:6); and Israel’s king, as the ruler and representative of the people, was adopted by Jehovah as His son, His firstborn (2 Samuel 7:13 ff.; Psalm 89:26-27). It was a moral relationship, sharply distinguished from the supposed descent of kings and heroes from gods in the heathen world in virtue of which they styled themselves Zeus-born, sons of Zeus, and the like. It involved on the one side fatherly love and protection, on the other filial obedience and devotion.

The king moreover was not an absolute monarch in his own right. He was the Anointed of Jehovah, His viceroy and earthly representative. To him therefore was given not only the sovereignty over Israel, but the sovereignty over the nations. Rebellion against him was rebellion against Jehovah.

Thus, as the adopted son of Jehovah and His Anointed King, he was the type of the eternal Son of God, the ‘Lord’s Christ.’ Then, as successive kings of David’s line failed to realise their high destiny, men were taught to look for the coming of One who should fulfil the Divine words of promise, giving them a meaning and a reality beyond hope and imagination. See Introd. p. lxxvi ff.

This Psalm then is typical and prophetic of the rebellion of the kingdoms of the world against the kingdom of Christ, and of the final triumph of the kingdom of Christ. To Him all nations are given for an inheritance; if they will not submit He must judge them. This typical meaning does not however exclude (as some commentators think), but rather requires, a historic foundation for the Psalm.

In connexion with this Psalm should be studied 2 Samuel 7; Psalms 89; and Psalms 21, 45, 72, 110.

The references to this Psalm in the N.T. should be carefully examined.

(1) In Acts 4:25-28, Psalm 2:1-2 are applied to the confederate hostility of Jews and Gentiles against Christ.

(2) Psalm 2:7 was quoted by St Paul at Antioch (Acts 13:33) as fulfilled in the Resurrection of Christ (cp. Romans 1:4): and in the Epistle to the Hebrews the words are cited (the Messianic reference of the Psalm being evidently generally admitted) to describe the superiority of the Son to angels (Psalm 1:5): and as a declaration of the Divine sonship of Christ, in connexion with the proof of the Divine origin of His high-priesthood (Psalm 5:5).[2]

[2] In D and cognate authorities the words, “Thou art my son, this day have I begotten thee” are substituted for “Thou art my beloved son, in thee I am well pleased,” in Luke 3:22. This was also the reading of the Ebionite Gospel.

(3) It contains the titles ‘my Son’ (Matthew 3:17), and ‘the Lord’s Christ’ (Luke 2:26), which describe the nature and office of the Messiah. Comp. Matthew 16:16 : John 20:31.

(4) Its language is repeatedly borrowed in the Revelation, the great epic of the conflict and triumph of Christ’s kingdom. He ‘rules the nations with a rod of iron’ (Revelation 12:5; Revelation 19:15); and delegates the same power to His servants (Revelation 2:26-27). ‘Kings of the earth’ occurs no less than nine times in this book (Psalm 1:5, &c). ‘He that sitteth in the heavens’ is the central figure there (Psalm 4:2 and frequently).

These quotations sufficiently explain the choice of the Psalm as one of the Proper Psalms for Easter Day.

In a few Heb. MSS. the Second Psalm is reckoned as the First, the First being treated as an independent prologue to the whole book; in a few other MSS. the two are united. Origen says that this was the case in one of two copies he had seen (Op. ii. 537): and there was an ancient Jewish saying, “The first Psalm begins with blessing (Psalm 1:1), and ends with blessing” (Psalm 2:12). Some recensions of the LXX appear to have followed this arrangement, though Origen speaks as if all the Greek copies with which he was acquainted divided the two Psalms. Justin Martyr in his Apology (i. 40) cites Psalms 1, 2 as a continuous prophecy, and in Acts 13:33 D and cognate authorities representing the ‘Western’ text, read, ‘in the first Psalm.’

But though there are points of contact in phraseology (blessed, Psalm 1:1, Psalm 2:12; meditate, Psalm 1:2, Psalm 2:1; perish connected with way, Psalm 1:6; Psalm 2:12); they are clearly distinct in style and character. Psalms 1 is the calm expression of a general truth; Psalms 2 springs out of a special occasion; it is full of movement, and has a correspondingly vigorous rhythm. Probably the absence of a title to Psalms 2 (contrary to the usual practice of Book I) accounts for its having been joined to Psalms 1.

The Psalm is dramatic in form. The scene changes. Different persons are introduced as speakers. Its structure is definite and artistic. It consists of four stanzas, each (except the second) of seven lines.

i. The poet contemplates with astonishment the tumult of the nations, mustering with the vain idea of revolt from their allegiance (Psalm 2:1-3).

ii. But looking from earth to heaven he beholds Jehovah enthroned in majesty. He mocks their puny efforts. He has but to speak, and they are paralysed (Psalm 2:4-6).

iii. The king speaks, and recites the solemn decree by which Jehovah has adopted him for His son, and given him the nations for is inheritance, with authority to subdue all opposition (Psalm 2:7-9).

iv. The poet concludes with an exhortation to the nations to yield willing submission, instead of resisting to their own destruction (Psalm 2:10-12).

1. Why] The Psalmist gazes on the great tumult of the nations mustering for war, till the sight forces from him this question of mingled astonishment and indignation. Their insurrection is at once causeless and hopeless.

the heathen] Better, as R.V., the nations. Gôyim, variously rendered in A.V. nations, heathen, Gentiles, denotes the non-Israelite nations as distinguished from and often in antagonism to the people of Jehovah. Sometimes the word has a moral significance and may rightly be rendered heathen.

rage] Rather, as in marg., tumultuously assemble; or, throng together. Cp. the cognate subst. in Psalm 64:2, insurrection, R.V. tumult, marg. throng.

the people] R.V. rightly, peoples. Comp. Psalm 44:2; Psalm 44:14.

imagine] Or, meditate: the same word as in Psalm 1:2; but in a bad sense, as in Psalm 38:12.

1–3. The muster of the nations and its design.

2. The kings of the earth] In contrast to ‘my king,’ Psalm 2:6. Cp. the use of the phrase in striking contexts, Psalm 76:12; Psalm 89:27; Psalm 102:15; Psalm 138:4; Psalm 148:11; Isaiah 24:21.

set themselves] The tenses of the original in Psalm 2:1-2 give a vividness and variety to the picture which can hardly be reproduced in translation. Rage and take counsel are perfects, representing the throng as already gathered, and the chiefs seated in divan together: imagine and set themselves are imperfects (the graphic, pictorial tense of Hebrew poetry), representing their plot in process of development. The rapid lively rhythm moreover well suggests the stir and tumult of the gathering host.

against the Lord] They would not deny that in making war upon Israel they were making war upon Israel’s God (2 Kings 18:32 ff.); but they little knew Whom they were defying (2 Kings 19:22 ff.).

3. The words of the kings and rulers exhorting one another to cast off the yoke of subjection. Bands are the fastenings by which the yoke was secured upon the neck (Jeremiah 27:2; Jeremiah 30:8; Nahum 1:13; &c.): cords are perhaps merely synonymous with bands: but as the language of the previous clause is derived from the figure of an ox yoked for ploughing, cords may naturally be understood to mean the reins by which the animal was guided and kept under control. Cp. Job 39:10; Hosea 11:4.

4. He that sitteth in the heavens] Enthroned in majesty (Psalm 123:1), but withal watching and controlling the course of events upon the earth (Psalm 11:4; Psalm 103:19; Psalm 113:4 ff.; Revelation 5:13; Revelation 6:16).

shall laugh … shall have them in derision] Or, laugheth … mocketh at them. Cp. Psalm 37:13; Psalm 59:8; Proverbs 1:26. The O.T. uses human language of God without fear of lowering Him to a human level.

the Lord] This is the reading of 1611, restored by Dr Scrivener. Most editions, and R.V., have the Lord, in accordance with the Massoretic Text, which reads Adonai, not Jehovah. The variation is perhaps significant. God is spoken of as the sovereign ruler of the world, rather than as the covenant God of Israel.

4–6. The poet-seer draws aside the veil, and bids us look from earth to heaven. There the supreme Ruler of the world sits enthroned in majesty. With sovereign contempt He surveys these petty plottings, and when the moment comes confounds them with a word.

5. Then] There is a limit to the divine patience. He will not always look on in silence. If they persist in their folly He must speak, and His word (like that of His representative, Isaiah 11:4) is power.

vex] Trouble, confound, dismay, with panic terror, paralysing their efforts. Cp. Psalm 48:5; Psalm 83:15; Psalm 83:17.

in his sore displeasure] Lit. fiery wrath (Exodus 15:7), a word used almost exclusively of divine anger.

6. Yet have I set] R.V., Yet I have set. The first stanza ended with the defiant words of the rebels: the second stanza ends with the answer of Jehovah. The sentence is elliptical, and the pronoun is emphatic: ‘Why this uproar, when it is I Who have set up My king’ &c. The meaning of the word rendered set has been much disputed, but it certainly means set up, or appointed, not, as A.V. marg., anointed. Cp. Proverbs 8:23.

my king] A king appointed by Me, to rule over My people, as My representative. Cp. 1 Samuel 16:1.

my holy hill of Zion] Zion, the name of the ancient strong-hold which became the city of David (2 Samuel 5:7), consecrated by the presence of the Ark until the Temple was built, is the poetical and prophetical name for Jerusalem in its character as the holy city, the earthly dwelling-place of Jehovah, and the seat of the kingdom which He had established. For a discussion of the topographical difficulties connected with the site of Zion see Comm. on 2 Samuel, p. 239.

7. the decree] The solemn and authoritative edict, promulgated in the promise made to David and his house through Nathan (2 Samuel 7:12 ff).

hath said unto me] Better, said unto me (R.V.), or, said of me.

this day] The day when he was anointed king. If Nathan was (as is commonly supposed) Solomon’s tutor, he had no doubt trained him to a consciousness of his high calling; and when in concert with Zadok he anointed him (1 Kings 1:34), he would not fail to impress upon him the significance of the rite. Comp. David’s charge to him in 1 Chronicles 22:6 ff.

have I begotten thee] I is the emphatic word in the clause, contrasting the new sonship by adoption with the existing sonship by natural relation. The recognition of Christ’s eternal sonship in the Resurrection corresponds to the recognition of the king’s adoptive sonship in the rite of anointing (Acts 13:33; Romans 1:4).

7–9. Jehovah has acknowledged the king as His own: and now the king takes up Jehovah’s declaration, and appeals to the Divine decree of sonship, and the promise of world-wide dominion.

8. Ask of me] Inheritance is the natural right of sonship. Yet even the son must plead the promise and claim its fulfilment. Dominion over the nations is not expressly mentioned in 2 Samuel 7; but cp. Psalm 89:27.

inheritance … possession] Words frequently applied to the gift of Canaan to Israel (Genesis 17:8; Deuteronomy 4:21; Deuteronomy 32:49). Now the world shall be his with equal right. Jehovah is king of the world, and He offers His representative a world-wide dominion. Cp. Psalm 72:8; Zechariah 9:9-10.

9. Thou shalt break them with a rod of iron] A figure for the severity of the chastisement that awaits rebels. Or perhaps, ‘an iron sceptre’ (Psalm 45:6), symbol of a stern and irresistible rule. But the word rendered break them, if read with different vowels, may mean rule (lit. shepherd) them. so the LXX (and after it Revelation 2:27; Revelation 12:5; Revelation 19:15), Syriac, and Jerome. In this case rod will mean a shepherd’s staff (Micah 7:14), and the phrase will be an oxymoron.

a potter’s vessel] An emblem of easy, complete, irreparable destruction. The confederacy is shattered into fragments which cannot be reunited. Cp. Jeremiah 19:11; Isaiah 30:14; Proverbs 6:15.

10. Be wise now therefore] Now therefore should stand first, as in R.V., emphatically introducing the conclusion to be drawn from the statements of the preceding verses.

kings … judges of the earth] Not the rebel leaders of Psalm 2:2 exclusively, though the warning has a special significance for them, but all world-rulers, fudges = rulers generally, administration of justice being one of the most important functions of the king in early times. Cp. Psalm 148:11; Proverbs 8:16.

10–12. The poet speaks, drawing the lesson from the great truths which have been set forth. There is a better way. Submission may avert destruction. The leaders of the nations are exhorted to be wise in time, and accept the suzerainty of Jehovah instead of resisting until His wrath is kindled.

11. Serve] The context indicates that political submission to Jehovah in the person of His representative is primarily intended. Cp. Psalm 18:43; Psalm 72:11. But the wider meaning must not be excluded. Serve and fear are words constantly used with a religious meaning; and political submission to Israel is only the prelude to that spiritual submission of the nations to Jehovah, which is a constant element in the Messianic expectation of the O.T. Cp. Psalm 22:27-28; Psalm 67:7; Psalm 100:1 ff.; Psalm 102:15; &c.

rejoice with trembling] There is no need to alter the reading to tremble (Psalm 96:9) or to look for this meaning in the word rendered rejoice. Joyfulness tempered with reverent awe befits those who approach One so gracious yet so terrible. Cp. Psalm 97:1; Psalm 100:2; Hosea 3:5; Hosea 11:10-11; Hebrews 12:28. P.B.V. adds unto him with LXX and Vulg.

12. Kiss the Son] According to this rendering the exhortation to serve Jehovah is followed by an exhortation to pay homage to His representative. For the kiss of homage cp. 1 Samuel 10:1; 1 Kings 19:18; Job 31:27; Hosea 13:2. But this rendering must certainly be abandoned, (1) Not to mention some minor difficulties, it assumes that the Psalmist has used the Aramaic word bar for son (cp. Bar-jona, Bar-Jesus) instead of the usual Hebrew word ben. The only example of its use in the Hebrew of the O.T. (it is of course found in the Aramaic of Ezra and Daniel) is in Proverbs 31:2, a passage which contains other marked Aramaisms. No satisfactory reason has been suggested for its introduction here. We should not expect a poet to borrow a foreign word for son either for ‘emphasis’ or for ‘euphony.’

(2) None of the ancient Versions, with the exception of the Syriac, give this sense to the words. They represent two views as to the meaning, (a) The LXX, and of course the Versions dependent on it, render, Lay hold of instruction: and similarly the Targum, Receive instruction, (b) Symmachus and Jerome render, Worship purely; and to the same effect, but with his usual bald literalism, Aquila gives, Kiss choicely.

The Syriac gives the meaning Kiss the son: but its rendering is merely a transcription of the Hebrew words. The reading of the Ambrosian MS., which agrees with the rendering of the LXX, is a correction by a later hand to the reading of the Hexaplar Syriac.

Jerome was acquainted with the translation Worship the son, but rejected it as doubtful. The passage in his treatise against Ruffinus (i. 19) deserves quotation. He had been charged with inconsistency for translating Worship purely (adorate pure) in his Psalter, though he had given Worship the son (adorate filium) in his Commentary. After discussing the possible meanings of the words he concludes thus: “Why am I to blame, if I have given different translations of an ambiguous word? and while in my short commentary where there is opportunity for discussion I had said Worship the Son, in the text itself, to avoid all appearance of forced interpretation, and to leave no opening for Jewish cavils, I have said, Worship purely, or choicely; as Aquila also and Symmachus have translated it.”

It is however easier to shew that the rendering Kiss the Son is untenable, than to decide what rendering should be adopted. Bar (beside other senses inapplicable here) may mean choice, or, pure. Hence some commentators have adopted the renderings Worship the chosen one; or, Worship in purity (cp. Psalm 18:20; Psalm 18:24; Psalm 24:3-5). But the substantial agreement of the LXX and Targum points to the existence of a widely-spread early tradition as to the sense, and on the whole it seems best to follow their general direction and render, Embrace instruction, or perhaps, obedience. No rendering is free from difficulty, and it may be doubted whether the text is sound. But an exaggerated importance has frequently been attached to the words. The uncertainty as to their meaning does not affect the general drift of the Psalm, or its Messianic interpretation.

lest he be angry] The subject of the verb is Jehovah Himself. The verb is applied to God in all the thirteen passages where it occurs.

perish from the way] Rather, as R.V., perish in the way: find that your expedition leads only to ruin. Cp. Psalm 1:6. P.B.V. adds right from the LXX (ἐξ ὁδοῦ δικαίας).

when his wrath is kindled but a little] Better, For quickly (or easily) may his anger blaze forth. Kindled fails to give the idea of the Divine wrath blazing up to consume all adversaries. Cp. Psalm 83:14 f.; Isaiah 30:27.

Blessed are all they that put their trust in him] Rather, Happy are all they that take refuge in him: lit. seek asylum or shelter: cp. Jdg 9:15; Ruth 2:12 (R.V.); Psalm 7:1; Psalm 57:1. Here primarily, those are congratulated who place themselves under His protectorate by accepting the suzerainty of His king; but as in the preceding verse, the deeper spiritual sense must not be excluded. Cp. Psalm 34:8. Nahum 1:7 combines the thought with that of Psalm 1:6 a.