Unless otherwise stated, all citations are taken from the New International Version (NIV).
Psalm 2 is a messianic psalm or royal psalm. It warns the people of the world to watch for God’s Son—the “anointed king” (NET) or “anointed one” (NLT, CSB). This, of course, refers to God’s promised Messiah. Wilson writes, “The word ‘Messiah’ is taken from the Hebrew root mšḥ (‘anoint’) and means the ‘anointed one.’”[1]
Though David wrote this psalm according to Peter (Acts 4:25),[2] the ultimate fulfillment is in the Messiah. After all, David himself never inherited the world, nor did any of his descendants. Consequently, “the painful inadequacies of the actual kings helped to raise men’s eyes towards One to come.”[3] This is why Jewish interpreters regularly understood this to be a messianic psalm. After citing numerous rabbinical sources,[4] Guthrie writes, “Ps. 2:7 is applied consistently to the Messiah in the Jewish literature through several centuries. For the most part, the psalm is associated with hearty anticipation of Messiah’s coming and the vindication of God’s people before the unbelieving nations.”[5]
(2:1) Why do the nations conspire and the peoples plot in vain?
“Why…?” (lāmmâ) is a rhetorical question and “an exclamation of surprise.”[6] The revolt of the nation shocks David. Why can’t they see that they don’t have the power to overthrow God? And why can’t they see that God is good, loving, and gracious, while their rule is cruel, harsh, and destructive? So, why on Earth are they revolting against God?
Our modern age would do well to reflect on David’s astonishment. I don’t have the power to lead my life, and I don’t have the character to lead it either. Do you? Does anybody? Only God possesses these qualities of perfect leadership.
The psalmist doesn’t seem threatened by a world unified against God. Instead, he’s surprised that they would try such a foolish plot. Instead of “meditating” (hagah) on the word of God (Ps. 1:2), these kings “plot” (hagah) how to defeat God. The psalmist raises the question for the reader at the outset: Why would they make such an asinine decision?
(2:2-3) The kings of the earth rise up and the rulers band together against the LORD and against his anointed, saying, 3 “Let us break their chains and throw off their shackles.”
In the ancient Near East, the kings “considered themselves to be ‘divine’ monarchs.”[7] Even when encountering the true God, they still revert to this “god complex.”
“The rulers band together.” The nations are unified against God. This fits with various other accounts of the end of human history (Zech. 12:3; Rev. 13:7; 16:12-16). This describes a massive army against two persons: God the Father and God the Son. Jacobson and Tanner comment, “If this struggle were to be determined strictly by numbers, the kings and officials would obviously have the upper hand.”[8]
“Let us break their chains and throw off their shackles.” The “chains” and “shackles” refer to the yoke or harness that God—the King—places on us. These monarchs and kings want to break away from God’s rule and leadership. This Hebrew word for “break their chains” (nathaq) is used of Samson “tearing off” Delilah’s binding cords (Judg. 16:9, 12). The NLT captures this well: “Let us… free ourselves from slavery to God” (NLT)
The world hates God’s leadership and views it as oppressive. Of course, Jesus says that this is “easy… and light” (Mt. 11:30). Which view is correct?
Why do the NT authors apply this passage to Herod, the Romans, and even the Jewish leaders who had Jesus killed? (Acts 4:25-28) While this predictive won’t be ultimately fulfilled until the Second Coming, the early Christians saw a clear partial fulfillment in the death of Jesus.
“Let us break their chains and throw off their shackles.” Is this really how people respond to the leadership of God? Do they really consider it to be akin to imprisonment or slavery? If you’ve spent any time with people in Western culture recently, you already know the answer to these questions! Human nature is allergic to the leadership of God—especially when we get specific. Do you want God to lead your finances, your sex life, and your free time? Do you want him to challenge your opinion and perspective about how your life should go? When we get into the
What is God’s reaction? Nervous? Anxious? Insecure? Depressed?
(2:4) The One enthroned in heaven laughs; the Lord scoffs at them.
Even though hell is breaking loose on Earth, God isn’t worried or scared. Instead, of worrying about the armies of Earth challenging him, God laughs—in much the same way that a man would laugh at an army of fruit flies buzzing around his head.
God’s laughter refers to a mocking sort of laughter. The term is parallel with “scoffs” in line B. Thus, Gunn writes, “‘To laugh’ connotes a kind of sarcastic reaction.”[9]
While the kings are raging, God is laughing. He laughs because he knows what will happen to them: “The Lord laughs at him, for He sees his day is coming” (Ps. 37:13; cf. 59:6-8). What is God’s solution to this rebellion? Judgment? Not yet. Instead, he rebukes them by saying that he has installed his Messiah…
(2:5-6) He rebukes them in his anger and terrifies them in his wrath, saying, 6 “I have installed my king on Zion, my holy mountain.”
God’s “anger” (Gr. thumos) and “wrath” (Gr. orgē) are the translations into Greek from Hebrew. Of course, these are the words used by John to refer to the great tribulation of God’s anger (Rev. 11:18; 14:10, 19; 15:1, 7; 16:1, 19; 19:15).
God’s answer to these kings is to install his own King on the Earth. The word “installed” (nasak) literally means “to pour or pour out… to pour as a libation in installing a king.”[10] This might relate to the anointing of the King Messiah by God—officially making him the “Anointed One” or “Messiah.”
What does the Messiah have to say?
(2:7) I will proclaim the LORD’s decree: He said to me, “You are my son; today I have become your father.”
“You are my son.” In the Davidic Covenant (2 Sam. 7:11-14), God refers to a future descendant of David as his “son.” God say, “I will be his father, and he will be my son” (2 Sam. 7:14). Thus, it’s not surprising that Jewish interpreters held that this was a messianic psalm.
When did Jesus become God’s Son? Put simply, Jesus has always and always will be God’s Son. However, this event of becoming God’s Son is slightly confusing:
- Jesus he was announced as God’s Son at his Baptism (Mk. 1:11; Mt. 3:17; Lk. 3:22).
- Jesus was announced as God’s Son at his Transfiguration (Mt. 17:5).
- Jesus was publicly vindicated as God’s Son in the eyes of people at his Resurrection (Acts 13:33; Rom. 1:4). Jesus was “declared the Son of God with power by the resurrection from the dead” (Rom. 1:4 NASB).
- Jesus will be universally revealed as God’s Son when he returns. The book of Revelation cites Psalm 2 in connection with believers reigning with Christ (Rev. 2:26-27), as well as Christ reigning in his future Second Coming (Rev. 12:5; 19:15).
Since the NT authors connect this passage in numerous stages of Jesus’ life, we shouldn’t be too dogmatic on when Jesus was “declared” the Son of God. It might be that earlier declarations lead to later realities. Jesus was declared the Son at his baptism (Lk. 3:22), this was validated by his resurrection (Rom. 1:4; Acts 13:22), and he will rule as the Son in his second coming.
God’s “decree” refers to God’s command to install the Messiah (2 Sam. 7:14). Needless to say, a big gap occurred between David’s anointing (1 Sam. 16:1) and his coronation as king (2 Sam. 5:2). In David’s life, God declared him king long before he too the office of king.
This serves as an interesting parallel with Jesus: God announced Jesus as the king long before he will install him as the Conquering King at the Second Coming (Mt. 2:2; Jn. 1:49; Acts 13:33; Heb 1:5; 5:5). For instance, God announced Jesus as his Son at his baptism (Mt. 3:17), but he wasn’t vindicated in the eyes of people until his resurrection (Rom. 1:4). Gunn writes, “Therefore parallel to David’s experience, an extended period of time may exist between the Messiah’s anointing and His coronation.”[11]
(2:8) “Ask me, and I will make the nations your inheritance, the ends of the earth your possession.”
“Ask me.” Being the Son of God (v.7) gives the Messiah rights to ask whatever he wants from Father God.
The “nations” began the psalm by rebelling against God. Now, the Messiah takes these nations as his inheritance (see v.1). This corresponds with various passages about the Messiah’s earthly rule. David never ruled the world. Thus, this definitively shows that this passage cannot be about David. It predicts David’s later offspring (Jesus).
(2:9) “You will break them with a rod of iron; you will dash them to pieces like pottery.”
Many teenagers enjoy smashing pumpkins on Halloween. This serves as entertainment because baseball bats are so strong, and pumpkins are so fragile and brittle. Likewise, the Bible uses “broken pottery” as a symbol for divine judgment (Isa. 30:12-14; Jer. 19:1-13; 25:34). When the Messiah arrives, he will crush these nations with the ease of smashing a brittle bowl of clay. Wilson writes, “The image is one of divine judgment but also emphasizes the fragility of the seemingly great and powerful nations of the world.”[12]
The “rod” refers to the just rule of the Messiah, putting down evil and injustice worldwide. Alter writes, “The rod, shevet, would be the ruler’s scepter, but here it becomes a battle mace, pulverizing the enemies that thought to assault Judea.”[13] Isaiah writes, “With righteousness he will judge the needy, with justice he will give decisions for the poor of the earth. He will strike the earth with the rod of his mouth; with the breath of his lips he will slay the wicked” (Isa. 11:4). Likewise, the book of Revelation cites this passage three times (Rev. 2:27; 12:5; 19:15).
How do Amillennial interpreters understand this? When the psalmist writes, “You shall break them with a rod of iron, you shall shatter them like earthenware,” Amillennialists are forced to conclude that this refers to Jesus’ leadership in heaven. Thus, the just shattering of evil and injustice refers to the peaceful spread of the gospel!
What should we do if this is the future of humanity?
(2:10) Therefore, you kings, be wise; be warned, you rulers of the earth.
This is no message of fatalism. The kings can repent if they correctly discern their circumstances.
(2:11) Serve the LORD with fear and celebrate his rule with trembling.
“Serve the LORD.” This can be translated as “worship” (NASB) or “serve” (NIV). This can be done with “reverence” (NASB) or with “fear” (NIV). VanGemeren writes, “The ‘fear’ (yirʾāh) of the Lord in this situation is not a sign of emotional instability but a mark of wisdom.”[14] Solomon writes, “The fear of the LORD is the beginning of knowledge, but fools despise wisdom and instruction” (Prov. 1:7).
(2:12) Kiss his son, or he will be angry and your way will lead to your destruction, for his wrath can flare up in a moment. Blessed are all who take refuge in him.
“Kiss his son.” If the kings don’t correctly surrender to the Son, he will be wrathful and destroy them (Ps. 2:12a). But if they correctly submit to him, they will be blessed (Ps. 2:12b).
(Ps. 2:12) What does “kiss the Son” mean (NIV)? Who is the Son? In the ancient Near East, people paid respect to a king by kissing his hand (1 Kings 19:18; Hos. 13:2; 1 Sam. 10:1). In this context, the kings are to cancel their “plot” against God and his Messiah, and instead, they are to come to love and surrender to his leadership.
“Blessed are those who take refuge in him.” Kidner writes, “There is no refuge from him: only in him.”[15] This refuge is one of happiness or “blessedness” (see comments on Ps. 1:1).
The final word from this Conquering King is a message of grace and forgiveness. Instead of a message of judgment, God pleads with people, “Please, please turn to Christ!”
Questions for Reflection
A prominent Jewish commentator states that the messiah simply refers to “the legitimate current heir to the Davidic dynasty.”[16] How do we know that Psalm 2 is referring to the future Messiah? What indications do we have in the text that this passage refers to the future of Israel?
Read verse 3. How would you respond to someone who said that restrictions by God’s leadership are oppressive?
What are reasons that God is intensely qualified to lead your life?
Have you made the conscious decision to give the leadership of your life to Christ? This means that you choose to trust God’s word more than your feelings, open up your life to him in each new area, agree to turn to him when you fail, and be willing to suffer for him in advance. Have you made this decision?
Reflections on Psalm 2
Is God on his throne or not? If there is no transcendent God, then human kings and rulers are the ultimate authority. But since God exists, followers of Christ have an anchor that exists beyond their circumstances—even global circumstances. No matter what happens on Earth, God is still sitting on his throne. When you watch the news, do you get wrapped up in the mania of the talking heads? Does it lead to anxiety? Are you thinking about the kings of the world? Or the King of Kings? This reminds us not to get too worked up by minor (or even major) setbacks. God is in charge. His plan is going to come to fruition.
God isn’t having a panic attack when the nations usurp his rule on Earth. While the nations are raging, God is laughing. When terrible news strikes, ask yourself, “Is Jesus Christ on his throne or not?” Pray for God’s will to be done on Earth as it is in heaven (Mt. 6:10).
Is God sovereign over creation or not? The term “sovereignty” means that God is in charge. He owns creation and rules over creation. If God was not sovereign, how would this affect our lives? (e.g. Choosing to follow God, life circumstances, prayer, finances, romance, roommates, emotions, etc.)
If God is sovereign over creation, then that means he’s sovereign over you. God wants to lead your life. Who is a better leader of your life: you or God? Before your answer, remember to “be wise” (v.10). If you’re consciously refusing God’s leadership of your life: Do you enjoy life? Are you happy? Remember the promise at the end of this psalm: “[“Happy”] are all who take refuge in him” (v.12).
Devotional Paraphrase of Psalm 2
“People on Earth hate me. They think following me is similar to slavery. They are so puny that they can never harm me. But I give them the freedom to come together to slander my character and my loving leadership. Does their arrogance and rebellion intimidate me? Are you kidding? It makes me laugh! Does their arrogance and rebellion make me angry? Absolutely! They are causing great harm to themselves and others made in my image. My solution? I’m installing my Son—the Messiah—to rule and reign over the world. But before he arrives, I’m going to warn you: Surrender to Christ before he comes!”
[1] See footnote 2. Gerald H. Wilson, Psalms, vol. 1, The NIV Application Commentary (Grand Rapids, MI: Zondervan, 2002), 107.
[2] Furthermore, the internal evidence supports an early date for this psalm, fitting with Davidic authorship. VanGemeren writes, “The language, style, and theology fit an early monarchic date.” Willem A. VanGemeren, “Psalms,” in The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs, ed. Frank E. Gaebelein, vol. 5 (Grand Rapids, MI: Zondervan Publishing House, 1991), 64.
[3] Derek Kidner, Psalms 1-72: An Introduction and Commentary, vol. 15, Tyndale Old Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1973), 33.
[4] One rabbinical source states, “Our Rabbis taught, The Holy One, blessed be He, will say to the Messiah, the son of David (May he reveal himself speedily in our days!), ‘Ask of me anything, and I will give it to thee,’ as it is said, I will tell of the decree etc. this day have I begotten thee, ask of me and I will give the nations for thy inheritance” (b. Sukkah 52a; cf. Psalms of Solomon 17:14-20; Testament of Levi 4:2).
[5] George H. Guthrie, “Hebrews,” in Commentary on the New Testament Use of the Old Testament (Grand Rapids, MI; Nottingham, UK: Baker Academic; Apollos, 2007), 926.
[6] Rolf A. Jacobson and Beth Tanner, “Book One of the Psalter: Psalms 1-41,” in The Book of Psalms, ed. E. J. Young, R. K. Harrison, and Robert L. Hubbard Jr., The New International Commentary on the Old Testament (Grand Rapids, MI; Cambridge, U.K.: William B. Eerdmans Publishing Company, 2014), 68.
[7] Willem A. VanGemeren, “Psalms,” in The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs, ed. Frank E. Gaebelein, vol. 5 (Grand Rapids, MI: Zondervan Publishing House, 1991), 66.
[8] Rolf A. Jacobson and Beth Tanner, “Book One of the Psalter: Psalms 1-41,” in The Book of Psalms, ed. E. J. Young, R. K. Harrison, and Robert L. Hubbard Jr., The New International Commentary on the Old Testament (Grand Rapids, MI; Cambridge, U.K.: William B. Eerdmans Publishing Company, 2014), 68.
[9] Gunn, George A. “Psalm 2 and the Reign of the Messiah.” Bibliotheca Sacra. October-December 2012. 430.
[10] Gunn, George A. “Psalm 2 and the Reign of the Messiah.” Bibliotheca Sacra. October-December 2012. 430.
[11] Gunn, George A. “Psalm 2 and the Reign of the Messiah.” Bibliotheca Sacra. October-December 2012. 432.
[12] Gerald H. Wilson, Psalms, vol. 1, The NIV Application Commentary (Grand Rapids, MI: Zondervan, 2002), 112.
[13] Robert Alter, The Book of Psalms (New York: W.W. Norton & Company, 2009), 6.
[14] Willem A. VanGemeren, “Psalms,” in The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs, ed. Frank E. Gaebelein, vol. 5 (Grand Rapids, MI: Zondervan Publishing House, 1991), 71.
[15] Derek Kidner, Psalms 1-72: An Introduction and Commentary, vol. 15, Tyndale Old Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1973), 70.
[16] Robert Alter, The Book of Psalms (New York: W.W. Norton & Company, 2009), 5.