Psalm 2
The LORD and His Anointed
PREVIEW
This royal psalm may have been composed for the coronation of a king of Judah, at Jerusalem in the time after David. We cannot identify the specific historic setting. The liturgy celebrates the accession to
the throne and the vital place of the king in the life of the community.
The psalm’s recital by the king at enthronement, or at an annual ceremony reenacting the coronation, expressed confidence at a time often marked by political unrest both from within and outside the
nation. Its message lies in the clear focus, not on the struggle of earthly powers for their existence, but on God as Lord of the earth, as the King of kings, with whom all nations must reckon. Psalm 2 addresses the question of power: Where does power to control world history ultimately reside? The psalm’s resounding answer: Power resides in the LORD of the heavens, and his anointed set as king on Zion’s holy hill.
The later identification of this psalm with Jesus as the Messiah, the extensive quoting of this psalm in the NT, and its striking message for today—all suggest that the psalm writers often wrote more than they knew. That is the remarkable timelessness of these ancient writings!
OUTLINE
Astonishment at the Rebellion of the Nations, 2:1-3
The LORD’s Response from the Heavens, 2:4-6
The King’s Report of the Decree of the LORD, 2:7-9
Admonition and Invitation, 2:10-12
EXPLANATORY NOTES
Astonishment at the Rebellion of the Nations 2:1-3
If the psalm is viewed as liturgy, it is helpful to know who is speaking.
A possible outline of the psalm’s speakers may include: verses 1-2, priest; 3, rebel kings; 4-5, priest; 6, God; 7, God’s king; 8-9, God; and 10-12, priest.
The psalm opens with the question of why nations plot against the LORD and his anointed (vv. 1-2). The verb that dominates the action of Psalm 1, meditate (h¯ag¯ah), appears in 2:1 but is translated plot in
the sense of devising and scheming. The earthly scene involves conspiracy, troop assembly, and the taunt of those plotting rebellion (v. 3). The immediate reference to his anointed (v. 2) is the newly
crowned king. Anointing with oil as a sign of consecration to some function or office was common (Exod 28:41; 1 Kings 19:16; Ps 105:15).
Frequently it refers to the king (1 Sam 24:6, 10), who was seen as the LORD’s earthly regent. From anointed (m¯ašîa¤) comes the English word “messiah,” a title later used to express the hope of one whom God would send, and a name given to Jesus [Anointed].
The tone of these opening verses is incredulity. How can anyone, even the most powerful earthly rulers, hope to break free from the sovereign LORD and his anointed?
The LORD’s Response from the Heavens 2:4-6
Now the scene changes. From the heavens, from God’s perspective, the clamor of the nations and the assembling of their troops is laughable (v. 4)! They have no sense of what the fury of God’s wrath
unleashed could mean! In his good time God will come face-to-face with the rebellious forces. The wicked will not escape when the LORD speaks (v. 5; Ps 50:3, 16, 22). In the quotation from the LORD about Zion as his holy mountain (v. 6; 3:4; 15:1; 43:3; 87:1; 99:9), the king’s installation in Jerusalem is declared a divine act. This is not just any city, but the city of the great King (48:1-2), the city of the house of the LORD (122:1, 9) [Zion].
The King’s Report of the Decree of the LORD 2:7-9
The third stanza, which shifts the focus from the high heavens to the royal palace on earth, begins with the king’s statement of intention (v. 7a), followed by quotation of the LORD’s word (vv. 7b-9). Here are
the words legitimizing the king’s reign by the LORD’s decree (¤¥q), a term from sacral royal law. In the Hebrew understanding of kingship, the ruler was seen as adopted by God (v. 7; 2 Sam 7:14; Ps 89:26-
27). The ruler is declared to be the son of God (v. 7), with the king’s authority including inheritance, possession, and administration (vv. 8-9). The rod of iron may refer to a royal scepter, symbol of the king’s power. We know about dashing pottery to pieces from Egyptian coronation rituals: the king demonstrated his worldwide power by smashing earthen vessels bearing the names of foreign nations.
The language seems boastful and extravagant. At no time in Hebrew history was the nation so great and powerful as envisioned here! In these lofty descriptions of the king in Psalms 2 and 110, some see the influence of pre-Israelite Canaanite rituals, while Psalm 89 describes a more specifically Israelite concept of kingship (Westermann, 1980:106). For Judean kings, the model of world empire was the reign of David. “The logic of the psalm is not historical but theological.
. . . The psalm is based on the faith that the LORD throned in heaven is the ultimate power” (Mays, 1994b:47).
Admonition and Invitation 2:10-12
The final stanza declares a warning to kings and rulers that God’s reign is invincible, and it offers an alternative to rebellion. The four Hebrew words that span the verse division of 11-12 have given rise
to a variety of translations because of an uncertain Hebrew text.
Translations include “kiss the Son” (NIV), “do homage to the Son” (NASB), and “kiss the king” (NEB). However, A. Bertholet’s “Kiss his feet with trembling” has been widely accepted (Gerstenberger: 48).
The sense is that of a call to submit to the LORD and his anointed with the kiss of homage. The kissing of the feet is a well-known act of self-humiliation and homage. This psalm calls attention to God as
Lord. In these final verses there is no further mention of the king of Zion. The question is, Will the Lord be recognized and acknowledged?
Not in kings, but in “the fear of the LORD” is true refuge!
Words used in verse 12 echo Psalm 1, perish, the way, happy.
The message of Psalm 2 is clear. The LORD’s incomparable ridicule falls upon rebellious powers and his wrath upon his foes (v. 12; 110:5). The spotlight shines on God’s representative, and warning gives way to invitation. An alternative to defying God lies in accepting the invitation to take refuge in him (5:11; 7:1; 11:1). That is the way to happiness and well-being.
Fonte: Believers Church Bible Commentary: Psalms - James H. Waltner
Pesquisa: Pastor Charles Maciel Vieira
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