Albert Barnes Commentary Psalms 2

Why do the heathen rage – “Why do nations make a noise?” Professor Alexander. The word “heathen” here – גוים (gôyim) – properly means “nations,” without respect, as far as the word is concerned, to the character of the nations. It was applied by the Hebrews to the surrounding nations, or to all other people than their own; and as those nations were in fact pagans or idolaters, the word came to have this signification (Nehemiah 5:8; Jeremiah 31:10; Ezekiel 23:30; Ezekiel 30:11). Compare אדם ('âdâm) (Jeremiah 32:20). The word Gentile among the Hebrews (Greek, ἔθνος (ethnos)) expressed the same thing (Matthew 4:15; Matthew 6:32; Matthew 10:5, 18; Matthew 12:21, and often).

The word rendered “rage” – רגשׁ (râgash) – means to make a noise or tumult, and would be expressive of violent commotion or agitation.

It occurs in the Hebrew Scriptures only in this place, though the corresponding Chaldee word – רגשׁ (regash) – is found in Daniel 6:6, 11, 15, where it is rendered in Daniel 6:6 as “assembled together” (in the margin, “came tumultuously”), and in Daniel 6:11, 15 as “assembled.” 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.

The image of a mob, or of a tumultuous, unregulated assemblage, would probably convey the psalmist's idea. The word itself does not enable us to determine how extensive this agitation would be, but it is evidently implied that it would be a somewhat general movement, a movement in which more than one nation or people would participate. The matter in hand was something that affected the nations generally and would produce violent agitation among them.

And the people – לאמים (L^e'umiym). This is a word expressing substantially the same idea, that of people or nations, and referring here to the same thing as the word rendered “heathen” – according to the laws of Hebrew parallelism in poetry. It is the people who are seen here in violent agitation; the conduct of the rulers, as associated with them, is referred to in the next verse.

Imagine – Our word “imagine” does not precisely express the idea here. We mean by it, “to form a notion or idea in the mind; to fancy” (Webster). The Hebrew word, הגה (hâgâh) – is the same word that, in Psalms 1:2, is rendered “meditate” (see the notes at that verse). It means here that the mind is engaged in deliberating on it; that it plans, devises, or forms a purpose; – in other words, the persons referred to are thinking about some purpose which is here called a vain purpose; they are meditating on some project which excites deep thought but which cannot be effectual.

A vain thing – This means something that will prove to be vain, or a thing they cannot accomplish. It cannot mean that they were engaged in forming plans they supposed would be vain – for no one would form such plans – but that they were engaged in designs which the result would show to be unsuccessful. The reference here is to the agitation among the nations regarding the divine purpose to set up the Messiah as king over the world, and to the opposition this would create among the nations of the earth (see the notes at Psalms 2:2).

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. 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; however wisely their schemes may seem to be laid, and however determined they themselves are regarding their execution, yet they must find them vain.

What is implied here of the particular plans against the Messiah is true of all the purposes of sinners when they array themselves against the government of God.

The kings of the earth - This verse is designed to give a more specific form to the general statement in (Psalms 2:1). In the first verse, the psalmist sees a general commotion among the nations engaged in some plan that he sees must be a vain one; here he describes more particularly the cause of the excitement and gives a closer view of what is occurring. He now sees kings and rulers engaged in a specific and definite plot against Yahweh and against His Anointed. The word “kings” here is a general term, which would be applicable to all rulers—as the kingly government was the only one then known, and the nations were under the control of absolute monarchs. A sufficient fulfillment would be found, however, if any rulers were engaged in doing what is here described.

Set themselves - Or, take their stand. The latter expression would perhaps better convey the sense of the original. The expression denotes the idea of taking a stand or of setting themselves in array: they combine, they resolve, they are fixed in their purpose. Compare Exodus 2:4; Exodus 19:17; Exodus 34:5. The attitude here is that of firm or determined resistance.

And the rulers - A slight addition to the word kings. The sense is that there was a general combination among all classes of rulers to accomplish what is here specified. It was not confined to any one class.

Take counsel together - Consult together. Compare Psalms 31:13, “While they took counsel together against me.” The word used here, יחד (yachad)—means properly to found, to lay the foundation of, to establish; then, to be founded (Niphal); to support oneself; to lean upon—as, for example, to lean upon the elbow. Thus used, it is employed with reference to persons reclining or leaning upon a couch or cushion, especially as deliberating together, as the Orientals do in the divan or council. Compare the notes at Psalms 83:3. The idea here is that of persons assembled to deliberate on an important matter.

Against the Lord - Against Jehovah—the small capitals of “Lord” in our common version indicating that the original word is Yahweh. The meaning is that they were engaged in deliberating against Yahweh in respect to the matter here referred to—namely, his purpose to place the “Anointed One,” his King (Psalms 2:6), on the hill of Zion. This does not mean they were arrayed against him in other respects. It is true, however, that opposition to God in one respect may imply an aversion to him in all respects. Indeed, the same spirit that would lead men to oppose him in any one of his purposes would, if carried out, lead them to oppose him in all things.

And against his Anointed - —משׁיחו (meshı̂ychô)—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. Compare Matthew 1:1, note; Daniel 9:26, note. The word Messiah, or Anointed, is therefore of so general a character in its signification that its mere use would not determine to whom it was to be applied—whether to a king, to a priest, or to the Messiah properly so called. The reference is to be determined by something in the connection. All that the word here necessarily implies is that there was some one whom Yahweh regarded as his Anointed one, whether king or priest, against whom the rulers of the earth had arrayed themselves. The subsequent part of the psalm (Psalms 2:6–7) enables us to ascertain that the reference here is to one who was a King, and that he sustained to Yahweh the relation of a Son.

The New Testament, and the considerations suggested in the introduction to the psalm (Section 4), enable us to understand that the reference is to the Messiah properly so called—Jesus of Nazareth. This is expressly declared (Acts 4:25–27) to have had its fulfillment in the purposes of Herod, Pontius Pilate, the Gentiles, and the people of Israel, in rejecting the Savior and putting him to death. No one can doubt that all that is here stated in the psalm had a complete fulfillment in their combining to reject him and to put him to death; and we are, therefore, to regard the psalm as particularly referring to this transaction. Their conduct was, however, an illustration of the common feelings of rulers and people concerning him, and it was proper to represent the nations in general as in commotion in regard to him.

Let us break their bands asunder—the bands of Yahweh and of His Anointed. Those who are engaged in this combination or conspiracy regard Yahweh and His Anointed as one, and as having one object: to set up a dominion over the world. Hence, they take counsel against both; and with the same purpose and design, they endeavor to cast off the authority of each.

The word “bands” here refers to the restraints imposed by their authority. The figure is probably taken from fastening a yoke on oxen, or the bands or cords 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 Savior in Matthew 11:29: Take my yoke upon you. The idea here is that it was the purpose of Yahweh and His Anointed to establish a dominion over men, and it was equally the purpose of the kings and rulers here referred to that it should not be done.

And cast away their cords from us—the same idea in another form. The cords refer not to what would bind them as prisoners, but to the ropes or thongs that bound oxen to the plow; and therefore, to what would bind men to the service of God. The word translated “cords” is a stronger word than what is rendered “bands.” It properly means what is twisted or interlaced and refers to the usual way ropes are made.

Perhaps also, in the words let us cast away, there is the expression of an idea that it could be easily done: that they had only to will it, and it would be done. 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.

The passage (Psalms 2:1–3) proves the following:

1. That the government of Yahweh, the true God, and the Messiah or Christ, is the same;
2. That opposition to the Messiah, or to Christ, is in fact opposition to the purposes of the true God;
3. That it may be expected that men will oppose that government, and there will be agitation and commotion in endeavoring to throw it off.

The passage, considered as referring to the Messiah, had an ample fulfillment.

1. In the purposes of the high priests, Herod, and Pilate to put Him to death, and in the general rejection of Him by His own countrymen;
2. In the general conduct of mankind—in their impatience of the restraints of the law of God, and especially of that law as promulgated by the Savior, demanding submission and obedience to Him; and
3. In the conduct of individual sinners—in the opposition of the human heart to the authority of the Lord Jesus.

The passage before us is just as applicable to the world now as it was to the time when the Savior personally appeared on the earth.

He that sitteth in the heavens - God, represented as having his home, his seat, his throne in heaven, and from there administering the affairs of the world. This verse commences the second strophe or stanza of the psalm; and this strophe (Psalms 2:4–6) corresponds with the first (Psalms 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 (Psalms 2:1–2), and then say (Psalms 2:3), “Let us break their bands.” God sits calmly in the heavens, smiling on their vain attempts (Psalms 2:4), and then solemnly declares (Psalms 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. Compare the notes at the similar place in Isaiah 18:4.

Shall laugh - Will smile at their vain attempts; will not be disturbed or agitated by their efforts; will go calmly on in the execution of his purposes. Compare as above (Isaiah 18:4). See also Proverbs 1:26; Psalms 37:13; Psalms 59:8. This is, of course, to be regarded as spoken after the manner of men, and it means that God will go steadily forward in the accomplishment of his purposes. There is included also the idea that he will look with contempt on their vain and futile efforts.

The Lord shall have them in derision - The same idea is expressed here in a varied form, as is the custom in parallelism in Hebrew poetry. The Hebrew word לעג lâ‛ag — means properly to stammer; then to speak in a barbarous or foreign tongue; then to mock or deride, by imitating the stammering voice of anyone. Gesenius, Lexicon.

Here it is spoken of God, and, of course, is not to be understood literally, any more than when eyes, and hands, and feet are spoken of as pertaining to him. The meaning is, that there is a result in the case, in the Divine Mind, as if he mocked or derided the vain attempts of men; that is, he goes calmly forward in the execution of his own purposes, and he looks upon and regards their efforts as vain, as we do the efforts of others when we mock or deride them.

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. This general truth may be stated in two forms:

1. He sits undisturbed and unmoved in heaven while men rage against him, and while they combine to cast off his authority.
2. He carries forward his own plans in spite of them. This he does:
   • Directly, accomplishing his schemes without regard to their attempts; and
   • By making their purposes tributary to his own, so making them the instruments in carrying out his own plans. .

Then he will speak to them—That is, this seeming indifference and unconcern will not last forever. He will not always look calmly on, nor will he permit them to accomplish their purposes without interposing. When he has shown how he regards their schemes—how impotent they are, how much they are really the objects of derision, considered as an attempt to cast off his authority—he will interpose and declare his own purposes: his determination to establish his king on the hill of Zion. This is implied in the word “then.”

In his wrath—In anger. His contempt for their plans will be followed by indignation against themselves for forming such plans, and for their efforts to execute them. One of these things is not inconsistent with the other, for the purpose of the rebels may be very weak and futile, and yet their wickedness in forming the plan may be very great. The weakness of the scheme, and the fact that it will be vain, does not change the character of the one who devised it; the fact that he is foolish does not prove that he is not wicked. God will treat the scheme and those who form it as they deserve—the one with contempt, the other with his wrath.

The word “wrath” here, it hardly needs to be said, should be interpreted in the same manner as the word “laugh” in (Psalms 2:4), not as denoting a feeling precisely like that which exists in the human mind, subject as humans are to unreasonable passion, but as it is proper to apply it to God—the strong conviction (without passion or personal feeling) of the evil of sin, and the expression of his purpose in a manner adapted to show that evil, and to restrain others from its commission. It means that he will speak to them as if he were angry; or that his treatment of them will be such as people experience from others when they are angry.

And vex them—The word here rendered “vex”—בהל bâhal—means in the original or Qal form, to tremble; and then, in the form used here, the Piel, to cause to tremble, to terrify, to strike with consternation. This might be done either by a threat or by some judgment indicative of displeasure or anger (Psalms 83:15; Daniel 11:44; Job 22:10). The idea here is that he would alarm them, or make them quake with fear, by what is specified of his purpose; namely, by his determination to set his King on his holy hill, and by placing the scepter of the earth in his hands. Their designs, therefore, would be frustrated, and if they did not submit to him they must perish .

In his severe displeasure—Literally, in his “heat” or “burning,” that is, in his anger; as we speak of one that is inflamed with anger, or that burns with indignation; or, as we speak of the passions, kindling into a flame. The meaning here is, that God would be displeased with their purposes, and that the expression of his design would be adapted to fill them with the deepest alarm. Of course, all such words are to be interpreted in accordance with what we know to be the nature of God, and not in accordance with the same passions in human beings. God is opposed to sin, and will express his opposition as if he felt angry, but it will be in the most calm manner, and not as the result of passion. It will be simply because it ought to be so.