Albert Barnes Commentary Psalms 2:1

"Why do the nations rage, And the peoples meditate a vain thing?" — Psalms 2:1 (ASV)

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.