Charles Ellicott Commentary Psalms 2

Why do the heathen rage? — Better, Why did nations band together, or muster? The Hebrew word occurs only here as a verb, but derivatives occur in Psalm 4:14 and Psalm 64:2: in the first, referring to a festive crowd; in the second, to a conspiracy allied with some evil intent. This fixes the meaning here as band together, possibly as in Aquila’s translation, with the added sense of tumult. The Septuagint has “grown restive,” like horses; the Vulgate has “raged.”

Imagine. — Better, meditate, or plan. Literally, as in Psalm 1:2, only here in a bad sense, mutter, referring to the whispered treasons passing to and fro among the nations, “a maze of mutter’d threats and mysteries.” In Old English, “imagine” was used in a bad sense; thus Chaucer, “he had no desire to be imaginatif” — that is, suspicious. The verb in this clause, as in the next, is in the present, the change being expressive: Why did they plot? what do they hope to gain by it?

Set themselves — i.e., with hostile intent, as in Jeremiah 46:4, where the same word is used of warriors: Stand forth with your helmets.

Rulers. — Properly, grave dignitaries.

Take counsel. — Better, have taken their plans, and are now mustering to carry them into effect. Notice the change of tense: in the first clause, the poet sees, as it were, the array; in the second, he goes back to its origin.

Against the Lord. — Notice the majestic simplicity of this line.

The word Messiah is applicable in its first sense to anyone anointed for a holy office or with holy oil (Leviticus 4:3; Leviticus 4:5; Leviticus 4:16). Its distinctive reference to an expected prince of the chosen people, who was to redeem them from their enemies and fulfill completely all the divine promises for them, probably dates from this psalm, or more distinctly from this psalm than from any one passage.

At least, that the traditional Jewish interpretation had fastened upon it as having this importance is shown by the frequent and emphatic quotation of this psalm in the New Testament. (See the New Testament's use of these verses in Acts 4:25, and the note in the New Testament Commentary.)

Let us break. —The whispered purpose now breaks out into loud menace, and we hear their defiance pass along the ranks of the rebels.

Cords. —The Septuagint and Vulgate have “yoke,” which is in keeping with the metaphor of a restive animal (Isaiah 10:27).

He that sitteth. —Here the psalm, with a sublimity truly Hebrew, turns from the wild confusion on earth to the spectacle of God looking down with mingled scorn and wrath on the fruitless attempts of the heathen against His chosen people.

Laugh. —We speak of the “irony of events”; the Hebrew ascribes irony to God, who controls events.

Then. —An emphatic particle, marking the climax; possibly equal to “Look! Behold!” The grand roll of the words in the original is like the roll of thunder, and is rendered more effective by its contrast with the quiet manner of Psalm 2:4.

And vex them. —Literally, and greatly (the verb is in the intensive conjugation) terrify them in his nostrils and in his heat.