Psalms 2:4
Verse
Context
Sermons
Ed Miller
Peter Maiden
George FoxSummary
Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Above the scene of this wild tumult of battle and imperious arrogance the psalmist in this six line strophe beholds Jahve, and in spirit hears His voice of thunder against the rebels. In contrast to earthly rulers and events Jahve is called יושׁב בּשּׁמים: He is enthroned above them in unapproachable majesty and ever-abiding glory; He is called אדני as He who controls whatever takes place below with absolute power according to the plan His wisdom has devised, which brooks no hindrance in execution. The futt. describe not what He will do, but what He does continually (cf. Isa 18:4.). למו also belongs, according to Psa 59:9; Psa 37:13, to ישׂחק (שׂחק which is more usual in the post-pentateuchal language = צחק). He laughs at the defiant ones, for between them and Him there is an infinite distance; He derides them by allowing the boundless stupidity of the infinitely little one to come to a climax and then He thrusts him down to the earth undeceived. This climax, the extreme limit of the divine forbearance, is determined by the אז, as in Deu 29:19, cf. שׁם Psa 14:5; 36:13, which is a "then" referring to the future and pointing towards the crisis which then supervenes. Then He begins at once to utter the actual language of His wrath to his foes and confounds them in the heat of His anger, disconcerts them utterly, both outwardly and in spirit. בּהל, Arab. bhl, cogn. בּלהּ, means originally to let loose, let go, then in Hebrew sometimes, externally, to overthrow, sometimes, of the mind, to confound and disconcert. Psa 2:5-6 Psa 2:5 is like a peal of thunder (cf. Isa 10:33); בּחרונו, Psa 2:5, like the lightning's destructive flash. And as the first strophe closed with the words of the rebels, so this second closes with Jahve's own words. With ואני begins an adverbial clause like Gen 15:2; Gen 18:13; Psa 50:17. The suppressed principal clause (cf. Isa 3:14; Ew. 341, c) is easily supplied: ye are revolting, whilst notwithstanding I.... With ואני He opposes His irresistible will to their vain undertaking. It has been shown by Bttcher, that we must not translate "I have anointed" (Targ., Symm.). נסך, Arab. nsk, certainly means to pour out, but not to pour upon, and the meaning of pouring wide and firm (of casting metal, libation, anointing) then, as in הצּיג, הצּיק, goes over into the meaning of setting firmly in any place (fundere into fundare, constituere, as lxx, Syr., Jer., and Luther translate), so that consequently נסיך the word for prince cannot be compared with משׁיח, but with נציב. (Note: Even the Jalkut on the Psalms, 620, wavers in the explanation of נסכתי between אמשׁחתיה I have anointed him, (after Dan 10:3), אתיכתיה (I have cast him (after Exo 32:4 and freq.), and גדלתיו I have made him great (after Mic 5:4). Aquila, by rendering it καὶ ἐδιασάμην (from διάζεσθαι = ὑφαίνειν), adds a fourth possible rendering. A fifth is נסך to purify, consecrate (Hitz.), which does not exist, for the Arabic nasaka obtains this meaning from the primary signification of cleansing by flooding with water (e.g., washing away the briny elements of a field). Also in Pro 8:23 נסּכתּי means I am cast = placed.) The Targum rightly inserts וּמניתיהּ (et praefeci eum) after רבּיתי (unxi), for the place of the anointing is not על־ציּון. History makes no mention of a king of Israel being anointed on Zion. Zion is mentioned as the royal seat of the Anointed One; there he is installed, that He may reign there, and rule from thence, Psa 110:2. It is the hill of the city of David (Sa2 5:7, Sa2 5:9; Kg1 8:1) including Moriah, that is intended. That hill of holiness, i.e., holy hill, which is the resting-place of the divine presence and therefore excels all the heights of the earth, is assigned to Him as the seat of His throne.
Jamieson-Fausset-Brown Bible Commentary
By a figure whose boldness is only allowable to an inspired writer, God's conduct and language in view of this opposition are now related. He that sitteth in the heavens--enthroned in quiet dignities (compare Psa 29:10; Isa 40:22). shall laugh--in supreme contempt; their vain rage excites His derision. He is still the Lord, literally, "Sovereign," though they rebel.
John Gill Bible Commentary
He that sitteth in the heavens shall laugh,.... At the rage and tumult of the Heathen; at the vain imaginations of the people; at the opposition of the kings of the earth; at the mad counsel of the rulers, against him and his Messiah; and at their proposal to one another to throw off the yoke and government of them both. This is a periphrasis of God, "who dwells in the heavens", and sits there enthroned; though he is not included and comprehended in them, but is everywhere; and his being there is mentioned in opposition to the kings of the earth, and the people in it; and to show the vast distance there is between them, and how they are as nothing to him, Isa 40:1, Job 4:18; and how vain and fruitless their attempts must be against him and his Messiah: and his sitting there still and quiet, serene and undisturbed, is opposed to the running to and fro, and the tumultuous and riotous assembling of the Heathen. Laughing is ascribed unto him, according to the language of men, as the Jewish writers speak (d), by an anthropopathy; in the same sense as he is said to repent and grieve, Gen 6:6; and expresses his security from all their attempts, Job 5:22; and the contempt he has them in, and the certain punishment of them, and the aggravation of it; who will not only then laugh at them himself, but expose them to the laughter and scorn of others, Pro 1:26; the Lord shall have them in derision; which is a repetition of the same thing in other words; and is made partly to show the certainty of their disappointment and ruin, and partly to explain who is meant by him that sits in the heavens. The Targum calls him, "the Word of the Lord"; and Alshech interprets it of the Shechinah. (d) Kimchi, Aben Ezra, & R. Sol. Ben Melech in loc.
Tyndale Open Study Notes
2:4-6 The Lord finds the human threat insignificant. He provided a solution long before their rebellion. He will end their agitation through the appointment of a human agent, a descendant of David’s line who will rule the nations. 2:4 rules in heaven: The Lord’s place in the universe is so certain that he scoffs at humans who boast that they can rebel against his power and authority (see 37:13; 59:8).
Psalms 2:4
The Triumphant Messiah
3“Let us break Their chains and cast away Their cords.” 4The One enthroned in heaven laughs; the Lord taunts them. 5Then He rebukes them in His anger, and terrifies them in His fury:
- Scripture
- Sermons
- Commentary
Song of Solomon - the Second Stage
By Ed Miller6441:10:03PSA 2:4In this sermon, the preacher discusses the love story depicted in the Song of Songs, which he believes reflects both earthly and heavenly love. He highlights five revelations that the bride experiences as God reveals himself to her. These revelations include realizing that her groom is the king, understanding her identity in him, and recognizing the vanity of endless labor. The preacher emphasizes the importance of finding rest and following the true shepherds that God has appointed. The bride's hunger and exhaustion are also addressed, urging believers to prioritize spiritual nourishment and avoid becoming overly busy and occupied.
The Sovereignty of God (10.9.1986)
By Peter Maiden1171:02:08SovereigntyPSA 2:1PSA 2:4MAT 6:33ACT 4:10ACT 4:23In this sermon, the preacher emphasizes the importance of the local church's support, not just financially, but also through prayer. The sermon focuses on Psalm 2 and highlights three responses that believers should have to the greatness of God and the opposition faced by the kingdom of Christ. The first response is to humbly and joyfully fall before God, recognizing His sovereignty. The second response is to serve the Lord with fear and rejoice with trembling. The third response is to trust in God's laughter at the opposition and His ability to fulfill His eternal purposes. The sermon also references Isaiah 46:10 to emphasize God's unwavering plans.
Epistle 236
By George Fox0PSA 2:4PSA 83:14PSA 105:34JER 9:3JER 51:25MAT 13:6JHN 6:35ACT 1:7HEB 13:81PE 2:22JUD 1:12REV 6:13George Fox preaches about the enduring power of truth and the sovereignty of God amidst trials and tribulations. He encourages believers to find strength in Christ, the bread of life and water of life, even when faced with destruction and darkness. Fox reminds his audience to rejoice in God's truth, to endure temporary hardships with faith, and to trust in the unwavering love and power of God over all challenges and adversities.
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Above the scene of this wild tumult of battle and imperious arrogance the psalmist in this six line strophe beholds Jahve, and in spirit hears His voice of thunder against the rebels. In contrast to earthly rulers and events Jahve is called יושׁב בּשּׁמים: He is enthroned above them in unapproachable majesty and ever-abiding glory; He is called אדני as He who controls whatever takes place below with absolute power according to the plan His wisdom has devised, which brooks no hindrance in execution. The futt. describe not what He will do, but what He does continually (cf. Isa 18:4.). למו also belongs, according to Psa 59:9; Psa 37:13, to ישׂחק (שׂחק which is more usual in the post-pentateuchal language = צחק). He laughs at the defiant ones, for between them and Him there is an infinite distance; He derides them by allowing the boundless stupidity of the infinitely little one to come to a climax and then He thrusts him down to the earth undeceived. This climax, the extreme limit of the divine forbearance, is determined by the אז, as in Deu 29:19, cf. שׁם Psa 14:5; 36:13, which is a "then" referring to the future and pointing towards the crisis which then supervenes. Then He begins at once to utter the actual language of His wrath to his foes and confounds them in the heat of His anger, disconcerts them utterly, both outwardly and in spirit. בּהל, Arab. bhl, cogn. בּלהּ, means originally to let loose, let go, then in Hebrew sometimes, externally, to overthrow, sometimes, of the mind, to confound and disconcert. Psa 2:5-6 Psa 2:5 is like a peal of thunder (cf. Isa 10:33); בּחרונו, Psa 2:5, like the lightning's destructive flash. And as the first strophe closed with the words of the rebels, so this second closes with Jahve's own words. With ואני begins an adverbial clause like Gen 15:2; Gen 18:13; Psa 50:17. The suppressed principal clause (cf. Isa 3:14; Ew. 341, c) is easily supplied: ye are revolting, whilst notwithstanding I.... With ואני He opposes His irresistible will to their vain undertaking. It has been shown by Bttcher, that we must not translate "I have anointed" (Targ., Symm.). נסך, Arab. nsk, certainly means to pour out, but not to pour upon, and the meaning of pouring wide and firm (of casting metal, libation, anointing) then, as in הצּיג, הצּיק, goes over into the meaning of setting firmly in any place (fundere into fundare, constituere, as lxx, Syr., Jer., and Luther translate), so that consequently נסיך the word for prince cannot be compared with משׁיח, but with נציב. (Note: Even the Jalkut on the Psalms, 620, wavers in the explanation of נסכתי between אמשׁחתיה I have anointed him, (after Dan 10:3), אתיכתיה (I have cast him (after Exo 32:4 and freq.), and גדלתיו I have made him great (after Mic 5:4). Aquila, by rendering it καὶ ἐδιασάμην (from διάζεσθαι = ὑφαίνειν), adds a fourth possible rendering. A fifth is נסך to purify, consecrate (Hitz.), which does not exist, for the Arabic nasaka obtains this meaning from the primary signification of cleansing by flooding with water (e.g., washing away the briny elements of a field). Also in Pro 8:23 נסּכתּי means I am cast = placed.) The Targum rightly inserts וּמניתיהּ (et praefeci eum) after רבּיתי (unxi), for the place of the anointing is not על־ציּון. History makes no mention of a king of Israel being anointed on Zion. Zion is mentioned as the royal seat of the Anointed One; there he is installed, that He may reign there, and rule from thence, Psa 110:2. It is the hill of the city of David (Sa2 5:7, Sa2 5:9; Kg1 8:1) including Moriah, that is intended. That hill of holiness, i.e., holy hill, which is the resting-place of the divine presence and therefore excels all the heights of the earth, is assigned to Him as the seat of His throne.
Jamieson-Fausset-Brown Bible Commentary
By a figure whose boldness is only allowable to an inspired writer, God's conduct and language in view of this opposition are now related. He that sitteth in the heavens--enthroned in quiet dignities (compare Psa 29:10; Isa 40:22). shall laugh--in supreme contempt; their vain rage excites His derision. He is still the Lord, literally, "Sovereign," though they rebel.
John Gill Bible Commentary
He that sitteth in the heavens shall laugh,.... At the rage and tumult of the Heathen; at the vain imaginations of the people; at the opposition of the kings of the earth; at the mad counsel of the rulers, against him and his Messiah; and at their proposal to one another to throw off the yoke and government of them both. This is a periphrasis of God, "who dwells in the heavens", and sits there enthroned; though he is not included and comprehended in them, but is everywhere; and his being there is mentioned in opposition to the kings of the earth, and the people in it; and to show the vast distance there is between them, and how they are as nothing to him, Isa 40:1, Job 4:18; and how vain and fruitless their attempts must be against him and his Messiah: and his sitting there still and quiet, serene and undisturbed, is opposed to the running to and fro, and the tumultuous and riotous assembling of the Heathen. Laughing is ascribed unto him, according to the language of men, as the Jewish writers speak (d), by an anthropopathy; in the same sense as he is said to repent and grieve, Gen 6:6; and expresses his security from all their attempts, Job 5:22; and the contempt he has them in, and the certain punishment of them, and the aggravation of it; who will not only then laugh at them himself, but expose them to the laughter and scorn of others, Pro 1:26; the Lord shall have them in derision; which is a repetition of the same thing in other words; and is made partly to show the certainty of their disappointment and ruin, and partly to explain who is meant by him that sits in the heavens. The Targum calls him, "the Word of the Lord"; and Alshech interprets it of the Shechinah. (d) Kimchi, Aben Ezra, & R. Sol. Ben Melech in loc.
Tyndale Open Study Notes
2:4-6 The Lord finds the human threat insignificant. He provided a solution long before their rebellion. He will end their agitation through the appointment of a human agent, a descendant of David’s line who will rule the nations. 2:4 rules in heaven: The Lord’s place in the universe is so certain that he scoffs at humans who boast that they can rebel against his power and authority (see 37:13; 59:8).