Psalm 2:3 Komentář

As the foregoing psalm was moral, and showed us our duty, so this is evangelical, and shows us our Saviour. Under the type of David's kingdom (which was of divine appointment, met with much opposition, but prevailed at last) the kingdom of the Messiah, the Son of David, is prophesied of, which is the primary intention and scope of the psalm; and I think there is less in it of the type, and more of the anti-type, than in any of the gospel psalms, for there is nothing in it but what is applicable to Christ, but some things that are not at all applicable to David (Psa 2:6, Psa 2:7): "Thou art my Son" (Psa 2:8), "I will give thee the uttermost parts of the earth," and (Psa 2:12), "Kiss the Son." It is interpreted of Christ Act 4:24; Act 13:33; Heb 1:5. The Holy Ghost here foretels, I. The opposition that should be given to the kingdom of the Messiah (Psa 2:1-3). II. The baffling and chastising of that opposition (Psa 2:4, Psa 2:5). III. The setting up of the kingdom of Christ, notwithstanding that opposition (Psa 2:6). IV. The confirmation and establishment of it (Psa 2:7). V. A promise of the enlargement and success of it (Psa 2:8, Psa 2:9). VI. A call and exhortation to kings and princes to yield themselves the willing subjects of this kingdom, (Psa 2:10-12). Or thus: We have here, I. Threatenings denounced against the adversaries of Christ's kingdom (Psa 2:1-6). II. Promises made to Christ himself, the head of this kingdom (Psa 2:7-9). III. Counsel given to all to espouse the interests of this kingdom (Psa 2:10-12). This psalm, as the former, is very fitly prefixed to this book of devotions, because, as it is necessary to our acceptance with God that we should be subject to the precepts of his law, so it is likewise that we should be subject to the grace of his gospel, and come to him in the name of a Mediator.

INTRODUCTION TO PSALM 2 This psalm is the second in order, and so it is called in Act 13:33; which shows that the book of Psalms was in the same form in the apostles' days as now, and as it ever had been; and though it is without a title, yet certain it is that it is a psalm of David, since the twelve apostles of Christ with one voice ascribe it to him, in which no doubt they the generally received sense of the Jewish Act 4:24; and the Messiah is the subject of and that it is a prophecy concerning him, his person, office, and kingdom, appears from the express mention of the Lord's Anointed, or Messiah, in his being set as King over Zion, notwithstanding the opposition made against him; from the person spoken of being called the Son of God, and that in such sense as angels and men are not, and therefore cannot belong to any creature; and from his having so large an inheritance, and such power over the Heathen; and from the reverence, service, and obedience due to him from the kings and judges of the earth; and from the trust and confidence which is to be put in him, which ought not to be placed but in a divine Person; and more especially this appears from several passages cited out of it in the New Testament, and applied to the Messiah, Act 4:25, to which may be added, that the ancient Jewish doctors interpreted this psalm of the Messiah (s); and some of the modern ones own that it may be understood either of David or of the Messiah, and that some things are clearer of the Messiah than of David (t); and some particular passages in it are applied to him both by ancient and later writers among the Jews, as Psa 2:1, "Why do the Heathen rage", &c. (u); Psa 2:6, "I have set", &c. (w); Psa 2:7, "I will declare the decree", &c. (x), and Psa 2:8, "Ask of me", &c. (y); and we may very safely interpret the whole of him. (s) Jarchi in loc. (t) Kimchi in v. 12. & Aben Ezra in v. 6. 12. (u) T. Bab. Avodah Zarah, fol. 3. 2. Pirke Eliezer, c. 19. (w) R. Saadiah Gaon in Dan. vii. 13. (x) Yalkut Simeoni, par. 2. fol. 90. 2. Zohar in Numb. fol. 82. 2. Maimon in Misn Sanhedrin, c. 11. 1. & Abarbinel Mashmiah Jeshuah, fol. 37. 4. &. 38. 1. (y) T. Bab. Succah, fol. 52. 1. & Bereshit Rabba, s. 44. fol. 38. 4.

Let us break their bands asunder,.... These are not the words of the apostles, nor of the saints in Gospel times, encouraging one another, notwithstanding the rage and opposition of Jews and Gentiles against their Master and his interest, to break asunder the bands of wickedness, the idolatrous customs and practices of the Heathens, and to throw off the insupportable yoke of bondage, of Jewish traditions and ceremonies, see Isa 58:6; but of the Heathen, the people, and kings of the earth, and rulers who, with one voice, say this and what follows, and cast away their cords from us; with relation to the Lord and his Anointed, whose laws, ordinances, and truths, they call "bands" and "cords"; so Arama interprets them of the law, and the commandments; or a "yoke", as the Vulgate Latin, Septuagint, Syriac, Arabic, and Ethiopic versions render the last word; and the phrases in general express their irreverence of God and the Messiah, their rejection Christ and his religion; their non-subjection to him, and their refusal to have him to rule over them; and their disesteem and contempt of his Gospel, and of the ordinances of it, and of the laws and rules of his government in his churches: and also they show the wrong notion that carnal men have of these things that whereas Christ's yoke is easy, and his burden light, Mat 11:30; his Gospel and the truths of it make men free from the slavery of sin and Satan, and from a spirit of bondage, Rom 8:15; and true Gospel liberty consists in an observance of his commands and ordinances; yet they look upon these things as bands and cords, as fetters and shackles, as so many restraints upon their liberty, which are not to be bore: when, on the other hand, they promise themselves liberty in a disengagement from them, and in the enjoyment of their own lusts and sinful pleasures; whereas thereby they are brought into bondage, and become the servants of corruption. Some render it "cast away from him" (c); either from Christ, or everyone from himself. (c) "a nobis, sive ab illo", Nebiensis.

"Let us break their bonds asunder, and cast away their yoke from us" [Psalm 2:3]. Although it admits of another acceptation, yet is it more fitly understood as in the person of those who are said to "meditate vain things." So that "let us break their bonds asunder, and cast away their yoke from us," may be, let us do our endeavour, that the Christian religion do not bind us, nor be imposed upon us.

Next he sets forth the purpose of those who plot; hence he says: "Let us break their bonds," etc. This is properly said, for the dominion of the king is called a yoke. In 3 Kings 12, it is said to Rehoboam that he should lighten the yoke that Solomon had imposed on them. For just as oxen are joined by a yoke for work, so men are joined for the dominion of the kingdom. But the yoke cannot be removed unless the bonds are loosened. The bonds in a kingdom are those by which the royal power is secured in the kingdom, such as soldiers, fortresses, and arms. First, therefore, it is necessary to dissolve these, and then to remove the yoke. Spiritually, in Christ the yoke is the law of charity: Mt. 11: "My yoke is sweet," etc. The bonds are the virtues: hope, faith, charity: Eph. 4: "Eager to preserve the unity of the Spirit in the bond of peace." Sir. 6: "Her bonds are a healing binding." That the conscience of man should not be under the yoke of the law of Christ cannot happen unless these bonds are first broken: which those do who say to God, "Depart from us; we do not want the knowledge of your ways," etc. (Job 21). Jer. 2: "Of old you broke your yoke, you burst your bonds, and you said, 'I will not serve.'" Or this is said in the person of David, from Christ to his servants: the Gloss says, as if they plot thus, but "O my servants, let us break," etc.; but this does not fit the intended meaning.

The number and authorship of this Psalm are stated (Act 4:25; Act 13:33). Though the warlike events of David's reign may have suggested its imagery, the scenes depicted and the subjects presented can only find a fulfilment in the history and character of Jesus Christ, to which, as above cited and in Heb 1:5; Heb 5:5, the New Testament writers most distinctly testify. In a most animated and highly poetical style, the writer, in "four stanzas of three verses each," sets forth the inveterate and furious, though futile, hostility of men to God and His anointed, God's determination to carry out His purpose, that purpose as stated more fully by His Son, the establishment of the Mediatorial kingdom, and the imminent danger of all who resist, as well as the blessing of all who welcome this mighty and triumphant king. (Psa 2:1-12) Why do the heathen, &c.--Beholding, in prophetic vision, the peoples and nations, as if in a tumultuous assembly, raging with a fury like the raging of the sea, designing to resist God's government, the writer breaks forth into an exclamation in which are mingled surprise at their folly, and indignation at their rebellion. heathen--nations generally, not as opposed to Jews. the people--or, literally, "peoples," or races of men.

The rebellious purposes of men are more distinctly announced by this representation of their avowal in words, as well as actions. bands . . . and . . . cords--denote the restraints of government.