The second psalm is a strange one, distinct from the others. It speaks of nations and kings, of some type of earthly and heavenly political battle.
Psalm 2: 1-3, Nations conspire
In verses 1-3 we see the empires of the earth conspiring against God. This is a common theme in the Bible, both Old Testament and New Testament. Those in power (the Pharaohs of Egypt, the Babylonian princes, even the Kings of Judah and Israel) have an agenda contrary to God's. They seek to ``ascend the throne of heaven", to become premier, to become God (or a god.) Why do the nations conspire
and the peoples plot in vain?
The kings of the earth rise up
and the rulers band together
against the Lord and against his anointed, saying,
``Let us break their chains
and throw off their shackles.”
What does it mean for the kings to "gather together"? Is this literal? How active is this opposition to God's rule? What portion of the earth are involved in it?
Psalm 2: 4-6, Laughter
Psalm 2: 7-9, The nations an inheritance
Psalm 2: 10-12, A warning to kings ("Kiss the son!")
The One enthroned in heaven laughs;
the Lord scoffs at them.
He rebukes them in his anger
and terrifies them in his wrath, saying,
``I have installed my king
on Zion, my holy mountain.”
God is described as laughing, scoffing, angry. Each of these emotions is different and rather human. Does God experience these? (Don't some of these emotions require elements like surprise or weakness, attributes which God does not have?)
In verse 4, we see God's reaction to the conspiracies of kings -- a shrug, a laugh. In the end, the empires are not a threat to God. (But they are a threat to God-followers, I presume.)
However, God's eventual response (verse 5) is more than a shrug. God wearies of the trivial boasts of the emperors. Finally God stands up and "terrifies" the nations and appoints His representative, the Messiah, the Chosen One.
However, God's eventual response (verse 5) is more than a shrug. God wearies of the trivial boasts of the emperors. Finally God stands up and "terrifies" the nations and appoints His representative, the Messiah, the Chosen One.
I will proclaim the Lord’s decree:
He said to me, “You are my son;
today I have become your father.
Ask me, and I will make the nations your inheritance,
the ends of the earth your possession.
You will break them with a rod of iron
you will dash them to pieces like pottery.”
From verses 6 through 9 we see the coronation of God's Chosen One, installed on the holy mountain of Zion (apparently a rather small hill!), adopted as God's son and heir, inheriting all the nations of the earth. In the New Testament, in the vision of Revelation 12: 5, a woman (representing Israel) gives birth to a child who is the One Who will break up the kingdoms of the world with a "rod of iron".
Therefore, you kings, be wise;
be warned, you rulers of the earth.
Serve the Lord with fear
and celebrate his rule with trembling.
Kiss his son, or he will be angry
and your way will lead to your destruction,
for his wrath can flare up in a moment.
Blessed are all who take refuge in him.
The conclusion comes in verses 10-12, in which the kings (and all the rest of us) are told to follow the true King, to take refuge in God, to live in God's country.
The Hebrew in verse 12 appears to be corrupted. Both Kidner and Alter analyze the possible original meanings. Kidner argues that the most natural interpretation of the string of letters at the beginning of the verse is "Pay homage to" with "the son" implied. Alter suggests that "with purity be armed," changing bar to bor and giving an alternate meaning ("bear arms") to the Hebrew word that Kidner and the NIV translate as ``kiss".
Reactions to the text
Does this psalm describe a specific historical coronation? (Of David? Solomon?) Or is it a more universal, timeless statement, about the the Kingdom of God and the eternal throne of David? The Bible Project study in Psalms views this psalm, like the one before it, as part of the introduction to the entire psalter. As Psalm 1 reminds the reader that they have two choices in life, this psalms is inserted at the beginning of the book to remind the Hebrew reader of the anticipated future king in the David line.
In Acts 4:25, Peter attributes this psalm to David and explicitly lists rulers Herod and Pontius Pilate. This psalm is also mentioned in Acts 13:33 where Paul speaks of Jesus as the recipient of the divine anointing of verse 7. In the both cases, the early church interprets this ancient Davidic promise as messianic, as really speaking to the Messiah, not just David.
God's covenant with David appears in 2 Samuel 7: 8-16 and this psalm echoes parts of that promise.
The opposition of the Earth's emperors to God's rule is a major theme of the book of Revelation.
And so verse 9 is quoted three times in Revelation – in Revelation 2:27, Revelation 12:5, and Revelation 19:15.
In Europe and America, since the Middle Ages, people seeking power claimed some divine right to rule, that God supported their kingdom and its administration. We want to believe that "our" king (or president) is the one anointed by God in verse 6, instead of one of the many kings conspiring against God in verse 1. But I think the biblical view has all the rulers of the earth opposed to God; they do not want God's interference.
The Ruling Messiah of David's reign is not merely a temporary local political phenomenon. When He appeared the first time, he treated Caesar with a true shrug. (See Matt 22:15-22 where Jesus is not interested in Caesar and is unwilling to be drawn into the political debate of the time.)
In the New Testament we see Paul being drawn before rulers and the book of Revelation portrays a world system opposed to God. This is part of a larger struggle between good and evil, between power-hungry dictators and a supreme Creator. Whether in Germany in 1935 or in the USA in 80+ years later, it would be good for Christians to remember that nationalism is generally opposed to God. Ultimately, like the first psalm, the reader is invited to choose citizenship in God's kingdom.
No comments:
Post a Comment