Psalm 2 (Bible Study)
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Why do the nations conspire[a]
and the peoples plot in vain?
2 The kings of the earth rise up
and the rulers band together
against the Lord and against his anointed, saying,
3 “Let us break their chains
and throw off their shackles.”4 The One enthroned in heaven laughs;
the Lord scoffs at them.
5 He rebukes them in his anger
and terrifies them in his wrath, saying,
6 “I have installed my king
on Zion, my holy mountain.”7 I will proclaim the Lord’s decree:
He said to me, “You are my son;
today I have become your father.
8 Ask me,
and I will make the nations your inheritance,
the ends of the earth your possession.
9 You will break them with a rod of iron[b];
you will dash them to pieces like pottery.”10 Therefore, you kings, be wise;
be warned, you rulers of the earth.
11 Serve the Lord with fear
and celebrate his rule with trembling.
12 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. -
Daniel 4
Introduction
Comparing the grammar of Psalm 2:1-3 with Psalm 1:1-3.
Notice, the nouns of Psalm 1 are individual, “the man,” “he” while the nouns of Psalm 2 are corporate, “the nations,” “the peoples,” “the kings,” “the rulers”. The verbs of Psalm 1 are gentle (“walk,” “delight,” “meditate”) while the verbs of Psalm 2 are violent and political (“conspire,” “plot,” “take their stand,” “break their chains”).
While Psalm 1 is very personal and inward, Psalm 2 is political and outward. Psalm 1 is appealing to the heart and the will, while Psalm 2 is looking at the external, visible social political landscape of rulers and nations. Psalm 2 is a corporate a psalm (spreading the kingdom of God) while Psalm 1 is individual (emphasizing personal devotion).
1. The Rebellion of the World. Read verses 1–3.
The psalmist describes nations "raging" and plotting against the Lord and His Anointed. Do you think our society is "raging" or rebelling against God’s authority today? In verse 3, the politicians think of God’s laws as "chains" they need to break free from. Today does our culture view God's boundaries—as chains or as safeguarding for human flourishing? What about your own life, have you ever resisted Jesus's rule or authority?
Psalm 2 introduces God’s "Anointed One"
Tim Keller
2. In Ps 2:4-6, what is God’s attitude toward the power of the nations? Why is the belief of Ps 2:3 laughable? (See the reasons in v1.) Why do we need that perspective when we pray?
God laughs at the bluster and hyped power of worldly elites and nations. Eugene Peterson says we need to have the same perspective,2 especially when we watch the news!
So many things that are considered matters of importance, glory, and weightiness are folly and will come to nothing. Why is the belief so laughable?
The people who run the world don’t see the Word of God as truth that roots and heals (Ps. 1) but rather something that enslaves us (2:3). But to think of God’s rule as slavery is irrational: it posits more wisdom to us than we have and engages in a character assassination of God.
Notice that verse 1 is a question without an answer. It asks, “Why do all the nations spend their time plotting to live lives independent of God’s law and devise glory independent of his glory?” No answer is given because it is a rhetorical question, an expression of amazement. It is like saying to someone who is doing something self-destructive and foolish, “Why are you killing yourself like this?” That is not a real request for information. It is a statement of astonishment and an appeal to the person to see how ridiculous and crazy he or she is. Why do we need this perspective when we pray? Eugene Peterson thinks that the purpose of this psalm is to get us to “pray [through] our intimidation.” 4
We need a very positive, confident attitude toward the world when we pray. We should not feel that the darkness, injustice, and foolishness of the world will prevail. God is in control. Then we will pray in confidence. God laughs at the world’s rebellion. That is an assurance to us. We need to see that there is no chance of his kingdom losing. Believing in God's absolute sovereignty helps us handle the chaotic news cycles we see in the world around us?
Intimidation by the world (Psalm 2) can affect our intercessory prayers.
There is a second way the perspective of this psalm helps us. When we are tempted to think that God’s rule over us is bondage, we must remind ourselves that this natural sinful attitude is laughable.
3. In verses 6-7, what is God’s answer to the world’s evil and injustice?
What do we learn about this “King” in verses 6-12?
“You are my Son” is God’s answer to the world’s evil and injustice. “This . . . is the centrepiece, the answer awaited in verses 1-5 and expounded in 8-12. The I is emphatic; the opening is best translated “But as for me, I have set . . . ” After the bombast of verse 3, this is the neglected voice that has the final say.” 5
God’s answer to the world’s rebellion is the “installation” of the Messianic king. Verse 6 states that God has already installed His King on Zion. Knowing the ultimate victory is already won should change the way we face daily trials. Ultimately the rebellion of the world proves foolish and is crushed.
What do we learn about this “King”?
First, he is installed on “Zion” (v. 6), the hill inside Jerusalem where the temple was built. Three things: (a) Zion was a temple-hill, the place where sacrifices were offered to God. Thus, the Messiah showed the foolishness of the world’s distrust of God when he died in love for us.
(b) Zion was a little hill, not a majestic mountain. The Messiah did not come in a way the world expected. He did not come with pomp or the kind of power that impresses the world.
(c) Zion was a “holy” or chosen hill. So the Messiah is all about grace.
Second, we learn that this Messiah will be the Son of God. The phrase “today I have become your Father” (v. 7) remind us that these Messianic prophecies have double meanings. Psalm 2 also served as a coronation psalm. When a new king of Israel was crowned, this psalm pointed to the ways in which he was a type of the coming Messiah, who would truly be the Son of God. On coronation day, the king is declared as Son and Servant, as Jesus was on his baptism (Matt 3:17).
Third, we see that this Messiah will not only be the king of Israel, but the King of all nations. This is a mission mandate! When we preach the gospel, we are declaring that Jesus is already appointed Lord of every society. He is a Messiah for all the world.
In summary, God sets his Messiah on the throne, not just in spite of their rebellion but through it.
Read verses 7–9 again. These verses point directly to the identity and resurrection of Jesus Christ. Acts 4:24-31 shows that they thought they were destroying the Messiah but they only did “what your power and will had decided beforehand should happen.” By slaying Jesus, they destroyed their own power. Thus the cross is the ultimate example of how laughable it is to rebel against God. The enemy can do nothing against him and it will be used by God to establish grace, Ps 76:10. But God is not laughing at the suffering our rebellion costs or the price it took to deal with it.
Note: By divine inspiration, the psalmist looks across the course of history. He sees Jesus standing at judgment day, as judge. There is little reference (except to the coronation site of “Zion”) to the death of the Messiah and the offer of forgiveness through repentance and faith. Instead, the writer looks to the end of time and sees how puny the supposed power of the world rulers will look before his feet.
4. Read Ps 2: 10–12. What practical actions are commanded in these concluding verses?
What do these things mean in our daily lives - "Serve the Lord with fear," "kiss the Son")?
Notice how the chapter ends with a beautiful promise: "Blessed are all who take refuge in him." What does it mean to take refuge in God rather than trying to find refuge from Him when things go wrong?
Today, people often put their eternal hope in "temporary saviours" (like politicians, financial stability, or career success). How have you seen these temporary saviours fall short, and how can we actively redirect our trust toward the Son?
Derek Kidner observes, “The final beatitude leaves no doubt of the grace that inspires the call of Ps 2:v10ff. What fear and pride interpret as bondage (v. 3) is in fact security and bliss. And there is no refuge from him: only in him.”
