Interpretation of Psalm 2

Contents I • II • III • IV The subject of the 2nd Psalm, according to the newest Jews and Socinians, is David himself. But how unfounded such a transformation of David’s prophecy is, the following will be revealed: 1) Some, and even the most ancient Jews, think that the psalmist speaks collectively about himself, as an image, and the Messiah, as formed, and are affirmed in the fact that, a) many nations rebelled against David with united forces (2 Sam. 8 and 10); b) in Art. 6 David tells about himself and about Jesus Christ, like in Ps. 21, about Solomon; c) the kingdom of David continues in Christ, who is called the son of David, who accepted his throne. 2) All thoughts of the psalm can be attributed, without transformation of the mind, with correct clarity, to Jesus Christ; since it is stated in Art. 7 eternal birth; in 8 – kingdom over all languages ​​and kings; in 11 and 12 the worship and trust required by the one God are prescribed, all of which are in no way characteristic of David. Moreover, 3) St. Luke Acts. 4:25 and 13:32 and ap. Paul (Heb. 1:4, 5:5) with the words of this psalm preach the gospel of Christ and point to it as a prophecy. So, in order to avoid pretentious subtleties, having in hand the thread given by Scripture itself, it is enough to follow it and have Jesus Christ, the King and Judge of the whole world, as the subject of this psalm. 2) Main location of onago This psalm is written in the form of a conversation, however, in such a way that only the thoughts of various persons are stated, while the persons themselves are kept silent. A similar image of Divine revelation is found in the Song of Songs. For the most convenient explanation, it can be arranged into four main parts. In the first, which can be called an introduction, the prophet sets forth the futile effort of those who rebel against the Lord, 1-4. In the second, which is proof of the first part, he places the one who lives in heaven (God the Father) as the protector of the Lord and the wrathful punisher of His enemies, 4-6. The third, which can be called a sentence, introduces the Messiah, God the Son, to the speakers, indicating his birth, the vastness of the kingdom and the power of authority, 7-9. In the fourth, as a consequence of the previous one or conclusion, the Holy Spirit teaches the kings who judge the earth, and everyone to submit to the king - God. The most detailed division of the first part can be as follows: a) a futile uprising and b) the rebellion of the Jews, c) the combined armament of kings and princes, d) their intention against the kingdom of I. Christ. Art. 1. Vastly reeling, etc. The Prophet, contemplating the state of the future kingdom of the Messiah and the fury of the enemies trying to destroy it, has no need to ask, as if not knowing, why the pagans are rebelling against it; however, he asks. Therefore, Eusebius 1 finds reproach in this presentation, while others find the prophet’s surprise at such a futile uprising, suggesting that the prophet, having surveyed the greatness of the Eternal King and kingdom, and the insignificance of any opposition to it, proceeded to the real question. Vskuyu (לָמָּה) in the production of the word means to what, sometimes - to what end, Gen. 3:13, sometimes - for what reason (Gen. 4:6 according to Heb.). Shaking LXX translated (ἐφρύαξαν) from (φρυάττω) made noise, gnashed their teeth, which word is actually used in explaining horse rage. Symmachus and Aquilla - mixed in crowds, like dissimilar liquids poured into a single vessel. Thus, vacillation expresses the confusion of the people when, irritated in their thoughts by some insult intolerable to arrogance, they flock from everywhere in crowds and noisily, and, driven by rage, rush at everything. Gentiles (גוֹיִם). Some fathers mean here the Jews, who have degenerated and become like the pagans, since the Israelites are also called by this word (for example, Gen. 12:2). But St. Luke clearly applies this prophecy to the Romans, and separates the tongues from the people of Israel. Acts 4:27. Therefore, by the name of the Gentiles, David meant all the uncircumcised nations; since it is known that not only the Romans, but all pagans in general, having learned that their ancient superstition was being overthrown by the preaching of the Gospel, armed themselves against the kingdom of Christ. Moreover, this reason of the prophet is confirmed that Jesus Christ foretold about this to His disciples, leading them to the fulfillment of everything written about Him by the prophets. Luke 18:32. And people. According to the description of the writer of the apostles, this means the people of Israel. Learn more (יֶהְגוּ). Here is set out that inner action in which we question ourselves and answer ourselves, and which, taking place in the heart (Ps. 47:11), is revealed in the tongue from the excess of it (Ps. 48:28). Therefore, the teachings of the wicked, which the psalmist means here, are rebellious plans, first hidden in the heart, then revealed in the mouth and on the tongue, however, not in the hearing of others, and finally occupying all secret conversations and exhortations. Vain (רִיק) means vanity, Ps.4:3, emptiness, which Jeremiah refers to a vessel (Heb.51:34), which, although wide and ringing, is not filled with anything. The Prophet with this word expresses the futility of the reasons that are invented and the successes that are hoped for. This futility of the Jews can be seen: a) in the history of Jesus Christ, when they directed all their strength to destroy Him for His teaching and miracles; when they reasoned about the action and consequences of His teaching and looked for false witnesses; and although they crucified Him, they saw the futility here too, being forced to buy the false testimony of the guard (Matthew 28:12); b) in the history of the Apostles, when the Jews who lived in Antioch (Acts 13:45), in Thessaloniki (17:12) in Corinth (18:12) and in Jerusalem (21:27); but with this vain breath of murder they only contributed to the speedy arousal of the strongest flame of faith; c) in the history of all Christianity, putting in place the Jews, Judaizing Christians, who with little faith and unbelief rebel against Jesus Christ in His members. Thus, the reason of the prophetic words can be this: how amazing it is that the pagans, who worship an unknown God, are troubled when they hear a sermon calling from countless blind and deaf gods to the One Living One, and not agreeing with each other on their teachings, gods and morals, agree to arm themselves against the true God. No less surprising is how the Jews, the people chosen by God, knowing the promise of the Messiah, reading all the prophecies about Him, are seduced by His teaching and miracles, and strain all their strength to destroy Him. Art. 2 The kings, etc., have appeared; not only are the people raging against the Eternal King; but the kings of the nations also arm themselves against Him with force and authority. Here the psalmist moves from a general concept to a specific one. Predstasha (יִתְיַצְבוּ). This word, as used in Scripture, means a solemn action (Ps. 44:10) and the intention of resistance, since the Angel of God appeared to stand in the way of Balaam (Num. 22:22). Therefore, with the word prestasha, David defines the intention of resistance, solemnly revealed or already revealed. Kings of the earth - according to the explanation of Acts 4:27, the prophet here means Herod and Pontic Pilate. But, a) if the psalm embraces the kingdom of the Messiah in all the ends of the earth; b) a kingdom that is not limited to any one people, but to all languages, and therefore centuries; Ps.144:13. c) the prophet teaches all those who judge the earth to obey the King: then, taking the Apostle’s explanation as the focus, one can, together with the prophet, raise it to all the kings of the Old Testament Church, and bring it down according to the degrees of centuries to the kings until the end of the world who rebel against the Lord. And princes. According to the general use of this word, they are the leaders who have power, in the republics the ruler (ἄρχων), in the Jewish people the elders who occupy a place in the great Sanhedrin, like Annas and Caiaphas during the crucifixion of Christ. In various translations you can see: strongmen, nobles, rulers and advisors to kings. Having gathered together (נוֹסְדוּ) producing from (סוֹד) mystery, or (יָסַד) founded, the meaning is twofold. But those who test the properties of the Hebrew language put it together, and the foundation of a building or church (Exodus 45:2) is solid and deep, likening it to a secret and deep council, approved by many meetings, they propose: they consulted together. since the secret council, like the foundation of a building, is the initial disposition on which other actions are based. The fulfillment of this can be seen in the Gospel, when it was discussed about the rejection of Christ and His disciples from the host (John 9:22), the desire to kill Jesus (11:47), and to shame Him with questions (Mark 12:31) as well as in blocking the success of the Gospel preaching (Acts 4:7). Against the Lord, - according to the closest translation, against Jehovah. Here the Lord, in relation to the following words, is a special person from Jesus Christ, God the Father, and therefore those who take counsel against Jehovah take up arms against Him who is the supreme principle of all beings and creatures. And on His Christ. Heb: against his Messiah. The name of the Messiah is attributed to the patriarchs (Ps. 105:15), to the prophets, since Elijah anointed Elisha (1 Kings 19:16), to kings, like Saul (12:3) and Cyrus (Is. 45:1), to the high priests, like Aaron (Ex. 29:7) and finally this name is given to the only redeemer of the human race, Jesus, as a prophet, the king and the priest, anointed with unearthly oil, but heavenly, (Ps. 44:8. Is. 61:1), which was typified by V.Z. patriarchs, prophets, kings and priests. There is no doubt that David used this word here in the latter sense; because he connects Jehovah with the Messiah, calling him the son of Jehovah, king over the languages ​​and over all the earth. See also Hebrews 1:5. Consequently, the reason for this second verse may be this: the kings of the earth are clearly arming themselves with their people; the chosen elders, who hold in their hands the destinies of many, are associated with the kings. Thus, everyone strives together to the God of all, in Christ, and to Christ, in His teaching and disciples. Art. 3. Let us break their bonds, etc. Some of these words give the power of exhortation, which the Spirit inspires in the followers of Christ, so that they reject the yoke placed on their shoulders by the enemies of God, and break the bonds of sins that bind them. But a) the relationship of these words with the higher ones, where the armament against Christ is explained, and with the subsequent ones, in which the execution of those who are at enmity from the One who lives in heaven is predicted, does not allow one to agree with their opinion; b) neither the pagans nor the Jews had ever imposed any yoke on the righteous at the time when they were only going to be hostile to the Lord; c) the future armament predicted by the prophet, without a doubt, did not have bonds that he invited to break - and it is not clear that the saints ever consulted or tried to break them. Therefore, it is better to attribute these words to the essence of the council that kings and princes made with their peoples against Jesus Christ, and for clarity, fill in the word: the verb: we will dissolve, etc. which replenishment is often necessary, e.g. Isa.3:6. Let's terminate. A similar expression is found in Jer. 5:5 in the explanation of the unanimous dissolution of slave bonds by the powers of the earth, Sampson (Judges 16:9) and God (Nahum.1:3). Therefore, the dissolution here set forth combines surprise and force. Those who are armed can be likened in this case to slaves who rebelled against their masters, who kept them in bonds. Their bonds, (מוֹסְרוֹתֵימוֹ) others derive from (יָסַר) punished, taught, are limited only to the concept of teaching. But this word also means enslavement, since the enslavement of Egypt is called yoke and bonds in Jeremiah (2:20). To idolaters, superstitions and lawless people, the teaching of Christ may seem like a bond because the mind subdues faith and Christ (2 Cor. 10:5), human lusts to the will of God (Pet. 4: 2), curbs the thoughts ( Phil. 4: 3) and limits the whole body ( Rom. 12: 1). And we will reject it. LXX this same word was proposed to scatter the stones. Eccl. 3:5. The psalmist elsewhere prays to God not to reject him as a convicted criminal (50:13) from his presence. Therefore, rejection is combined with contempt, speed and hatred, just as the Israelites once rejected the gods of those alien from their midst Judgment 10:16. Yoke (עֲבוֹת) derived from (עָבַט) tied, means a yoke, reins, or from (עָבֹת) a frequent, thick (Lev.23:40) belt with which the yoke is tied (Job.39:10). LXX more precisely explained this word with a yoke, since the yoke is tied with bonds (Is. 5:18), and it is natural to first loosen the bonds in order to then reject the yoke. In the kingdom of Jesus Christ, the yoke is His spiritual and gracious power over human hearts, whose will is given to obey or not to obey it Matthew 11:9. Their. In both places it points to Jehovah and His Messiah; however, some, due to the nature of the language, translate Him, pointing only to the Messiah alone. Therefore, the broad meaning of these words can be as follows: the enemies of God laid down this advice: in the commandments and teachings of the ancients, spoken by the prophets, and new ones, preached by Jesus Christ, bonds are prepared for our freedom and customs, mind and heart. Let us break these bonds and strain all our strength in order to crush and scatter them with a single blow. With them, we will also reject the power that Christ seeks, which he wants to establish in us with his laws, rejecting ours - with his commands, destroying ours, with his noble nobles, shaming ours who have high virtues. Let us reject the yoke that is intolerable to us; otherwise, the churches of our gods will collapse, thrones and judgment seats will fall, incomes will become scarce, prosperity will end: let us reject this yoke; or we are slaves. The first part contains: a) the shame of those who rebel from God the Father; b) His wrathful words to them; c) the king's announcement. Art. 4. Alive (יוֹשֵׁב) according to the root meaning should be translated: sitting. This is why they find here the quality of a judge, for whom it is fitting to turn gray during a trial. In heaven. The sky is opposite to the earth in light, height, and the environment of everything earthly. However, not only the visible sky is God’s dwelling place, but also the sky is not sufficient for the heavens; although, meanwhile, He is present on earth with a word of power, with grace in the hearts of believers, with glory in the saints who triumph with Him. Consequently, the sky on which the Lord lives is infinitely higher than the visible sky than this is higher than the earth. This is a spiritual firmament, unapproachable in light and glory, infinitely high in holiness and power, all-embracing and incomprehensible in infinity. Therefore, he who sits in heaven is opposed to kings and princes who live in mortal churches (Job 4:9), and is protected by security from all their weapons. Laughs. This expression means: a) contempt for those who are mocked as lawless to the righteous (Job.9:23), b) security from what rushes against, which is described by Job, whose horse catches arrows (39:22), c) sometimes the joy of an avenger, taking revenge on enemies not through the action of anger, but because they plunge themselves into destruction (Deut. 28:69, Proverbs 1:26); sometimes d) the deposition of those who rebel as an object of laughter, since the king of Babylon is before the people of God (Is. 14:4). The first three meanings are undoubtedly contained in the present psalm. The latter also applies here, but as a distant one, which will be solemnly fulfilled in the joy of heaven, the holy apostles and prophets, when God executes their judgment on the wicked (see Apostle 18:20). And the Lord. In the original there is no connection between the one sitting in heaven and the word: Lord; therefore, here one cannot understand two different persons, but two actions must be attributed to the one Supreme One - he will laugh and he will scold. He'll quarrel. (יִלְעַג) LXX this word was translated by imitation (Ps.34) i.e. when, instead of the expected success, the enemy’s failure is brought before our eyes to disgrace our expectations. Hezekiah's messengers from Ephraim and Manasseh were mocked when the king's commandment, proclaimed by them, was rejected in all cities (2 Kings 30:10). But Hosea’s reproach is that the princes of the warring people fall with the sword for the punishment of my tongue (7:6). Thus, the Lord will reproach those who rebel against him, a) placing before their face the futility of all efforts; b) taking away the means of success at a time when all aspirations are based on them alone; c) leaving for their destruction the very thing that they were aiming for the destruction of his kingdom. Ezek.7:9. Art. 5. Then he will shout, etc. Then . Expositors of Scripture, wanting to set a time for the wrathful Word of God, think to find it a) when Jesus Christ comes and those who are hostile rise up against Him; b) when those who rebel among their weapons will calm themselves by fulfilling their advice, or c) if the unspeakable today in the time of David (Ps. XIIV, 8) and in the time of Paul (Heb. 3:7) did not change and meant the time of God: then the Lord speaks with his wrath today, when they rise up against Him in such a way that He reveals their wrath. Proclaim (יְדַבֵּר) Kimhi and others translate with it: will kill, producing from (דֶּבֶר) plague, destruction, but a) translations - Chaldean, Arabic, Syriac and LXX agree in this word; b) the following thought, which would only leave the warring parties in confusion, would be incongruous; c) God’s word is terrible in itself, etc. Ex. 20:9. With your anger. Closer to the original: in his anger. If the people of Israel could not endure the simple word of God, Ex. 20:19, then who will stand before God speaking in His wrath? (Nahum.1:6, Ap.4:15–16). However, without putting a measure on the greatness of God’s wrath (Ps. 89), we see various traces of His wrath 1) in the shortening of the days of human life (Ps. 39:9); 2) giving up the heart in lust and impurity (Rom. 1:24), in the passion of dishonor and an unskilled mind (26-28); 3) civil destruction (Ezek. 7:14–15); spiritual destruction, when the prophet is deprived of his vision, the priest of the ability to preach the law, the elder of the council (ibid. 26). In addition, those at war themselves can hear the wrathful word of God within themselves, when the face of God’s wrath is revealed to the inner eye, as it was revealed to David (Ps. 37:4) and the Lord speaks to the inner ear in such a way that no noise of the world can drown out the word. And with his wrath, in Heb.: and in his wrath (וּבַחֲרוֹנוֹ). Fury, from (בהר) ignited, means the state when the chest is filled with the flame of blood boiling from anger. Therefore, in an impassive being it depicts the highest degree of anger and the increase in sorrows sent from Him. I will be crushed. Saul's confusion consisted in the fact that he fell to the ground while standing, and was greatly afraid, as if he lay on the ground without the poison of bread (Samuel 28:20-21). The confusion of the Jews in the building of the church was such that the enemies of Judah weakened their hands, and stopped them in the building, and hired advisers against them, so that they would ruin their council (Ezra 4:4). Therefore, the Lord will crush those at war so that 1) they weaken in their strength and strength; 2) their advice will be destroyed beyond their expectations (Ex. 8:19), and therefore 3) their enterprises and affairs will be confused, or 4) being pursued by inner fear, they will not find refuge for themselves. Their networks will be searched; darkness will be their light (Job 22:10), and hearings and worries (rumors and news) will disturb them from the east and north (Dan.11:44) just as was fulfilled during Christ’s preaching spread by the apostles. Art. 6. I am set, etc. But closer from the original: I have set my king over Zion, the mountain of My holiness. Az same. The One is contrasted with the multitude of kings of the earth and the almost worldwide uprising (v. 2). I, whose whole counsel is worth, will do whatever I want (Exodus 46:10), I have set. I installed it. According to the translation of Symmachus, Schmid and the instructions of St. Luke (Acts 4:27): anointed. Both show 1) solemnity, 2) truth and 3) immutability. 1) since the anointing of the king and installation to this degree for the most part takes place in the face and in the hearing of all the people (2 Sam. 5:3); 2) He did not set it according to his own desire, as if alien to the truth, and not according to human advice; in the same way, it was not the one who was appointed by his own strength who delighted the royal dignity. For Heb.5:4-5: no one accepts honor to himself, but he who is called from God, so is Christ, etc. 3) I, who am unchangeable, have ordained this, so that His kingdom, despite all turmoil, would be an eternal kingdom and His throne indestructible (Dan.2:44). He calls my king, that same Messiah, against whom the idolaters and Jews arm themselves (v. 2), his king: a) by the nature of the kingdom, separate from the kingdoms of this world (John 18:36), or b) by the property of the ruler, who is directly God the Father, and not an army or a people who elect the kings of the earth. Above Zion, the mountain of my holiness. Mount Zion was originally the seat of the reigning David, and is called His city and fortress (2 Sam. 5:7, 9). Solomon also occupied this mountain as a royal dwelling (1 Kings 8:1). This mountain is called 1) holy (Joel 2:1), 2) beloved of the Lord above all the villages of Jacob (Ps. 86:2); 3) the mountain of God and the dwelling place of God (Ps. 67:16-17), contrasted with Sinai (Heb. 12:22, 5), expressed in the words: freedom and mother of all who believe (Gal. 4:26), the city of the living God, the heavenly Jerusalem and the church of the firstborn, written in heaven (Heb. 12:23). And so Zion, over which Jesus Christ was installed as king, means a) Heavenly Zion, the triumphant church, and b) spiritual Zion on earth, the militant church; for to Jesus Christ was given all authority in heaven and on earth. (Matt.). Thus, the meaning of this verse, perhaps, is this: no matter how hard you, earthly kings and nations, arm yourself against the Messiah, you will never shake His kingdom. Not by human strength, not by changeable will, but by My omnipotence and according to My eternal advice, His throne was established. I, who embraced the entire universe with my hand like a nest, and with its strength shook the cities from the earth like dust - I made Him king. Reckless! You dream of destroying His kingdom on earth, but His kingdom is not earthly and not of this world; He reigns over spiritual Zion, which will always remain glorious, no matter how much it is disgraced; we will not destroy, no matter how hard they try to destroy it; high, no matter how much they humiliate those living on it. He is a king in the habitation of his holiness, where my saints reign with him, a king in the image of David, but over eternal Zion. In this part, the psalmist introduces the Messiah, like a prophet, announcing a) his birth, 7, b) wealth or kingdom, 8 and c) power, 9. Art. 7. Proclaim the commandment of the Lord. LXX ends the previous verse with these words; in our translation they are separated from the previous one, and placed at the beginning of the next verse; By this, darkness is introduced, hiding the thought of the LXX and the original, in which it is read (אֲסַפְּרָה) I will proclaim commands or definitions. I will announce the command. Here a new speaking person is introduced, who is the same king spoken of in the previous verse. The word I will proclaim is used in Scripture to mean an exact and specific narrative (see 2 Kings 8:4-5; Ps.47:13) which Jesus Christ fulfilled in the days of his flesh, proclaiming the commandments of his Father. (John 7:42). The Lord speaks to me. The time of this saying is as hidden as the very birth of the eternal Word from the Father. Sl. before the century, throughout the centuries and after, the Father speaks to the Son in the unknown depths of His Divinity. The revelation from this depth was heard by David, who outlined it in this psalm; the Mother of Christ during the gospel (Luke 1:32); John during baptism (Matthew 3:17), three disciples at Tabor 18:5. You are my son. The name Son of God refers to a) Israel (Ex.4:22), b) judges (Ps.81:6); c) to everyone who believes, born of God through Jesus Christ (Gal.4:6-7), and d) to Jesus Christ, who is called by this name, with power, according to the spirit of holiness from the resurrection from the dead (Rom.1:4). It is impossible to think that David here meant the old or the new Israel, adopted as sons in Christ, much less any judge, because: a) to this he ascribes the kingdom over the tongues and the whole earth, an omnipotent power and the reverence inherent in the one God; b) St. Luke (Acts 13:33) and St. Paul apply this passage to Jesus Christ; track. they mean the existing son in the bosom of the Father (John 1:18), the only begotten of God the Father (14). Today. The word today sometimes means a) a certain time (Is. 58:4) b) the continuity or permanence of something Ps. 94:7. (Today, whenever you hear his voice, that is, whenever you hear it); c) eternity Ex.43:13, where LXX was translated from the beginning, in the original: from today. In the eyes of God a thousand years are like a night watch (Ps. 89:5). He is always the same (Ps. 101:25), but the Son came from the beginning, from the days of the world (Mic. 5:2). Therefore, God's day, undoubtedly, is an ineffable continuation of eternity, having nothing past or future. Today, relating this to the internal action of the Divine, which is the birth of a son, we cannot assume that it occurs slowly. In order to remove this concept, an action that has already taken place is added: birth. At this end, Jesus Christ said about himself: before even Abraham was not, I am (John 8:58). Rodikh cha. Just as a man gives birth to a son and imparts to him human nature: so God is Divine, however, in an incomprehensible and hidden way from man; for after birth, God the Father abides in the Son and the Son in the Father (John 14:10), while the Son is the radiance of the glory of the Father, the image of his hypostasis (Heb. 1:31), and the image of the invisible God, the firstborn of all creation (Col. 1:15). The indication of St. Luke (Acts 13:33) to this place as proof of the incarnation and resurrection of Jesus Christ gave the opportunity to Eusebius, Hilary, Ambrose and Chrysostom to attribute these words to the event of the resurrection of Christ. The common ground between them and their followers is, first, that if we call the declaration of a thing its being; then the Lord, who raised his son, can then be called the one who gave birth to him, since by this action he revealed or proved his eternal birth and Divinity. 2nd, Ap. Paul (Rom. 1:4) attributed the naming of Jesus Christ as son to the resurrection from the dead. 3rd, Christ, because of the resurrection into immortal life, is called the firstborn of the dead (Col. 1:18); 4th, the connection of subsequent thoughts, where the kingdom of Christ is established over the tongues with the present verse of the psalm, limits his mind; since after the resurrection of Jesus Christ there followed a clear calling of all the tribes of the earth to Him. Agreeing with the explanation of the church fathers, who do not reject the pre-eternal birth of the Word, we can add that, based on the words of St. Paul, this: this day I have begotten you, refers to the eternal naming in power and to the temporal explanation of power in signs and wonders, and at the conclusion of all signs to the confirmation of the Divinity of Jesus Christ through the resurrection from the dead (Rom. 1:4) Art. 8. Ask from me, etc. Ask from me. The Son, being one and undivided with the Father by nature, has no need to ask, since he possesses everything just as He does. Next, when permission is given to ask: then to the Son already incarnate, and for human nature. John 17:5. And I will give your tongues as your inheritance. 1st. The Father, who gives the Son, in whom he abides, dominion over languages, does not himself lose it, but leads them into participation in dominion, just as he places them at his right hand (Ps. 109:1): he introduces into participation those things that in the Son and with the Son rule over them. 2nd. tongues that hate Zion, alien from the covenant of promise, are given to the one who has destroyed the middle wall of the fence, of course, for nothing other than so that He, like sheep that are not from the court of the Lord, may bring them into His own court (John 10:16). 3rd. languages ​​are called the heritage of the Messiah, as are the Jews (Deut. 32:9). By the Messiah himself, both were redeemed and called to salvation (Rom. 9:24). For this reason He is the heir of all (Heb. 1:2). Receiving an inheritance from God the Father by essential right contains within itself a righteous, secure, and eternal power to govern it. And your possession (acquisition) is the ends of the earth. The limits not only of languages, but of the earth are the limits of the possession and power of Jesus Christ. since He was sent into the light by the tongue, to be for salvation, even to the last of the earth. Creation and re-creation give Him the right to all generations and ages. His kingdom is the kingdom of all ages, and His dominion is in every generation and generation (Ps. 145:13). Therefore, the meaning of this verse can be as follows: Ask from me according to the acquired humanity, and I will give the inheritance that is yours according to the Divinity, I will give the tongues that are now restless and wandering to You, so that You may lead them from darkness into light, from death into life, and not just the languages ​​of one time and a certain place, but of all times and all the ends of the earth into possession. You will conquer the believers with grace and salvation, the unbelievers with a visit to judgment and death. Art. 9. You have protected me with a rod of iron, etc. Upaseshi (תְּרֹעֵם) from (רָעָה) upas, or from (רעע) erased, crushed. Various readings have given rise to the fact that Aben Ezra and other new ones translate this passage: you will crush, the next verb that follows is: you will crucify. It is natural for a tool or an iron rod to be crushed, and for that which is crushed to scatter in different directions and into many parts; however, the LXX translation follows St. John Ap. 11:27, to shepherd or rule is a common property of meek and cruel kings, who, for this reason, are called shepherds of the nations (Jer. 3:15, Mic. 5:5). Thus, salvation, in relation to the tongues that rise up and are puffed up by their own strength, is accomplished in such a way that their hostile forces are first cast down as supports of arrogance: and then we can already say that the Lord shepherds them, i.e. He reveals His power and glory over them. With a rod of iron. The golden rod, which was in the hands of Artaxerxes (Esther 4:11, 5:2), apparently is the opposite of the iron one. This one is the rod of meekness, and this one of cruelty; this one is given as a sign of mercy, this one as a sign of judgment and execution. The Apostle explained that the same sword in the hands of a judge serves good people for good, but is an avenger of evil people in anger (Rom. 13:4); likewise the rod is in the hands of the king. 2 And like wicked vessels he will crush them. A meager vessel is crushed with one blow of the rod so that the opportunity to restore it for its former intended use is lost. This weakness and ease of destruction is contrasted with those strong and apparently insurmountable hordes on which those who are hostile against the Messiah hope. The breaking of an earthen vessel is an image of their brokenness. In this part, the psalmist addresses the earthly authorities, a) teaching them in general vv. 10, and b) in particular, true worship of God, Art. 10, and c) faith in the Son, frightening with rage and promising bliss v. 12. Art. 10. And now, kings, understand, etc. And means a conclusion from the previous one and corresponds to the word: so, so, for example. Ezek.18 and 2. Pointing to the present time, it also points to the continuation of grace, as in Ps.94:7, anticipating that terrible state when the iron rod will weigh down on them and crush them like mortal vessels. Kings understand. Addressing kings as leaders of the people, without a doubt, he preaches to the nations with them. Understand what you did not understand, i.e. that above them there is an eternal King. Hostile advice deprived them of their reason; passions blinded the inner eye; but their past deeds and the fear of future executions should enlighten them. Get punished - according to other translations - correct yourself. All the judging lands that govern the nations by themselves or under the authority of kings. In order to judge human affairs, you must first judge yourself. In the subjugation of many under one's own judgment and the rejection of all judgment over oneself consists of the disorder that must be recreated. Correct yourself - instead of breaking the bonds and rejecting the yoke imposed by the Messiah. The subject of the correction is as follows: Art. 11. Work for the Lord with fear, etc. Work or serve. A servant or slave, obeying his master, fulfills everything entrusted to him; there is no time, place or occasion that can allow him to leave the service while he remains a slave. This is how the servants of God should be. Matthew 5:24. Lord - against Whom you rebel, dreaming of destroying the kingdom of the Messiah, or directly against Him. With fear. Fear is the sorrow of the soul from future disasters. This grief, when it becomes so subtle that it turns into concern for the increase of love, which does not tolerate not only insult, but signs and cases of insult, is filial fear. The object of which we are afraid determines the degree of fear. Therefore, the fear of the Lord is a great, continuous and all-watching fear in man. He hates unrighteousness, annoyance, pride and the ways of evil (Proverbs 8:13), is the beginning of wisdom and the source of spiritual life, 14:27. This fear should guide one in serving the Lord. 3 And rejoice in Him. Joy is the feeling opposite to slavish fear; according to some, it is, as it were, an expansion of the soul, or an elevation from oneself. Consequently, the prophet with this expression, 1) refutes the thoughts of those who think that true service to God is painful (Matt. 11:29); 2) shows that the fear of God he instills produces inner and outer joy, which is revealed in all the actions of a God-fearing person; 3) inspires in those at war the future joy of the coming of King Christ to earth. With trepidation. Trembling is a strong movement of the soul, frightened by the greatness of the approaching disaster. With this trembling is united the true joy of the Lord on earth, due to the constant struggle with the internal and external enemies of salvation. Phil.2:12. Consequently, this trembling does not interrupt the joy of the Lord, but, like a guard, protects it in its fence. Thus, in this verse the prophet exclaims: kings of the earth and you who judge the nations! Just as you now work against sin unceasingly and with all your might, work for the Lord, against whom you arm yourself. You are insignificant before His greatness, in terms of corruption you are intolerable before His holiness; Therefore, work with great and continuous fear, but one that would preserve you in this ministry. While the fear of the Lord fills your souls, you will rejoice. Therefore whatever is from the Lord or leads to the Lord is joy. Rejoice before him, however, so that flesh and blood, the world and the spirit of evil do not steal your joy from you - rejoice with trembling. Art. 12. Accept punishment, etc. Accept punishment, in the original (נַשְּׁקוּ־בַר) kiss, kiss your son. 4 Kissing is a sign of 1) sincere love, as Isaac kissed Jacob (Gen. 27:27); 2) respect and obedience, since Samuel kissed the newly installed king Saul (Kings 10:1) and the lost Israel of idols (1 Kings 19:18 Heb.); 3) reconciliation, so Esau kisses Jacob (Gen. 23:4), the father of the prodigal son (Luke 15:20). Therefore, one might think that the psalmist is speaking to those who are at enmity: make peace with the Son of God, submit to Him as the eternal King, and love Him with all your soul. Not when the Lord is angry. The last word is not in the original, why the first should be attributed to the son, to whom all judgment was given from the Father. And you will perish from the righteous path. From Hebrew: and may you perish on the way, i.e. lest He strike you with final and eternal plagues in the midst of your undertakings, while you are arming yourself and do not see the end that you have envisioned. Food, in the original, as much as possible. His wrath will soon be kindled. The Psalmist, preventing the wrath of the spiritual King, who is able to destroy his enemies, in the midst of their successes, announces that His wrath will kindle soon, before any of the unrepentant can imagine; and although the armament against Christ continues for several centuries, if we consider the history of each enemy separately, then it will be revealed how unexpectedly the wrath of God befalls them on the path of wickedness. It kindles like fire in the thickets of oak forests, quickly consuming the reeds Isa.9:18; it flares up in such a way that they see, and many are horrified, and cannot extinguish it, since its rage, striking visibly in a variety of ways, strikes invisibly with eternal death. Blessed are all who hope. As miserable as the fate of those who do not obey the Son of God is, so blessed is those who obey and hope in Him. Bliss; because the Lord himself protects them. Proverbs 30:5. They will rejoice and sing His Name forever Ps.5:12; They will defeat their enemies, since the psalmist says about himself that he was a miracle to many, because of his firm hope and strong help from the Lord Ps.70:8. Hopeful Nan. This trait, attributed to the Son, Whom kings and all kingdoms should kiss, is the clearest proof of His a) Divinity, since David forbids relying on a person, no matter how great, strong and rich he is, Ps.166:3; and Jeremiah calls everyone cursed who trusts in man (Jer. 17:5); b) the fact that the entire psalm refers not to David, as the king of Israel, installed over Zion, and not to his son Solomon, but to the Son of God, consubstantial with the Father. In conclusion, it should be noted that all who hope in Jesus Christ are blessed, not only from the time of His coming to earth, but until the end of all time; but also from the beginning of time itself, when the Gospel was preached to the first man in paradise, through all the ages, until the judgment according to this Gospel is revealed, John 12:12. Reject me and do not accept my word, to have the one who judges him. The Word, even in verbs, judges him on the last day. Apud. Art. Agell. com. in. II Ps However, the iron rod in the spiritual kingdom is not accepted in its proper sense. Eusebius means by this the Roman monarchy, which at the time of the coming of Christ and then possessed all languages. He adds this empire to the explanation of the fourth kingdom mentioned by Daniel, which is strong like iron (1:40). Others understand by this rod the power of the word of God, based on Hebrews 4:12 and Ap. 2:10. And some are the power and authority with which Jesus Christ shepherds his enemies. Numbers 24:17; Isa.9:4. The Roman Empire did not have all languages. The Word of God has not yet been preached throughout the entire universe; Therefore, the best explanation of the iron rod can be that Jesus Christ, with his strength in various weapons, and with his power at times known to him, will save sinners. Ps.109:2, 5, 6. This meaning is confirmed by the very meaning of the word (יראה), which, by the way, means devotion to God or piety. Isa.11:3. And the spirit of knowledge and piety rests on him. This difference between the LXX translation and the original is explained: 1) by the fact that they saw similar expressions in (Zeph. 3:7) Otherwise, fear Me and accept punishment, and in Jer. 17:23, 2) that they wanted to explain the figurative words with their own, i.e. since kissing is accompanied by an embrace or acceptance of an object, translated accept, and (παῖς) son from (παιδία) sonship or punishment, teaching or 3) that instead of (נשקו) they read (נשאו) and (בר) were derived from (באר). The first two guesses are more likely than the last; for (נשקו־בר) even the rabbis themselves read. You might be interested in: