Salmos 2

Salmos 2

EXPLANATION - This will be an ongoing Psalms project and will consist primarily of the superlative work the Treasury of David by Charles Haddon Spurgeon set in a verse by verse format so that each verse can be linked separately. This will be supplemented with comments on individual verses, Hebrew word studies, Greek word studies from the Septuagint and cross references from the prodigious Treasury of Scripture knowledge (TSK) CHS contrasts and compares Psalm 1 and Psalm 2 - The first Psalm was a contrast between the righteous man and the sinner; the second Psalm is a contrast between the tumultuous disobedience of the ungodly world and the sure exaltation of the righteous Son of God. In the first Psalm, we saw the wicked driven away like chaff; in the second Psalm, we see them broken in pieces like a potter’s vessel. In the first Psalm, we beheld the righteous like a tree planted by the rivers of water; and here, we contemplate Christ, the Covenant Head of the righteous, made better than a tree planted by the rivers of water, for he is made king of all the islands, and all the heathen bow before him and kiss the dust; while he himself gives a blessing to all those who put their trust in him. The two Psalms are worthy of the very deepest attention; they are, in fact, the preface in the entire Book of Psalms, and were by some of the ancients, joined into one. They are, however, two Psalms; for Paul speaks of this as the second Psalm. (Acts 13:33+) The first shows us the character and lot of the righteous; and the next teaches us that the Psalms are Messianic, and speak of Christ the Messiah—the Prince who shall reign from the river even unto the ends of the earth. That they have both a far-reaching prophetic outlook we are well assured, but we do not feel competent to open up that matter, and must leave it to abler hands. Steven Cole on Structure and background of the Psalm: - Psalm 2 is the most frequently quoted psalm in the New Testament. It fits together in an interesting way with Psalm 1 to introduce the Book of Psalms. Psalm 1 begins with, “How blessed”; Psalm 2 ends with the same word (in Hebrew). Psalm 1 ends with a threat; Psalm 2 begins with a threat. In Psalm 1, the godly man meditates on God’s law; in Psalm 2, the wicked meditates (NASB = “devising,” NIV = “plot”; same Hebrew word) on how to cast off the rule of God. In Psalm 1 the theme is the contrast between the righteous and the wicked person; in Psalm 2 the theme is the contrast between the rebellion of wicked rulers and nations and the rule of God’s righteous Messiah. Psalm 1 consists of two stanzas and six verses. Psalm 2 is twice as long, consisting of four stanzas and 12 verses. The Psalm is structured as a dramatic presentation in four acts. In Act One (Ps 2:1–3), David raises the question about the chaos in the world, and the kings and rulers come forth in a chorus to say their lines (Ps 2:3). In Act Two (Ps 2:4–6), God calmly sits upon His throne in heaven and speaks His line against the rulers (Ps 2:6). In Act Three (Ps 2:7–9), God’s Anointed One speaks and reveals God’s decree or predetermined plan for dealing with man’s rebellion. In Act Four (Ps 2:10–12), the psalmist speaks out again, giving a closing appeal in light of the previous acts. For purposes of grasping the message of the psalm, Acts Two and Three may be grouped together so that the psalmist is saying three things: 1. The nations have rebelled against God (Ps 2:1–3). But, 2. God is sovereign and has a predetermined plan to judge man’s rebellion (Ps 2:4–9). Thus, 3. We must submit to Him while there is time (Ps 2:10–12). To understand this psalm, we must realize that on one level it applies to King David. The schemes of these rulers against the Lord and His anointed are rooted in a time in David’s reign when some of his vassal nations sought to rebel (such as 2 Samuel 10, when the Ammonites and Syrians rebelled). David, the Lord’s anointed king over His people, Israel, writes this song to show the folly of rebellion against God’s anointed king because of the promises God had made to that king. Thus, on one level, Ps 2:1–3 refers to those rebel kings and their attempts to shake off David’s rule over them. But it is also obvious that the psalm goes far beyond David’s experience. It is ultimately fulfilled only in God’s Anointed (Hebrew, “Messiah”), God’s Son who is also David’s son, the Lord Jesus Christ. Thus writing under the inspiration of the Holy Spirit, David wrote this psalm not only about himself, but in a deeper and much more complete way, about Messiah Jesus. Thus just as these kings rebelled against King David, so all men have rebelled against King Jesus. (Psalm 2: Is The World Out Of Control?) Related Resource: For more commentaries and sermons see Psalms Commentaries & Sermons See also many more resources at bottom of page which relate specifically to Psalm 2 Hints to Preachers Psalm 2:1 Why are the nations in an uproar And the peoples devising a vain thing? (NASB95) KJV Why do the heathen rage, and the people imagine a vain thing? Why (KJV): Ps 18:42 Ps 46:6 Ps 83:4-8 Isa 8:9 Lu 18:32 Ac 4:25 rage (KJV): or, tumultuously assemble, Lu 22:1,2,5,22,23 Ac 16:22 17:5,6 19:28-32 people (KJV): Mt 21:38 Joh 11:49,50 Ac 5:33 Rev 17:14 Related Passages: Psalms 46:6 The nations made an uproar, the kingdoms tottered; He raised His voice, the earth melted. Ps 83:4-8 — They have said, "Come, and let us wipe them out as a nation, That the name of Israel be remembered no more." 5 For they have conspired together with one mind; Against You they make a covenant: 6 The tents of Edom and the Ishmaelites, Moab and the Hagrites; 7 Gebal and Ammon and Amalek, Philistia with the inhabitants of Tyre; 8 Assyria also has joined with them; They have become a help to the children of Lot. Selah. Lk 22:1 — Now the Feast of Unleavened Bread, which is called the Passover, was approaching. 2 The chief priests and the scribes were seeking how they might put Him to death; for they were afraid of the people. 22 "For indeed, the Son of Man is going as it has been determined; but woe to that man by whom He is betrayed!" 23 And they began to discuss among themselves which one of them it might be who was going to do this thing. Mt 21:38 — "But when the vine-growers saw the son, they said among themselves, 'This is the heir; come, let us kill him and seize his inheritance.' Jn 11:49 — But one of them, Caiaphas, who was high priest that year, said to them, "You know nothing at all, 50 nor do you take into account that it is expedient for you that one man die for the people, and that the whole nation not perish." Rev 17:14 — "These will wage war against the Lamb, and the Lamb will overcome them, because He is Lord of lords and King of kings, and those who are with Him are the called and chosen and faithful." THE VANITY OF HUMANITY IN DEFYING DIVINE DIRECTIVES Defying God's will is here described as vain for the nations, but the principle is true in all of our lives. THOUGHT - To defy His good and acceptable and perfect will is foolish and can even be destructive. How much better to obey (Ro 12:2+) to "not be conformed (present imperative with a negative see our need to depend on the Holy Spirit to obey) to this world, but be transformed (present imperative see our need to depend on the Holy Spirit to obey) by the renewing of your mind, so that you may prove what the will of God is, that which is good and acceptable and perfect." Related Resources: Discussion of the The Will Of God How can I know God’s will for my life? What does the Bible say about knowing God’s will? | GotQuestions.org NET NOTE Introduction - In this royal psalm the author asserts the special status of the divinely chosen Davidic king and warns the nations and their rulers to submit to the authority of God and his chosen vice-regent. (NET Note - excellent notes) CHS - TITLE.—We shall not greatly err in our summary of this sublime Psalm if we call it THE PSALM OF MESSIAH THE PRINCE; for it sets forth as in a wondrous vision the tumult of the people against the Lord’s anointed, the determinate purpose of God to exalt his own Son, and the ultimate reign of that Son over all his enemies. Let us read it with the eye of faith, beholding, as in a glass, the final triumph of our Lord Jesus Christ over all his enemies. Lowth has the following remarks upon this Psalm: “The establishment of David upon his throne, notwithstanding the opposition made to it by his enemies, is the subject of the Psalm. David sustains in it a twofold character, literal and allegorical. If we read over the Psalm, first with an eye to the literal David, the meaning is obvious, and put beyond all dispute by the sacred history. There is indeed an uncommon glow in the expression and sublimity in the figures, and the diction is now and then exaggerated, as it were on purpose to intimate, and lead us to the contemplation of higher and more important matters concealed within. In compliance with this admonition, if we take another survey of the Psalm as relative to the person and concerns of the spiritual David, a noble series of events immediately rises to view, and the meaning becomes more evident, as well as more exalted. The colouring which may perhaps seem too bold and glaring for the king of Israel, will no longer appear so when laid upon his great Antitype. After we have thus attentively considered the subjects apart, let us look at them together, and we shall behold the full beauty and majesty of this most charming poem. We shall perceive the two senses very distinct from each other, yet conspiring in perfect harmony, and bearing a wonderful resemblance in every feature and lineament, while the analogy between them is so exactly preserved, that either may pass for the original from whence the other was copied. New light is continually cast upon the phraseology, fresh weight and dignity are added to the sentiments, till, gradually ascending from things below to things above, from human affairs to those that are Divine, they bear the great important theme upwards with them, and at length place it in the height and brightness of heaven.” CHS - DIVISION.—This Psalm will be best understood if it be viewed as a four-fold picture. (In Ps 2:1, 2, 3) the Nations are raging; (Ps 2:4-6) the Lord in heaven derides them; (Ps 2:7-9) the Son proclaims the decree; and (from Ps 2:10-12) advice is given to the kings to yield obedience to the Lord’s anointed. This division is not only suggested by the sense, but is warranted by the poetic form of the Psalm, which naturally falls into four stanzas of three verses each. Why are the nations in an uproar - NET - Why do the nations rebel?" The psalm begins with a rhetorical question. " Rather than seeking information, the psalmist expresses his outrage that the nations would have the audacity to rebel against God and his chosen king." (NET Note) Baker suggest that "The image of a gathering lynch mob conveys well the action suggested here." CHS - We have, in these first three verses, a description of the hatred of human nature against the Christ of God. No better comment is needed upon it than the apostolic song in Acts 4:27, 28+: “For of a truth against Thy Holy Child Jesus, Whom Thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, for to do whatsoever Thy hand and Thy counsel determined before to be done.” Why are the nations in an uproar - CHS - The Psalm begins abruptly with an angry interrogation; and well it may: it is surely but little to be wondered at, that the sight of creatures in arms against their God should amaze the psalmist’s mind. We see the heathen raging, roaring like the sea, tossed to and fro with restless waves, as the ocean in a storm; and then we mark the people in their hearts imagining a vain thing against God. Where there is much rage there is generally some folly, and in this case there is an excess of it. Note, that the commotion is not caused by the people only, but their leaders foment the rebellion. Are in an uproar (ragas/ragash) in the Septuagint is the rare verb phruasso which literally, describes the actions of high-spirited horses snorting, neighing and stomping as they prepare to rush into battle! What irony in Psalm 2:1, for this is battle in which they will be utterly defeated and demolished (not just in time but in eternal punishment!) In the only other use in the Bible in Acts 4:25+ it used by Peter (quoting Psalm 2) declaring " ‘WHY DID THE GENTILES RAGE, AND THE PEOPLES DEVISE FUTILE THINGS?" figuratively describing the Gentiles as arrogante insolent, raving angrily J. A. Alexander, D.D., 1850. “Why do nations make a noise,” tumultuate or rage? The Hebrew verb is not expressive of an internal feeling, but of the ourward agitation which denotes it. There may be an allusion to the rolling and roaring of the sea, often used as an emblem of popular commotion, both in the Scriptures and the classics. The past tense of this verb (why have they raged?) refers to the commotion as already begun, while the future in the next clause expresses its continuance. And the peoples devising a vain thing (riq) - NET - Why are the countries devising plots that will fail?" The rhetorical question continues. Devising is the Hebrew word hagah which is often translated meditate and pictures these arrogant men as "meditating" on this madness! The should be meditating on His Word (Ps 1:2 - hagah) and not on how to destroy Him! The Hebrew word hagah is translated in the Lxx with meletao which means they give careful thought to this, meditate on it, think about it, plot, conspire. One might they say "rack their brains" but they do so in utter futility! Vain thing (riq) refers to their empty, useless plotting against El Elyon, the Most High God, Sovereign Over All! NET NOTE on devising - The Hebrew imperfect form describes the rebellion as underway. The verb הָגָה (hagah), which means “to recite quietly, meditate,” here has the metonymic nuance “devise, plan, plot” (see Ps 38:12; Prov 24:2). NET NOTE on vain thing- Heb “devising emptiness.” The noun רִיק (riq, “emptiness”) may characterize their behavior as “worthless, morally bankrupt” but more likely refers to the outcome of their plots (i.e., failure). As the rest of the psalm emphasizes, their rebellion will fail. In a similar declaration David uses the same Hebrew word hagah writing "O sons of men, how long will my honor become a reproach? How long will you love what is worthless (riq; lxx - mataiotes = state of being without use or value, emptiness, futility, purposelessness, transitoriness) and aim at deception? Selah." (Ps 4:2) “A vain thing.” A medal was struck by Diocletian, which still remains bearing the inscription, “The name of Christians being extinguished.” And in Spain, two monumental pillars were raised, on which were written:—I. “Diocletian Jovian Maximian Herculeus Cæsares Augusti, for having extended the Roman Empire in the east and the west, and for having extinguished the name of Christians, who brought the Republic to ruin.” II. “Diocletian Jovian Maximian Herculeus Cæsares Augusti, for having adopted Galerius in the east, for having everywhere abolished the superstition of Christ, for having extended the worship of the gods.” As a modern writer has elegantly observed: “We have here a monument raised by Paganism, over the grave of its vanquished foe. But in this, ‘the people imagined a vain thing;’ so far from being deceased, Christianity was on the eve of its final and permanent triumph, and the stone guarded a sepulchre empty as the urn which Electra washed with her tears. Neither in Spain, nor elsewhere, can be pointed out the burial place of Christianity; it is not, for the living have no tomb.” Joseph Caryl, 1647. Verses 1–4.—Herod, the fox, plotted against Christ, to hinder the course of his ministry and mediatorship, but he could not perform his enterprise; ’tis so all along, therefore it is said, “Why do the heathen imagine a vain thing?” A vain thing, because a thing successless, their hands could not perform it. It was vain, not only because there was no true ground of reason why they should imagine or do such a thing, but vain also because they laboured in vain, they could not do it, and therefore it follows, “He that sitteth in the heavens shall laugh: the Lord shall have them in derision.” The Lord see what fools they are, and men (yea, themselves) shall see it. The prophet gives us an elegant description to this purpose. Isaiah 59:5, 6. “They weave the spider’s web.… Their webs shall not become garments, neither shall they cover themselves with their works.” As if he had said, they have been devising and setting things in a goodly frame to catch flies; they have been spinning a fine thread out of their brains, as the spider doth out of her bowels; such is their web, but when they have their web they cannot cut it out, or make it up into a garment. They shall go naked and cold, notwithstanding all their spinning and weaving, all their plotting and devising. The next broom that comes will sweep away all their webs and the spiders too, except they creep apace. God loves and delights to cross worldly proverbs and worldly craft.— Related Resource: What does it mean to be an enemy of God? | GotQuestions.org Are in an uproar (07283)(ragas/ragash) is a verb used only here in the OT and means to be in tumult or commotion, to rage. TWOT adds that "rāgash and its derivatives have been translated by such ideas as "tumult" (KB, AV) or "noisy throngs" (BDB). However contextual parallels ("to plot" Psalm 2:1; "secret plots" Psalm 64:2; "sweet converse" Psalm 55:14) indicate that ideas such as "conspire" (RSV) are probably correct. NET NOTE - The Hebrew verb רָגַשׁ (ragash) occurs only here. In Dan 6:6, 11, 15 the Aramaic cognate verb describes several officials acting as a group. A Hebrew nominal derivative is used in Ps 55:14 of a crowd of people in the temple. Devising (01897) hagah pronounced "haw-gaw") conveys the basic meaning of a low sound and so as used in the OT means to groan, to sigh or to mutter. Figuratively hagah refers to inward utterance, the words a man speaks to himself. And so hagah means to meditate (give serious thought and consideration to selected information implying a definite focusing of one’s thoughts on something so as to understand it deeply), to ponder (to carefully weigh in the mind, to appraise), to ruminate (literally to chew repeatedly for an extended period and figuratively to go over in the mind repeatedly and often casually or slowly). Hagah -24v - declare(1), devise(2), devising(1), growls(1), make a sound(1), meditate(5), meditates(1), moan(3), moan sadly(1), mutter(2), mutters(1), ponders(1), utter(2), uttering(1), utters(1). Jos. 1:8; Job 27:4; Ps. 1:2; Ps. 2:1; Ps. 35:28; Ps. 37:30; Ps. 38:12; Ps. 63:6; Ps. 71:24; Ps. 77:12; Ps. 115:7; Ps. 143:5; Prov. 8:7; Prov. 15:28; Prov. 24:2; Isa. 8:19; Isa. 16:7; Isa. 31:4; Isa. 33:18; Isa. 38:14; Isa. 59:3; Isa. 59:11; Isa. 59:13; Jer. 48:31 Vain (07385) (riq from ruq = to make empty) means emptiness, worthlessness, vanity, delusion. There is one literal use in Jer. 51:34 ("empty vessel") but all the other uses are figurative and mean vain or "worthless. The first use in Lev 26:16 describes God's chastisement which would come on Israel for breaking the Mosaic Covenant they said they would do and obey (Ex 24:7+) = "you will sow your seed uselessly, for your enemies will eat it up." Egypt is described as offering only useless aid (Isa. 30:7). The people of Babylon would fight in vain against the Lord's judgment and "toil for nothing" (Jer. 51:58). As discussed in Psalm 2 all attempts to fight against the Almighty God are vain (Ps. 2:1). Riq - 11v - empty(1), nothing(1), nothing*(1), uselessly(2), vain(4), vain thing(1), what is worthless(1). Lev. 26:16; Lev. 26:20; Job 39:16; Ps. 2:1; Ps. 4:2; Ps. 73:13; Isa. 30:7; Isa. 49:4; Isa. 65:23; Jer. 51:58; Hab. 2:13 Psalm 2:2 The kings of the earth take their stand And the rulers take counsel together against the LORD and against His Anointed, saying, (NASB95) KJV The kings of the earth set themselves, and the rulers take counsel together, against the LORD, and against his anointed, saying, kings (KJV): Ps 2:10 48:4 110:5 Mt 2:16 Lu 13:31 23:11,12 Ac 12:1-6 Rev 17:12-14 rulers (KJV): Mt 26:3,59 27:1 Ac 4:5-8 Lord (KJV): Ex 16:7 Pr 21:30 Joh 15:23 Ac 9:4 anointed (KJV): Ps 45:7 89:20 Isa 61:1 Joh 1:41 3:34 Ac 10:38 Heb 1:9 Related Passages: Ps 110:5 — The Lord is at Your right hand; He will shatter kings in the day of His wrath. Mt 2:16+ — Then when Herod saw that he had been tricked by the magi, he became very enraged, and sent and slew all the male children who were in Bethlehem and all its vicinity, from two years old and under, according to the time which he had determined from the magi. Lk 13:31+ — Just at that time some Pharisees approached, saying to Him, "Go away, leave here, for Herod wants to kill You." Lk 23:11+ — And Herod with his soldiers, after treating Him with contempt and mocking Him, dressed Him in a gorgeous robe and sent Him back to Pilate. Rev 17:12-14+ — "The ten horns which you saw are ten kings who have not yet received a kingdom, but they receive authority as kings with the beast for one hour. 13 "These have one purpose, and they give their power and authority to the beast. 14 "These will wage war against the Lamb, and the Lamb will overcome them, because He is Lord of lords and King of kings, and those who are with Him are the called and chosen and faithful." Mt 26:59 — Now the chief priests and the whole Council kept trying to obtain false testimony against Jesus, so that they might put Him to death. Ac 4:5-8+ — On the next day, their rulers and elders and scribes were gathered together in Jerusalem; 6 and Annas the high priest was there, and Caiaphas and John and Alexander, and all who were of high-priestly descent. 7 When they had placed them in the center, they began to inquire, "By what power, or in what name, have you done this?" 8 Then Peter, filled with the Holy Spirit, said to them, "Rulers and elders of the people, Ex 16:7+ — and in the morning you will see the glory of the LORD, for He hears your grumblings against the LORD; and what are we, that you grumble against us?" Pr 21:30 — There is no wisdom and no understanding And no counsel against the LORD. Jn 15:23 — "He who hates Me hates My Father also. Ac 9:4+ — and he (SAUL) fell to the ground and heard a voice saying to him, "Saul, Saul, why are you persecuting Me?" (NOTE: PERSECUTION OF CHRIST'S BODY THE CHURCH IS TANTAMOUNT TO PERSECUTING THE HEAD OF THE BODY, CHRIST!) The kings of the earth take their stand And the rulers take counsel together - NET = "The kings of the earth form a united front; the rulers collaborate against the Lord and his anointed king." NET NOTE on take their stand - The Hebrew imperfect verbal form describes their action as underway. NET NOTE on take counsel together - Or “conspire together.” The verbal form is a Niphal from יָסַד (yasad). BDB 413-14 s.v. יָסַד defines the verb as “establish, found,” but HALOT 417 s.v. II יסד proposes a homonym meaning “get together, conspire” (an alternate form of סוּד, sud). CHS - “The kings of the earth set themselves.” In determined malice they arrayed themselves in opposition against God. It was not temporary rage, but deep-seated hate, for they set themselves resolutely to withstand the Prince of Peace. CHS - “And the rulers take counsel together.” They go about their warfare craftily, not with foolish haste, but deliberately. They use all the skill which art can give. Like Pharaoh, they cry, “Let us deal wisely with them.” O that men were half as careful in God’s service to serve him wisely, as his enemies are to attack his kingdom craftily. Sinners have their wits about them, and yet saints are dull. But what say they? what is the meaning of this commotion? John Trapp..—The many had done their part, and now the mighty show themselves. Henry Smith, 1578..—“They banded themselves against the Lord, and against his Anointed.” But why did they band themselves against the Lord, or against his Anointed? What was their desire of him? To have his goods? No, he had none for himself; but they were richer than he. To have his liberty? Nay, that would not suffice them, for they had bound him before. To bring the people into dislike of him? Nay, that would not serve them, for they had done so already, until even his disciples were fled from him. What would they have then? his blood? Yea, “they took counsel,” saith Matthew, “to put him to death.” They had the devil’s mind, which is not satisfied but with death. And how do they contrive it? He saith, “they took counsel about it.” Against the LORD and against His Anointed, saying - Anointed (mashiach/masiyah) in the Septuagint is Christos (See also Messiah - Anointed One) clearly referring to the Lord Jesus Christ. David Pitcairn, 1851..—“Against Jehovah and against his Anointed.” What an honour it was to David to be thus publicly associated with Jehovah! And, because he was his anointed, to be an object of hatred and scorn to the ungodly world! If this very circumstance fearfully augmented the guilt, and sealed the doom of these infatuated heathen, surely it was that which above everything else would preserve the mind of David calm and serene, yea, peaceful and joyful notwithstanding the proud and boastful vauntiness of his enemies.… When writing this Psalm David was like a man in a storm, who hears only the roaring of the tempest, or sees nothing but the raging billows threatening destruction on every side of him. And yet his faith enabled him to say, “The people imagine a vain thing.” They cannot succeed. They canot defeat the counsels of heaven. They cannot injure the Lord’s Anointed.— Anointed (04899) mashiach/masiyah from mashach = to smear, anoint) is Hebrew word that in almost all OT uses is found in a compound phrase. It is a masculine noun which can function as an adjective (as in Lev 4:3,5, 16) which means "anointed." This Hebrew word is used several times to prophetically picture the Messiah, the Christ (1Sa 2:10, 35, Da 9:25-26). In the OT, priests, prophets and kings were anointed and all these offices were fulfilled in "the Mashiach," the Messiah. Lxx translates mashiach in this verse (and most of the 38 uses in the OT) with the adjective Christos which describes one who has been anointed, symbolizing appointment to a task; as a title for Jesus, designating him as the Messiah sent from God (Jn 1:41, Jn 4:25 [Greek = messias], Ro 6:4). BDAG - Christos = "fulfiller of Israelite expectation of a deliverer, the Anointed One, the Messiah, the Christ." Mashiach/masiyah 39x in 38v - Anointed(1), anointed(34), anointed ones(2), Messiah(2). Lev. 4:3; Lev. 4:5; Lev. 4:16; Lev. 6:22; 1 Sam. 2:10; 1 Sam. 2:35; 1 Sam. 12:3; 1 Sam. 12:5; 1 Sam. 16:6; 1 Sam. 24:6; 1 Sam. 24:10; 1 Sam. 26:9; 1 Sam. 26:11; 1 Sam. 26:16; 1 Sam. 26:23; 2 Sam. 1:14; 2 Sam. 1:16; 2 Sam. 1:21; 2 Sam. 19:21; 2 Sam. 22:51; 2 Sam. 23:1; 1 Chr. 16:22; 2 Chr. 6:42; Ps. 2:2; Ps. 18:50; Ps. 20:6; Ps. 28:8; Ps. 84:9; Ps. 89:38; Ps. 89:51; Ps. 105:15; Ps. 132:10; Ps. 132:17; Isa. 45:1; Lam. 4:20; Dan. 9:25; Dan. 9:26; Hab. 3:13 QUESTION - What does Messiah mean? ANSWER - Messiah comes from the Hebrew word mashiach and means “anointed one” or “chosen one.” The Greek equivalent is the word Christos or, in English, Christ. The name “Jesus Christ” is the same as “Jesus the Messiah.” In biblical times, anointing someone with oil was a sign that God was consecrating or setting apart that person for a particular role. Thus, an “anointed one” was someone with a special, God-ordained purpose. In the Old Testament, people were anointed for the positions of prophet, priest, and king. God told Elijah to anoint Elisha to succeed him as Israel’s prophet (1 Kings 19:16). Aaron was anointed as the first high priest of Israel (Leviticus 8:12). Samuel anointed both Saul and David as kings of Israel (1 Samuel 10:1; 16:13). All of these men held “anointed” positions. But the Old Testament predicted a coming Deliverer, chosen by God to redeem Israel (Isaiah 42:1; 61:1–3). This Deliverer the Jews called the Messiah. Jesus of Nazareth was and is the prophesied Messiah (Luke 4:17–21; John 4:25–26). Throughout the New Testament, we see proof that Jesus is the Chosen One: “These [miracles] are written that you may believe that Jesus is the Messiah, the Son of God, and that by believing you may have life in his name” (John 20:31). We also hear testimonies that Jesus is “the Messiah, the Son of the living God” (Matthew 16:16). The ultimate evidence that Jesus is indeed the promised Messiah, the Anointed One, is His resurrection from the dead. Acts 10:39–43 is an eyewitness testimony to His resurrection and the fact that “he is the one whom God appointed as judge of the living and the dead.” Jesus fulfills the role of Prophet, Priest, and King, which is further evidence to His being the Messiah. He is a prophet, because He embodied and preached the Word of God (see John 1:1–18; 14:24; and Luke 24:19); a priest, because His death atones for our sins and reconciles us to the Father (see Hebrews 2:17; 4:14); and a king, because after His resurrection God gave all authority to Him (see John 18:36; Ephesians 1:20–23; and Revelation 19:16). The Jews of Jesus’ day expected the Messiah to redeem Israel by overthrowing the rule of the Romans and establishing an earthly kingdom (see Acts 1:6). It wasn’t until after Jesus’ resurrection that His disciples finally began to understand what the prophecies in the Old Testament really meant the Messiah would do (see Luke 24:25–27). The Messiah was “anointed” first to deliver His people spiritually; that is, to redeem them from sin (John 8:31–36). He accomplished this salvation through His death and resurrection (John 12:32; John 3:16). Later, Jesus the Messiah will deliver His people from their physical enemies, when He sets up His Kingdom on the earth (see Isaiah 9:1–7). GotQuestions.org Related Resources: I am Jewish, can I become a Christian? | GotQuestions.org Is Jesus the Messiah? | GotQuestions.org Where do the Hebrew Scriptures prophesy the death and resurrection of the Messiah? | GotQuestions.org Does the Bible teach that there would be two comings of the Messiah? | GotQuestions.org Which psalms predict the coming of Jesus Christ? | GotQuestions.org Does the Old Testament truly predict a second advent of the Messiah? | GotQuestions.org Why do most Jews reject Jesus as the Messiah? | GotQuestions.org Psalm 2:3 "Let us tear their fetters apart And cast away their cords from us!" (NASB95) KJV Let us break their bands asunder, and cast away their cords from us. Jer 5:5 Lu 19:14,27 1Pe 2:7,8 Related Passages: Jer 5:5 — "I will go to the great And will speak to them, For they know the way of the LORD And the ordinance of their God." But they too, with one accord, have broken the yoke And burst the bonds. Lk 19:4 — So he ran on ahead and climbed up into a sycamore tree in order to see Him, for He was about to pass through that way. 1Pe 2:7 — This precious value, then, is for you who believe; but for those who disbelieve, "THE STONE which the builders REJECTED, THIS became the very corner stone," 8 — and, "A STONE of stumbling and a rock of offense"; for they stumble because they are disobedient to the word, and to this doom they were also appointed. SINNERS SEE GOD'S STATUTES AS SHACKLES! Henry