Salmos 2
Leon Morris · Citado em PreceptAustin
Salmos 2
Morris has an interesting comment - This is the first of four stanzas in the psalm. The first three verses give the viewpoint of David, the second three of the Father, the third of the Son, the fourth of the Holy Spirit. John Trapp. Resolved they were to run riot as lawless, and aweless, and therefore they slander the sweet laws of Christ’s kingdom as bonds and thick cords, which are signs of slavery. (Jer. 27:2, 6, 7) But what saith our Saviour? “My yoke is easy, and my burden is light.” It is no more burden to a regenerate man than wings to a bird. The law of Christ is no more as bands and cords, but as girdles and garters which gird up his loins and expedite his course. (AMEN!) Let us tear their fetters apart And cast away their cords from us! - NET = They say, “Let’s tear off the shackles they’ve put on us." The kings compare the rule of the Lord and the Messiah to being imprisoned. The NLT says "Let us break their chains," they cry, "and free ourselves from this slavery." In the Septuagint cords is rendered with zugos/zygos which was literally a crossbeam or crossbar and thus a yoke or a frame used to control working animals, but in Ps 2:3 is used figuratively here of what rebellious men perceived to be binding burdens, strict requirements, heavy obligations. Sadly they missed the truth that these so-called divine "fetters" and "cords" were actually given by God to lead men to the freedom found only in the Anointed One (See Purpose of the Law). Jesus Himself used this picture in His great invitation to all men declaring Come (aorist imperative see our need to depend on the Holy Spirit to obey) to Me, all who are weary and heavy-laden, and I will give you rest. 29 “Take (aorist imperative) My yoke upon you and learn (aorist imperative) from Me, for I am gentle and humble in heart, and YOU WILL FIND REST FOR YOUR SOULS. 30 “For My yoke is easy and My burden is light.” (Mt 11:28-30+) The Septuagint renders cast away with the verb aporrhipto which means to throw away and is used only once in the NT in Acts 27:43+ describing men jumping overboard. Indeed, these arrogant men in Psalm 2:1-3 are in effect jumping off the only vessel can take them to safety, for to reject the gentle rule of God's Anointed One is to jump into fiery flames of eternal punishment! CHS - “Let us break their bands asunder.” “Let us be free to commit all manner of abominations. Let us be our own gods. Let us rid ourselves of all restraint.” Gathering impudence by the traitorous proposition of rebellion, they add—“let us cast away;” as if it were an easy matter,—“let us fling off ‘their cords from us.’ ” What! O ye kings, do ye think yourselves Samsons? and are the bands of Omnipotence but as green withs before you? Do you dream that you shall snap to pieces and destroy the mandates of God—the decrees of the Most High—as if they were but tow? And do ye say, “Let us cast away their cords from us?” Yes! There are monarchs who have spoken thus, and there are still rebels upon thrones. However mad the resolution to revolt from God, it is one in which man has persevered ever since his creation, and he continues in it to this very day. The glorious reign of Jesus in the latter day will not be consummated, until a terrible struggle has convulsed the nations. His coming will be as a refiner’s fire, and like fuller’s soap, and the day thereof shall burn as an oven. Earth loves not her rightful monarch, but clings to the usurper’s sway: the terrible conflicts of the last days will illustrate both the world’s love of sin and Jehovah’s power to give the kingdom to his only Begotten. To a graceless neck the yoke of Christ is intolerable, but to the saved sinner it is easy and light. We may judge ourselves by this, do we love that yoke, or do we wish to cast it from us? Psalm 2:4 He who sits in the heavens laughs, The Lord scoffs at them. (NASB95) KJV He that sitteth in the heavens shall laugh: the Lord shall have them in derision. He that (KJV): Ps 11:4 68:33 115:3 Isa 40:22 57:15 66:1 shall laugh (KJV): Ps 37:13 53:5 59:8 2Ki 19:21 Pr 1:26 Related Passages: He that Ps 11:4 — The LORD is in His holy temple; the LORD'S throne is in heaven; His eyes behold, His eyelids test the sons of men. Ps 68:33 — To Him who rides upon the highest heavens, which are from ancient times; Behold, He speaks forth with His voice, a mighty voice. Ps 115:3 — But our God is in the heavens; He does whatever He pleases. Isa 40:22 — It is He who sits above the circle of the earth, And its inhabitants are like grasshoppers, Who stretches out the heavens like a curtain And spreads them out like a tent to dwell in. Isa 57:15 — For thus says the high and exalted One Who lives forever, whose name is Holy, "I dwell on a high and holy place, And also with the contrite and lowly of spirit In order to revive the spirit of the lowly And to revive the heart of the contrite. Isa 66:1 — Thus says the LORD, "Heaven is My throne and the earth is My footstool. Where then is a house you could build for Me? And where is a place that I may rest? shall laugh Ps 37:13 — The Lord laughs at him, For He sees his day is coming. Ps 53:5 — There they were in great fear where no fear had been; For God scattered the bones of him who encamped against you; You put them to shame, because God had rejected them. Ps 59:8 — But You, O LORD, laugh at them; You scoff at all the nations. 2Ki 19:21 — "This is the word that the LORD has spoken against him: 'She has despised you and mocked you, The virgin daughter of Zion; She has shaken her head behind you, The daughter of Jerusalem! Pr 1:26 — I will also laugh at your calamity; I will mock when your dread comes, CHS - Let us now turn our eyes from the wicked council-chamber and raging tumult of man, to the secret place of the majesty of the Most High. What doth God say? What will the King do unto the men who reject his only-begotten Son, the Heir of all things? He who sits in the heavens laughs - NET = "The one enthroned in heaven laughs in disgust;the Lord taunts them." NET NOTE on who sits - Heb “sitting.” The Hebrew verb יָשַׁב (yashav) is here used metonymically of “sitting enthroned” (see Pss 9:7; 29:10; 55:19; 102:12; 123:1). NET NOTE on laughs - As the next line indicates, this refers to derisive laughter. The Hebrew imperfect verbal forms in vv. 4-5 describe the action from the perspective of an eyewitness who is watching the divine response as it unfolds before his eyes.
Salmos 2
Morris on installed - The word used for "set" actually means either "offer" or "pour out." This concluding assertion in the three-verse stanza comes from the Father's perspective; He declares that He has used the rejection of His Christ by the kings and rulers as the very means by which Christ would be offered up as a sacrifice for sin in preparation for being anointed as King. “Yet have I set my KING,” etc.—Jesus Christ is a threefold King. First, his enemies’ King; secondly, his saints’ King; thirdly, his Father’s King. First. Christ is his enemies’ King, that is, he is King over his enemies. Christ is a King above all kings. What are all the mighty men, the great, the honourable men of the earth to Jesus Christ? They are but like a little bubble in the water; for if all the nations, in comparison to God, be but as the drop of the bucket, or the dust of the balance, as the prophet speaks in Isaiah 40:15, how little then must be the kings of the earth! Nay, beloved, Christ Jesus is not only higher than kings, but he is higher than the angels; yea, he is the head of angels; and, therefore, all the angels in heaven are commanded to worship him. Col. 2:12 Heb. 1:6.… He is King over all kingdoms, over all nations, over all governments, over all powers, over all people Dan. 7:14.… The very heathen are given to Christ, and the uttermost parts of the earth for his possession. Psalm 2:8. Secondly. Jesus Christ is his saints’ King. He is King of the bad, and of the good; but as for the wicked, he rules over them by his power and might; but the saints, he rules in them by his Spirit and graces. Oh! this is Christ’s spiritual kingdom, and here he rules in the hearts of his people, here he rules over their consciences, over their wills, over their affections, over their judgments and understandings, and nobody hath anything to do here but Christ. Christ is not only the King of nations, but the King of saints; the one he rules over, the other he rules in. Thirdly. Jesus Christ is his Father’s King too, and so his Father calls him: “I have set my King upon my holy hill of Zion.” Well may he be our King, when he is God’s King. But you may say, how is Christ the Father’s King? Because he rules for his Father. There is a twofold kingdom of God committed to Jesus Christ; first, a spiritual kingdom, by which he rules in the hearts of his people, and so is King of saints; and, secondly, a providential kingdom, by which he rules the affairs of this world, and so he is King of nations.—Condensed from William Dyer’s Christ’s Famous Titles, 1665. Stephen Charnock, 1628–1680.—“Yet have I set my King.” Notice—1. The royal office and character of our glorious Redeemer: he is a King, “This name he hath on his vesture and on his thigh.” Rev. 19:16. 2. The authority by which he reigns; he is “my King,” says God the Father, and I have set him up from everlasting: “The Father judgeth no man; but hath committed all judgment unto the Son.” The world disowns his authority, but I own it; I have set him, I have “given him to be head over all things to the church.” 3. His particular kingdom over which he rules; it is over “my holy hill of Zion”—an eminent type of the gospel church. The temple was built upon Mount Zion and therefore called a holy hill. Christ’s throne is in his church, it is his head-quarters, and the place of his peculiar residence. Notice the firmness of the divine purpose with respect unto this matter. “Yet have I set” him “King;” i.e., whatever be the plots of hell and earth to the contrary, he reigns by his Father’s ordination.— Martin Luther.—“Zion.” The name “Zion” signifies a “distant view” (speculam.) And the church is called “a distant view” (specula), not only because it views God and heavenly things by faith (that is, afar off), being wise unto the things that are above, not unto those that are on the earth: but also, because there are within her true viewers, or seers, and watchmen in the spirit, whose office it is to take charge of the people under them, and to watch against the snares of enemies and sins; and such are called in the Greek bishops (ἐπίσκοποι), that is, spyers or seers; and you may for the same reason give them, from the Hebrew, the appellation of Zionians of Zioners. Believer's Study Bible - "Zion" (referred to 40 times in the Psalter) denotes Jerusalem, the messianic seat of government during the millennial reign of Christ (cf. 48:1, 2; Isa. 2:2, 3). It was originally a Canaanite city conquered by David (cf. 2 Sam. 5:7). Related Resources: What is Zion? What is Mount Zion? What is the biblical meaning of Zion? | GotQuestions.org What are some Bible verses about Zion? | GotQuestions.org Zion - Holman Bible Dictionary International Standard Bible Encyclopedia Zion Kitto Biblical Cyclopedia Zion Baker's Evangelical Dictionary Zion Easton's Bible Dictionary Zion Fausset Bible Dictionary Zion Psalm 2:7 "I will surely tell of the decree of the LORD: He said to Me, 'You are My Son, Today I have begotten You. (NASB95) KJV I will declare the decree: the LORD hath said unto me, Thou art my Son; this day have I begotten thee. the decree (KJV): or, for a decree, Ps 148:6 Job 23:13 Isa 46:10 Thou (KJV): Mt 3:17 8:29 16:16 17:5 Ac 8:37 13:33 Ro 1:4 Heb 1:5 3:6 Heb 5:5,8 this (KJV): Ps 89:27 Joh 1:14,18 3:16 Heb 1:6 Related Passages: Ps 148:6 — He has also established them forever and ever; He has made a decree which will not pass away. Isa 46:10 — Declaring the end from the beginning, And from ancient times things which have not been done, Saying, 'My purpose will be established, And I will accomplish all My good pleasure'; Mt 3:17 — and behold, a voice out of the heavens said, "This is My beloved Son, in whom I am well-pleased." Mt 8:29 — And they cried out, saying, "What business do we have with each other, Son of God? Have You come here to torment us before the time?" Mt 16:16 — Simon Peter answered, "You are the Christ, the Son of the living God." Mt 17:5 — While he was still speaking, a bright cloud overshadowed them, and behold, a voice out of the cloud said, "This is My beloved Son, with whom I am well-pleased; listen to Him!" Ac 13:33 — that God has fulfilled this promise to our children in that He raised up Jesus, as it is also written in the second Psalm, 'YOU ARE MY SON; TODAY i have begotten YOU.' Heb 1:5+ — For to which of the angels did He ever say, "YOU ARE MY SON, TODAY I HAVE BEGOTTEN YOU"? And again, "I WILL BE A FATHER to HIM AND HE SHALL BE A SON to ME"? Heb 3:6 — but Christ was faithful as a Son over His house—whose house we are, if we hold fast our confidence and the boast of our hope firm until the end. Heb 5:5 — So also Christ did not glorify Himself so as to become a high priest, but He who said to Him, "YOU ARE MY SON, TODAY I HAVE BEGOTTEN YOU"; Heb 5:8 — Although He was a Son, He learned obedience from the things which He suffered. I will surely tell of the decree of the LORD: He said to Me, 'You are My Son, Today I have begotten You - NET = "The king says, “I will announce the Lord’s decree. He said to me: ‘You are my son. This very day I have become your father." The verse is quoted in Acts 13:33; Heb. 1:5; 5:5 referring to Jesus Christ. NET NOTE on You are My Son - The Davidic king was viewed as God’s “son” (see 2 Sa 7:14; Ps 89:26-27). The idiom reflects ancient Near Eastern adoption language associated with covenants of grant, by which a lord would reward a faithful subject by elevating him to special status, referred to as “sonship.” Like a son, the faithful subject received an “inheritance,” viewed as an unconditional, eternal gift. Such gifts usually took the form of land and/or an enduring dynasty. See M. Weinfeld, “The Covenant of Grant in the Old Testament and in the Ancient Near East,” JAOS 90 (1970): 184-203, for general discussion and some striking extra-biblical parallels. Believer's Study Bible on You are My Son - - This strong affirmation of the divinity and eternal sonship of the Lord is quoted by Paul at Antioch of Pisidia with reference to the bodily resurrection of Jesus (Acts 13:33); the verse is quoted twice by the author of Hebrews (Heb. 1:5; 5:5). On the issue of the Messiah's sonship, cf. 2 Sam. 7:14. Henry Morris on begotten You - There are several senses in which Christ is the only begotten Son of God, but the emphasis here is on His resurrection from the dead, as evident from the quotation of this verse in Acts 13:33. He was "declared to be the Son of God with power,...by the resurrection from the dead" (Romans 1:4). He was also called the "firstborn from the dead" (Colossians 1:18) and the "first begotten of the dead" (Revelation 1:5; Hebrews 5:5). Steven
Salmos 2
Morris - rod of iron. This promise is also cited in the New Testament as applying specifically to Christ (Revelation 19:15+). Christ extended it to His followers who, faithful in enduring persecutions as He did, will be given "power over the nations;" and will be given authority to "rule them with a rod of iron" (Revelation 2:26-27+). Steven
Salmos 2
Morris - Kiss the Son. In this final exhortation of the Holy Spirit, concluding the fourth and final three-verse stanza of the psalm, Christ is again acknowledged as the unique Son of God. In Psalm 2:7, the Hebrew word used to denote sonship is ben; here it is bar. Some modern translations inexplicably change this command to read: "Kiss his feet." CHS —“Kiss the Son, lest he be angry.” From the Person, the Son, we shall pass to the act (Osculamini, kiss the Son); in which we shall see, that since this is an act which licentious men have depraved (carnal men do it, and treacherous men do it—Judas betrayed his Master by a kiss), and yet God commands this, and expresses love in this; everything that hath, or may be abused, must not therefore be abandoned; the turning of a thing out of the way, is not a taking of that thing away, but good things deflected to ill uses by some, may be by others reduced to their first goodness. Then let us consider and magnify the goodness of God, that hath brought us into this distance, that we may kiss the Son, that the expressing of this love lies in our hands, and that, whereas the love of the church, in the Old Testament, even in the Canticle, went no farther but to the Osculatur me (O that he would kiss me with the kisses of his mouth! Cant. 1:1), now, in the Christian church, and in the visitation of a Christian soul, he hath invited us, enabled us to kiss him, for he is presentially amongst us. This leads us to give an earnest persuasion and exhortation to kiss the Son, with all those affections, which we shall there find to be expressed in the Scriptures, in that testimony of true love, a holy kiss. But then lest that persuasion by love should not be effectual and powerful enough to us, we shall descend from that duty, to the danger, from love, to fear, “lest he be angry;” and therein see first, that God, who is love, can be angry; and then, that this God who is angry here, is the Son of God, he that hath done so much for us, and therefore in justice may be angry; he that is our Judge, and therefore in reason we are to fear his anger: and then, in a third branch, we shall see how easily this anger departs—a kiss removes it. John Richardson, Bishop of Ardagh, 1655.—“Kiss,” a sign of love among equals: Gen. 33:4; 1 Sam. 20:41; Rom. 16:16; 1 Cor. 16:20. Of subjection in inferiors: 1 Sam. 10:1. Of religious adoration in worshippers: 1 Kings 19:18; Job 31:27. Thomas Adams.—“Kiss the Son.” To make peace with the Father, kiss the Son. “Let him kiss me,” was the church’s prayer. Cant. 1:2. Let us kiss him—that be our endeavour. Indeed, the Son must first kiss us by his mercy, before we can kiss him by our piety. Lord, grant in these mutual kisses and interchangeable embraces now, that we may come to the plenary wedding supper hereafter; when the choir of heaven, even the voices of angels, shall sing epithalamiums, nuptial songs, at the bridal of the spouse of the Lamb.— John Donne—“Kiss the Son.” That is, embrace him, depend upon him all these ways: as thy kinsman, as thy sovereign; at thy going, at thy coming; at thy reconciliation, in the truth of religion in thyself, in a peaceable unity with the church, in a reverent estimation of those men, and those means whom he sends. Kiss him, and be not ashamed of kissing him; it is that which the spouse desired, “I would kiss thee, and not be despised.” Cant. 7:1. If thou be despised for loving Christ in his gospel, remember that when David was thought base, for dancing before the ark, his way was to be more base. If thou be thought frivolous for thrusting in at service, in the forenoon, be more frivolous, aud come again in the afternoon: “Tanto major requies, quanto ab amore Jesu nulla requies;”* “The more thou troublest thyself, or art troubled by others for Christ, the more peace thou hast in Christ.” … “Lest he be angry.” Anger, as it is a passion that troubles, and disorders, and discomposes a man, so it is not in God; but anger, as it is a sensible discerning of foes from friends, and of things that conduce, or disconduce to his glory, so it is in God. In a word, Hilary hath expressed it well; “Pæna patientis, ira decernentis;” “Man’s suffering is God’s anger.” When God inflicts such punishments as a king justly incensed would do, then God is thus angry. Now here, our case is heavier; it is not this great, and almighty, and majestical God, that may be angry—that is like enough; but even the Son, whom we must kiss, may be angry; it is not a person whom we consider merely as God, but as man; nay, not as man neither, but a worm, and no man, and he may be angry, and angry to our ruin.… “Kiss the Son,” and he will not be angry; if he be, kiss the rod, and he will be angry no longer—love him lest he be; fear him when he is angry: the preservative is easy, and so is the restorative too: the balsamum of this kiss is all, to suck spiritual milk out of the left breast, as well as out of the right, to find mercy in his judgments, reparation in his ruins, feasts in his lents, joy in his anger.—From Sermons of John Donne, D.D., Dean of St. Paul’s, 1621–1631. Joseph Caryl.—“If his wrath be kindled but a little;” the Hebrew is, if his nose or nostril be kindled but a little; the nostril, being an organ of the body in which wrath shows itself, is put for wrath itself. Paleness and snuffling of the nose are symptoms of anger. In our proverbials, to take a thing in snuff, is to take it in anger. John Newton.—“His wrath.” Unspeakable must the wrath of God be when it is kindled fully, since perdition may come upon the kindling of it but a little.— How blessed are all who take refuge in Him! NET - "How blessed are all who take shelter in him!" NET NOTE on blessed - The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15). NET NOTE on take refuge in Him - Who take shelter in him. “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear, and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22). Henry Morris - Blessed are all they. This is a beautiful evangelical promise. Psalm 1:1 promises blessing to those who do not follow the counsel of the ungodly; Psalm 2:12 promises blessing to those who do trust Christ. Steven