Exegetical and Hermeneutical Commentary of Psalms 2:10
Be wise now therefore, O ye kings: be instructed, ye judges of the earth.
10. Be wise now therefore ] Now therefore should stand first, as in R.V., emphatically introducing the conclusion to be drawn from the statements of the preceding verses.
kings judges of the earth ] Not the rebel leaders of Psa 2:2 exclusively, though the warning has a special significance for them, but all world-rulers, fudges = rulers generally, administration of justice being one of the most important functions of the king in early times. Cp. Psa 148:11; Pro 8:16.
Fuente: The Cambridge Bible for Schools and Colleges
10 12. The poet speaks, drawing the lesson from the great truths which have been set forth. There is a better way. Submission may avert destruction. The leaders of the nations are exhorted to be wise in time, and accept the suzerainty of Jehovah instead of resisting until His wrath is kindled.
Fuente: The Cambridge Bible for Schools and Colleges
Be wise now, therefore, O ye kings – This is to be understood as the language of the psalmist. See introduction to the psalm, Section 3. It is an exhortation addressed to the rulers and princes whom the psalmist saw engaged in opposition to the purpose of Yahweh Psa 2:1-3 – and hence, to all rulers and princes – to act the part of wisdom, by not attempting to resist the plans of God, but to submit to him, and secure his friendship. The psalmist cautions them to take warning, in view of what must certainly come upon the enemies of the Messiah; to cease their vain attempts to oppose his reign, and, by a timely submission to him, to ensure his friendship, and to escape the doom that must come upon his foes. The way of wisdom, then, was not to engage in an attempt in which they must certainly be crushed, but to secure at once the friendship of one appointed by God to reign over the earth.
Be instructed – In your duty to Yahweh and his Anointed One; that is, in the duty of submitting to this arrangement, and lending your influence to promote it. The word used here, and rendered be instructed, means properly to chastise, chasten, correct; and it here means, be admonished, exhorted, or warned. Compare Pro 9:7; Job 4:3; Psa 16:7.
Ye judges of the earth – Ye who administer justice; that is, ye rulers. This was formerly done by kings themselves, as it is now supposed to be in monarchical governments, where the judges act in the name of the king. In Republics, justice is supposed to be administered by the people through those whom they have appointed to execute it. The word here is equivalent to rulers, and the call is on those who occupy posts of office and honor not to oppose the purposes of Yahweh, but to bring their influence to the promotion of his designs. At the same time, it cannot be doubted that it is implied that they should seek to be interested personally in his reign.
Fuente: Albert Barnes’ Notes on the Bible
Psa 2:10
Be wise now therefore, O ye kings.
Heavenly wisdom
Wisdom is the minds eye, by which she wyeth into all the secrets of nature and mysteries of State, and discerneth between good and evil, and prudently guideth all the affairs of life, as the helm doth a ship. She is the chief of the four cardinal virtues; and may rightly be termed the hinge that turns them all about. There are these four virtues–wisdom to direct, justice to correct, temperance to abstain, fortitude to sustain. Wisdom giveth a good relish to virtue. Discretion is the salt of all our actions, without which nothing that is done or spoken is savoury. What doth pregnancy of wit, or maturity of judgment, or felicity of memory, or variety of reading, or multiplicity of observation, or gracefulness of delivery, speed a man that wanteth wisdom and discretion to use them? In Scriptures a fourfold wisdom is mentioned. Godly wisdom is piety. Worldly wisdom is policy. Fleshly wisdom is sensuality. Devilish wisdom is mischievous subtlety. Of this heavenly light, this godly wisdom, we will display four beams–
1. To begin with our end, and to provide for our eternal estate after this life, in the first place.
2. To inform ourselves certainly how we stand in the court of heaven: whether Gods countenance shine upon us, or there be a cloud betwixt it and us.
3. To consider what infirmities or maladies of mind our natural constitution, state, place, or profession, or course of life maketh us most subject unto, and to furnish ourselves with store of remedies against them. To mark where we lie most open to temptation, and there to have our watch ready.
4. To observe the carriage of all affairs in this great city of the world, and to set a mark upon Gods wonderful protection and care over the godly, and His fearful judgments upon the wicked. (D. Featley, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 10. Be wise – O ye kings] An exhortation of the Gospel to the rulers of all kingdoms, nations, and states, to whom it may be sent. All these should listen to its maxims, be governed by its precepts, and rule their subjects according to its dictates.
Be instructed, ye judges] Rather, Be ye reformed – cast away all your idolatrous maxims; and receive the Gospel as the law, or the basis of the law, of the land.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Be wise; understand your true interest. Now, whilst you have time and space for repentance and submission.
O ye kings; you and your people. But he speaks of and to kings only; partly, because they most needed the admonition, as presuming upon their own power and greatness, and thinking it below them to submit to him; partly, because their authority and example could do much with their people; and partly, to intimate the greatness of this monarch, and that he was King of kings, and Lord of lords. Ye judges, or rulers, or governors; the same called kings in the former branch.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10-12. kings . . . judgesForrulers generally (Ps 148:11),who have been leaders in rebellion, should be examples of penitentsubmission, and with fear for His terrible judgments, mingled withtrust in His mercy, acknowledge
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Be wise now therefore, O ye kings,…. This address is made not so much to the kings of the earth in David’s time, as to those who would be under the Gospel dispensation, and times of the Messiah; and particularly who would rise up, and set themselves against the Lord and his Anointed, Ps 2:2; and with these are to be understood their subjects: for if they are to serve the Lord, and be subject to Christ, then much more those that are under them; and they are rather spoken to particularly, because their examples have great influence on those over whom they rule, whether for good or evil these are exhorted to be wise, or to act the wise part; for great men are not always wise; wisdom, riches, and honour, do not always go together; men may be in high places, and yet be of low understandings; however, they do not always act wisely, and particularly those kings did not, when they rose up and set themselves against the Lord and his Messiah; since such opposition must be fruitless, nor is there any counsel against the Lord. And we learn, from the connection of these words with the following, that the truest wisdom in kings and people is to fear God, be subject to Christ, and trust in him. The words are an inference from what goes before; “therefore”, since Christ is set as King over Zion, and he is no other than the Son of God, and who has a power over all flesh; one part of the world is his inheritance and possession, and the other part he will in a little time break and dash to pieces; wherefore “now”, under the Gospel dispensation, while it is today, and now is the accepted time and day of salvation, before the blow is given; act the wise part and leave off opposing, and become subject to so great and powerful a King;
be instructed, ye judges of the earth; who are under kings, being appointed by them to hear causes and minister justice; they answer to the sanhedrim of the Jews; to the rulers in Ps 2:2. These are exhorted to receive instructions, not in things political and civil they may be well acquainted with; but in things religious and evangelical, in the worship of God, in the Gospel of Christ, and in his ordinances; for persons in such posts should not be above instruction in these things. The word may be rendered, “be ye chastised” or “corrected” i; that is, suffer reproof, correction, and chastisement at the hand of God, whether by words or deeds; submit to it patiently, and receive instruction from it: for God sometimes reproves kings and princes of the earth, on account of their sins, and for the sake of his people, when they should learn righteousness; see Ps 105:14.
i “castigamini”, Piscator; so Ainsworth; “corrigimini”, Castalio, Gejerus, Michaelis.
Fuente: John Gill’s Exposition of the Entire Bible
The poet closes with a practical application to the great of the earth of that which he has seen and heard. With , (1Jo 2:28), itaque , appropriate conclusions are drawn from some general moral matter of face (e.g., Pro 5:7) or some fact connected with the history of redemption (e.g., Isa 28:22). The exhortation is not addressed to those whom he has seen in a state of rebellion, but to kings in general with reference to what he has prophetically seen and heard. are not those who judge the earth, but the judges, i.e., rulers (Amo 2:3, cf. 1:8), belonging to the earth, throughout its length or breadth. The Hiph. signifies to show intelligence or discernment; the Niph. as a so-called Niph. tolerativum, to let one’s self be chastened or instructed, like Pro 13:10, to allow one’s self to be advised, Eze 14:3, to allow one’s self to be sought, to allow one’s self to be found, 1Ch 28:9, and frequently. This general call to reflection is followed, in 1Ch 28:11, by a special exhortation in reference to Jahve, and in Psa 2:12, in reference to the Son. and answer to each other: the latter is not according to Hos 10:5 in the sense of Psa 96:9, but, – since “to shake with trembling” (Hitz.) is a tautology, and as an imperative everywhere else signifies: rejoice, – according to Psa 100:2, in the sense of rapturous manifestation of joy at the happiness and honour of being permitted to be servants of such a God. The lxx correctly renders it: . Their rejoicing, in order that it may not run to the excess of security and haughtiness, is to be blended with trembling ( as Zep 3:17), viz., with the trembling of reverence and self-control, for God is a consuming fire, Heb 12:28.
The second exhortation, which now follows, having reference to their relationship to the Anointed One, has been missed by all the ancient versions except the Syriac, as though its clearness had blinded the translators, since they render , either purity, chastity, discipline (lxx, Targ., Ital., Vulg.), or pure, unmixed (Aq., Symm., Jer.: adorate pure ). Thus also Hupfeld renders it “yield sincerely,” whereas it is rendered by Ewald “receive wholesome warning,” and by Hitzig “submit to duty” ( like the Arabic birr = ); Olshausen even thinks, there may be some mistake in , and Diestel decides for instead of . But the context and the usage of the language require osculamini filium . The Piel means to kiss, and never anything else; and while in Hebrew means purity and nothing more, and as an adverb, pure, cannot be supported, nothing is more natural here, after Jahve has acknowledged His Anointed One as His Son, than that (Pro 31:2, even = ) – which has nothing strange about it when found in solemn discourse, and here helps one over the dissonance of – should, in a like absolute manner to , denote the unique son, and in fact the Son of God.
(Note: Apart from the fact of not having the article, its indefiniteness comes under the point of view of that which, because it combines with it the idea of the majestic, great, and terrible, is called by the Arabian grammarians Arab. ‘l – tnkr lt’dm or ltktr or lthwl ; by the boundlessness which lies in it it challenges the imagination to magnify the notion which it thus expresses. An Arabic expositor would here (as in Psa 2:7 above) render it “Kiss a son and such a son!” (vid., Ibn Hisham in De Sacy’s Anthol. Grammat. p. 85, where it is to be translated hic est vir, qualis vir!). Examples which support this doctrine are Isa 28:2 by a hand, viz., God’s almighty hand which is the hand of hands, and Isa 31:8 before a sword, viz., the divine sword which brooks no opposing weapon.)
The exhortation to submit to Jahve is followed, as Aben-Ezra has observed, by the exhortation to do homage to Jahve’s Son. To kiss is equivalent to to do homage. Samuel kisses Saul (1Sa 10:1), saying that thereby he does homage to him.
(Note: On this vid., Scacchi Myrothecium, to. iii. (1637) c. 35.)
The subject to what follows is now, however, not the Son, but Jahve. It is certainly at least quite as natural to the New Testament consciousness to refer “lest He be angry” to the Son (vid., Rev 6:16.), and since the warning against putting trust ( ) in princes, Psa 118:9; Psa 146:3, cannot be applied to the Christ of God, the reference of to Him (Hengst.) cannot be regarded as impossible. But since is the usual word for taking confiding refuge in Jahve, and the future day of wrath is always referred to in the Old Testament (e.g., Psa 110:5) as the day of the wrath of God, we refer the ne irascatur to Him whose son the Anointed One is; therefore it is to be rendered: lest Jahve be angry and ye perish . This is the accus. of more exact definition. If the way of any one perish. Psa 1:6, he himself is lost with regard to the way, since this leads him into the abyss. It is questionable whether means “for a little” in the sense of brevi or facile . The usus loquendi and position of the words favour the latter (Hupf.). Everywhere else means by itself (without such additions as in Ezr 9:8; Isa 26:20; Eze 16:47) “for a little, nearly, easily.” At least this meaning is secured to it when it occurs after hypothetical antecedent clauses as in Psa 81:15; 2Sa 19:37; Job 32:22. Therefore it is to be rendered: for His wrath might kindle easily, or might kindle suddenly. The poet warns the rulers in their own highest interest not to challenge the wrathful zeal of Jahve for His Christ, which according to Psa 2:5 is inevitable. Well is it with all those who have nothing to fear from this outburst of wrath, because they hide themselves in Jahve as their refuge. The construct state connects , without a genitive relation, with itself as forming together one notion, Ges. 116, 1. the usual word for fleeing confidingly to Jahve, means according to its radical notion not so much refugere , confugere , as se abdere , condere , and is therefore never combined with , but always with .
(Note: On old names of towns, which show this ancient . Wetzstein’s remark on Job 24:8 [ Comm. on Job, en loc.]. The Arabic still has hsy in the reference of the primary meaning to water which, sucked in and hidden, flows under the sand and only comes to sight on digging. The rocky bottom on which it collects beneath the surface of the sand and by which it is prevented from oozing away or drying up is called Arab. hasa or hisa a hiding-place or place of protection, and a fountain dug there is called Arab. yn ‘l – hy .)
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Warning to the Enemies of Messiah. | |
10 Be wise now therefore, O ye kings: be instructed, ye judges of the earth. 11 Serve the LORD with fear, and rejoice with trembling. 12 Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little. Blessed are all they that put their trust in him.
We have here the practical application of this gospel doctrine concerning the kingdom of the Messiah, by way of exhortation to the kings and judges of the earth. They hear that it is in vain to oppose Christ’s government; let them therefore be so wise for themselves as to submit to it. He that has power to destroy them shows that he has no pleasure in their destruction, for he puts them into a way to make themselves happy, v. 10. Those that would be wise must be instructed; and those are truly wise that receive instruction from the word of God. Kings and judges stand upon a level with common persons before God; and it is as necessary for them to be religious as for any others. Those that give law and judgment to others must receive law from Christ, and it will be their wisdom to do so. What is said to them is said to all, and is required of every one of us, only it is directed to kings and judges because of the influence which their example will have upon their inferiors, and because they were men of rank and power that opposed the setting up of Christ’s kingdom, v. 2. We are exhorted,
I. To reverence God and to stand in awe of him, v. 11. This is the great duty of natural religion. God is great, and infinitely above us, just and holy, and provoked against us, and therefore we ought to fear him and tremble before him; yet he is our Lord and Master, and we are bound to serve him, our friend and benefactor, and we have reason to rejoice in him; and these are very well consistent with each other, for, 1. We must serve God in all ordinances of worship, and all instances of a godly conversation, but with a holy fear, a jealousy over ourselves, and a reverence of him. Even kings themselves, whom others serve and fear, must serve and fear God; there is the same indefinite distance between them and God that there is between the meanest of their subjects and him. 2. We must rejoice in God, and, in subordination to him, we may rejoice in other things, but still with a holy trembling, as those that know what a glorious and jealous God he is, whose eye is always upon us. Our salvation must be wrought out with fear and trembling, Phil. ii. 12. We ought to rejoice in the setting up of the kingdom of Christ, but to rejoice with trembling, with a holy awe of him, a holy fear for ourselves, lest we come short, and a tender concern for the many precious souls to whom his gospel and kingdom are a savour of death unto death. Whatever we rejoice in, in this world, it must always be with trembling, lest we grow vain in our joy and be puffed up with the things we rejoice in, and because of the uncertainty of them and the damp which by a thousand accidents may soon be cast upon our joy. To rejoice with trembling is to rejoice as though we rejoiced not, 1 Cor. vii. 30.
II. To welcome Jesus Christ and to submit to him, v. 12. This is the great duty of the Christian religion; it is that which is required of all, even kings and judges, and it is our wisdom and interest to do it. Observe here,
1. The command given to this purport: Kiss the Son. Christ is called the Son because so he was declared (v. 7), Thou art my Son. He is the Son of God by eternal generation, and, upon that account, he is to be adored by us. He is the Son of man (that is, the Mediator, John v. 27), and, upon that account, to be received and submitted to. He is called the Son, to include both, as God is often called emphatically the Father, because he is the Father of our Lord Jesus Christ, and in him our Father, and we must have an eye to him under both considerations. Our duty to Christ is here expressed figuratively: Kiss the Son, not with a betraying kiss, as Judas kissed him, and as all hypocrites, who pretend to honour him, but really affront him; but with a believing kiss. (1.) With a kiss of agreement and reconciliation. Kiss, and be friends, as Jacob and Esau; let the quarrel between us and God terminate; let the acts of hostility cease, and let us be at peace with God in Christ, who is our peace. (2.) With a kiss of adoration and religious worship. Those that worshipped idols kissed them, 1Ki 19:18; Hos 13:2. Let us study how to do honour to the Lord Jesus, and to give unto him the glory due unto his name. He is thy Lord, and worship thou him, Ps. xlv. 11. We must worship the Lamb, as well as him that sits on the throne, Rev. v. 9-13. (3.) With a kiss of affection and sincere love: “Kiss the Son; enter into a covenant of friendship with him, and let him be very dear and precious to you; love him above all, love him in sincerity, love him much, as she did to whom much was forgiven, and, in token of it, kissed his feet,” Luke vii. 38. (4.) With a kiss of allegiance and loyalty, as Samuel kissed Saul, 1 Sam. x. 1. Swear fealty and homage to him, submit to his government, take his yoke upon you, and give up yourselves to be governed by his laws, disposed of by his providence, and entirely devoted to his interest.
2. The reasons to enforce this command; and they are taken from our own interest, which God, in his gospel, shows a concern for. Consider,
(1.) The certain ruin we run upon if we refuse and reject Christ: “Kiss the Son; for it is at your peril if you do not.” [1.] “It will be a great provocation to him. Do it, lest he be angry.” The Father is angry already; the Son is the Mediator that undertakes to make peace; if we slight him, the Father’s wrath abides upon us (John iii. 36), and not only so, but there is an addition of the Son’s wrath too, to whom nothing is more displeasing than to have the offers of his grace slighted and the designs of it frustrated. The Son can be angry, though a Lamb; he is the lion of the tribe of Judah, and the wrath of this king, this King of kings, will be as the roaring of a lion, and will drive even mighty men and chief captains to seek in vain for shelter in rocks and mountains, Rev. vi. 16. If the Son be angry, who shall intercede for us? There remains no more sacrifice, no other name by which we can be saved. Unbelief is a sin against the remedy. [2.] It will be utter destruction to yourselves: Lest you perish from the way, or in the way so some, in the way of your sins, and from the way of your vain hopes; lest your way perish (as Ps. i. 6), lest you prove to have missed the way to happiness. Christ is the way; take heed lest you be cut off from him as your way to God. It intimates that they were, or at least thought themselves, in the way; but, by neglecting Christ, they perished from it, which aggravates their ruin, that they go to hell from the way to heaven, are not far from the kingdom of God and yet never arrive there.
(2.) The happiness we are sure of if we yield ourselves to Christ. When his wrath is kindled, though but a little, the least spark of that fire is enough to make the proudest sinner miserable if it fasten upon his conscience; for it will burn to the lowest hell: one would think it should therefore follow, “When his wrath is kindled, woe be to those that despise him;” but the Psalmist startles at the thought, deprecates that dreadful doom and pronounces those blessed that escape it. Those that trust in him, and so kiss him, are truly happy; but they will especially appear to be so when the wrath of Christ is kindled against others. Blessed will those be in the day of wrath, who, by trusting in Christ, have made him their refuge and patron; when the hearts of others fail them for fear they shall lift up their heads with joy; and then those who now despise Christ and his followers will be forced to say, to their own greater confusion, “Now we see that blessed are all those, and those only, that trust in him.“
In singing this, and praying it over, we should have our hearts filled with a holy awe of God, but at the same time borne up with a cheerful confidence in Christ, in whose mediation we may comfort and encourage ourselves and one another. We are the circumcision, that rejoice in Christ Jesus.
Fuente: Matthew Henry’s Whole Bible Commentary
David having, as a preacher of the judgments of God, set forth the vengeance which God would take upon his enemies proceeds now, in the character of a prophet and teacher, to exhort the unbelieving to repentance, that they may not, when it is too late, be compelled to acknowledge, from dire experience, that the divine threatenings are neither idle nor ineffectual. And he addresses by name kings and rulers, who are not very easily brought to a submissive state of mind, and who are, besides, prevented from learning what is right by the foolish conceit of their own wisdom with which they are puffed up. And if David spare not even kings themselves, who seem unrestrained by laws, and exempted from ordinary rules, much more does his exhortation apply to the common class of men, in order that all, from the highest to the lowest, may humble themselves before God. By the adverb now, he signifies the necessity of their speedy repentance, since they will not always be favored with the like opportunity. Meanwhile, he tacitly gives them to understand, that it was for their advantage that he warned them, as there was yet room for repentance provided they made haste. When he enjoins them to be wise, he indirectly condemns their false confidence in their own wisdom as if he had said, The beginning of true wisdom is when a man lays aside his pride, and submits himself to the authority of Christ. Accordingly, however good an opinion the princes of the world may have of their own shrewdness, we may be sure they are arrant fools till they become humble scholars at the feet of Christ. Moreover, he declares the manner in which they were to be wise, by commanding them to serve the Lord with fear. By trusting to their elevated station, they flatter themselves that they are loosed from the laws which bind the rest of mankind; and the pride of this so greatly blinds them as to make them think it beneath them to submit even to God. The Psalmist therefore, tells them, that until they have learned to fear him, they are destitute of all right understanding. And certainly, since they are so much hardened by security as to withdraw their obedience from God, strong measures must at the first be employed to bring them to fear him, and thus to recover them from their rebelliousness. To prevent them from supposing that the service to which he calls them is grievous, he teaches them by the word rejoice how pleasant and desirable it is, since it furnishes matter of true gladness. But lest they should, according to their usual way, wax wanton, and, intoxicated with vain pleasures, imagine themselves happy while they are enemies to God, he exhorts them farther by the words with fear to an humble and dutiful submission. There is a great difference between the pleasant and cheerful state of a peaceful conscience, which the faithful enjoy in having the favor of God, whom they fear, and the unbridled insolence to which the wicked are carried, by contempt and forgetfulness of God. The language of the prophet, therefore, implies, that so long as the proud profligately rejoice in the gratification of the lusts of the flesh, they sport with their own destruction, while, on the contrary, the only true and salutary joy is that which arises from resting in the fear and reverence of God.
Fuente: Calvin’s Complete Commentary
10-12. Be wise now An admonition to kings and rulers to make peace with King Messiah.
Be instructed Be corrected, chastened, restrained.
Fear rejoice trembling Reverence for the glory and majesty of Messiah’s character, joy at his benignity toward those who receive him, and trembling for all who disobey because of the terror of his iron sceptre.
Kiss Submit, pay homage and obedience to the Son. Kissing the hand was a token of homage and respect. 1Sa 10:1.
Trust Take refuge, in the Son of God. The word “trust,” which is here used, is almost universally applied in the Old Testament to saving faith in God. Here it applies to the Son of God, Messiah. See note on Psa 34:8; and compare Joh 5:21; Joh 5:23-27. Those who believe in God must believe also in Christ. Joh 14:1; Joh 16:3.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Call For Response.
‘Now therefore be wise, O you kings,
Be instructed you judges of the earth,
Serve YHWH with fear,
And rejoice with trembling,
Kiss the son, lest he be angry,
And you perish in the way,
For his wrath will blaze forth quickly.
Blessed are all those who put their trust in him.’
Was this poem sent to certain kings to seek to achieve their submission before they had even rebelled, a hint that he knew what they were about without being too direct? (Compare for such an idea Jdg 11:12-27). Or was it simply sung to sustain his own people? We do not know. But after describing the certainty of his success it calls for submission.
‘Now therefore be wise, O you kings, be instructed you judges of the earth.’ He calls on the kings and their councils, and others responsible for justice (see Psa 148:11), to be sensible and to accept reproof. Note the emphasis on the ‘dispensers of justice’. Unless they bow the knee they are shortly to have justice dispensed on them. ‘Wise’ means to be understanding, prudent, sensible. The word for ‘instructed’ has within it the idea of chastening. Let them consider their ways before severe chastening comes upon them because of their proposed rebellion.
The words also had in mind the wider world, who in their turn would be faced up with the claims of YHWH. Let all kings and rulers everywhere take note of his words and submit to YHWH before they too are sought out for judgment. All men are similarly advised to consider their ways. Will they continue with rebellion, or will they submit to YHWH? They should be wise, for David has already revealed that they face an invincible force.
‘Serve YHWH with fear, and rejoice with trembling.’ Notice that it is YHWH to Whom they must submit. This is the positive option. Recognition of God’s authority and a reverent fear of YHWH evidenced by submission to YHWH’s Anointed. This gained new meaning when the lowly King came, and called men to submit to His teaching. They were to allow themselves to be conquered by His word, and come under the Kingly Rule of God.
To ‘rejoice with trembling’ indicated the blessing that could be theirs in return for their acknowledgement of His overlordship. If they bow the knee in fear and awe they will prosper under His benevolent rule and it will be well with them. They will be able to rejoice, and have good cause to do so. This is true also for those who enter under the Kingly Rule of God (compare Php 2:10). They too must ‘fear the Lord’, and then their joy will unspeakable.
‘Kiss the son, lest he be angry, and you perish in the way. For his wrath will blaze forth quickly.’ The summons is urgent. They must either kiss the feet of the anointed of YHWH in submission and acknowledgement of YHWH’s uniqueness (compare 1Ki 19:18; Hos 13:2 where the kisses are given to idols), or wherever they are they will perish. There is no time to lose. At the appointed time His wrath will blaze forth, and it will do so quickly, without further warning.
The same warning went out when God’s greater Anointed walked the earth. He not only offered mercy to those who would submit, and receive His words and follow Him, He also warned of judgment to come for those who refused to do so, a judgment vividly revealed in Rev 19:11-21. Men must either come under the Kingly Rule of God or under His wrath (Joh 3:36).
‘Kiss the son.’ If the text is correct it is a most unusual usage. The word for ‘son’ is not the Hebrew ‘ben’ as in Psa 2:8 but the Aramaic ‘bar’. The only other usage of the latter, apart from in Aramaic sections of the Old Testament, is in Pro 31:2 (three times) in a context where there are other Aramaisms. But that usage warns against dismissing it too easily. Its use may be deliberate here in order to stress the expansion of his message to the whole world. In Psa 2:8 the ‘son’ (ben) is adopted as the chosen one of Israel, but here he is the world’s ‘son’ (bar), offering himself to the world. The wider world and not only Israel must recognise him as the son of YHWH, ‘bar YHWH’ as well as ‘ben YHWH’.
This is even more significant when applied to the greater David. He had come to offer Himself to both Jew and Gentile, to the whole world, and all were called to kiss His feet.
Instead of ‘kiss the son’ the LXX has ‘lay hold of instruction’ and the Targum ‘receive instruction’. But these may have arisen as a paraphrase, partly as a result of the above problem, so as to avoid it, and possibly because they did not like the word ‘bar’ being applied to David.
‘Lest he be angry.’ The verb used here is elsewhere only used of God’s anger. Thus the ‘He’ here is YHWH, angry at the thought of the rejection of His anointed.
‘And you perish in the way.’ That is before you reach your objective. Their plans will never reach fulfilment. This may have in mind the rebellious forces being cut down while on the way to meet YHWH’s anointed in battle, but it could also be in order to stress that God’s judgment will catch all the world’s rebellious unawares as they go about life’s business. Compare Mat 24:40-41.
‘Blessed are all those who put their trust in Him.’ But for those who respond positively there will be great blessing. For He will watch over them and protect them and enable their ways to prosper (compare 2Ki 18:31-32), because their confidence is in Him. Just as Abraham believed in YHWH and He counted it to him for righteousness (Genesis 15), and Israel of old came under His protection when He called them to Him in the covenant at Sinai, and they responded, so will all in the whole world who respond to Him come under His protection and blessing. So this great psalm finally points to the final triumph of YHWH.
A Meditation.
While very much rooted in the environment of the times this Psalm can also be seen as clearly pointing forward to Our Lord, Jesus Christ. And that is unquestionably how it was seen in the New Testament. It is cited in Act 4:24-27 with reference to the attitude of the Jews towards Him, to say nothing of references to it in the words spoken at Jesus’ baptism and transfiguration (Mar 1:11; Mar 9:7; Luk 3:22; Luk 9:35; Mat 3:17; Mat 17:5). We will now therfore consider it from this viewpoint.
Fuente: Commentary Series on the Bible by Peter Pett
The Call For Response.
‘Now therefore be wise, O you kings,
Be instructed you judges of the earth,
Serve YHWH with fear,
And rejoice with trembling,
Kiss the son, lest he be angry,
And you perish in the way,
For his wrath will blaze forth quickly.
Blessed are all those who put their trust in him.’
And so the call comes to us today, as it came to the men in David’s day. Let all who take authority on earth recognise their need to serve YHWH with godly fear and awe, and even in their times of relaxation remember to tremble, for they will one day have to give account to His Son. Thus they should make obeisance to the Son, and submit themselves to Him, for if there is rebellion in their hearts He will be ‘angry’, and that ‘anger’ will spill over into judgment. In contrast all those who believe on Him, and put their trust in Him, will be truly blessed.
Fuente: Commentary Series on the Bible by Peter Pett
Psa 2:10. Be instructed Or, Be reformed.
Fuente: Commentary on the Holy Bible by Thomas Coke
Who can complain after so gracious, so kind, and tender an entreaty, if neglecting so great salvation, they should lose it? Gracious Lord, I would approach thee with reverence and godly fear. I would desire the kiss of reconciliation, of affection, of homage, of adoration! I would say with the Church, ‘Let him kiss me with the kisses of his mouth, for thy love is better than wine.’ Son 1:2 .
O Lord, avert from me the wrath of the Lamb; for if He, who is the only mediator, be angry, while God my Father is justly angry for my sins, who shall be my intercessor? Witness for me ye angels of light, that my whole trust is in Jesus, the rock of my salvation. Psa 95:1 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 2:10 Be wise now therefore, O ye kings: be instructed, ye judges of the earth.
Ver. 10. Be wise now therefore, O ye kings ] Redeem your own sorrows by trembling at God’s judgments, while they hang in the threatenings; this is a high point of heavenly wisdom.
Ergo Dei tandem verbo subscribite reges:
Ne rapiant Stygiae vos Acherontis aquae.
These kings were not without wit and learning. Julian the apostate, for instance (who said unto the King Christ, Apostate), but they wanted, godly wisdom, and are therefore here called upon to behave themselves prudently, and to play the wise men. For as wicked men are fools in print; so, on the contrary, in our old English books a righteous man is printed a right wise man, and righteousness right wiseness. For it is the only true both wisdom,
Be instructed, ye judges
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Psa 2:10-12
10Now therefore, O kings, show discernment;
Take warning, O judges of the earth.
11Worship the Lord with reverence
And rejoice with trembling.
12Do homage to the Son, that He not become angry, and you perish in the way,
For His wrath may soon be kindled.
How blessed are all who take refuge in Him!
Psa 2:10-12 Notice the series of imperatives as the psalmist (i.e., David, cf. Act 4:25), speaking for YHWH, warns the rulers of this world to prepare to meet Him (cf. Pro 8:12-21).
1. show discernment BDB 968, KB 1328, Hiphil imperative
2. take warning BDB 415, KB 418, Niphal imperative
3. worship the Lord BDB 712, KB 773, Qal imperative
4. rejoice with trembling BDB 162, KB 189, Qal imperative
5. do homage to the Son (lit. kiss) BDB 676, KB 730, Piel imperative
Psa 2:12 the Son There is some doubt about this translation. The Hebrew word son, (BDB 119), is used in Psa 2:7 but here the word is (BDB 135, i.e., the Aramaic word for son, cf. Pro 31:2 [thrice]), which in Hebrew can mean pure (BDB 141 II, cf. Psa 24:4; Psa 73:1; Job 11:4; Pro 14:4). The NRSV and NJB translate Psa 2:11-12 a as with trembling kiss his feet. The UBS Text Project (p. 164) gives kiss the Son a B rating (some doubt).
Some scholars have assumed that since Psa 2:11-12 are directed to surrounding pagan nations, there is a purposeful switch from the Hebrew son to the Aramaic son. The general thrust of submission is clear even if the linguistic details are not!
you perish in the way One wonders if it is by accident that both the words perish (BDB 1, KB 2) and way (BDB 202) are used in Psalms 1. Biblical faith is a daily relationship with YHWH and His Messiah. Jesus may surely have used Psalms 1, 2 as an outline in Matthew 5-7, esp. Matt. 7:13,21-23,26-27.
How blessed are all who take refuge in Him The last line of Psalms 2 links to the first line of Psalms 1, possibly a literary technique called inclusio. Thereby, Psalms 1 Psalms 2 comprise one literary unit (cf. Act 13:33). The Talmud suggests that Psalms 1 and Psalms 2 form one psalm (cf. b. Ber. 9-10a). Blessed is the true believer who reverences YHWH and obeys His revelation! Faith and faithfulness must go together. Justification and sanctification cannot be separated!
Notice that both Psa 1:1; Psa 2:12 accentuate human choices and activities. Biblical faith is a life journey of trust and obedience.
YHWH is described in several metaphors as a place of safety, security, and rest. We can trust/take refuge in
1. a rock Deu 32:37; 2Sa 22:2-3; Psa 18:2
2. a fortress 2Sa 22:2; Psa 144:2
3. a stronghold Psa 18:2; Psa 62:2; Psa 144:2
4. a deliverer 2Sa 22:2; Psa 144:2
5. a shield Gen 15:1; 2Sa 22:3; Psa 3:3; Psa 18:2; Psa 144:2; Pro 30:5
6. a horn of salvation 2Sa 22:26; Psa 18:2; Psa 75:10
7. a mother bird Psa 17:8; Psa 36:7 (also note Deu 32:10-11); Psa 57:1; Psa 63:7; Psa 91:4
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why is this Psalm considered Messianic?
2. Are the nations local or worldwide?
3. Define Anointed in Psa 2:2.
4. Are His Anointed and My Son the same person?
5. If this refers to Jesus does Psa 2:7 imply he was created?
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Be wise. Figure of speech Apostrophe. App-6.
Fuente: Companion Bible Notes, Appendices and Graphics
Psalm 2:10-11
Psa 2:10-11
“Now therefore be wise, O ye kings:
Be instructed, ye judges of the earth.
Serve Jehovah with fear, and rejoice with trembling.”
The kings, rulers and judges of mankind should indeed be the spiritual leaders of the people, fearing God and showing by their example that allegiance and service which all men owe to their Creator. However, as this Psalm indicates, it is precisely this class of men who all too often have led the rebellion against God and His Christ.
It is the conceit and egotism of men which have frequently led them to excessive folly, as for example, when Herod Agrippa I arranged to have himself proclaimed as “a god” at Caesarea Philippi, as mentioned in Acts 12.
There are many more examples of such human perversity even in our own times. The late Kaiser Wilhelm of World War I times allowed it to be printed in the Royal Bulletin that, “Today (Sunday) the `Most High’ went to church, paying his respect to the `Highest.’ Also, generations of Japanese rulers have also accepted divine honors for themselves.
E.M. Zerr:
Psa 2:10. This is an admonition to the rulers of the world to give attention to the prediction about to be made.
Psa 2:11. Fear and trembling have practically the same meaning, which is to have deep reverence for the Son of God. On that condition one would have right to rejoice in that he might expect the favor of the Son.
Fuente: Old and New Testaments Restoration Commentary
Be wise: Jer 6:8, Hos 14:9
O: Psa 45:12, Psa 72:10, Psa 72:11, Isa 49:23, Isa 52:15, Isa 60:3, Isa 60:10, Isa 60:11
be instructed: Psa 82:1-8
Reciprocal: Jdg 5:3 – O ye kings 1Sa 15:1 – hearken 2Ch 23:11 – the testimony 2Ch 24:23 – princes Psa 2:2 – kings Psa 29:1 – Give Psa 66:7 – let Psa 76:12 – He shall Psa 89:27 – higher Psa 148:11 – Kings Isa 49:7 – Kings Jer 19:3 – Hear Dan 2:47 – a Lord Dan 9:12 – our judges Jon 3:6 – and he arose Rev 6:15 – the kings Rev 12:5 – rule
Fuente: The Treasury of Scripture Knowledge
Psa 2:10. Be wise now therefore Understand your true interest while you have time and space for repentance and submission; O ye kings You and your people. Be instructed, ye judges Or rulers, you and those that are ruled by you. But he speaks of and to kings and rulers only, 1st, Because they most need the admonition, as presuming upon their own power and greatness; and thinking it below them to submit to him: 2d, Because their authority and example would have great influence on their people and inferiors; and, 3d, To intimate the greatness of this monarch, that he was King of kings, and Lord of lords.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
2:10 {g} Be wise now therefore, O ye kings: be instructed, ye judges of the earth.
(g) He exhorts all rulers to repent in time.
Fuente: Geneva Bible Notes
4. The psalmist’s exhortation 2:10-12
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
In view of the inevitability of judgment for rebellion, David exhorted the nations to submit before the wrath of the great King led Him to smite them. The leaders of these nations would be wise to bow in submission not only to David, but, what is more important, to the King behind him in heaven.