Exegetical and Hermeneutical Commentary of Psalms 2:7
I will declare the decree: the LORD hath said unto me, Thou [art] my Son; this day have I begotten thee.
7. the decree ] The solemn and authoritative edict, promulgated in the promise made to David and his house through Nathan (2Sa 7:12 ff).
hath said unto me ] Better, said unto me (R.V.), or, said of me.
this day ] The day when he was anointed king. If Nathan was (as is commonly supposed) Solomon’s tutor, he had no doubt trained him to a consciousness of his high calling; and when in concert with Zadok he anointed him (1Ki 1:34), he would not fail to impress upon him the significance of the rite. Comp. David’s charge to him in 1Ch 22:6 ff.
have I begotten thee ] I is the emphatic word in the clause, contrasting the new sonship by adoption with the existing sonship by natural relation. The recognition of Christ’s eternal sonship in the Resurrection corresponds to the recognition of the king’s adoptive sonship in the rite of anointing (Act 13:33; Rom 1:4).
Fuente: The Cambridge Bible for Schools and Colleges
7 9. Jehovah has acknowledged the king as His own: and now the king takes up Jehovah’s declaration, and appeals to the Divine decree of sonship, and the promise of world-wide dominion.
Fuente: The Cambridge Bible for Schools and Colleges
I will declare the decree – We have here another change in the speaker. The Anointed One is himself introduced as declaring the great purpose which was formed in regard to him, and referring to the promise which was made to him, as the foundation of the purpose of Yahweh Psa 2:6 to set him on the hill of Zion. The first strophe or stanza Psa 2:1-3 is closed with a statement made by the rebels of their intention or design; the second Psa 2:4-6 with a statement of the purpose of Yahweh; the third is introduced by this declaration of the Messiah himself. The change of the persons speaking gives a dramatic interest to the whole psalm. There can be no doubt that the word I here refers to the Messiah. The word decree – choq – means properly something decreed, prescribed, appointed. See Job 23:14. Compare Gen 47:26; Exo 12:24. Thus it is equivalent to law, statute, ordinance. Here it refers not to a law which he was to obey, but to an ordinance or statute respecting his reign: the solemn purpose of Yahweh in regard to the kingdom which the Messiah was to set up; the constitution of his kingdom. This, as the explanation shows, implied two things:
(a) that he was to be regarded and acknowledged as his Son, or to have that rank and dignity Psa 2:7; and
(b) that the pagan and the uttermost parts of the earth were to be given him for a possession, or that his reign was to extend over all the world Psa 2:8.
The word declare here means that he would give utterance to, or that he would now himself make a statement in explanation of the reason why Yahweh had determined to establish him as King on his holy hill of Zion. There is great beauty in thus introducing the Messiah himself as making this declaration, presenting it now in the form of a solemn covenant or pledge. The determination of Yahweh Psa 2:6 to establish him as King on his holy hill is thus seen not to be arbitrary, but to be in fulfillment of a solemn promise made long before, and is therefore an illustration of his covenant faithfulness and truth. The Lord hath said unto me. Yahweh hath said. See Psa 2:2, Psa 2:4. He does not intimate when it was that he had said this, but the fair interpretation is, that it was before the purpose was to be carried into execution to place him as King in Zion; that is, as applicable to the Messiah, before he became incarnate or was manifested to execute his purpose on earth. It is implied, therefore, that it was in some previous state, and that he had come forth in virtue of the pledge that he would be recognized as the Son of God. The passage cannot be understood as referring to Christ without admitting his existence previous to the incarnation, for all that follows is manifestly the result of the exalted rank which God purposed to give him as his Son, or as the result of the promise made to him then.
Thou art my Son – That is, Yahweh had declared him to be his Son; he had conferred on him the rank and dignity fairly involved in the title The Son of God. In regard to the general meaning of this, and what is implied in it, see Mat 1:1, note; Heb 1:2, note; Heb 1:5, note; Rom 1:4, note; and Joh 5:18, note. The phrase sons of God is elsewhere used frequently to denote the saints, the children of God, or men eminent for rank and power (compare Gen 6:2, Gen 6:4; Job 1:6; Hos 1:10; Joh 1:12; Rom 8:14, Rom 8:19; Phi 2:15; 1Jo 3:1); and once to denote angels Job 38:7; but the appellation The Son of God is not appropriated in the Scriptures to anyone but the Messiah. It does not occur before this in the Old Testament, and it occurs but once after this, Dan 3:25. See the notes at that passage. This makes its use in the case before us the more remarkable, and justifies the reasoning of the author of the epistle to the Hebrews Heb 1:5 as to its meaning. The true sense, therefore, according to the Hebrew usage, and according to the proper meaning of the term, is, that he sustained a relation to God which could be compared only with that which a son among men sustains to his father; and that the term, as thus used, fairly implies an equality in nature with God himself. It is such a term as would not be applied to a mere man; it is such as is not applied to the angels Heb 1:5; and therefore it must imply a nature superior to either.
This day – On the application of this in the New Testament, see the notes at Act 13:33 and the notes at Heb 1:5. The whole passage has been often appealed to in support of the doctrine of the eternal generation of Christ, meaning that he was begotten from eternity; that is, that his divine nature was in some sense an emanation from the Father, and that this is from eternity. Whatever may be thought of that doctrine, however, either as to its intelligibility or its truth, there is nothing in the use of the phrase this day, or in the application of the passage in the New Testament Act 13:33; Heb 1:5, to sustain it. The language, indeed, in the connection in which it is found, does, as remarked above, demonstrate that he had a pre-existence, since it is addressed to him as the result of a decree or covenant made with him by Yahweh, and as the foundation of the purpose to set him as King on the hill of Zion. The words this day would naturally refer to that time when this decree was made, or this covenant formed; and as that was before the creation of the world, it must imply that he had an existence then.
The time referred to by the meaning of the word is, that when it was determined to crown him as the Messiah. This is founded on the relation subsisting between him and Yahweh, and implied when in that relation he is called his Son; but it determines nothing as to the time when this relation commenced. Yahweh, in the passage, is regarded as declaring his purpose to make him King in Zion, and the language is that of a solemn consecration to the kingly office. He is speaking of this as a purpose before he came into the world; it was executed, or carried into effect, by his resurrection from the dead, and by the exaltation consequent on that. Compare Act 13:33 and Eph 1:20-22. Considered, then, as a promise or purpose, this refers to the period before the incarnation; considered as pertaining to the execution of that purpose, it refers to the time when he was raised from the dead and exalted over all things as King in Zion. In neither case can the words this day be construed as meaning the same as eternity, or from eternity; and therefore they can determine nothing respecting the doctrine of eternal generation.
Have I begotten thee – That is, in the matter referred to, so that it would be proper to apply to him the phrase my Son, and to constitute him King in Zion. The meaning is, that he had so constituted the relationship of Father and Son in the case, that it was proper that the appellation Son should be given him, and that he should be regarded and addressed as such. So Prof. Alexander: The essential meaning of the phrase I have begotten thee is simply this, I am thy Father. This is, of course, to be understood in accordance with the nature of God, and we are not to bring to the interpretation the ideas which enter into that human relationship. It means that in some proper sense – some sense appropriate to the Deity – such a relation was constituted as would justify this reference to the most tender and important of all human relationships. In what sense that is, is a fair subject of inquiry, but it is not proper to assume that it is in anything like a literal sense, or that there can be no other sense of the passage than that which is implied in the above-named doctrine, for it cannot be literal, and there are other ideas that may be conveyed by the phrase than that of eternal generation. The word rendered begotten ( yalad) determines nothing certainly as to the mode in which this relationship was formed. It means properly:
(1) to bear, to bring forth as a mother, Gen 4:1;
(2) to beget, as a father, Gen 4:18; and then
(3) as applied to God it is used in the sense of creating – or of so creating or forming as that the result would be that a relation would exist which might be compared with that of a father and a son.
Deu 32:18 : of the Rock that begat thee thou art unmindful. Compare Jer 2:27 : Saying to a block (idol), Thou art my father, thou hast begotten me. So Paul says, 1Co 4:15 : In Christ Jesus I have begotten you through the Gospel. The full meaning, therefore, of this word would be met if it be supposed that Yahweh had given the Messiah this place and rank in such a sense that it was proper to speak of himself as the Father and the Anointed One as the Son. And was there not enough in designating him to this high office; in sending him into the world; in raising him from the dead; in placing him at his own right hand – appointing him as King and Lord – to justify this language? Is not this the very thing under consideration? Is it proper, then, in connection with this passage, to start the question about his eternal generation? Compare the notes at Rom 1:4. On this passage Calvin says (in loc.), I know that this passage is explained by many as referring to the eternal generation of Christ, who maintain that in the adverb today there is, as it were, a perpetual act beyond the limits of time, denoted. But the Apostle Paul is a more faithful and competent interpreter of this prophecy, who in Act 13:33 recalls us to that which I have called a glorious demonstration of Christ. He was said to be begotten, therefore, not that he might be the Son of God, by which he might begin to be such, but that he might be manifested to the world as such. Finally, this begetting ought to be understood not of the mutual relation of the Father and the Son, but it signifies merely that he who was from the beginning hidden in the bosom of the Father, and who was obscurely shadowed forth under the law, from the time when he was manifested with clear intimation of his rank, was acknowledged as the Son of God, as it is said in Joh 1:14. So Prof. Alexander, though supposing that this is founded on an eternal relation between the Father and the Son, says, This day have I begotten thee may be considered as referring only to the coronation of Messiah, which is an ideal one, vol. i., p. 15. The result of the exposition of this passage may therefore be thus stated:
(a) The term Son, as used here, is a special appellation of the Messiah – a term applicable to him in a sense in which it can be given to no other being.
(b) As used here, and as elsewhere used, it supposes his existence before the incarnation.
(c) Its use here, and the purpose formed, imply that he had an existence before this purpose was formed, so that he could be personally addressed, and so that a promise could be made to him.
(d) The term Son is not used here in reference to that anterior relation, and determines nothing as to the mode of his previous being – whether from eternity essentially in the nature of God; or whether in some mysterious sense begotten; or whether as an emanation of the Deity; or whether created.
(e) The term, as Calvin suggests, and as maintained by Prof. Alexander, refers here only to his being constituted King – to the act of coronation – whenever that occurred.
(f) This, in fact, occurred when he was raised from the dead, and when he was exalted to the right hand of God in heaven Act 13:33, so that the application of the passage by Paul in the Acts accords with the result to which we are led by the fair interpretation of the passage.
(g) The passage, therefore, determines nothing, one way or the other, respecting the doctrine of eternal generation, and cannot, therefore, be used in proof of that doctrine.
Fuente: Albert Barnes’ Notes on the Bible
Psa 2:7
I will declare the decree.
The Lords decree
There is nothing in the economy of life and civilisation that is haphazard. Before all things and round about them as a glory and defence is the Lords decree. Under all disorder is law. The law is first beneficent, and then retributive. It is beneficent because it contemplates the recovery and sanctification of the heathen and the uttermost parts of the earth. It is retributive because if this offer of enclosure and honour is rejected, those who despise it shall be broken with a rod of iron, and dashed to pieces like a potters vessel. In the study of the worlds constitution and movement, look first of all at the Lords decree, the Lords idea and purpose. Settle it that the decree is good, merciful, redemptive, and then judge everything in the light of that fact. If you were judging of a national constitution you would not pronounce it bad became of its prisons; you would, on the contrary, pronounce it good for that very reason. You would know that there was a strong authority in that land, and that the authority was good, because it imprisoned and rebuked the workers of evil. So the rod of iron attests the holiness of God, and hell itself shows that virtue is honoured of heaven. (Joseph Parker, D. D.)
The Lord hath said unto Me, Thou art My Son.—
Demonstration of sonship
At the beginning of the Book of Psalms God gave to the Church a vision of the triumphs of Messiah before that of His sufferings and death. The prospect cheers as we enter the gloom. My King was also My Son. This was determined by the resurrection, as the crowning act of redemption. It was the resurrection which made manifest to the world that Jesus of Nazareth was the Eternal Son of Jehovah.
I. The resurrection of the blessed Lord was the final attestation of His Divine mission and in one sense the strongest. Proof after proof was afforded that He was the Son of God; but without the resurrection the chain of evidence was not complete. The life was restored, not through the instrumentality of a prophet, but because He was the Son of God.
II. The resurrection is the life of the Church. The disciples were scattered by the storm of the crucifixion. The dispersion would have been final had it not been for the word He had said, The third day He shall rise again. A new departure was taken at the sight of the living Lord. The commission of the apostles was given in the light of the resurrection. They were to be accompanied by both His power and His presence. There must be the living Christ in the sermon, to make the truth effectual; in the ordinances, to render them spiritual; in the services, to inspire them into life; and in the conduct, to cause its light to shine on a dark world.
III. The resurrection of the blessed Lord is the Christians strength and hope. A very exalted conception of redemption should be entertained. It is the gift of God to the Eternal Son. When the living Saviour is at our side we have power to carry our burdens, and to resist the devil. (Weekly Pulpit.)
Preaching the law
I. The general matter of the sermon. It is a law. What manner of law? A law to be preached, as other laws used not to be. A law concerning what God said. Which is the reason why it is to be preached. Not a law at large, but a statute law (Elchok), which but by publishing none can take notice of.
II. The text itself. Or the body of the law. In these words, Thou art My Son, this day have I begotten Thee. The points in it are five. Of a son. Of My Son, (that is) the Son of God. Genui, the Son of God begotten. Hodie, the Son of God this day begotten. And dixit genui, (that is) dicendo genuit, begotten only by saying. Only said the word and it was done, and the word became flesh.
III. How can this (Thou art My Son) be called a law? It does not look like one. There be but two laws–
1. Lex fidei; a law limiting what to believe of Him: of His person, His nature, and His offices.
2. Lex factorum; setting out first, what He doth for us; and then, what we are to do for Him. What He doth for us is, convey all filial rights. What we are to do for Him is, return to Him all filial duties. (Bishop Andrewes.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 7. I will declare the decree] These words are supposed to have been spoken by the Messiah. I will declare to the world the decree, the purpose of God to redeem them by my blood, and to sanctify them by my Spirit. My death shall prove that the required atonement has been made; my resurrection shall prove that this atonement has been accepted.
Thou art my Son] Made man, born of a woman by the creative energy of the Holy Ghost, that thou mightest feel and suffer for man, and be the first-born of many brethren.
This day have I begotten thee.] By thy resurrection thou art declared to be the Son of God, , by miraculous power, being raised from the dead. Thus by thy wondrous and supernatural nativity, most extraordinary death, and miraculous resurrection, thou art declared to be the Son of God. And as in that Son dwelt all the fulness of the Godhead bodily, all the sufferings and the death of that human nature were stamped with an infinitely meritorious efficacy. We have St. Paul’s authority for applying to the resurrection of our Lord these words, “Thou art my Son; this day have I begotten thee; ” – see Ac 13:33; see also Heb 5:5; – and the man must indeed be a bold interpreter of the Scriptures who would give a different gloss to that of the apostle. It is well known that the words, “Thou art my Son; this day have I begotten thee,” have been produced by many as a proof of the eternal generation of the Son of God. On the subject itself I have already given my opinion in my note, See Clarke on Lu 1:35, from which I recede not one hair’s breadth. Still however it is necessary to spend a few moments on the clause before us. The word haiyom, TO-DAY, is in no part of the sacred writings used to express eternity, or any thing in reference to it; nor can it have any such signification. To-day is an absolute designation of the present, and equally excludes time past and time future; and never can, by any figure, or allowable latitude of construction, be applied to express eternity. But why then does the Divine Spirit use the word begotten in reference to the declaration of the inauguration of the Messiah to his kingdom, and his being seated at the right hand of God? Plainly to show both to Jews and Gentiles that this Man of sorrows, this Outcast from society, this Person who was prosecuted as a blasphemer of God, and crucified as an enemy to the public peace and a traitor to the government, is no less than that eternal Word, who was in the beginning with God, who was God, and in whom dwelt all the fulness of the Godhead bodily: that this rejected Person was he for whom in the fulness of time a body was prepared, begotten by the exclusive power of the Most High in the womb of an unspotted virgin, which body he gave unto death as a sin-offering for the redemption of the world; and having raised it from death, declared it to be that miraculously-begotten Son of God, and now gave farther proof of this by raising the God-man to his right hand.
The word yalidti, “I have begotten,” is here taken in the sense of manifesting, exhibiting, or declaring; and to this sense of it St. Paul (Ro 1:3-4) evidently alludes when speaking of “Jesus Christ, who was made of the seed of David according to the flesh, , , ; and declared (exhibited or determined) to be the Son of God with power, according to the Spirit of holiness.” This very rejected Person, I this day, by raising him from the dead, and placing him at my right hand, giving to him all power in heaven and earth, declare to be my Son, the beloved one in whom I am well pleased. Therefore hear him, believe on him, and obey him; for there is no redemption but through his blood; no salvation but in his name; no resurrection unto eternal life but through his resurrection, ascension, and powerful intercession at my right hand. Thou art my Son; this day have I declared and manifested thee to be such. It was absolutely necessary to the salvation of men, and the credibility of the Gospel, that the supernatural origin of the humanity of Jesus Christ should be manifested and demonstrated. Hence we find the inspired writers taking pains to show that he was born of a woman, and of that woman by the sovereign power of the everlasting God. This vindicated the character of the blessed virgin, showed the human nature of Christ to be immaculate, and that, even in respect to this nature, he was every way qualified to be a proper atoning sacrifice and Mediator between God and man. I need not tell the learned reader that the Hebrew verb yalad, to beget, is frequently used in reference to inanimate things, to signify their production, or the exhibition of the things produced. In Ge 2:4: These are the generations, toledoth, of the heavens and the earth; this is the order in which God produced and exhibited them. See Heb. and Eng. Concord., Venema, &c.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
I will declare, or publish, that all people concerned may take notice of it, and submit to it upon their peril. Publication or promulgation is essential to all laws or statutes.
The decree, or, concerning the decree, i.e. the will or pleasure and appointment of God concerning my advancement into the throne, and the submission and obedience which the people here following shall yield to me.
Thou art my Son; which though it may in some sort be said to or of David, who was in some respects the son of God, and begotten by him, as all believers are, Joh 1:12; 1Jo 3:9; Jam 1:18; yet much more truly and properly belongs to Christ, who is commonly known by this title both in the Old and New Testament, as Pro 30:4; Hos 11:1; Mat 2:15; Mat 3:17; 4:3,6, and oft elsewhere; and to whom this title is expressly appropriated by the Holy Ghost, who is the best interpreter of his own words, Act 13:33; Heb 1:5; 5:5, and to whom alone the following passages belong.
This day have I begotten thee: this is also applied by some to David, and so this day is the day of his inauguration, when he might be said to be begotten by God, inasmuch as he was then raised and delivered from all his troubles and calamities, which were a kind of death, and brought forth and advanced to a new kind of life, of royal state and dignity; and so this was the birthday, though not of his person, yet of his kingdom, as the Roman emperors celebrated a double birthday; first the emperors, when he was born, and then the empires, when he was advanced to the empire. But this is but a lean, and far-fetched, and doubtful sense; and therefore not to be allowed by the laws of interpretation, when the words may be properly understood concerning Christ. And so this may be understood either,
1. Of his eternal generation.
This day; from all eternity, which is well described by this day, because in eternity there is no succession, no yesterday, no to-morrow, but it is all as one continued day or moment, without change or flux; upon which account one day is said to be with the Lord as long as a thousand years, and a thousand years as short as one day, 2Pe 3:8. Or rather,
2. Of the manifestation of Christs eternal sonship in time; which was done partly in his birth and life, when his being the Son of God was demonstrated by the testimony of the angel, Luk 1:32, and of God the Father, Mat 3:17; 17:5, and by his own words and works; but principally in his resurrection, which seems to be here mainly intended, of which day this very place is expounded, Act 13:33; when Christ was in a most solemn manner declared to be the Son of God with power, Rom 1:4. And this day or time Christ might very well be said to be begotten by God the Father; partly, because the resurrection from the dead is in Scripture called a regeneration or second birth, Mat 19:28, as well it may, being a restitution of that very being which man received by his, first birth, and that by the peculiar and mighty power of God; partly, because in this respect Christ is called the first begotten of the dead, Rev 1:5; and partly, because of that common observation, that things are oft said to be done in Scripture when they are only declared or manifested to be done; of which see instances, Gen 41:13; Jer 1:10; Eze 43:3, and elsewhere.
Fuente: English Annotations on the Holy Bible by Matthew Poole
7. The king thus constituteddeclares the fundamental law of His kingdom, in the avowal of HisSonship, a relation involving His universal dominion.
this day have I begottentheeas 2Sa 7:14, “heshall be My son,” is a solemn recognition of this relation. Theinterpretation of this passage to describe the inauguration of Christas Mediatorial King, by no means impugns the Eternal Sonship of Hisdivine nature. In Ac 13:33,Paul’s quotation does not imply an application of this passage to theresurrection; for “raised up” in Ac13:32 is used as in Act 2:30;Act 3:22, c., to denote bringingHim into being as a man and not that of resurrection, which it hasonly when, as in Ac 2:34,allusion is made to His death (Ro1:4). That passage says He was declared as to His divine natureto be the Son of God, by the resurrection, and only teaches that thatevent manifested a truth already existing. A similar recognition ofHis Sonship is introduced in Heb5:5, by these ends, and by others in Mat 3:17;Mat 17:5.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
I will declare the decree,…. These are the words of Jehovah’s Anointed and King, exercising his kingly office, according to the decree and commandment of the Father: for these words refer not to the following, concerning the generation of the Son, which does not depend on the decree and arbitrary will of God, but is from his nature; but these words relate to what go before. The Septuagint, Vulgate Latin, and Oriental versions, place this clause at the end of Ps 2:6; some render it, “declaring his commandment”, or “the commandment of the Lord”; the laws that he would have observed, both by him and by the subjects of his kingdom. The Syriac and Arabic versions, “that he might declare the commandment of the Lord”; as if this was the end of his being appointed King. The word is differently rendered; by many, “the decree”, the purpose of God concerning Christ as Mediator, and the salvation of his people by him; and who so fit to declare this as he who lay in the bosom of the Father, and was privy to all his secret thoughts and designs, and in when the eternal purpose was purposed. Joh 1:18. The Chaldee paraphrase renders it by , “the covenant”, the everlasting covenant of grace; and who so proper to declare this as he with whom the covenant was made, and who is the covenant itself, in whom all the blessings and promises of it are, and the messenger of it. Mal 3:1. It may not be unfitly applied to the Gospel, which is the sum and substance of both the decree and covenant of God; it is what was ordained before the world for our glory. This Christ was appointed to preach, and did declare it in the great congregation; the same with the counsel of God, Ac 20:27. The words will bear to be rendered, “I will declare” “to the command” h; or according to the order and rule prescribed by Jehovah, without adding to it or taking from it: agreeably to which he executed his office as King, and Prophet also. The doctrine was not his own, but his Father’s he preached; he spake not of himself, but as he taught and enjoined him; the Father gave him commandment what he should say and speak, Joh 12:49; and he kept close to it, as he here says he would: and he ruled in his name, and by his authority, according to the law of his office; and which might be depended upon from the dignity of his person, which qualified him both for his kingly and prophetic offices, expressed in the following words:
the Lord hath said unto me, thou [art] my Son; not by creation, as angels and men; nor by adoption, as saints; nor by office, as civil magistrates; nor on account of his incarnation or resurrection; nor because of the great love of God unto him; but in such a way of filiation as cannot be said of any creature nor of any other, Heb 1:5; He is the true, proper, natural, and eternal Son of God, and as such declared, owned, and acknowledged by Jehovah the Father, as in these words; the foundation of which relation lies in what follows:
this day have I begotten thee; which act of begetting refers not to the nature, nor to the office, but the person of Christ; not to his nature, not to his divine nature, which is common with the Father and Spirit; wherefore if his was begotten, theirs must be also: much less to his human nature, in which he is never said to be begotten, but always to be made, and with respect to which he is without father: nor to his office as Mediator, in which he is not a Son, but a servant; besides, he was a Son previous to his being Prophet, Priest, and King; and his office is not the foundation of his sonship, but his sonship is the foundation of his office; or by which that is supported, and which fits him for the performance of it: but it has respect to his person; for, as in human generation, person begets person, and like begets like, so in divine generation; but care must be taken to remove all imperfection from it, such as divisibility and multiplication of essence, priority and posteriority, dependence, and the like: nor can the “modus” or manner of it be conceived or explained by us. The date of it, “today”, designs eternity, as in Isa 43:13, which is one continued day, an everlasting now. And this may be applied to any time and case in which Christ is declared to be the Son of God; as at his incarnation, his baptism, and transfiguration upon the mount, and his resurrection from the dead, as it is in Ac 13:33; because then he was declared to be the Son of God with power, Ro 1:4; and to his ascension into heaven, where he was made Lord and Christ, and his divine sonship more manifestly appeared; which seems to be the time and case more especially referred to here, if it be compared with Heb 1:3.
h Heb. “ad decretum”, Michaelis, Piscator; “juxta vel secundum statutum”, Musculus, Gejerus; “praescriptum et modum certum”, Cocceius.
Fuente: John Gill’s Exposition of the Entire Bible
The Anointed One himself now speaks and expresses what he is, and is able to do, by virtue of the divine decree. No transitional word or formula of introduction denotes this sudden transition from the speech of Jahve to that of His Christ. The psalmist is the seer: his Psalm is the mirrored picture of what he saw and the echo of what he heard. As Jahve in opposition to the rebels acknowledges the king upon Zion, so the king on Zion appeals to Him in opposition to the rebels. The name of God, , has Rebia magnum and, on account of the compass of the full intonation of this accent, a Gaja by the Sheb (comp. Psa 25:2, Psa 68:8, Psa 90:1).
(Note: We may observe here, in general, that this Gaja (Metheg) which draws the Sheb into the intonation is placed even beside words with the lesser distinctives Zinnor and Rebia parvum only by the Masorete Ben-Naphtali, not by Ben-Asher (both about 950 a.d.). This is a point which has not been observed throughout even in Baer’s edition of the Psalter so that consequently e.g., in Psa 5:11 it is to be written ; in Psa 6:2 on the other hand (with Dech) , not .)
The construction of with (as Psa 69:27, comp. Gen 20:2; Jer 27:19, 2Ch 32:19, Isa 38:19): to narrate or make an announcement with respect to… is minute, and therefore solemn. Self-confident and fearless, he can and will oppose to those, who now renounce their allegiance to him, a , i.e., an authentic, inviolable appointment, which can neither be changed nor shaken. All the ancient versions, with the exception of the Syriac, read together. The line of the strophe becomes thereby more symmetrical, but the expression loses in force. rightly has Olewejored. It is the amplificative use of the noun when it is not more precisely determined, known in Arabic grammar: such a decree! majestic as to its author and its matter. Jahve has declared to Him: ,
(Note: Even in pause here remains without a lengthened a (Psalter ii. 468), but the word is become Milel, while out of pause, according to Ben-Asher, it is Milra; but even out of pause (as in Psa 89:10, Psa 89:12; Psa 90:2) it is accented on the penult. by Ben-Naphtali. The Athnach of the books (Ps., Job, Prov.), corresponding to the Zakeph of the 21 other books, has only a half pausal power, and as a rule none at all where it follows Olewejored, cf. Psa 9:7; Psa 14:4; Psa 25:7; Psa 27:4; Psa 31:14; Psa 35:15, etc. (Baer, Thorath Emeth p. 37).)
and that on the definite day on which He has begotten or born him into this relationship of son. The verb (with the changeable vowel i)
(Note: The changeable i goes back either to a primary form , , , or it originates directly from Pathach; forms like and favour the former, e in a closed syllable generally going over into Segol favours the latter.))
unites in itself, like , the ideas of begetting and bearing (lxx , Aq. ); what is intended is an operation of divine power exalted above both, and indeed, since it refers to a setting up ( ) in the kingship, the begetting into a royal existence, which takes place in and by the act of anointing ( ). Whether it be David, or a son of David, or the other David, that is intended, in any case 2 Sam 7 is to be accounted as the first and oldest proclamation of this decree; for there David, with reference to his own anointing, and at the same time with the promise of everlasting dominion, receives the witness of the eternal sonship to which Jahve has appointed the seed of David in relation to Himself as Father, so that David and his seed can say to Jahve: , Thou art my Father, Psa 89:27, as Jahve can to him: , Thou art My son. From this sonship of the Anointed one to Jahve, the Creator and Possessor of the world, flows His claim to and expectation of the dominion of the world. The cohortative, natural after challenges, follows upon , Ges. 128, 1. Jahve has appointed the dominion of the world to His Son: on His part therefore it needs only the desire for it, to appropriate to Himself that which is allotted to Him. He needs only to be willing, and that He is willing is shown by His appealing to the authority delegated to Him by Jahve against the rebels. This authority has a supplement in Psa 2:9, which is most terrible for the rebellious ones. The suff. refer to the , the , sunk in heathenism. For these his sceptre of dominion (Psa 90:2) becomes a rod of iron, which will shatter them into a thousand pieces like a brittle image of clay (Jer 19:11). With alternates (= frangere ), fut. ; whereas the lxx (Syr., Jer.), which renders (as 1Co 4:21) , points it from . The staff of iron, according to the Hebrew text the instrument of punitive power, becomes thus with reference to as the shepherd’s staff Psa 23:4; Mic 7:14, an instrument of despotism.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Triumphs of Messiah. | |
7 I will declare the decree: the LORD hath said unto me, Thou art my Son; this day have I begotten thee. 8 Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. 9 Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter’s vessel.
We have heard what the kings of the earth have to say against Christ’s kingdom, and have heard it gainsaid by him that sits in heaven; let us now hear what the Messiah himself has to say for his kingdom, to make good his claims, and it is what all the powers on earth cannot gainsay.
I. The kingdom of the Messiah is founded upon a decree, an eternal decree, of God the Father. It was not a sudden resolve, it was not the trial of an experiment, but the result of the counsels of the divine wisdom and the determinations of the divine will, before all worlds, neither of which can be altered–the precept or statute (so some read it), the covenant or compact (so others), the federal transactions between the Father and the Son concerning man’s redemption, represented by the covenant of royalty made with David and his seed, Ps. lxxxix. 3. This our Lord Jesus often referred to as that which, all along in his undertaking, he governed himself by; This is the will of him that sent me, John vi. 40. This commandment have I received of my Father,Joh 10:18; Joh 14:31.
II. There is a declaration of that decree as far as is necessary for the satisfaction of all those who are called and commanded to yield themselves subjects to this king, and to leave those inexcusable who will not have him to reign over them. The decree was secret; it was what the Father said to the Son, when he possessed him in the beginning of his way, before his works of old; but it is declared by a faithful witness, who had lain in the bosom of the Father from eternity, and came into the world as the prophet of the church, to declare him, John i. 18. The fountain of all being is, without doubt, the fountain of all power; and it is by, from, and under him, that the Messiah claims. He has his right to rule from what Jehovah said to him, by whose word all things were made and are governed. Christ here makes a tow-fold title to his kingdom:– 1. A title by inheritance (v. 7): Thou art my Son, this day have I begotten thee. This scripture the apostle quotes (Heb. i. 5) to prove that Christ has a more excellent name than the angels, but that he obtained it by inheritance, v. 4. He is the Son of God, not by adoption, but his begotten Son, the only begotten of the Father, John i. 14. And the Father owns him, and will have this declared to the world as the reason why he is constituted King upon the holy hill of Zion; he is therefore unquestionably entitled to, and perfectly qualified for, that great trust. He is the Son of God, and therefore of the same nature with the Father, has in him all the fulness of the godhead, infinite wisdom, power, and holiness. The supreme government of the church is too high an honour and too hard an undertaking for any mere creature; none can be fit for it but he who is one with the Father and was from eternity by him as one brought up with him, thoroughly apprized of all his counsels, Prov. viii. 30. He is the Son of God, and therefore dear to him, his beloved Son, in whom he is well pleased; and upon this account we are to receive him as a King; for because the Father loveth the Son he hath given all things into his hand,Joh 3:35; Joh 5:20. Being a Son, he is heir of all things, and, the Father having made the worlds by him, it is easy to infer thence that by him also he governs them; for he is the eternal Wisdom and the eternal Word. If God hath said unto him, “Thou art my Son,” it becomes each of us to say to him, “Thou art my Lord, my sovereign.” Further, to satisfy us that his kingdom is well-grounded upon his sonship, we are here told what his sonship is grounded on: This day have I begotten thee, which refers both to his eternal generation itself, for it is quoted (Heb. i. 5) to prove that he is the brightness of his Father’s glory and the express image of his person (v. 3), and to the evidence and demonstration given of it by his resurrection from the dead, for to that also it is expressly applied by the apostle, Acts xiii. 33. He hath raised up Jesus again, as it is written, Thou art my Son, this day have I begotten thee. It was by the resurrection from the dead, that sign of the prophet Jonas, which was to be the most convincing of all, that he was declared to be the Son of God with power, Rom. i. 4. Christ is said to be the first-begotten and first-born from the dead,Rev 1:5; Col 1:18. Immediately after his resurrection he entered upon the administration of his mediatorial kingdom; it was then that he said, All power is given unto me, and to that especially he had an eye when he taught his disciples to pray, Thy kingdom come. 2. A title by agreement, Psa 2:8; Psa 2:9. The agreement is, in short, this: the Son must undertake the office of an intercessor, and, upon that condition, he shall have the honour and power of a universal monarch; see Isa. liii. 12, Therefore will I divide him a portion with the great, because he made intercession for the transgressors. He shall be a priest upon his throne, and the counsel of peace shall be between them both, Zech. vi. 13. (1.) The Son must ask. This supposes his putting himself voluntarily into a state of inferiority to the Father, by taking upon him the human nature; for, as God, he was equal in power and glory with the Father and had nothing to ask. It supposes the making of a satisfaction by the virtue of which the intercession must be made, and the paying of a price, on which this large demand was to be grounded; see Joh 17:4; Joh 17:5. The Son, in asking the heathen for his inheritance, aims, not only at his own honour, but at their happiness in him; so that he intercedes for them, ever lives to do so, and is therefore able to save to the uttermost. (2.) The Father will grant more than to the half of the kingdom, even to the kingdom itself. It is here promised him, [1.] That his government shall be universal: he shall have the heathen for his inheritance, not the Jews only, to whose nation the church had been long confined, but the Gentiles also. Those in the uttermost parts of the earth (as this nation of ours) shall be his possession, and he shall have multitudes of willing loyal subjects among them. Baptized Christians are the possession of the Lord Jesus; they are to him for a name and a praise. God the Father gives them to him when by his Spirit and grave he works upon them to submit their necks to the yoke of the Lord Jesus. This is in part fulfilled; a great part of the Gentile world received the gospel when it was first preached, and Christ’s throne was set up there where Satan’s seat had long been. But it is to be yet further accomplished when the kingdoms of this world shall become the kingdoms of the Lord and of his Christ, Rev. xi. 15. Who shall live when God doeth this? [2.] That it shall be victorious: Thou shalt break them (those of them that oppose thy kingdom) with a rod of iron, v. 9. This was in part fulfilled when the nation of the Jews, those that persisted in unbelief and enmity to Christ’s gospel, were destroyed by the Roman power, which was represented (Dan. ii. 40) by feet of iron, as here by a rod of iron. It had a further accomplishment in the destruction of the Pagan powers, when the Christian religion came to be established; but it will not be completely fulfilled till all opposing rule, principality, and power, shall be finally put down, 1Co 15:24; Psa 110:5; Psa 110:6. Observe, How powerful Christ is and how weak the enemies of his kingdom are before him; he has a rod of iron wherewith to crush those that will not submit to his golden sceptre; they are but like a potter’s vessel before him, suddenly, easily, and irreparably dashed in pieces by him; see Rev. ii. 27. “Thou shalt do it, that is, thou shalt have leave to do it.” Nations shall be ruined, rather than the gospel church shall not be built and established. I have loved thee, therefore will I give men for thee, Isa. xliii. 4. “Thou shalt have power to do it; none shall be able to stand before thee; and thou shalt do it effectually.” Those that will not bow shall break.
In singing this, and praying it over, we must give glory to Christ as the eternal Son of God and our rightful Lord, and must take comfort from this promise, and plead it with God, that the kingdom of Christ shall be enlarged and established and shall triumph over all opposition.
Fuente: Matthew Henry’s Whole Bible Commentary
7. I will declare, etc. David, to take away all pretense of ignorance from his enemies, assumes the office of a preacher in order to publish the decree of God; or at least he protests that he did not come to the throne without a sure and clear proof of his calling; as if he had said, I did not, without consideration, publicly go forward to usurp the kingdom, but I brought with me the command of God, without which, I would have acted presumptuously, in advancing myself to such fin honorable station. But this was more truly fulfilled in Christ, and doubtless, David, under the influence of the spirit of prophecy, had a special reference to him. For in this way all the ungodly are rendered inexcusable, because Christ proved himself to have been endued with lawful power from God, not only by his miracles, but by the preaching of the gospel. In fact, the very same testimony resounds through the whole world. The apostles first, and after them pastors and teachers, bore testimony that Christ was made King by God the Father; but since they acted as ambassadors in Christ’s stead, He rightly and properly claims to himself alone whatever was done by them. Accordingly, Paul (Eph 2:17) ascribes to Christ what the ministers of the gospel did in his name. “He came,” says he, “and preached peace to them that were afar off, and to them that were nigh.” Hereby, also, the authority of the gospel is better established because, although it is published by others, it does not cease to be the gospel of Christ. As often therefore, as we hear the gospel preached by men, we ought to consider that it is not so much they who speak, as Christ who speaks by them. And this is a singular advantage, that Christ lovingly allures us to himself by his own voice, that we may not by any means doubt of the majesty of his kingdom.
On this account, we ought the more carefully to beware of wickedly refusing the edict which he publishes, Thou art my Son. David, indeed could with propriety be called the son of God on account of his royal dignity, just as we know that princes, because they are elevated above others, are called both gods and the sons of God. But here God, by the singularly high title with which he honors David, exalts him not only above all mortal men, but even above the angels. This the apostle (Heb 1:5) wisely and diligently considers when he tells us this language was never used with respect to any of the angels. David, individually considered, was inferior to the angels, but in so far as he represented the person of Christ, he is with very good reason preferred far above them. By the Son of God in this place we are therefore not to understand one son among many, but his only begotten Son, that he alone should have the pre-eminence both in heaven and on earth. When God says, I have begotten thee, it ought to be understood as referring to men’s understanding or knowledge of it; for David was begotten by God when the choice of him to be king was clearly manifested. The words this day, therefore, denote the time of this manifestation; for as soon as it became known that he was made king by divine appointment, he came forth as one who had been lately begotten of God, since so great an honor could not belong to a private person. The same explanation is to be given of the words as applied to Christ. He is not said to be begotten in any other sense than as the Father bore testimony to him as being his own Son. This passage, I am aware, has been explained by many as referring to the eternal generation of Christ; and from the words this day, they have reasoned ingeniously as if they denoted an eternal act without any relation to time. But Paul, who is a more faithful and a better qualified interpreter of this prophecy, in Act 13:33, calls our attention to the manifestation of the heavenly glory of Christ of which I have spoken. This expression, to be begotten, does not therefore imply that he then began to be the Son of God, but that his being so was then made manifest to the world. Finally, this begetting ought not to be understood of the mutual love which exists between the Father and the Son; it only signifies that He who had been hidden from the beginning in the sacred bosom of the Father, and who afterwards had been obscurely shadowed forth under the law, was known to be the Son of God from the time when he came forth with authentic and evident marks of Sonship, according to what is said in Joh 1:14, “we have seen his glory, as of the only begotten of the Father.” We must, at the same time, however, bear in mind what Paul teaches, (Rom 1:4) that he was declared to be the Son of God with power when he rose again from the dead, and therefore what is here said has a principal allusion to the day of his resurrection. But to whatever particular time the allusion may be, the Holy Spirit here points out the solemn and proper time of his manifestation, just as he does afterwards in these words
“
This is the day which the Lord hath made; we will rejoice and be glad in it.” (Psa 118:24)
Fuente: Calvin’s Complete Commentary
(7) I will declare.The anointed king now speaks himself, recalling the covenant made with him by Jehovah at his coronation.
I will tell.Better, Let me speak concerning the appointment. The word rendered decree in our version is derived from a root meaning to engrave, and so stands for any formal agreement, but it is usually an ordinance clearly announced by a prophet or some other commissioned interpreter of the Divine will, and consecrated and legalised by mutual adoption by king and people.
The Lord hath.Better, Jehovah said unto me: that is, at that particular time, the day which the great event made the new birthday, as it were, of the monarch, or perhaps of the monarchy. From the particular prince, of whose career, if we could identify him with certainty, this would be the noblest historical memorial, the Psalmistif, indeed, any one historic personage was in his thought at alllet his thoughts and hopes range, as we certainly may, on to a larger and higher fulfilment. The figure of an ideal prince who was always about to appear, but was never realised in any actual successor on the throne, may possibly, by the time of this psalm, have assumed its great place in the nations prophetic hopes. Certainly the whole line of tradition claims the passage in a Messianic sense. (See Note, Psa. 2:2; and in New Testament Commentary, Note to Act. 13:33; Heb. 1:5; Heb. 5:5. For the king, spoken of as Gods son, see Psa. 89:26-27, and comp. 2Sa. 7:14.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
7. I will declare the decree David now prophetically speaks in the person of Christ, or in Christ’s stead, who is called, Psa 2:2, the “Anointed” of Jehovah, and, in Psa 2:6, Jehovah’s “King,” and in this verse, Jehovah’s “Son.” The language now passes to the highest reach of prophetico-typical description.
Thou art my Son The “my” denotes the promulgator of the “decree;” the “Son” is he in whose favour the decree is proclaimed David’s royal descendant and yet David’s Lord the Christ. He is “Son,” not by adoption, as are all the true Israel of God, but by being the “only begotten of the Father.”
This day have I begotten thee The expression, “this day,” does not mark the origin of Christ’s Sonship, but the period of the promulgation of this decree, be that when it might. The open manifestation of its fulfilment was, when “Christ was declared to be the Son of God with power by his resurrection from the dead.”
Fuente: Whedon’s Commentary on the Old and New Testaments
‘I will declare the decree of YHWH.
He said to me, “You are my son,
Today I have begotten you.”
This is the solemn decree of God. This has firstly in mind the words of Nathan to David in 2Sa 7:8-16. God had chosen him, a humble shepherd, to be prince over Israel, yes, to be a great name like the name of the great ones on the earth. It was then that he was ‘adopted’, and informed that God would be father to his son, indicating that He was so to David too. And He promised that this would continue on in his descendants. Just as God was a father to David so would He be a father to his son, and his son’s sons (Psa 89:29; Psa 89:36). Each would be made God’s son, adopted by YHWH.
In those days an adopted son was looked on, and described as, ‘begotten’. He became a full member of the family. Thus they would be the begotten of YHWH by adoption. And through the house of David would be established an everlasting throne. Inherent in this is that David would not be the greatest. An even Greater than he would arise, great David’s greater son, to bring in the everlasting kingdom (2Sa 7:13; 2Sa 7:16; Eze 37:25).
We must see here the ideas in Psa 89:3-4; Psa 89:20-21; Psa 89:26-29; Psa 89:35-36 where this is clearly in mind. ‘David’, who had probably long since passed away, was to be made God’s ‘firstborn, the highest of the kings of the earth’, the term firstborn signifying high position and authority as well as descent. Thus this theoretical position was to pass on through his line until it found its fulfilment in a greater David. And as the words were sung regularly in the temple, the people looked forward to the coming of this greater David. This would lead on to belief in the Messiah (the supreme Anointed One).
So we can understand David’s confidence in the light of the great position that was his. He was YHWH’s son, the chosen of God, and the destiny of his house was world rule. No wonder he had no fear of his enemies.
And that decree was later spoken over Another, when at His baptism a voice from heaven spoke, and said, ‘You are My Son, the beloved’ (Mar 1:11), and the Holy Spirit descended on Him, the heavenly sign of His anointing. The greater David was here, the One Who was not only adopted as His Son, but was truly ‘the Son’ (Mar 13:32; Joh 5:19-23 and often; Php 2:6-7), begotten of the Father (Joh 1:14; Joh 1:18), full of the Holy Spirit (Luk 4:1), the One Who fulfilled all the significance of Davidic sonship and more. And He too would triumph over His enemies and their rebellion. The words are indeed quoted in Heb 1:5 in order to declare that Jesus is the true Son of God.
Fuente: Commentary Series on the Bible by Peter Pett
‘I will declare the decree of YHWH.
He said to me, “You are my son,
Today I have begotten you.”
“Ask of me, and I will give you the nations for your inheritance,
And the uttermost parts of the earth for your possession.
You will break them with a rod of iron,
You will dash them in pieces like a potter’s vessel.”
And after Jesus had been baptised as the representative of the new Israel (Mat 2:15), He came up out of the water and the decree of YHWH was declared, ‘You are My Son, My Beloved, in Whom I am well pleased’. He had passed His probation with flying colours, and was now set on course to fulfil God’s purpose for Him. And on the mount of Transfiguration His Kingly glory was revealed, with Moses on one hand and Elijah on the other, and again the heavenly voice declared’ ‘This is My Beloved Son, hear Him’ (Mar 9:7). And we need not doubt that He asked of His Father precisely this, that He would give Him the nations for His inheritance, and the uttermost parts of the earth for His possession. Indeed we are told how this began to happen at Pentecost when men were present ‘from every nation under Heaven’ (Act 2:5), and from then on through Acts we have the description of how He triumphed until at last He came to Rome itself where Paul proclaimed His Kingly Rule and taught the things concerning Jesus (Act 28:31).
But there is also another side to the King, for there are those who will refuse to accept His rule, and concerning them God declares, “You will break them with a rod of iron, You will dash them in pieces like a potter’s vessel.” For He has committed all judgment to His Son (Joh 5:22), and those who reject Him must finally face their judgment.
Fuente: Commentary Series on the Bible by Peter Pett
The Divine Announcement.
It is the Anointed of Jehovah, Jesus Christ Himself, who now speaks in person.
v. 7. I will declare the decree, v. 8. Ask of Me, v. 9. Thou shalt break them with a rod of iron; Thou shalt dash them in pieces like a potter’s vessel. v. 10. Be wise now therefore, O ye kings; be instructed, ye judges of the earth! v. 11. Serve the Lord with fear, and rejoice with trembling; v. 12. Kiss the Son,
Fuente: The Popular Commentary on the Bible by Kretzmann
Psa 2:7. I will declare the decree Or, I will tell of a decree. David having introduced God as declaring that he would speak to the confusion of his enemies, and convince them that he had made him king in Sion, further says, for the encouragement of his subjects, that he would relate to them God’s purpose concerning him, and the gracious assurances that he had been pleased to grant him. The decree concerning David was this: Thou art my son, &c. God himself was properly king over Israel; Psa 89:18. David styles him, his God, and his king; Psa 68:24 but he declared concerning David, Thou art my son.I will make him my first-born; Psa 89:27 namely, by giving him the rights of primogeniture, and advancing him as such to the kingdom. Kings in general, and magistrates, are styled gods, and sons of the Most High, in scripture; Ps. lxxxii, 1. 6 and by profane writers. See Callim. Hymn. in Jov. v. 80. But there is a peculiar propriety in this expression, Thou art my son, as used of David; because God did, in a great measure, by fixing him on the throne, and making it hereditary in his family, cede and transfer the kingdom and government, which were originally in himself, to David and his posterity; hereby making him, as it were, his son and successor in the kingdom. When God adds, I have begotten thee, it is not another expression denoting the same as thou art my son, but implies his being made son and heir by adoption. This description to denote the adoption of any person by, and his copartnership with another in, or succession to his kingdom, is not peculiar to the sacred writings. See Pliny’s Panegyric on Trajan, cap. 6, 7, &c. The words this day, I suppose, denote the day in which David received the divine decree or constitution by the hand of Nathan. This I apprehend to be the literal meaning of the words, as they belong to David in person; but as they belong to him in his most illustrious successor, they have yet a nobler meaning. They are cited by St. Paul, in his sermon to the Jews at Antioch, as predictive of the resurrection of Christ; and by the author to the Hebrews applied to him as a proof of his being made better, that is, exalted to higher honour and dignity than the angels, by his resurrection and endless life. Heb 1:5. God, having declared him to be his Son with power, by his resurrection from the dead, and session at the right hand of the Majesty on high. See Rom 1:4 and Act 4:25 which contains a full proof that this Psalm was written by David.
Fuente: Commentary on the Holy Bible by Thomas Coke
Is not this Jesus speaking in answer to what Jehovah the Father had said before? As soon as God had declared that he had set his King upon his holy hill of Zion, the Son of God comes forward to declare the decree. What decree? Certainly no other than what was from everlasting decreed upon, in the council of peace which was between them both. Zec 6:13 . And is not this the same decree which the Lamb was alone found worthy to make known, whom John saw by vision, as opening the book, and unloosing the seals thereof? Rev 5:1-10 . Oh! precious Lord Jesus! thou hast indeed declared the decree! Thou hast proclaimed salvation in thy blood and righteousness! Thou hast declared that it is the decree of Jehovah, that whosoever believeth in thee shall never perish, but have everlasting life! Hail, thou Son of God, declared to be the Son of God with power, by thy resurrection from the dead! Thine is the kingdom, and the power, and the glory forever and ever.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 2:7 I will declare the decree: the LORD hath said unto me, Thou [art] my Son; this day have I begotten thee.
Ver. 7. I will declare the decree ] That irrevocable decree of the Father, for the setting up of his Son’s sceptre contra gentes, point blank opposite to that decree of theirs, Psa 2:3 . This ordinance or decree of his Christ is still declaring in his Church by the ministers of the gospel, whose office it is to set forth Christ to the world in all his offices and efficacies, and to bring as many as may be to the obedience of the faith.
Thou art my Son
This day have I begotten thee
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Psa 2:7-9
7I will surely tell of the decree of the Lord:
He said to Me, You are My Son,
Today I have begotten You.
8Ask of Me, and I will surely give the nations as Your inheritance,
And the very ends of the earth as Your possession.
9You shall break them with a rod of iron,
You shall shatter them like earthenware.’
Psa 2:7-9 The speaker is the new King, here called YHWH’s Son (cf. Heb 1:2; Heb 3:6; Heb 5:8; Heb 7:28).
SPECIAL TOPIC: THE SON OF GOD
Psa 2:7 today I have begotten You In a sense this phrase represents the divine promises of 2 Samuel 7 (cf. Psa 89:26-27), where YHWH promises in figurative language to be a father to David’s royal descendants. Today would refer to the king’s coronation day. Note John H. Walton, ANE Thought and the OT, p. 89, footnote 19,
the idea that procreation is related to role rather than to substance is evident even in the biblical statements like. . .(Psa 2:7) in which the king is born to his royal position.
Also note G. B. Caird, The Language and Imagery of the Bible, p. 190. However, in this Psalm it is used of the Messiah (i.e., Jesus, cf. Mat 3:17; Luk 3:22; Mar 1:11; Mar 9:7; Act 13:33; Heb 1:5; Heb 5:5), which caused some theological problems particularly in relation to monotheism, and later the NT heresy of adoptionism.
SPECIAL TOPIC: MONOTHEISM
The theological issue is Is the Messianic king pre-existent deity or a created being (cf. Pro 8:22-31; Rom 1:4)? Joh 1:1-3 answers this issue. It is so important that I have included my notes from Joh 1:1-3.
John 1 Joh 1:1 In the beginning This reflects Gen 1:1 and is also used in 1Jn 1:1 as a reference to the incarnation. It is possible that 1 John was a cover letter to the Gospel. Both deal with Gnosticism. Joh 1:1-5 are an affirmation of Jesus Christ’s divine pre-existence before creation (cf. Joh 1:15; Joh 8:56-59; Joh 16:28; Joh 17:5; 2Co 8:9; Php 2:6-7; Col 1:17; Heb 1:3; Heb 10:5-8). The NT is described as 1. a new creation, not marred by the Fall (i.e., Gen 3:15 fulfilled for mankind) 2. a new conquest (Promised Land) 3. a new exodus (fulfilled prophecy) 4. a new Moses (law giver) 5. a new Joshua (cf. Heb 4:8) 6. a new water miracle (cf. Hebrews 3-4) 7. new manna (cf. John 6) and so many more, especially in Hebrews.
was (thrice) This is an imperfect tense (cf. John 1:2,4,10) which focuses on continual existence in past time. This tense is used to show the Logos’ pre-existence (cf. Joh 8:57-58; Joh 17:5; Joh 17:24; 2Co 8:9; Col 1:17; Heb 10:5-7). It is contrasted with the aorist tenses of Joh 2:3; Joh 2:6; Joh 2:14.
the Word The Greek term logos referred to a message, not just a single word. In this context it is a title which the Greeks used to describe world reason and the Hebrews as analogous with Wisdom. John chose this term to assert that God’s Word is both a person and a message. See Contextual Insights, C.
with God With could be paraphrased face to face. It depicts intimate fellowship. It also points toward the concept of one divine essence and three personal eternal manifestations (see SPECIAL TOPIC: THE TRINITY at Joh 14:26). The NT asserts the paradox that Jesus is separate from the Father, but also that He is one with the Father.
the Word was God This verb is imperfect tense as in Psa 2:1 a. There is no article (which identifies the subject, see F. F. Bruce, Answers to Questions, p. 66) with Theos, but Theos is placed first in the Greek phrase for emphasis. This verse and Ps. 2:18 are strong statements of the full deity of the pre-existent Logos (cf. Joh 5:18; Joh 8:58; Joh 10:30; Joh 14:9; Joh 17:11; Joh 20:28; Rom 9:5; Heb 1:8; 2Pe 1:1). Jesus is fully divine as well as fully human (cf. 1Jn 4:1-3). He is not the same as God the Father, but He is the very same divine essence as the Father.
The NT asserts the full deity of Jesus of Nazareth, but protects the distinct personhood of the Father. The one divine essence is emphasized in John 1:1; 5:18; 10:30,34-38; 14:9-10; and John 20:28, while their distinctives are emphasized in Joh 1:2; Joh 1:14; Joh 1:18; Joh 5:19-23; Joh 8:28; Joh 10:25; Joh 10:29; Joh 14:11-13; Joh 14:16.
Psa 1:2 This is parallel to Joh 1:1 and emphasizes again the shocking truth in light of monotheism that Jesus, who was born around 6-5 B.C., has always been with the Father and, therefore, is Deity.
Psa 1:3 All things came into being through Him The Logos was the Father’s agent of creation of both the visible and the invisible (cf. John 1:10; 1Co 8:6; Col 1:16; Heb 1:2). This is similar to the role wisdom plays in Psa 33:6 and Pro 8:12-23 (in Hebrews wisdom is a feminine gender noun).
apart from Him nothing came into being This is a refutation of the Gnostic false teaching of angelic aeons between the high, good god and a lesser spiritual being that formed, pre-existent matter.
It must be noted that the Father. . .son imagery is a figurative way to show a personal relationship (cf. Deu 32:18). The human family is an easily understood way to symbolize this fellowship. This same truth is also part of the Hebrew concept of know. See Special Topic: Know .
Psa 2:8 The reign of the Messiah will be universal (cf. Psa 67:7; Isa 45:22; Isa 52:10; Jer 16:19; Mic 5:4, see Special Topic: Land, Country, Earth ). This is God’s world. It was created as a platform for God and the creatures made in His image (cf. Gen 1:26-27) for fellowship (cf. Gen 3:8). The rebellion of Adam and Eve (cf. Genesis 3) damaged the image of God in mankind and negatively affected physical creation (cf. Rom 8:18-25). This is not the world that God intended it to be! However, He has refused to give up on mankind. He revealed Himself through Israel and sent His Son (cf. Gen 3:15) to restore creation to its intended purpose. The Bible starts with God and mankind in a garden setting (cf. Genesis 1-3; Psa 1:3) and it concludes with God and mankind in a garden setting (cf. Revelation 21-22). Everything between Genesis 3 and Revelation 21-22 is God cleaning up the mess!
inheritance. . .possession Both of these words have theological significance to God’s gift, to His covenant people. The first is often especially related to the Levites. The second is a promise to the descendants of Abraham (cf. Gen 17:8; Gen 48:4; Lev 25:34).
Psa 2:9 You will break them with a rod of iron The Hebrew verb (BDB 949, KB 1270, Qal imperfect) is from the root , but the LXX and Peshitta read it as rule or shepherd, (BDB 944). The early church used the LXX and this is how the phrase is used in Rev 2:27; Rev 12:5; Rev 19:15.
However, the parallelism with the next line of Hebrew poetry (i.e., shatter BDB 658, KB 711, Piel imperfect) favors break.
rod The noun (BDB 986) can mean rod, staff, or scepter. The last option seems best in the royal context (cf. Psa 45:6; Psa 125:3; Num 24:17; Isa 14:5; Eze 19:11; Eze 19:14; Zec 10:11). Although if shepherd is correct, then it would be staff (cf. Psa 23:4; Mic 7:14).
You will shatter them like earthenware The breaking of a clay vessel was an ANE visual symbol of judgment.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
the = for a.
Thou art my Son. Quoted in Act 13:33. Heb 1:5; Heb 5:5. This is the Divine formula for anointing. Compare Mat 3:17, for Prophet; Mat 17:5, for Priest; and Heb 1:5, Heb 1:6, for King.
begotten Thee. Figure of speech Anthropopatheia (App-6). It refers to resurrection (Act 13:33. Rom 1:3, Rom 1:4. Col 1:18. Rev 1:5).
Fuente: Companion Bible Notes, Appendices and Graphics
the decree: or, for a decree, Psa 148:6, Job 23:13, Isa 46:10
Thou: Mat 3:17, Mat 8:29, Mat 16:16, Mat 17:5, Act 8:37, Act 13:33, Rom 1:4, Heb 1:5, Heb 3:6, Heb 5:5, Heb 5:8
this: Psa 89:27, Joh 1:14, Joh 1:18, Joh 3:16, Heb 1:6
Reciprocal: 2Sa 22:31 – a buckler 1Ch 17:13 – my son Psa 2:12 – Son Pro 8:24 – I was Pro 30:4 – and what Eze 21:10 – General Dan 4:24 – the decree Zec 12:8 – the house Mal 3:2 – like fullers’ Mat 14:33 – Of Mat 26:63 – the Christ Mar 1:1 – son Mar 1:11 – Thou Mar 9:7 – This Mar 12:6 – one Mar 14:61 – the Son Luk 1:35 – the Son of God Luk 3:22 – Thou art Luk 22:70 – the Son Joh 1:34 – this Joh 6:27 – for him Joh 9:35 – the Son Joh 20:31 – these Act 9:20 – that Rom 1:3 – his Son 1Co 15:4 – according 2Co 1:19 – the Son Col 1:13 – the kingdom Heb 1:4 – by 1Jo 1:3 – declare 1Jo 4:9 – only Rev 2:18 – the Son
Fuente: The Treasury of Scripture Knowledge
Psa 2:7. I will declare Or publish, that all people concerned may take notice of it and submit to it, if they would escape the divine judgments which will be executed on the refractory and disobedient; the decree The will and appointment of God concerning my advancement to the throne of Judah and Israel, and that of the Messiah, my seed, to universal empire over all mankind, and concerning the submission and obedience which must be paid thereto. The Lord hath said unto me, Thou art my Son These words, in some sort, might be said to, or of David, not only because kings in general, and magistrates, are, styled gods, and sons of the Most High; but because when God, who was properly king of Israel, fixed David on the throne of that kingdom, and made it hereditary in his family, he did, as it were, cede and transfer the government, and thereby the rights of primogeniture to him, hereby making him, as it were, his son and successor in the kingdom, according to Psa 89:27, I will make him my firstborn, higher than the kings of the earth. But certainly the words much more properly belong to Christ, who is commonly known by this title, Son of God, both in the Old and New Testament, and to whom this title is expressly appropriated by the Holy Ghost, who is the best interpreter of his own words, Act 13:33; Heb 1:5; Heb 5:5. This day have I begotten thee This also is applied by some to David, understanding, by this day, the day of his inauguration, when he might be said to be begotten by God, inasmuch as he was then raised and delivered from all his calamities and troubles, which were a kind of death, and brought forth and advanced to a new kind of life, of royal state and dignity: and so this was the birth-day, though not of his person, yet of his kingdom; as the Roman emperors celebrated a double birth-day, first the day on which they were born, and then the day when they were advanced to the empire. But this, it must be acknowledged, is a far-fetched and doubtful sense: and therefore not to be allowed by the rules of legitimate interpretation, since the words may, much more properly, be applied to Christ. And, so applied, may be understood, either, 1st, Of what has been termed his eternal generation, or sonship, this day, signifying from all eternity, which may be considered as well described by this day, there being no succession, no yesterday, no to-morrow, in eternity; but all being as one continued day, or moment without change or flux: or, 2d, Of the manifestation of Christs eternal sonship in time; which was done both in his birth and life, when his being the Son of God was demonstrated by the testimony of the angel, Luk 1:32, by that of God the Father, Mat 3:17; Mat 17:5; and by his own words and works; and in his resurrection, which seems to be here chiefly intended, of which day this very place is expounded, Act 13:33; when Christ was, in a most solemn manner, declared to be the Son of God with power, Rom 1:4. And at this day, or time, Christ might very well be said to be begotten by God the Father, 1st, Because the resurrection from the dead is in Scripture called a regeneration, or second birth, Mat 19:28, as well it may, being a restitution of the very being which man received by his first birth: 2d, Because in this respect Christ is called, The first-begotten and firstborn from the dead: and, 3d, Because of that common observation, that things are often said to be done in Scripture when they are only declared, or manifested, to be done: see Gen 41:13; Jer 1:10; Eze 43:3.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
2:7 I will declare the {d} decree: the LORD hath said unto me, Thou [art] my Son; this {e} day have I begotten thee.
(d) To show that my calling to the kingdom is from God.
(e) That is to say, concerning man’s knowledge, because it was the first time that David appeared to be elected by God. So it is applied to Christ in his first coming and manifestation to the world.
Fuente: Geneva Bible Notes
3. The king’s declaration 2:7-9
Psa 2:6-7 are the climax of the psalm, the answer sought in Psa 2:1-5 and expounded in Psa 2:8-12. [Note: Kidner, p. 51.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
David’s reference to the Lord’s decree declaring David "God’s son" goes back to the Davidic Covenant (2Sa 7:14). There the Lord described the relationship He would have with David and the kings that would succeed him as that of a father with a son. This communicated to David his legitimate right to rule over Israel. The figure connotes warm affection rather than simply a formal relationship. In the ancient world a king’s son usually succeeded his father on the throne. In Israel, God wanted the kings to regard Him as their Father. From the giving of the Davidic Covenant onward, the term "son," when used of one of the Davidic kings, became a messianic title. It was in this sense that Jesus spoke of Himself as the Son of God. That was a claim to be the Messiah. [Note: See Gerald Cooke, "The Israelite King as Son of God," Zeitschrift für die Alttestamentliche Wissenschaft 73:2 (June 1961):202-25; and Eugene H. Merrill, "The Book of Ruth: Narration and Shared Themes," Bibliotheca Sacra 142:566 (April-June 1985):136-37.]
The "today" in view then is not the day of David’s birth but his coronation, the day he became God’s "son" by becoming king (cf. Mat 3:17; Mar 1:11; Luk 3:22). Since this psalm deals with a royal coronation, scholars often refer to it as a coronation or enthronement psalm. God begot David in this metaphor not by creating him, though He did that too, but by setting him on the throne of Israel.