PSALM 6

INTRODUCTION

This is the prayer of a man in considerable anguish of both mind and body.  The words are reminiscent of Psalm 32:1-4, where David describes the pressure of unconfessed sin, and in Psalm 38 where he is experiencing continuing discipline for past sin. 

This psalm may describe the psychosomatic ailments that accompany intense heartache and anger, which David would have experienced during the rebellion of his son and others whom he had trusted.  However the first three verses seem to be an acknowledgment of deserved discipline, quickly followed by a plea for mercy and the claim to a full forgiveness that is not deserving of the treatment he is receiving from his enemies.  If God forgives, who are we to condemn?

Psalm 6:1

“O LORD, rebuke me not in thine anger, neither chasten me in thy hot displeasure.”

David is not asking the LORD to spare him rebuke, but that the rebuke might not be too severe.  Rebuke is from the Hebrew yakach, which means to be correct.  In its reciprocal sense it means to argue (both parties think they are correct) but in its causative sense, that which is correct causes one to be justified or convicted, hence ‘rebuke’.  The LORD is always correct and we are either justified or convicted depending on the alignment of our thinking and actions to his standards. 

David knows he has sinned:  In the past he had not always aligned his thinking and his actions to God’s standards and is receiving ‘rebuke’ or conviction for those sins.  This goes right back to his sin of adultery with Bathsheba and his ‘murder’ of her husband Uriah, for if one traces the results of these actions, it will be seen that his present day troubles are their consequences.  David was a sinner and made mistakes throughout his life yet apart from “the matter of Uriah the Hittite” it is said of him that he “did that which was right in the eyes of the LORD” 1 Kings 15:5.  The intense rebuke David describes in this psalm and others (Psalm 32; 38) was the result of this great sin.

The word for anger is aph and is translated elsewhere as wrath, anger, angry, countenance, face, forehead, nose, nostril.  Its proper meaning is nose or nostril with the ‘wrath’ and ‘anger’ developing from the flared nostril occurring from such passion.

When the Bible attributes ‘wrath’ or ‘anger’ to God it is in the form of anthropomorphism, which is ‘a figure of speech attributing to God human emotions’.  Because God is infinite, eternal and unchanging, and because anger is an emotion representing a change in one’s reaction, God does not really become angry but only appears to do so in the eyes of men.  Vines

To explain this we only have to look at the law of ‘cause and effect’.  God’s law is designed to give the best results for his creation, therefore any infringement or defiance of his law results in less than the best.  If a man steps off a high cliff, God’s law of gravity dictates that he will be killed or maimed.  If a man disobeys God’s law of truth he will obey error, and error compounds to his detriment both in relationship with others and also within himself.  The unbeliever attempts to compensate but can never break from these effects so long as he/she ignores the cause, i.e. the rejection of God.  

With the believer the most important relationship is with God, and when sin intervenes, that relationship is the first to be injured.  We are not discussing salvation here but fellowship; a believer’s fellowship with God is dependant on obedience to God’s will; faith in God’s word.  Any disobedience will break that fellowship and continuance in error will result in misery and its associated psychosomatic ailments.  Disobedience to truth is the cause, with its effects of misery and heartache making it seem as if God were angry.   Such effects are designed to force our attention back onto God’s will and back to confession and cleansing (1 John 1:9).

The word ‘chasten’ is yasar and means to chastise either literally with blows or figuratively with words, yet in both cases with the intention of instruction.  It can be translated bind, chasten, chastise, correct, instruct, punish, reform, reprove, and teach.  David recounts his literal chastisement, his mental and physical anguish but petitions the LORD to ‘stay his hand’, to instruct him yes, but not in “thy hot displeasure”.

‘Hot displeasure’ is the Hebrew chemah chema, pronounced khay-maw’ khay-maw’ and means heat.  Putting this directly into English would make it ‘hot heat’ but it generally translates; anger, hot displeasure, furious, heat, indignation, poison, rage or wrath.

Again the form of anthropomorphism is seen, for the beauty of God’s character does not tally with the picture here of a furiously angry being.

Psalm 6:2

“Have mercy upon me, O LORD; for I am weak: O LORD, heal me; for my bones are vexed.”

There are three Hebrew words the KJV translates as mercy.  One word is chesed meaning loving kindness, a steadfast love, and another is racham, which is compassion (by extension the womb (as cherishing the foetus)). Rechem is from the same root word and means the womb.  Here however, mercy is from the Hebrew chanan; properly to bend or stoop in kindness to an inferior; to bestow a favor upon them, a favor neither expected nor deserved.  Refer Vine’s. 

We see David petitioning the LORD to bend, to reach down in a personal and real way to take his burden from him, “…for I am weak O LORD”.  It is a request for God to bend, to stoop, to reach down to him, to personally intervene on his behalf as the crisis was beyond David’s ability to overcome.  In this there is implication to God (in Christ) intervening on behalf of mankind.  He bent; he stooped in a very real way, by becoming a man and bearing our infirmities.

Isaiah 53:4.  Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.   Cf. Matthew 8:17, Hebrews 4:15 with Isaiah 53:10-12, Hebrews 12:2.

‘Weak’ is a correct translation of the Hebrew umlal, from amal meaning to droop; or by implication to be sick or to mourn and translated, according to context, as languish, be weak, wax feeble.  In this verse David’s weakness is linked to ‘mercy’, while ‘healing’ rapha (to mend) is related to etsem a ‘bone’, which by extension means the body; or figuratively the substance, that is, body, bone, life.  David, in his helplessness, petitions the LORD to be merciful by healing his body.

The sickness David experienced is described as a ‘vexation’ of the bones; ‘my bones are vexed’. ‘Vexed’ is from bahal meaning to tremble inwardly, i.e. to be alarmed or agitated.  It was a deep-seated physical agitation and when we read vs. 7 where he states,  “My soul is also sore vexed” or ‘even more vexed than my body’, it suggests the physical problems were psychosomatic or emotionally induced.  Such illnesses require spiritual healing and this is God’s province (not withstanding the claims of modern psychoanalysis).  David understood this and consequently went to the LORD in prayer and supplication.

David recognized he was a sinner and undeserving of God’s consideration, he understood his own inadequacies due to inherent sin and his desperate need for God to overcome the barrier of sin (LORD condescend to consider me).

The clearest doctrine in scripture and in life (to those who are honest with themselves) is the doctrine of the ‘depravity’ or sinfulness of men, and if left to their own devices such depravity would result in eternal damnation.  This is because of the unchanging perfection of God’s character; he cannot lower his perfect standards and must separate himself from that which is imperfect. 

Such a separation is damnation, for to be separate from God is to be separate from the love of God and its resultant joy and peace.   Paul sums up the doctrine of depravity in Romans 3:10-23 but he also sums up the doctrine of ‘mercy’ in Romans chapters 4 & 5.

Those who deny the doctrine of depravity are blind to reality and if they have an expectation of heaven it is because they have made a god in their image and the standards of heaven the standards of imperfect men.  But God is infinite and his standards are absolute and anything less is and must be condemned.  We are all in desperate need of God’s mercy.

Psalm 6:3

“My soul is also sore vexed: but thou, O LORD, how long?”

Though the word for soul, nephesh means breathing creature and is used for the whole integrated being of man (Genesis 2:7; 1Corinthians 15:45), here David differentiates between the body (the bones of vs. 2) and the inner man.  It is the immaterial part of his being, the mentality of his soul that is sore vexed. 

‘Sore’ is the Hebrew meod, which adverbially means vehemence.  Vine’s tells us that as an adverb it has the meaning, very; exceedingly; greatly or highly. 

In Genesis 7:18 it is used in the sense of quantity, “And the waters prevailed, and were increased greatly (meod) upon the earth; and the ark went upon the face of the waters”. 

David uses it in Psalm 47:9 as an emphasis on the glory of God, “The princes of the people are gathered together, even the people of the God of Abraham: for the shields of the earth belong unto God: he is greatly (meod) exalted”. 

In Deuteronomy 6:5 it is seen as the noun might.  “And thou shalt love the LORD thy God with all thine heart, and with all thy soul, and with all thy might (meod)”.

David’s emotions were agitated to an unbearable degree.

It is at this point we have a break in the parallelism of David’s poetry, yet such is David’s genius that the whole has still been set to music (vs. 1).    The parallelism was seen in:

       Vs. 1:  ‘…rebuke me not in thine anger ---- neither chasten me in thy hot displeasure’,

And vs. 2:  ‘Have mercy upon me, O LORD; for I am weak: ---- O LORD, heal me; for my bones are vexed.’

But here ‘My soul is also sore vexed’ has no parallel and David finishes with: ‘but thou, O LORD, how long?’

The pressures of his position and the LORD’S seeming indifference are as if he has been overwhelmed, and he momentarily bows himself to hopelessness before taking up his supplication once again in verse 4.

Psalm 6:4

"Return, O LORD, deliver my soul: oh save me for thy mercies' sake."

The Hebrew shub means to turn; to return, turn back; to bring back, and though it is also used in the sense of turn away; go backward, follow after or go away (or disappear), Vine's has as its basic meaning, "a movement back to a point of departure".

David was no spiritual ‘babe’ yet the pressure he was under was of such magnitude as to suggest to him that death might very well be imminent (vs. 5) and felt as though the LORD had departed from him.  God is immense and omnipresent, he is everywhere, and therefore going away and returning cannot be properly ascribed to him (Gill), yet to the believer whose emotional state intrudes upon reason, it may seem as though God has departed.  David, a man well on the way to spiritual maturity, was being tested to the limit of his endurance, but according to1Corinthians 10:13, not beyond his ability to endure. 

With the grave in mind, David is asking for deliverance from death, and ‘soul’ is used here in the sense of ‘life’; nephesh; breathing creature.

Save me, yasha, make me free, to be safe: not because he deserved such deliverance but for the sake of the LORD’S mercy.  Sake can be, (a) ‘in the interest of’ or (b) ‘in view of’ or ‘on account of’ the LORD’S mercy.  David may be (a) expressing a desire for the LORD’S mercy to be manifest in his life to show the glory of God, or (b) appealing to him because he is a merciful being and as Barnes writes, “might therefore be appealed to on that ground”.  Verse 5 suggests the former.  To paraphrase both verses: vs. 4, ‘Save me so that thy mercy might be manifest’, vs. 5, ‘for’ (because) in the grave there is no remembrance or thanksgiving’.  

Because we are all undeserving of God’s grace these are the only grounds on which we can plead with him to save us.

‘Mercies’ is from chesed - kindness; favour, merciful (kindness), mercy; a word we looked at briefly in verse 2.  Brown-Driver-Briggs has it as goodness, kindness, and faithfulness.

Psalm 6:5

“For in death there is no remembrance of thee: in the grave who shall give thee thanks?”

Vine’s Exp. Dict. has death as the “natural end of human life on this earth, it is an aspect of God’s judgment on man: “But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die” Genesis 2:17”. 

“Surely die” has the meaning ‘dying thou shall die’ which proved to be the case, for Adam and his wife were driven from the presence of God that very day (they died to God), and died (physically) some centuries later.

Although the Old Testament saints saw death and the grave as a place of silence and shadows, and though they knew that “The man that wandereth out of the way of understanding shall remain in the congregation of the dead” Proverbs 21:16, they also saw deliverance for the saints: “I will ransom them from the power of the grave (sheol); I will redeem them from death…” Hosea 13:14; “God will redeem my soul from the power of the grave (sheol): for he shall receive me” Psalm 49:15, and in Isaiah 25:8, “He will swallow up death in victory; and the Lord GOD will wipe away tears from off all faces; and the rebuke of his people shall he take away from off all the earth: for the LORD hath spoken it”.  (Sheol, pronounced sheh-ole' is hades or the world of the dead.)

In 1Corinthians 15, Paul reveals this victory to be in Christ and his resurrection, and ends his exhortation with thanks to God for “…the victory through our Lord Jesus Christ” 1Corinthians 15:57. 

John, in the book of Revelation, shows the eternal victory, “And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.”  Revelation 21:4 

According to 2 Samuel 12:23, David had this belief in life beyond the grave, and in Psalms 16 and 17 he writes, “For thou wilt not leave my soul in hell (sheol); neither wilt thou suffer thine Holy One to see corruption.  Thou wilt show me the path of life: in thy presence is fullness of joy; at thy right hand are pleasures forevermore.”  Psalm 16:10-11,

And, “As for me, I will behold thy face in righteousness: I shall be satisfied, when I awake, with thy likeness” Psalm 17:15.

With this clear understanding of the eternal state, David’s use of the words ‘death’ and ‘no remembrance’ must mean something other than obliteration. 

‘Death’ maveth is the state of the dead and David is saying that when a man enters that state he can no longer commemorate or ‘testify’ of the LORD.  This is supported by the parallelism ‘who shall give thee thanks’.  Also, in Psalm 30:9, he asks the question, “What profit is there in (my death); shall (my) dust praise thee, shall it declare thy truth?” And the writer of Psalm 88:11 says the same thing “Shall thy loving kindness be declared in the grave? Or thy faithfulness in destruction?”

Psalm 6:6

“I am weary with my groaning; all the night make I my bed to swim; I water my couch with my tears.”

David was not just weary; he was yaga; exhausted by the emotional turmoil within.  It is almost certain that the occasion that brought about this anguish was the rebellion of Absalom, and David would, during the night hours, have had ample time for reflection on the part he had played in bringing these trials upon himself.  Sin reaps its own reward and is particularly severe on God-fearing men and women, “For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not? But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons.”  Hebrews 12:6-8

If David had not been a godly man, knowledge of his sin, especially in the matter of Uriah the Hittite, wouldn’t have been such an affliction to his soul, but he was a godly man and his sin “was ever before him” Psa 51:3.   All believers who desire a closer walk with their Lord will feel the Lord’s discipline, for the Lord’s discipline is designed to lead us to recognition and confession of our sin and subsequent cleansing (1 John 1:9): it is a necessity for spiritual growth, but  “ if ye be without chastisement, then are ye nothos (Gk.), meaning spurious or illegitimate, and not sons.” 

David’s use of the words sachah to swim, to inundate, and masah to dissolve or water, is hyperbolical language, expressing in a strong and emphatic manner the depth of his sorrows.   Barnes

Psalm 6:7

“Mine eye is consumed because of grief; it waxeth old because of all mine enemies.”

The first use of the Hebrew ayin is as the organ of sight, the eye.  In its secondary or figurative sense it can be descriptive of ‘mental and spiritual faculties’.  Brown-Driver-Briggs. 

In Matthew 6:22 Jesus says that the eye is the light of the body and if the eyes were in focus the body shall be full of light, i.e. balanced and steady.  Jesus is of course using a literal fact in a figurative way so as to teach a spiritual truth.   If we are able to discern or ‘see’ truth, then our life will not be subject to the world, or the flesh, or the Devil and we will be stabilized, mature people.

In the O.T., this word is used figuratively in the expressions, a "bountiful eye" (Proverbs 22:9), "proud look or ‘haughty eyes’ " (Proverbs 6:17), "wanton eyes" (Isaiah  3:16).  The International Standard Bible Encyclopedia (ISBE) explains this figurative use.   “The eye of the heart or mind, the organ of spiritual perception, which may be enlightened or opened (Psalm 119:18). This is done by the law of God (Psalm 19:8) or by the spirit of God (Ephesians 1:18), or it may be "darkened" and "holden" held fast (Luke. 24:16; compare Matthew 13:13; 2Cor. 4:4).”

David was experiencing difficulty with his physical senses and his eyes were being affected, but this is symptomatic of his inner turmoil (the cause of his tears).  Though the initial reference is to his eyes, the figurative use is in keeping with the mental and physical exhaustion he was experiencing.  His perception and mental stability was being ‘consumed’ or ‘failing’.

‘Grief’ is the Hebrew kaas, which Strong’s has as vexation, or, depending on the context, anger, grief, indignation, provocation, sorrow, spite, wrath.  Vine’s says, “A review of the use of this verb shows that around 80 percent of them involve the LORD “being provoked to anger” by Israel’s sin”.  We are told to “be angry and sin not” (Ephesians 4:26), showing that there is a time for righteous anger, yet how often have we become angry through frustration and helplessness and lost sight of God’s provisions.  We should be able to identify with David, and sympathize with him in his ‘grief’. 

Vexation of spirit can be a cause of failing health, but if like David we are able to acknowledge it to God we are already on the way to spiritual recovery and health, for if we confess our sins “he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” 1John 1:9.  David’s psalms are an open and honest admission of his guilt, his weaknesses but also of his adoration and praise of God.  He is the perfect example of a believer claiming the promises of God and rejoicing in the grace of God.

‘Waxeth old’ is the Hebrew athaq, the primary meaning of which is removed, but here it is used in the sense of deterioration.   ‘Mine eye is consumed because of grief; it wastes away because of all my enemies.’

‘Enemies’ is tsarar and means to cramp, also afflict, besiege and oppress, all of which describe the activities of those who are at enmity with you.  The enemies of the people of God are found in the world, the flesh and the Devil, and these cramp, afflict, besiege and oppress us all.  If it were not for the fact that “he that is in you is greater than he that is in the world” (1 John 4:4), believers must be crushed by them.’ 

‘My senses are failing because of my inner turmoil, they are wasting away because of those who oppress me’.

Psalm 6:8-9

“Depart from me, all ye workers of iniquity; for the LORD hath heard the voice of my weeping.  The LORD hath heard my supplication; the LORD will receive my prayer.”

‘Depart’ or turn aside from me all you ‘workers’ paal – those who systematically and habitually practice ‘iniquity’.

David is not being ‘holier than thou’, his psalms attest to this, but he knows the Law, is not indifferent to its requirements and is grieved by his constant failure, which is in clear contrast to his enemies who have little understanding of the Law and no desire for the things of God.

David would immediately understand and agree with the apostle Paul’s appraisal of the believer’s dilemma.

“For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not…For I delight in the law of God after the inward man: But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. O wretched man that I am! who shall deliver me from the body of this death?”   Romans 7:18-24

David’s answer was to call upon the LORD for mercy (vs.2), forgiveness and cleansing (vs. 4), with the LORD’S assurance received in (vs. 8,9).  When we consider and understand the salvation that is ours in Christ Jesus (see doctrine of salvation), David’s answer is not all that different to Paul’s, “I thank God through Jesus Christ our Lord…” (Romans 7:25), for we too have mercy, forgiveness, cleansing and assurance in Christ.

Iniquity is the Hebrew aven, which is translated, iniquity (here); vanity (Isaiah 41:29); sorrow (Psalm 90:10); mischief (Psalm 36:4); affliction (Job 5:6); wickedness (Job 11:11).  It is suggested that the origin of this word meant to pant; to exert oneself (usually in vain; therefore to come to naught), or nothingness when used in regard to idols, but also meaning; trouble, vanity, wickedness”.   Vine’s has it as, iniquity; vanity; sorrow; and says that the relationship to nothingness would imply “the absence of all that has true worth” i.e. “moral worthlessness”.

The suffering has proved effective, David has put his trust in the LORD and the LORD has responded in mercy.  It is even as Isaiah 65:24 states, “And it shall come to pass, that before they call, I will answer; and while they are yet speaking, I will hear.”  This has been such an overwhelming deliverance from all the despondency of the previous verses, that David, in complete confidence, can say  ‘be off with you’ to all those whose lives were in rebellion to him and to the LORD. 

All suffering is designed by God to lead his people to a deeper relationship with himself.  It leads to repentance, to appreciation of God’s grace and thereby glorifies God.  If the believer wishes to have true victory in the Christian life, the doctrine of suffering must be understood.  The doctrine is included below.

David did not enjoy the emotional and physical anguish he suffered, but never charges the LORD with being unfair.  He accepts it as every child of God should do, as coming from the Lord and therefore either deserved or necessary.   He appeals to the LORD’S mercy, and in even in the anticipation of the LORD’S grace, experiences relief.  From this relief he knows the LORD will hear and accept his prayer.   

Psalm 6:10

“Let all mine enemies be ashamed and sore vexed: let them return and be ashamed suddenly.”

David is the LORD’S anointed and therefore all those who are against David are against the LORD.  Those who oppose the LORD will be ashamed.  (In 1John 2:28 we see this same truth applied to those who do not ‘abide’ in the Son of God.)

John Gill also believes this to be a prophecy rather than an imprecation; i.e. “They shall be ashamed", which would indicate the following clauses to be prophecies also.  If this is so then David is making a statement rather than calling for condemnation and judgment on his enemies. 

(If it be admitted that David is calling down shame on his enemies it would not be for the sake of vengeance but that they might repent, or as Barnes writes, “that they might be brought to see their own guilt - a wish certainly which it is right to cherish in regard to all evil-doers.”)

Being ‘sore vexed’ is something David had experienced, and he knows the cause of such vexation is sin.  God’s enemies, those who are in opposition to God’s appointments and live lives contrary to God’s will, are candidates for trouble, trembling and consternation, if not in this life, then certainly in the eternity to come.

The word ‘return’ is often used adverbially again, which when we remove the word and (it is in italics in the KJV) makes sense, i.e. “let them again be ashamed suddenly”.   However, in keeping with the first half of the verse the word ‘return’ is probably used in the sense of ‘retreat’ as in being turned back from a goal; ‘let them retreat’, meaning either from him, from pursuing after him, and may it be done in a moment, a wink of an eye.

Psalm 2

Against all opposition, the LORD will bring about Heaven’s rule over the Earth.  He will set his anointed King upon the throne of the world and will bless “all they that put their trust in him” (v12b) from out of “the nations”, and from “the uttermost parts of the earth ” (v 8).

Psalm2:1

“Why do the heathen rage, and the people imagine a vain thing?”

Why do the heathen rage?  The word heathen is from the Hebrew goy, and is in its proper sense “nations”.  Because the surrounding nations were pagan idolaters, over time and generated by self-righteousness, the Jews came to use it as a derogatory term for all who were not of the “chosen people”, not of Israel. 

The translators of the KJV seemed to have translated this from the viewpoint of a self-righteous Jew.  David was a God fearing and inspired man as he wrote this psalm, therefore, self-righteousness would not be playing any role in its composition.  He was referring to the nations as political entities, not in respect to their character.

There were many ungodly men in Israel as the Old Testament narrative tells us.  In Psalm 18, the word ungodly is applied to King Saul.  In verse 4 of that psalm, it is translated from the Hebrew beliyaal, but also means without profit, worthlessness and can be translated, Belial, evil, wicked.  Paul, in 2 Corinthians 6:15 transliterates beliyaal as Belial and seems to use it as an epithet of Satan. 

Why do the ‘nations’ rage - ragash - to be in tumult, and why do they imagine – hagah, murmur among themselves, why do they conspire amongst themselves, why are they in revolt?  In Romans 1:21-22a, Paul gives the answer: “Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened.  Professing themselves to be wise they became fools…”

The question can be asked: “When did they know God?” in fact, how can any of us know God before we are called by his Spirit and regenerated through faith in Christ Jesus?  Paul has already answered that question.  In the preceding verses Romans 1:19-20, he writes: “Because that which may be known of God is manifest in them; for God hath showed it unto them.  For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse.”

The Creation itself speaks of knowledge beyond our understanding and power beyond our comprehension.  To brush these aside and substitute them with the blind mindlessness of evolution is to be, as Paul says, without excuse.  Yet even today, in this so-called ‘enlightened’ and ‘scientific’ age, the nations revolt against God and his anointed (Christ), and we even see the intellectuals become fools in their desire to rid themselves of the righteous restraints that the very thought of the Almighty God provokes.

Men and women think that because they don’t believe in God, he doesn’t exist.  These people are just as foolish as those who say, ‘there is no God’ (Psalm 14:1), for in reality they are saying, “Maybe he does and maybe he doesn’t; either way I don’t care”.  It is foolish because “It is a fearful thing to fall into the hands of the living God” (Hebrews 10:31). 

These are they who imagine or conspire among themselves to accomplish a vain thing.  The word vain is the Heb. reek, meaning emptiness; figuratively it means a worthless thing; adverbially in vain and can be used, depending on the context, as empty, to no purpose, in vain, vain things or vanity.

Psalm 2:2-3

 “The kings of the earth set themselves, and the rulers take counsel together, against the LORD, and against his anointed, saying, ‘Let us break their bands asunder, and cast away their cords from us.’”

Earth is the Hebrew erets meaning the earth at large, or partitively, a land.  Here, because there is a plurality of kings, it relates to the earth at large.  It must not be mistaken with tebel, for that has the meaning ‘the inhabitable earth’ and by implication, the inhabitants and their social structure, similar to the Greek cosmos.

               

These kings set themselves – yatsab, which means to place a thing into position in a deliberate or wilful action.  Rulers is from razan, probably to be heavy (to be of substance), but because the context of the passage is dealing with men it is talking of men of influence, (likened to men of the scientific and intellectual fields today) men who sit down together, to settle, consult - to conspire together against the LORD Yehovah, the self Existent or eternal God, and against his anointed, his Messiah or its Greek equivalent, Christos. 

Christ is not a name but a title.  Christos means anointed, the same as the Hebrew Messiah.  In the Hebrew, it refers to a person consecrated for service, such as a king, priest, or saint; its specific reference however, is to the Messiah who is to be the Father’s anointed King, seated upon the throne of David and ruling over Israel and the world.  Jesus of Nazareth is the Messiah, the Christ, and the anointed King. 

Let us break – nathaq, to tear off: break off, burst, draw away, lift up, pluck away/off, pull out, root out; all of which speak of the intense action of breaking away, of rejection.  What they want to break is the LORD’S bands - moser, which in the figurative sense means restraint and refers to moral restraint, i.e. doing what is right rather than expedient; being selfless rather than selfish.  Cord is the Heb. aboth, something entwined, a string, wreath or foliage.  Here it means a rope or a cord and refers to God’s right of ownership: As Creator, God can expect mankind’s obedience.

Psalm 2:4

“He that sitteth in the heavens shall laugh: the Lord shall have them in derision.”

He that sitteth:  Sitteth - yashab, properly to sit down, but by implication it means to dwell, to reside, to remain.    He resides in the heavens - shamayim, from shameh meaning to be lofty.

There are five levels above the earth, which are described by this word:

First: it is used for the realm of the habitable sky.  In Deuteronomy 4:17 shamayim is translated air.  In 2 Samuel 18:9 Absalom hung by his hair, caught between the shamayim and the earth.

Second: Genesis 8:2 shows another sphere even loftier than the domain of birds.  This is also seen in Deuteronomy 28:12 where shamayim is seen as the LORD’S storehouse, i.e. “the rain in its season.”

Third: The sun, moon and stars are said to be set in shamayim Genesis 1:14.  There and in Psalm 104:2 and in Isaiah 34:4 shamayim is descriptive of the visible universe.

Fourth: In Genesis 1:1 we see shamayim as the entire created universe together with the earth.

Fifth: shamayim is the place where God dwells.  Because he is eternal, God’s dwelling place must be immaterial and separate from his creation.  In relation to God’s abode, the word shamayim can only be thought of in its basic sense, the sense of being above all things.

He that dwells aloft shall laugh – sachaq, to laugh (in pleasure or detraction); and the end of this verse shows that the Lord holds these men in la`ag or derision, his laugh is seen to be a laugh of scorn.

The lower case Lord, the Hebrew Adonay, is the emphatic form of adon meaning to rule; sovereign (either human or divine), and is variously translated as lord, master or owner.  It must be translated Lord here, as it is, because it is in the emphatic form and as such is a proper name of God.

The truth taught in this verse is that God will carry forward his own plans in spite of all the attempts of men to frustrate them.  This general truth may be stated in two ways

(1)   He sits undisturbed and unmoved in heaven while men rage against him, and while they combine to cast off his authority.

(2)   He carries forward his own plans in spite of them, by directly accomplishing his purpose without regard to their attempts; or by making their intentions contribute to his own, so making them the instruments of carrying out his own plans.  Compare Acts 4:28.  Refer Barnes.

The scriptures regularly depict God as having the physical and emotional attributes of man; i.e. eyes (Genesis 16:13; 2 Samuel15: 25); hands (Genesis 49:24; Ecclesiastes 2:24); arms (Deuteronomy 4:34; Isaiah 52:10); laughter, derision, displeasure (as in these verses); hate, love (Malachi 1:2-3).  Yet from Scripture we know God to be Spirit (John 4:24), that he does not have flesh and bones (Luke 24:39), but that he does have all the immaterial attributes associated with love (1 John 4:8); he is merciful, gracious, longsuffering, goodness and truth (Exodus 34:6-7); all of which are the very opposite of hatred; therefore eyes, hands, arms, derision and hatred must be pictorial, not of God’s being, but of his actions.

In himself, God is serene and unchanging, unmoved by the revolt of men yet never deviating from his stated policy regarding the salvation of his creation and the judgement of sin.  Men see and feel his judgement and express it in terms to which others can relate, wrath, hate, derision, laughter.  Those who are given an understanding of his word and believe it, become conscious of his love and grace, and therefore express it as such.

Psalm 2:5

 “Then shall he speak unto them in his wrath, and vex them in his sore displeasure.”

Then, is the demonstrative adverb az and can be translated at that time or place; therefore, at a time appointed he shall “speak” to them in his wrath. 

Speak, is from dabar with the proper meaning of arrange, which in the context of his wrath is the destructive sense of subdue or destroy and in the parallelism of Hebrew poetry is restated in the remainder of the verse. 

The word wrath is from aph and is properly the nose or nostril or face, but also anger (from its association to the rapid breathing in passion).  This is one of the rare occasions when it is used in this sense.

And vex - bahal, cause them to tremble inwardly (or palpitate), to alarm them by his charon – his anger; translated here as sore displeasure, but also fierceness, fury, fierce wrath.

The LORD’S anger against the antagonism and arrogance of men is realized in the words of the next verse:

Psalm 2:6

 “Yet have I set my king upon my holy hill of Zion.”

This is a two-fold statement.  Firstly, it is a statement of fact, for David was established in Jerusalem (the surrounding nations could rant and rave as much as they wished but it would not undo what God had accomplished), and it is also a statement regarding a future event, an event so certain as to make it an eternal reality.  This Psalm has a much broader historical view than just David’s reign, for it is Messianic.  David was established, yes; and Messiah will be. 

In spite of all man’s antagonism and rejection the LORD says, “Yet have I set my king” The word for set is nasak - to pour out, to make a drink offering, or to cast (metal); but by analogy the Jews came to use it as to anoint or consecrate a king.

Alfred Barnes writes, “The word means…literally, to pour, to pour out, as in making a libation to the deity Exodus 30:9; Hosea 9:4; Isaiah 30:1, then to pour out oil in anointing a king or priest, and hence to consecrate, to inaugurate, etc.”

In Joshua 13:21, Psalm 83:11 and Micah 5:5, we see the anointing application in the word nesik, which is an extension of nasak.  Nesik also means poured out, but because of the anointing implications, has been translated as duke, prince and principal men, i.e. positions of eminence. 

Barnes goes on to say that the idea in this verse. 6, is that the Lord                 “…had solemnly inaugurated or constituted the Messiah as king; that is, that he had formed the purpose to do it, and he therefore speaks as if it were already done.  The words “My king” refer, of course, to the anointed one, the Messiah (vs.2.)”

This king is not just a king, or even ‘The King’, but “my king”.  God has not only appointed him to the office but when read in context with the next verse, “thou art my Son” there is seen a close relationship between “my king” and the Lord (the one who sitteth in the heavens).

Zion is a transliteration from the Hebrew tsiyon; Greek Sion, and originally referred to the fortified hill of pre-Israelite Jerusalem, a hill between the Kidron and Tyropean valleys.  2 Samuel 5:6-7 is the first mention of Zion in the Biblical account and it shows Zion to be Jerusalem, a city of the Jebusites and what would come to be known as “The city of David”.

1 Chronicles 11:5b shows this city to be a matsud, a castle or fortress.  From B.C. 1045 onward this fortress city was to become the centre of Jewish religious aspirations and culture.  It was within these walls that the Temple would be built and to which every devout Jew turned.  Zion became a term for every thing dear to the Jewish mind, the Temple and a secure homeland.  See Psalms 48:2; 84:7; 132:13; Isaiah 1:27; 28:16; 33:5.

Tsiyon was understood also to refer to the heavenly Jerusalem (Isaiah 60:14; Hebrews12: 22; Revelation 14:1), the place where the Messiah would appear at the end of the times of the Gentiles.  The glorification of the Messianic community will take place on the holy mountain of “Zion.”

This ancient city sits on a ridge separated from the Mount of Olives by the Kidron valley and it is to the Mount of Olives, adjacent to “Zion” that the Lord returns.  In Zechariah 14:3-5 we are told of the ‘day of the LORD’ when he returns to fight against the nations and deliver Jerusalem from the armies of the world.  On his literal and physical return, “…his feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east, and the mount of Olives shall cleave in the midst thereof toward the east and toward the west, and there shall be a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south.”

One doesn’t need a great deal of imagination to visualise the destruction of such a ‘seismic’ event.

Psalm 2:7

 “I will declare the decree: the LORD hath said unto me, Thou art my Son; this day have I begotten thee.”

In verse 3 we see (in the folly of their conceit) the words of men, “Let us break their bands asunder”, in effect saying, “We don’t need God”.  In vs.6 the Lord’s accomplished fact is stated in reply, “Yet (for all of this) have I anointed my king”; and now we see the words of the LORD’S anointed, the Messiah.  “I will declare the decree…”

From this and the following verses we know this is Messiah, for the heathen (nations) and “the uttermost parts of the earth” were never given to the house of David as an inheritance or a possession, nor has the judgement of these nations been given to any of Israel’s kings.  These are yet future, when Christ returns to take to himself the throne of David and of the world (Zechariah 3:8-10; 10:4,5; 12:2,6,9; Isaiah 63:1-6; 66:15,16; Daniel 2:34,35,44,45; Joel 3:2,9-17; Zephaniah 3:19; Haggai 2:21,22; Revelation 6:4-17; 8:7-13).

Messiah declares or proclaims that which has been decreed – choc, that which has been appointed to come to fruition; it is from chaqaq, which in its proper sense means to engrave, but by implication, to enact laws (by having them cut in stone or metal tablets in primitive times).

                                                                                               

What the Messiah is about to declare is the LORD’S decree, therefore eternal and unchanging (engraved in stone as it were), and it was given directly to him, “The LORD has said unto me, Thou art my Son; this day have I begotten thee.”

The word for Son is ben, daughter is bath, and both are derived from banah meaning to build, and therefore a ‘builder of the family name’.  It is also used in a wider sense as grandson, subject, and nation.  In Messiah, the LORD will build his family.

The Old Testament saints (Jew and Gentile) are those who trusted in the future coming of the LORD’s anointed, the Messiah, and along with the ‘Tribulation’ believers, will enter into God’s everlasting kingdom on earth as God’s people (Jeremiah 30:1-24). 

The New Testament saints (Jew and Gentile) are those who trust in that same anointed one, Christ, and are built into his church (Matthew 16:18; 1 Peter 2:5).  The Greek word for build in Matthew is oikodomeo and means to be a house builder; there it means to construct an immaterial (a spiritual) edifice, the Church. 

The Church is said to be the body of Christ (1 Corinthians 12:27) “…and members in particular”.  In Romans 8:10-17, Paul shows that those who are ‘born again’ have the testimony of the Spirit within, that they are the ‘sons’, the children of God.  This relationship is because of Christ being in you and conversely, of you being in Christ (Romans 8). 

The Hebrew ben - son, is now seen to have greater and deeper implications than the English meaning, male offspring.

I will declare the decree: the LORD hath said unto me, “Thou art my Son; this day have I begotten thee.”

Thou art my Son.  The appellation ‘The Son of God’ is found only here and in Daniel 3:25 in the Old Testament.  If we look solely within this psalm for his identity, we are led to the conclusion that the LORD’s anointed, the Messiah (the king whom the Lord has set upon his holy hill of Zion), must be ‘my Son’.

Alfred Barnes writes “The true sense (to the meaning of my Son), 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.” 

When we turn to the New Testament this truth is soon established, for as the letter to the Hebrews shows, the Son through whom God has spoken in those last days, was no other than Jesus, who is called Christ (the anointed).  Who is not only the Son (Hebrews 1:2, 5, 8) but is very God himself (1:8, 9, 10, 12); not only God himself, but our sacrifice (2:9, 14) and our High Priest (2:17, 3:1) and the one through whom we are able to obtain mercy and find grace in the times of our need (4:14-16).

 

This day have I begotten thee: This day does not refer to a time in the unknown past; it cannot be used to substantiate a beginning to Messiah’s existence (as the Jehovah’s Witnesses claim), nor can it be used to support the idea that he was ‘begotten’ from eternity.  Although the language of this passage shows Messiah’s pre-existence it must be left to the New Testament to give us the correct interpretation of this phrase.

In Acts 13:30-33, Paul speaks of God’s past promises being fulfilled in the resurrection of Christ, and quotes this passage from Psalm 2 as a proof text.  Paul states that the resurrection of Christ was the fulfilment of this passage from Psalm 2.  

“God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee.”

Again quoting Barnes, “This interpretation of an inspired apostle fixes the meaning of this passage in the psalm, and proves that it is not there used with reference to the doctrine of eternal generation, or to his incarnation, but that he is called his Son because he was raised from the dead.”

When we look at this Psalm from it’s beginning, we see the prophetic accuracy of the psalmist in portraying the hatred, abuse and rejection that the authorities (both Jewish and Gentile) and the people, would hold for Jesus of Nazareth and the God whom he came to represent.  Yet the LORD who sitteth in the heavens is unmoved and states that even against such hatred and rejection “Yet have I set my king upon my holy hill of Zion”. 

It was the Lord who gave the Apostle Peter the words of fulfilment; “…let all the house of Israel know assuredly, that God hath made that same Jesus, whom (they had) crucified, both Lord and Christ” (Acts 2:22-36).  It was after the rage, the vanity and the counsel of ungodly men had spent itself against the LORD’S anointed, that Jesus, whom they had crucified, was made both Lord and Christ.  It was then that the fulfilment of this passage in Psalm 2 occurred.  This passage in Psalm 2 refers therefore, “ not to his eternal generation or his incarnation, but to something succeeding his death; that is, to his resurrection, and his establishment as King at the right hand of God.”

Romans 1:8 says Christ was “declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead”.

The phrase “firstborn from the dead” is in keeping with this whole concept.  Colossians 1:18 tells us that Christ is the beginning, the firstborn from the dead, alluding to a newness of life due to the resurrection.  It is also the life that the believer shares (Rom. 6:4).  Revelation 1:5 describes Jesus Christ as “the first begotten of the dead…” and it in this context that he is called a Son.

In Luke 1:35 the child born to Mary would be called the “Son of God”. Mary was overshadowed (became pregnant) by the supervening power of the Holy Spirit, and “that holy thing which shall be born of thee shall be called the Son of God.”  This might suggest that Jesus was the Son of God by reason of his incarnation, but it is in the future tense (shall be) and therefore does not conflict with Paul’s interpretation.

In this psalm however, Paul says that the psalmist was prophesying the resurrection and its consequences.

Psalm 2:8-9

“Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter’s vessel.”

The declared decree of verse 7 incorporates the giving of the nations as an inheritance, the uttermost parts of the earth for a possession, and the prerogative of all condemnation and judgment.  The LORD has decreed these things on the condition that his anointed, “asks of me”.

In John 17 we see Christ asking the Father for the eternal security and earthly well being of those whom the Father had given him and also for those others who would believe through their testimony. 

The Church is being assembled from every nation under the sun, both Jew and Gentile and is the fulfillment of this passage. Over the centuries this has been an ongoing and worldwide event.     

In John 14:16-18, he says he will ask the Father to send the Holy Spirit to be a comforter - Gk. Parakletos: intercessor, consoler, to those who believe in him; and in Hebrews 7:25 and 1 John 2:1, he is seen to be at the right hand of God, making intercession for us. 

Thou shalt break them: Break – raa, is to spoil or to make (or be) good for nothing.  It is the LORD’S anointed that is to carry out this spoiling and such an outcome indicates judgment.   Rod of iron indicates inflexible judgment and to dash them in pieces like a potter’s vessel, the destructive results of that judgment, will make them ‘good for nothing’. 

In John 5:22 Jesus tells his detractors, “The Father judgeth no man, but hath committed all judgment unto the Son:”

At the end of this age, the nations will rise en masse, and will be rejected (judged) in turn for their rejection of God and his anointed, and Christ will then rule a purged world for a thousand years. 

That reign will be challenged at the end of the thousand years, the challenge will be put down and a great throne of judgment set up for the final judgment of all unbelieving mankind.  Then the present heaven and earth will be melted down and reformed into a new heaven and a new earth, which will be everlasting (Rev. 19: 1 – 22:5 cf. 2 Pet. 3:10). 

Throughout the Old Testament, Messiah is primarily seen as a splendid figure entering into the affairs of men to be Saviour and King.  The Jews understood the sphere of Messianic sovereignty to be an earthly sphere.  It was not until the mystery of the Church was revealed to Paul that the heavenly aspect of the Kingdom became known. 

In keeping with this Old Testament view, Isaiah 9:6-7 reveals Messiah as a child born and a son given, and though the passage goes on to say that this son given is The Mighty God, The everlasting Father and The Prince of Peace; this Mighty God, in his role as Messiah, is an earthly figure and his ministrations are to an earthly people and though everlasting, an earthly kingdom. 

Messiah was to be Immanuel, God with us yet nevertheless a true son of David, and heir to the Davidic throne. 

As the true son of David and as the Son of God he is to have “The uttermost parts of the earth for his possession” and the nations “as his inheritance”.

Barnes writes: “As a son has a rank in a family above servants; as he has a control over the property above that which servants have, so it is with the Mediator. He is the Son of God: angels are the servants of God, and the servants of the church.” 

He goes on to compare angels as servants in an earthly home, with Christ who is the Son of that home.  The earth and its nations are the Father’s possession and the Son’s inheritance. 

Psalm 2:10-12

“Be wise now therefore, O ye kings: be instructed, ye judges of the earth.  Serve the LORD with fear, and rejoice with trembling.”

In the light of this coming judgment the rulers of men are exhorted to be wise - sakal, to be circumspect and therefore intelligent, which in view of modern man’s disregard to the things of God and his anointed, is a telling indictment of their intelligence.

This warning of impending judgment is for the purpose of instruction - yasar, which in the figurative sense means to chastise with words.  The Bible as a whole can be seen in this light, for it is God’s record of sin, of righteousness and of judgment to come.  Yet in spite of its judgments, the Bible has been given, by inspiration of God, for the profit of mankind, so that through reproof and correction he might learn righteousness and be equipped to ‘serve the LORD with fear’ (2 Tim. 3:16-17).

Fear is from the Hebrew yaw-ray’; to fear; morally to revere, causatively to frighten.  Vine’s Exp. Dict. says that when used “of a person in an exalted position, it connotes “standing in awe.”  This is not simple fear, but reverence, whereby an individual recognizes the power and position of the one revered and renders him proper respect.” 

Rejoice with trembling has the sense of restrained ecstatics.  Rejoice is from giyl, which, properly means to spin (to spin around under the influence of strong emotion) and is in keeping with David’s natural exuberance.  Cf. 1 Samuel 6:14-16 

With trembling is the restraint of humility; humility acquired by knowledge of the holiness of God.  Knowledge of the worthiness of God forces upon the believer knowledge of the insignificance of self, and humility is the result.  If a believer knows nothing of the Bible’s revelation of God’s character, the standards applied to God will have their origin in self -worth, and humility is lost.  The believer who knows his insignificance applies to God for mercy and rejoices with trembling when that mercy is experienced.

Such humility is seen in Jesus’ parable of the Pharisee and the publican in Luke 18:9-15.  The Pharisee stood and prayed… “God, I thank thee, that I am such a righteous person and not a sinner like this publican”, the publican however, in repentant acknowledgment of his sin, “would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner.”   

Psalm 2:12

“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.”

Kiss the Son: The word used here for Son is the Hebrew bar, and is borrowed from the Chaldean language as a title: - i.e. the heir apparent to the throne.  It is in this context that the word kiss is used.  The Middle Eastern custom of kissing is an indication of respect generally, and allegiance to one of superior rank particularly.  In 1 Samuel 10:1, the prophet Samuel kissed Saul whom he had just anointed as King of Israel.  It was an act of allegiance.  In centuries past, kissing the hand of European monarchs was not uncommon and today the kissing of the Pope’s ring is an act of allegiance and homage.

The kings and judges of the earth are told to express their allegiance to the Son whom he (the LORD) ‘that sitteth in the heavens’ has set upon his holy hill of Zion.  The consequences of not doing so will be catastrophic.  Abad, to wander away, to lose oneself and by implication to perish is especially catastrophic when the way, or God’s way is missed.  And that is the implication here, that through their rejection of his sovereignty they, by going their own way, will miss the true way: The way to life, happiness and salvation.

But a little is the Heb. meat, a little or few, and should be rendered, soon.  As Barnes writes: “This accords better also with the (context), for the design is not to state that there will be degrees in the manifestation of his anger, but that his anger would not long be delayed.  In due time he would execute judgment on his enemies; and whenever his anger began to burn, his enemies must perish.”  The ASV renders this phrase “For his wrath will soon be kindled.”

In contrast to missing the way and perishing, those who put their trust in him will be blessed.  This is the word we saw in Psalm1: 1 esher, meaning happiness, or as an interjection, how happy.  Trust is chasah, and has the meaning to flee for protection.    “How happy are all they that take refuge in him.”