Thoughts on Psalm 2

The psalm sees the pagan nations of the world standing against God and his king. God promises that his appointed king will possess the entire earth (not just ancient Israel) as an inheritance (v. 8). After the fall of humanity in Genesis 3-11, all the nations and people of the world went their own way, abandoning God. The dark forces that lurked behind these nations assumed possession of different parts of the world, establishing their own kings instead of God. In Genesis 12, God calls Abraham to start the process of creating a nation which would have him as king and with part of the earth for them to reside (Deut 32:8-12). God’s intention here is to use Israel as a way of bringing the fallen world back into allegiance to him (Genesis 12:2–3). All peoples and all the earth will come back under God’s rule. God calls Israel his first-born son, suggesting others to come.

The “Son” here (v. 7) is a reference to the King of Israel who was also called the “son of God”. Ancient Israel is also called the “son of God” (Exodus 4:22-23; Hosea 11:1). The King of Israel was considered the representative of Israel (both to God and the rest of the world), who had tremendous influence upon the nation. The closeness between Israel and its king was such that under some circumstances their identities were synonymous. When the Pharaoh of Egypt persecutes the Israelites (particularly killing the sons of Israel [Exod 1:22]), God basically replies, “You are persecuting my son, my firstborn. Here’s what’s going to happen to you, Egypt, and your sons (Exod 11:4-6).” In Matthew 2:15, the author notes that the baby Jesus goes to Egypt to escape Herod (who kills the sons in Bethlehem (v. 16), and only returns to Israel after the latter’s death. Matthew cites Hosea 11:1, identifying Jesus as Israel, God’s son. In Matthew 3:17, the author notes God referencing Psalm 2:7, identifying Jesus as King of Israel at his baptism. So, in two back-to-back chapters, Matthew has identified Jesus as both Israel and its king.

In Colossians 1:15 & 18, Paul will call Jesus the firstborn. Also in Hebrews 1:6 (which follows a reference to Psalm 2 [1:5]) and Revelation 1:5. Similarly, those who follow Jesus are called the firstborn (Hebrews 12:23; Romans 8:29). In Romans 9:25-26, Paul, citing Hosea 1:10 & 2:21-23, will write that God has called the Gentiles (who were not his people or sons) to be his people and sons. In Galatians, Paul cites the Genesis 12:2–3 promise to Abraham (3:6-8), identifies Jesus as the son (4:4), and tell the gentile Christians that, because of Christ, they are now sons of God (4:5-7).