Psalm 2:1

 

Berean Standard Bible
Why do the nations rage and the peoples plot in vain?
 
King James Bible
Why do the heathen rage, and the people imagine a vain thing?
 
NET Bible
Why do the nations rebel? Why are the countries devising plots that will fail?
 
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Berean Study Bible
 
Why do the nations
The phrase "Why do the nations" opens Psalm 2 with a rhetorical question that sets the stage for the entire psalm. The Hebrew word for "nations" is "goyim," which often refers to Gentile nations or peoples outside of Israel. This term is used throughout the Old Testament to describe those who are not part of God's chosen people, Israel. The question implies a sense of incredulity and astonishment at the actions of these nations. Historically, the nations surrounding Israel were often in conflict with God's people, and this verse reflects the ongoing tension between the world and God's divine plan. The psalmist is perplexed by the futility of the nations' rebellion against God, highlighting the ultimate sovereignty of God over all earthly powers.
 
conspire
The word "conspire" is translated from the Hebrew word "ragash," which means to plot or to make a tumult. This term suggests a deliberate and organized effort by the nations to rebel against God. The use of "conspire" indicates that this is not a random or accidental uprising but a calculated and intentional act of defiance. In the historical context, this could refer to the various coalitions of nations that sought to overthrow or undermine the rule of God's anointed king in Israel. Spiritually, it reflects the broader rebellion of humanity against God's authority, a theme that resonates throughout the Bible. The psalmist is highlighting the futility of such efforts, as they are ultimately against the divine order established by God.
 
and the peoples plot in vain?
The phrase "and the peoples plot in vain" continues the theme of rebellion against God. The Hebrew word for "plot" is "hagah," which can also mean to murmur or meditate. This suggests a deep-seated and ongoing contemplation of rebellion. The use of "peoples" broadens the scope from nations to include all groups of people who oppose God's will. The key word here is "vain," translated from the Hebrew "riq," meaning empty or futile. This emphasizes the ultimate futility and pointlessness of opposing God. Despite their best efforts, the plans of the peoples are destined to fail because they are contrary to God's sovereign will. This serves as a reminder of the omnipotence of God and the certainty that His purposes will prevail, offering encouragement to believers who may feel overwhelmed by the opposition of the world.
 
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Context: Psalm 2 is often interpreted in both a historical and a messianic context. Historically, it might refer to the political upheavals and conflicts during David's reign or the broader theme of resistance against God's anointed king. Messianically, it's seen as foreshadowing the opposition to Jesus Christ as the divine King.
 
Literary Structure: This verse poses a rhetorical question, setting the tone for the rest of the psalm. It uses parallelism, a common feature in Hebrew poetry, where "nations conspire" parallels "peoples plot in vain."
 
Nations conspire: This suggests an organized, collective action against something or someone. In this context, it's often interpreted as opposition against God or His chosen ruler.
 
Peoples plot in vain: This indicates that whatever conspiracy or scheme is being hatched by these groups is ultimately futile. The term "in vain" highlights the futility of opposing divine will or God's anointed.
 
Themes:
 
Divine Sovereignty: The verse underscores God's ultimate control over human affairs. No matter how much humans might scheme, their efforts against God's plans are described as vain.
 
Human Rebellion: It reflects on the human tendency towards rebellion against divine or moral authority, a recurring theme in religious texts.
 
Messianic Hope: For Christians, this psalm, particularly this verse, is also seen as prophetic of the opposition Jesus would face, emphasizing the futility of such opposition in light of God's ultimate plan.
 
Interpretation:
 
Jewish Perspective: In Judaism, this could be seen as a reflection on historical conflicts where nations allied against Israel or its kings, seen as God's chosen.
 
Christian Perspective: Christians often interpret this in light of Christ, seeing it as a depiction of the world's resistance to the Gospel and Christ's kingship.
 
Modern Application: Today, it might be used to discuss any form of resistance against what one might perceive as divine order or moral law, encouraging believers to trust in God's overarching plan despite apparent chaos or opposition.
 
In summary, Psalm 2:1 introduces themes of divine sovereignty, human folly in rebellion, and the ultimate futility of opposing God's will, setting the stage for a broader discussion on God's response and the establishment of His kingdom.
 
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John Gill’s Exposition of the Bible:
 
Why do the Heathen rage,.... Or "the nations"; which some understand of the Jews, who are so called, Gen_17:5; because of their various tribes; and of their rage against the Messiah there have been many instances; as when they gnashed upon him with their teeth, and at several times took up stones to stone him, and cried out in a most furious and wrathful manner, crucify him, crucify him, Luk_4:28; though it is best to interpret it of the Gentiles, as the apostles seem to do in Act_4:27. The Hebrew word translated "rage" is by one Jewish writer (z) explained by חברו, "associate" or "meet together"; and which is often the sense of the word in the Syriac and Chaldee languages, in which it is more used; and another (a) says, that it is expressive of "gathering together, and of a multitude"; it intends a tumultuous gathering together, as is that of a mob, with great confusion and noise (b); and so the Gentiles, the Roman soldiers, gathered together, even multitudes of them, and came out with Judas at the head of them, with swords and staves, to apprehend Christ and bring him to the chief priests and elders, Mat_26:47; these assembled together in Pilate's hall, when Christ was condemned to be crucified, and insulted him in a most rude and shocking manner, Mat_26:2; and many are the instances of the Gentiles rising in mobs, and appearing in riotous assemblies, making tumults and uproars against the apostles to oppose them, and the spread of the Gospel by them; to which they were sometimes instigated by the unbelieving Jews, and sometimes by their own worldly interest; see Act_13:50, to which may be added, as instances of this tumult and rage, the violent persecutions both of the Pagan emperors and of the Papists, which last are called Gentiles as well as the other; for this respects the kingdom of Christ, or the Gospel dispensations, from the beginning to the end;
 
and the people imagine a vain thing? by "the people" are meant the people of Israel, who were once God's peculiar people, and who were distinguished by him with peculiar favours above all others, and in whom this prophecy has been remarkably fulfilled; they imagine it and meditated a vain thing when they thought the Messiah would be a temporal King, and set up a kingdom, on earth in great worldly splendour and glory, and rejected Jesus, the true Messiah, because he did not answer to these their carnal imaginations; they meditated a vain thing when they sought to take away the good name and reputation of Christ, by fixing opprobrious names and injurious charges upon him, for Wisdom has been justified of her children, Mat_11:19; and so they did when they meditated his death, with those vain hopes that he should die and his name perish, and should lie down in the grave and never rise more, Psa_41:5; for he not only rose from the dead, but his name was more famous after his death than before; they imagined a vain thing when they took so much precaution to prevent the disciples stealing his body out of the sepulchre, and giving out that he was risen from the dead, and more especially when he was risen, to hire the soldiers to tell a lie in order to stifle and discredit the report of it; they meditated vain things when they attempted to oppose the apostles, and hinder the preaching of the Gospel by them, which they often did, as the Acts of the Apostles testify; and it was after one of these attempts that the apostles, in their address to God, made use of this very passage of Scripture, Act_4:2; and they still meditate a vain thing in that they imagine Jesus of Nazareth is not the Messiah, and that the Messiah is not yet come; and in that they are expecting and looking for him. Now the Psalmist, or the Holy Ghost by him, asks "why" all this? what should move the Gentiles and the Jews to so much rage, tumult, and opposition against an holy and innocent person, and who went about doing good as he did? what end they could have in it, or serve by it? and how they could expect to succeed? what would all their rage and not, and vain imagination, signify? it is strongly suggested hereby that it would all be in vain and to no purpose, as well as what follows.
 
(z) Aben Ezra in loc. (a) R. Sol. Ben Melech in Ioc. (b) רגשו "congregrant se turmatim", Vatablus; "eum tumultu", Munster, Tigurine version.
 
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Cross Reference:
 
Acts 4:25-26
You spoke by the Holy Spirit through the mouth of Your servant, our father David: ‘Why do the nations rage and the peoples plot in vain? The kings of the earth take their stand and the rulers gather together against the Lord and against His Anointed One.’
 
Revelation 11:18
The nations were enraged, and Your wrath has come. The time has come to judge the dead and to reward Your servants the prophets, as well as the saints and those who fear Your name, both small and great—and to destroy those who destroy the earth.”
 
Isaiah 8:9-10
Huddle together, O peoples, and be shattered; pay attention, all you distant lands; prepare for battle, and be shattered; prepare for battle, and be shattered! Devise a plan, but it will be thwarted; state a proposal, but it will not happen. For God is with us.”