Commentario del capitolo
Psalms Capitolo 2
1
Ps 2:1-12.
繁體中文
Originale inglese
Ps 2:1-12.
The number and authorship of this Psalm are stated
(Ac 4:25; 13:33).
Though the warlike events of David's reign may have suggested its imagery, the scenes depicted and the subjects presented can only find a fulfilment in the history and character of Jesus Christ, to which, as above cited and in
Heb 1:5; 5:5,
the New Testament writers most distinctly testify. In a most animated and highly poetical style, the writer, in "four stanzas of three verses each," sets forth the inveterate and furious, though futile, hostility of men to God and His anointed, God's determination to carry out His purpose, that purpose as stated more fully by His Son, the establishment of the Mediatorial kingdom, and the imminent danger of all who resist, as well as the blessing of all who welcome this mighty and triumphant king.
1. Why do the heathen, &c.--Beholding, in prophetic vision, the peoples and nations, as if in a tumultuous assembly, raging with a fury like the raging of the sea, designing to resist God's government, the writer breaks forth into an exclamation in which are mingled surprise at their folly, and indignation at their rebellion.
heathen--nations generally, not as opposed to Jews.
the people--or, literally, "peoples," or races of men.
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2. 君王與臣宰牽領他們的臣民。
自立——站立。
商議——直譯為「一同坐」，表示他們的商議。
受膏者——希伯來文作「彌賽亞」；希臘文作「基督」
（約 1:41）。
膏抹作為聖靈恩賽的象徵，曾賜予先知
（賽 6:1）；
祭司
（出 30:30）；
和君王
（撒上 10:1; 16:13； 王上 1:39）。
因此這稱號極為適合身兼這些職分的主，並在祂降臨之前為猶太人普遍用以指稱祂
（但 9:26）。
先知雖然所關注的是人一般的敵擋，但此處將其描繪為在基督受審事件中所見的最高峰。彼拉多與希律，以及猶太人的官長
（太 27:1； 路 23:1-25），
連同暴怒的群眾，皆生動呈現。
Originale inglese
2. The kings and rulers lead on their subjects.
set themselves--take a stand.
take counsel--literally, "sit together," denoting their deliberation.
anointed--Hebrew, "Messiah"; Greek, "Christ"
(Joh 1:41).
Anointing, as an emblem of the gifts of the Holy Spirit, was conferred on prophets
(Isa 6:1);
priests
(Ex 30:30);
and kings
(1Sa 10:1; 16:13; 1Ki 1:39).
Hence this title well suited Him who holds all these offices, and was generally used by the Jews before His coming, to denote Him
(Da 9:26).
While the prophet has in view men's opposition generally, he here depicts it in its culminating aspect as seen in the events of Christ's great trial. Pilate and Herod, and the rulers of the Jews
(Mt 27:1; Lu 23:1-25),
with the furious mob, are vividly portrayed.
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3. 藉著這幅他們在言語與行動上公開宣告的描寫，人叛逆的意圖表達得更為明確。
繩索……與……軛——指治理的約束。
Originale inglese
3. The rebellious purposes of men are more distinctly announced by this representation of their avowal in words, as well as actions.
bands . . . and . . . cords--denote the restraints of government.
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4. 藉著一種僅對受默示的作者才可容許的大膽修辭，如今敘述神面對這反叛時的作為與言語。
那坐在天上的——在安靜的威嚴中登上寶座（參
Ps 29:10； Isa 40:22）。
必發笑——在極致的輕蔑中；他們徒然的狂怒惹動祂的嗤笑。縱然他們背叛，祂仍然是主，按字面作「至高者」。
Originale inglese
4. By a figure whose boldness is only allowable to an inspired writer, God's conduct and language in view of this opposition are now related.
He that sitteth in the heavens--enthroned in quiet dignities (compare
Ps 29:10; Isa 40:22).
shall laugh--in supreme contempt; their vain rage excites His derision. He is still the Lord, literally, "Sovereign," though they rebel.
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5. 那時祂必發怒——祂公義的憤怒與輕蔑都被激動。神說話就是行動，因祂所定的必成就
（Ge 1:3； Ps 33:9）。
發怒——攪動或驚嚇他們
（Ps 83:15）。
Originale inglese
5. Then shall he speak--His righteous indignation as well as contempt is roused. For God to speak is for Him to act, for what He resolves He will do
(Ge 1:3; Ps 33:9).
vex them--agitate or terrify them
(Ps 83:15).
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6. 這裏所宣告的旨意，一旦執行，便包含他們的傾覆。
然而——按字面作「而」，作轉折用法。
我已……立——受膏，或穩妥地設立，希伯來文暗指「在模中鑄造偶像」。無論哪種，意思並無實質差別。
我的王——我所設立、為我而立的
（Nu 27:18）。
我的聖山錫安上——錫安，為大衛所選，作約櫃的居所與神可見同在的所在
（1Ki 8:1）； 正如大衛——教會與國家的元首、基督的預表——被稱為聖，教會本身後來也如此得
（Ps 9:11; 51:18; 99:2； Isa 8:18; 18:7
等）。
Originale inglese
6. The purpose here declared, in its execution, involves their overthrow.
Yet--literally, "and," in an adversative sense.
I have set--anointed, or firmly placed, with allusion in the Hebrew to "casting an image in a mould." The sense is not materially varied in either case.
my king--appointed by Me and for Me
(Nu 27:18).
upon my holy hill of Zion--Zion, selected by David as the abode of the ark and the seat of God's visible residence
(1Ki 8:1);
as also David, the head of the Church and nation, and type of Christ, was called holy, and the Church itself came to be thus named
(Ps 9:11; 51:18; 99:2; Isa 8:18; 18:7,
&c.).
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7. 這樣設立的王宣告了祂國度的根本律法，即承認祂兒子的身分——這關係意味著祂普世的統治權。
我今日生你——如
2Sa 7:14
「他要作我的子」，是對這關係的莊嚴承認。將本段解釋為描述基督就任中保之王，絲不損及祂神性中永恆的兒子身分。在
Ac 13:33
中，保羅的引用並不意味將本段應用於復活；因為
Ac 13:32
的「立」如
Ac 2:30; 3:22
等處一樣，用以指將祂帶入成為人；而非復活之意——那只在如
Ac 2:34
那樣暗指祂的死時才如此用
（Ro 1:4）。 那段經文說，祂按神性而言因復活被顯明為神的兒子，只教導那事件彰顯了一個已有的真理。對祂兒子身分同樣的承認，見於
Heb 5:5， 並藉其他方式見於
Mt 3:17; 17:5。
Originale inglese
7. The king thus constituted declares the fundamental law of His kingdom, in the avowal of His Sonship, a relation involving His universal dominion.
this day have I begotten thee--as
2Sa 7:14,
"he shall be My son," is a solemn recognition of this relation. The interpretation of this passage to describe the inauguration of Christ as Mediatorial King, by no means impugns the Eternal Sonship of His divine nature. In
Ac 13:33,
Paul's quotation does not imply an application of this passage to the resurrection; for "raised up" in
Ac 13:32
is used as in
Ac 2:30; 3:22,
&c., to denote bringing Him into being as a man; and not that of resurrection, which it has only when, as in
Ac 2:34,
allusion is made to His death
(Ro 1:4).
That passage says He was declared as to His divine nature to be the Son of God, by the resurrection, and only teaches that that event manifested a truth already existing. A similar recognition of His Sonship is introduced in
Heb 5:5,
by these ends, and by others in
Mt 3:17; 17:5.
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8. 叛逆者的盼望因此被推翻；不僅如此，他們所反對的國度注定要與全地同樣廣闊。
列國——或作「萬民」
（Ps 2:1）。
地極——
（Ps 22:27）；
表示普遍性。
Originale inglese
8. The hopes of the rebels are thus overthrown, and not only so; the kingdom they opposed is destined to be coextensive with the earth.
heathen--or, "nations"
(Ps 2:1).
and the uttermost parts of the earth--
(Ps 22:27);
denotes universality.
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9. 祂的仇敵要服在祂可畏的大能之下
（Job 4:9； 2Th 2:8），
正如祂的百姓服在祂的恩典之下
（Ps 110:2, 3）。
鐵杖——表示嚴厲
（Re 2:27）。
窯匠的瓦器——破碎便無法修補，描述徹底的毀滅。
Originale inglese
9. His enemies shall be subject to His terrible power
(Job 4:9; 2Th 2:8),
as His people to His grace
(Ps 110:2, 3).
rod of iron--denotes severity
(Re 2:27).
a potter's vessel--when shivered cannot be mended, which will describe utter destruction.
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10-12. 君王……審判官——一般而言的掌權者
（Ps 148:11），
他們既曾在背叛中帶頭，就當作悔改臣服的榜樣，以對祂可畏審判的敬畏，混合對祂憐憫的信靠，承認——
Originale inglese
10-12. kings . . . judges--For rulers generally
(Ps 148:11),
who have been leaders in rebellion, should be examples of penitent submission, and with fear for His terrible judgments, mingled with trust in His mercy, acknowledge--
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12. 當親嘴子——即歸順子的權柄。
在道上滅亡——即忽然且絕望地滅亡。
稍微發怒——或作「不多時」。
投靠他——或作在他裡面避難
（詩 5:11）。
世人至今仍在心中存留對基督的敵意，並在生活中表露出來。若不如此投靠，其敗亡便不可免
（來 10:29）；
而在祂恩中所得的福樂，亦同樣確定。
Originale inglese
12. Kiss the Son--the authority of the Son.
perish from the way--that is, suddenly and hopelessly.
kindled but a little--or, "in a little time."
put their trust in him--or take refuge in Him
(Ps 5:11).
Men still cherish opposition to Christ in their hearts and evince it in their lives. Their ruin, without such trust, is inevitable
(Heb 10:29),
while their happiness in His favor is equally sure.
Ps 2:1-12.
本篇的編號與作者見於
(Ac 4:25; 13:33)。
雖然大衛在位時的戰事可能提供了意象的來源，但所描繪的場景與所呈現的主題，只能在耶穌基督的歷史與性格中得著應驗——如上文所引，以及
Heb 1:5; 5:5
中，新約作者最明確地見證。作者以最生動而高度詩意的風格，在「每段三節、共四段」中，論述人對神與祂受膏者根深蒂固且狂暴卻徒然的敵意、神貫徹其旨意的決心、祂兒子更充分陳述的旨意——即設立中保國度、一切抗拒者的迫在眉睫的危險，以及一切歡迎這位大能得勝之王之人所得的福分。
1. 外邦為什麼等——作者在預言的異象中看見萬民萬國，如同在一場騷動的集會中，如海翻騰般狂怒，圖謀抗拒神的治理，便迸發驚嘆——其中交織著對他們愚妄的驚訝與對其背叛的義憤。
外邦——一般指列國，不與猶太人相對。
萬民——或字面作「眾民」，即人類的種族。