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Ps 2:1-12.
英文原文
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. 君王与臣宰率领他们的百姓。
聚集（set themselves）——即站定立场。
商议（take counsel）——字面作“一同坐着”，表示他们的谋划。
受膏者（anointed）——希伯来文作“弥赛亚”；希腊文作“基督”（Joh 1:41）。受膏是圣灵恩赐的象征，曾赐予先知（Isa 6:1）、祭司（Ex 30:30）和君王（1Sa 10:1; 16:13；1Ki 1:39）。因此这称呼正适合那身兼诸职的祂，在祂降世之前犹太人已普遍以此称呼指祂（Da 9:26）。先知虽着眼于人对神的普遍敌挡，但此处描绘的，是这敌挡在基督受审事件中所达到的顶峰。彼拉多、希律与犹太的官长（Mt 27:1；Lu 23:1-25），连同狂暴的群众，都生动地呈现出来。
英文原文
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. 人背叛的意图借着这样以他们言语上、以及行动上的宣告更清楚地表明出来。
绳索……和……捆——表示管治的约束。
英文原文
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. 借着一种只有默示作者才能允许的大胆比喻，神对这反对的态度和言语如今被叙述出来。
那坐在天上的——安静威严中坐在宝座上
（比较
Ps 29:10; Isa 40:22）。
必发笑——以极度的蔑视；他们虚空的狂怒惹动他的嗤笑。他仍是主，按字面作「掌权者」，虽然他们背叛。
英文原文
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. 那时他必发怒——他公义的愤恨和蔑视都被激发。因为神说话就是他行动，他所定意要作的他也必作
（Ge 1:3; Ps 33:9）。
在他们怒中——搅动或惊吓他们
（Ps 83:15）。
英文原文
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. 此处所宣告的旨意在其执行中含着他们的倾覆。
然而——按字面作「而」，在相反的意义上。
我已经立——膏立，或坚定地放置，希伯来文暗指「在模中铸像」。无论哪种意思都无实质改变。
我的王——我所立、为我所立
（Nu 27:18）。
在我圣山锡安上——锡安，大卫选为约柜的所在、神可见临在之处
（1Ki 8:1）；
因大卫——教会和国民之首、基督的预表——被称为圣者，教会本身也如此得名
（Ps 9:11; 51:18; 99:2; Isa 8:18; 18:7
等）。
英文原文
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. 如此设立的王，宣告他国度的根本律法，承认他为儿子——这关系牵涉他普遍的统治权。
今日我生你——如
2Sa 7:14
「他要作我的子」，乃是对这关系的庄严承认。将本段解释为描述基督就任中保之王，绝不损害其神性中永恒的为子身分。在
Ac 13:33
中，保罗的引用并不意味着把本段应用于复活；因为
Ac 13:32
的「已经立」与
Ac 2:30; 3:22
等处同样，是表示把他作为人带到世间，而非复活（后者仅在如
Ac 2:34
那样暗指他的死时才有此意
Ro 1:4）。该处说按他的神性，他借复活被显明为神的儿子，只教训我们那事件彰显了已存在的真理。在
Heb 5:5
中，类似的为子身分的承认被引入；此外在
Mt 3:17; 17:5
中也有别的引入。
英文原文
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. 悖逆者的指望因此被推翻；不但如此，他们所反对的国度必与地同广。
外邦——或作「列国」
(Ps 2:1)。
和地极——
(Ps 22:27)； 表示普世性。
英文原文
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. 他的仇敌必服在他可畏的大能之下
(Job 4:9; 2Th 2:8)， 正如他的百姓服在他的恩典之下
(Ps 110:2, 3)。
铁杖——表示严厉
(Re 2:27)。
窑匠的器皿——破碎即不能修补，表示完全的毁灭。
英文原文
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……官长——指一般的统治者
(Ps 148:11)， 他们曾作悖逆的领袖，应当作悔改归顺的榜样，并以对他可畏审判的畏惧，与对他怜悯的信靠相调和，来承认——
英文原文
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. 以嘴亲子——子的权柄。
在道中灭亡——即突然而无望地。
快要发作——或作「在不多时之内」。
投靠他——或作在他里面避难
(Ps 5:11)。
人至今仍在心中对基督存敌意，并在生活中显出。若无这样的信靠，他们的灭亡是必然的
(Heb 10:29)； 而他们在其恩中之福，同样确然。
英文原文
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.
本诗的篇数与作者已有明示（Ac 4:25; 13:33）。大卫执政时的战事或许启发了本诗的意象，但其中所描绘的景象与所呈现的主题，只能在耶稣基督的历史与品格中得着应验——新约作者在上文所引以及
Heb 1:5; 5:5
中都最明确地为此作见证。作者以极其生动而高度诗化的笔法，在“每段三节、共四段”中，陈明人对神及其受膏者根深蒂固、猛烈却徒然的敌意；神贯彻其旨意的决心；那由其儿子更完全阐明的旨意——即中保国度的建立；以及一切抵挡者迫在眉睫的危险，并一切欢迎这位大能而得胜之君王的人所蒙的福。
*1. 外邦为什么……（Why do the heathen）*等——作者在预言的异象中，看见万民万邦如同在骚乱的聚集中，以海浪翻腾般的狂怒图谋抗拒神的治理，便发出感叹，其中交织着对他们愚妄的惊讶与对他们悖逆的愤慨。
外邦（heathen）——泛指列国，并非与犹太人相对而言。
万民（the people）——或字面作“众民”，即人类的诸族。