Salmos 2

II.

As Salmos 1 describes the results of fulfilling the covenant for the individual by contrasting the condition of those who fail in their allegiance, so Salmos 2 shows how the covenant relation exalts Israel over the heathen; but some particular political situation seems to be indicated. Jerusalem appears to be threatened by a confederacy of hostile and rebellious powers — a confederacy that took advantage of the succession of a young and inexperienced monarch to throw off the bonds of subjection and tribute. David, Solomon, Ahaz, and Uzziah, have each of them been regarded as the hero and theme of the poem, but in each case there is some lack of correspondence between the history and the psalm. The psalm must therefore be regarded as expressing an ideal view of the future — an ideal which the poet felt, from his historic knowledge of the past, would not shape itself except under difficulties and opposition. Doubtless there were in his mind the prophetic words spoken of David’s son, “I will be his father, and he shall be my son” — words embodying the vital principle of the Hebrew monarchy, the essential idea of the Israelitish polity, that the king was only a regent in God’s name, the deputy of Jehovah, and the chosen instrument of His will. Starting from these words, the poet shapes an ideal monarchy and an ideal king — one who, though encountered by the worst forms of opposition, would prove himself a true son of David, and by his fidelity to his God and nation, a true son of God. Undismayed by the threatening aspect of things, and with prophetic words ringing in his ears, the youthful monarch aims at re-asserting God’s supremacy over the heathen, and imposing once more that restraint of His law and religion from which they longed to be free. Such a view of the psalm alone explains its want of exact historic coincidence, and vindicates the claims universally made for it of Messianic prevision; for there is but a step between the ideal king and the Messianic king — a step which, though perhaps unconsciously, the poets and prophets of Israel were for ever taking.

The psalm is lyric, with intense dramatic feeling. The poet begins and ends in his own person; but we hear the heathen muttering their threats, Jehovah answering them in thunder from heaven, and holding animated dialogue with His anointed, who, in turn, takes up the address, and declares His Divine mission and asserts His power. The strophical arrangement is fairly marked.