NOTES for Psa 2:7

The second psalm has long been perceived in Christian tradition as messianic. Meanwhile, from the historical point of view it can hardly be considered such: most likely, this hymn is dedicated to the enthronement of one of the kings of Israel or Judah, perhaps even Solomon himself. And the capital letters in the corresponding verses are only the translator's interpretation, for ancient manuscripts in general, and ancient Hebrew ones in particular, do not know the distinction between uppercase and lowercase letters. But does this mean that this hymn has no relation to the messianic tradition? Formally, yes. But perhaps the matter is not so simple. What if the hymn is really dedicated to Solomon? Then it is not only about Solomon; it is also about his father David, and therefore about that union-covenant that God concluded with him, promising him that his descendants would occupy the Jerusalem throne as long as Jerusalem itself existed. Strictly speaking, the idea of the Messiah "from the line of David" is connected precisely with these promises given by God: from where else should one expect a righteous king, if not from the line of David, who himself was a living example of a righteous man on the throne? But originally this Messiah, this Anointed One with a capital letter, was not something special. He was not the Messiah in the sense in which we speak of the Messiah today. He was perceived as an ordinary person with a special calling from above, as a righteous ruler appointed by God, who apart from his blameless righteousness would differ in nothing from other people. His kingdom too was imagined as the most ordinary earthly kingdom, differing from the others only by righteous judgment and correct laws based on the Torah. And perhaps the faithful looked with hidden hope at every ruler who gave reason to hope for his righteousness: is it he? Has the time come for the promises given by God to David to be fulfilled? Only when a new revelation was given to Israel through the great prophets did it become clear that with the Messiah everything was not so simple and that He would not come so soon. But the expectations did not disappear, just as the tradition of perceiving the corresponding hymns as hymns dedicated to the anointed one promised by God did not disappear. From there only one step remained to include them in the messianic tradition, the step taken by the first generation of Christians.

The striking prophecy about Christ, the Son of God, which we read in the second psalm, arises in the psalmist as an expression of his own spiritual life and prayer. In the world he encounters hostility and division, and he experiences this hostility especially acutely as hostility toward God's designs. Earthly rulers, tribes, and nations all unite against those who are guided by the Creator's will, against those whom He has appointed to serve Him. This was the experience of King David, who fought many external enemies at once; in the same way, Pilate and Herod become friends on the day they condemn Christ.

It is important that in prayer David expresses his faith that he was made king not because of his merits or special personal qualities, but by the will of God. King David's strength does not lie in David himself, but in God alone. Looking partly beyond his own person, David sees and glorifies God's adoption of those who are faithful to Him, and human hostility as a consequence of that adoption. David sees people's only hope in honoring the Son, in bowing before this grace of adoption by God.

It is exceptionally important in our prayer to remember David's words: "Serve the Lord with fear, and rejoice before Him with trembling." They speak of the astonishing mystery of spiritual life, in which an experience of God's nearness and joy in His mercy are combined without contradiction with the deepest reverence and holy awe. This paradoxical union, like everything in which God takes part, becomes true nourishment for the soul in the age before the sacred gift of Christ's Body and Blood was revealed to humankind.

The special, unique spiritual experience of all who worship the one God is expressed in the final words of the psalm. David speaks of the blessedness, the fullness of life, that a person can find by trusting in God. Few things strengthen both our joy in God and our holy awe before Him as much as the experience of trusting in Him.

Those who rise up against God are guided, as it seems to them, by good intentions: they would like to break the bonds and cast off the shackles. Alas, they do not understand that their rebellion is directed against the Liberator, the only One capable of freeing them from slavery. Moreover, those who resist include not only peoples wandering in darkness, but also their kings; and we remember that through the prophet Samuel the Lord did not approve the establishment of royal power. Kings and their subjects can be distinguished, but the bond between them remains even when peoples rise against kings, for kings are not only leaders, but also part of their peoples. Therefore here, in one of the early prophecies about the Son who will be persecuted by both kings and peoples, we hear a call to place hope in Him, addressed to kings and peoples alike.