Yahweh’s Response to Corrupt Kings in Psalm 2

Summary

Podcast Summary: BibleProject – Yahweh’s Response to Corrupt Kings in Psalm 2

Date: March 2, 2026
Episode Focus: An in-depth conversation on Psalm 2, exploring Yahweh’s response to violent, rebellious kings, the ancient context, and its ongoing significance within the biblical narrative.

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Episode Overview

The team at BibleProject—led by John and Tim Mackey, joined by two resident scholars—explores Psalm 2 as a “minority report” poem: a subversive, hope-filled vision from the perspective of an oppressed people living under powerful empires. Using the original text and language insights, they unpack the psalm’s message about corrupt rulers, God’s ultimate authority, and the surprising turn towards joy at its end.

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Key Discussion Points & Insights

1. Naming and Framing Psalm 2

• Psalm 2 was historically named by its incipit (first words) in the Jewish tradition, not numerical order: Lama Ragshu — “Why do they rage?” ([00:16],[03:43])
• “Numbers came later... In early Jewish tradition, they’d refer to the opening words, not ‘Psalm 2.’” — Scholar 2 ([02:48])
• The question “Why do they rage?” frames the entire psalm, pointing to the world’s pervasive cycles of violence and rebellion against God’s rule.

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2. The Ancient World & The “Raging Nations”

• The psalm addresses the birth of imperial war machines—Assyria, Babylon, Persia—oppressing smaller peoples ([00:25],[09:01]).
  • “These were the first imperial age empires... the war machine empires were just being invented.” — Scholar 1 ([09:17])
• “The nations organize the military industrial complex. They conquer territory that doesn’t belong to them... leave a heavy tax burden for the people still alive.” — Scholar 2 ([00:37])
• The “raging nations” represent more than historical violence—they are a metaphor for humanity’s ongoing resistance to God’s order.

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3. The Anointed King (Messiah) and Cosmic Rebellion

• The poem presents Yahweh and His “Anointed One” (Messiah) as in conflict with rebellious rulers. This “anointed” traces to the promise structure in the Hebrew Bible:
  • From Genesis 3’s “seed of the woman” to David’s lineage and beyond (13:03–13:40).
• “So you’ve got Yahweh and his representative king, and the kings of the land resist Yahweh's rule through his anointed king.” — Scholar 2 ([12:07])
• The poem is both a commentary on past events and a vision of an ultimate, future ruler from David’s line.

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4. Creative Political Imagination & Alternate Reality

• The psalm creatively portrays the cosmic reality: earthly kings believe themselves to be gods, but in the poem’s “alternate universe,” they are rebels against the true king ([17:21],[18:28]).
• “This is a creative twist on perceived reality... It’s notes from the underground.” — John, Scholar 1 ([18:49],[19:57])
• The text turns imperial rhetoric against itself: Yahweh mocks those who mock, breaks those who break, in a “measure for measure” justice ([22:10],[24:34]).

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5. Yahweh’s Response: Laughter, Anger, and Irony

• “The one sitting in the skies, he laughs. Yahweh mocks at them... speaks to them in his hot anger... terrifies them.” — Psalm 2 reading ([04:19],[22:47])
• Yahweh’s laughter and mockery “borrows from imperial language” to signal reversal: “What they have done to others will be done to them.” — Scholar 1 ([24:34])
• “God takes leadership seriously. He takes seriously leaders who do harm... That angers him.” — Scholar 2 ([27:43])

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6. The King’s Proclamation & Ancient Rhetoric

• The “son” (anointed king) speaks, declaring Yahweh’s decree: “You are my son; today I have birthed you. Ask of me... I will give you the nations as your inheritance...” ([32:54])
• This echoes enthronement rituals of ancient Near East kings but is reinterpreted to center on God’s justice.
• “Today I have birthed you… Ancient Near Eastern enthronement rhetoric, where kings are called ‘son of God.’” — Scholar 1, Scholar 2 ([35:31])

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7. The Path Forward: Warning, Wisdom, and Joy

• The ending surprises, shifting from threat to invitation:
  • “Serve Yahweh with fear and rejoice with trembling. Kiss the son... How good is life for those who take refuge in him!” ([39:42],[42:22])
• This combination (“fear... and rejoice”) signals a deeper biblical theme: ultimate joy is found in trusting and submitting to God.
• “Serve Yahweh and rejoice is the poet’s way of winking at you, linking up to the more robust portrait of God... Service to the real ruler is the key to fulfillment and joy.” — Scholar 2 ([42:03])
• The invitation is universal: even corrupt kings are called to repentance and flourishing by honoring God’s chosen king.

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8. Hyperlinks and Literary Design

• The psalm employs literary “hyperlinks”: connections to Genesis, Deuteronomy, Daniel 7 (the “son of man” vision), and especially Psalm 1 ([44:50],[46:33]).
• “The last line switches from Hebrew to Aramaic, linking to Daniel 7’s ‘son of man’... The poet is intentionally drawing connections across the Scriptures.” — Scholar 2 ([45:07])
• The fate imagery (“perish in the way...”) echoes Psalm 1, showing these poems as an entryway to the entire Psalms and the Writings ([46:33],[51:02]).

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9. Social Location and the Justice of God

• The psalm’s intensity reflects a longing for justice from the oppressed—not brutality for its own sake.
• “If I have lived as part of a subjugated people...One imperial regime after another, each more violent... a poem that tells me God’s messianic representative has a short temper for these leaders, that’s good news to me. That brings me hope.” — Scholar 1 ([48:44])
• The anger is rooted in God’s “passionate love for creation” and hatred of injustice, not arbitrary wrath ([49:44]).

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Notable Quotes & Memorable Moments

• On God’s mockery:
  “Yahweh laughs at the kings from his heavenly throne. He terrifies them with his hot anger. He breaks them with a rod of iron.”
  — Tim Mackey ([01:12])
• On the illusion of self-rule:
  “You really think you’re in charge down there? … They are doing some damage. But to actually think you’re in charge is such a warping of what’s really going on.”
  — John, Scholar 2 ([23:35])
• On submitting to God:
  “What you find is, service to the real ruler of heaven and earth is the key to the fulfillment of your purpose and joy as a human.”
  — Scholar 2 ([42:19])
• On hope for the oppressed:
  “I don’t want patience for these guys. I don’t want God to sit around doing nothing about kings and rulers like that. I want God to act.”
  — John, Scholar 1 ([49:08])
• On the psalms as a literary seam:
  “Psalm 1 and 2 together are the introduction to the Psalm scroll... The art of learning how to meditate on Scripture means learning how to appreciate every individual little paragraph or poem unto itself, but then also backing up and saying it was put alongside the thing before and after it on purpose.”
  — Scholar 1, Tim Mackey ([51:00],[53:01])

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Important Timestamps

• 00:16–04:09 – Introduction to Psalm 2, naming, and initial framing
• 09:01–10:18 – Historical background: ancient empires & the emergence of imperial power
• 12:04–13:40 – Messianic hope: anointed king’s biblical lineage
• 22:10–23:56 – Yahweh’s laughter and mockery of the nations
• 27:43–28:29 – God’s anger at abusive leadership
• 32:54–35:31 – The king’s speech: “You are my son...” and ancient enthronement motifs
• 39:42–42:22 – Call to kings: serve, fear, rejoice, and take refuge
• 44:50–45:56 – The Aramaic “bar” (son) and the Daniel 7 hyperlink
• 48:44–50:11 – The poem’s hope for the oppressed and the reality of God’s justice
• 51:00–53:06 – Psalm 2’s place in the wider biblical canon and literary design

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Tone & Style Reflections

• The episode blends scholarly depth with approachable, conversational analysis.
• The hosts take time to reflect on the poem both “from inside” its imaginative world and “outside” in its biblical context.
• They maintain respect for the text, exploring its fierce tone without downplaying the seriousness or discomfort modern readers may feel.

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Concluding Insights

The BibleProject team presents Psalm 2 as both a comfort and a challenge: a message of hope for the oppressed and a warning against violent self-rule. Ultimately, the psalm points toward God’s intention to set things right through his chosen king, inviting all—even the world’s most powerful—to lay down pride and find joy in God’s authority.

“Psalm 2 wasn’t written to comfort the kings... It’s for the people being destroyed by them, saying: Yahweh’s had enough. He hears us.” — Scholar 1, John ([50:02])

Next episode, they’ll examine how Psalm 1 and 2 together introduce the entire Psalms, holding up a mirror to the rest of the biblical story.

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Transcript

[John]

Welcome to BibleProject podcast.

[Tim Mackey]

We're in a short series on Psalm 1 and 2. And today Psalm 2 is up. We call it Psalm 2, but in early Jewish tradition, it was known by

[Scholar 1]

its opening words, lamarg Shu, which is, why do they rage?

[Scholar 2]

Who's raging and for what reason and against what? Let's find out.

[Tim Mackey]

It turns out this is the nations raging. That is the ancient warrior kings building

[John]

their ancient empires like Assyria, Babylon and Persia.

[Tim Mackey]

But what does it mean to rage?

[Scholar 2]

We know what the nations do. The nations organize the military industrial complex. They conquer territory that doesn't belong to them.

[Scholar 1]

They rape and they pillage. They take all our stuff, and then

[Scholar 2]

they leave a heavy tax burden behind for the people that are still alive.

[Tim Mackey]

And while the ancient rulers seem to be winning, Psalm 2 tells us of

[John]

a true king who's really in charge,

[Tim Mackey]

a figure God calls his son.

[Scholar 1]

Yahweh is the ultimate ruler of heaven and earth. And all of these kings down here on the land who are spreading violence and thinking that their gods are in fact the rebels.

[Tim Mackey]

Now, Psalm 2 is intense. God laughs at the kings from his heavenly throne. He terrifies them with his hot anger. He breaks them with a rod of iron.

[Scholar 1]

The description of Yahweh's laughter and mocking and his anger is actually borrowing from the world language and rhetoric of the imperial overlords. So this is a way of saying what these ancient imperial kings of Assyria and Babylon, the way they are and what they've done to others will be done to them.

[Scholar 2]

It's a measure for measure, justice, response of Yahweh.

[Tim Mackey]

And while the poem is intense and scary, it ends with a sudden shift in tone. A call to kiss the sun and to rejoice.

[Scholar 1]

Serve Yahweh and rejoice is the poet's way of winking at you and linking up to the bigger, more robust portrait

[Scholar 2]

of God's character in the rest of the Hebrew Bible, which is, listen, when

[Scholar 1]

you serve Yahweh, what you'll find is

[Scholar 2]

that service to the real ruler of heaven and earth is the. The key to the fulfillment of your purpose and joy.

[Tim Mackey]

Today, Tim Mackey and I read Psalm 2 together. Thanks for joining us.

[John]

Here we go. Hey, Tim.

[Scholar 2]

Hey, John. Hi.

[Scholar 1]

Hello.

[Scholar 2]

Hello.

[John]

We're gonna look at the second Psalm in the collection of Psalms.

[Scholar 2]

It is.

[Scholar 1]

It's the second poem called.

[Scholar 2]

Well, we call it Psalm 2.

[Scholar 1]

Yeah.

[Scholar 2]

The numbering came way later in the manuscript tradition.

[John]

Oh, no. Numbers. How would you refer to them?

[Scholar 2]

The numbering system that came into Bible manuscripts happened first in the Christian tradition. In Jewish tradition, they didn't use a numbering system.

[John]

You mean chapters and verses?

[Scholar 2]

Chapters and verses. Now, today in Hebrew Jewish Bibles, that's there.

[Scholar 1]

But in the Second Temple period, they

[Scholar 2]

would alert you to what section they're

[Scholar 1]

quoting from by just quoting the first

[Scholar 2]

words of a sentence or a paragraph.

[Scholar 1]

So the system in your head was a whole list of the first words

[Scholar 2]

or sentences of basically every literary unit or paragraph in the Hebrew Bible.

[John]

Wow.

[Scholar 1]

So you'd just be as it says

[John]

in Ashrei, Asish, Asher.

[Scholar 1]

Yeah, that's right. Instead of as it says in Psalm

[Scholar 2]

1, you would say, as it says in asrei, Ashish. Something like that, yeah.

[Scholar 1]

Anyway, pretty cool. You gotta be a nerd to know the system.

[John]

Yeah.

[Scholar 1]

So this poem, in early Jewish tradition would be called Lama Ragshu Lama Rag Shu, which is why do they Rage?

[John]

No, why do they Rage?

[Scholar 1]

Why do they Rage?

[Scholar 2]

Which are the opening words of this poem.

[John]

That's great.

[Scholar 2]

Yeah. Yeah.

[John]

I love these first sentences. They're hooks into a whole world of thought.

[Scholar 1]

Yeah.

[John]

What's the good life?

[Scholar 2]

Yeah.

[John]

Why do they rage?

[Scholar 1]

Why do they rage?

[Scholar 2]

Whoa.

[Scholar 1]

Who's raging?

[Scholar 2]

And for what reason and against what? Let's find out. Shall we read Psalm 2? Yeah, I'll let you read it.

[John]

Why do the nations rage and the peoples meditate on emptiness? The kings of the land take their stand, and the rulers take counsel together against Yahweh, against and against his anointed one. Let us tear apart their bonds, and let's cast off from us their cords. The one sitting in the skies. He laughs. Yahweh mocks at them. Then he will speak to them in his anger. And in his hot anger he will terrify them. As for me, I have anointed my king upon Zion, my holy mountain. I will surely tell of the decree of Yahweh. He said to me, you are my son. Today I have birthed you. Ask of me, and I will give the nations as your inheritance and the ends of the land as your possession. You shall break them with a rod of iron, and like a vessel of potter, you shall shatter them. And now, kings, show discernment. Be warned, O judges of the land, serve Yahweh with fear and rejoice with. With trembling. Kiss the sun, lest he become angry and you perish in the way. For his anger burns hot in an instant. How good is life for all who take refuge in him?

[Scholar 2]

Well, that's.

[John]

That's intense.

[Tim Mackey]

This is an intense psalm.

[Scholar 2]

This is an intense psalm.

[John]

Intense poem.

[Scholar 1]

Name a couple Intense things for me.

[John]

Okay.

[Scholar 1]

Just as a survey kind of scan.

[John]

I mean, Yahweh's angry. He's mocking.

[Scholar 2]

Right?

[John]

A mocking, angry God.

[Scholar 2]

That's fascinating. Interesting picture of God. Yeah. Yeah. Not typical of the picture of God in the Hebrew Bible.

[John]

Okay, well, you know, it is a lot of people's typical caricature.

[Scholar 1]

Caricature of God, you know, and it's

[Scholar 2]

often the case that our most intensive emotional displays are what, leave a mark on our family and friends. Right, okay. Yeah. What else?

[John]

And then he's gonna break the nations with a rod of iron, shatter them like pottery.

[Scholar 2]

Yep.

[John]

I mean, this is the angry, mocking warrior God.

[Scholar 2]

Yeah.

[John]

Which is just like.

[Tim Mackey]

Really?

[John]

That's the God of the Bible.

[Tim Mackey]

That's how we're gonna describe him.

[John]

This feels like the poem of an Assyrian king, you know, like an empire generating war machine.

[Scholar 2]

King. Yeah. Feels like it's speaking in that register of language, that mode of talking. Yeah.

[Scholar 1]

Okay, that's good. Let's pay attention to that.

[Scholar 2]

That's an intense poem.

[John]

It's an intense poem.

[Scholar 1]

Remember our conversation about Psalm 1, however social location matters, by whom, for whom,

[Scholar 2]

to whom is it written. Right.

[Scholar 1]

I mean, and that's true of all human speech. If you see a really emotional parent

[Scholar 2]

standing, like, on the corner, right of the street, angry, there's so many stories that could be told of that moment. Right. It could be that they're at the end of their rope and they lost their temperature.

[Scholar 1]

It could be their kid almost ran

[Scholar 2]

out in front of a truck.

[John]

Right.

[Scholar 2]

And they're just processing the emotions.

[Scholar 1]

Right.

[Scholar 2]

Of fear and love.

[Scholar 1]

But it's the same emotional display. Right.

[Scholar 2]

So I think it's important always when we're talking, especially about intense emotional portraits of God, to step back and ask ourselves those kinds of questions. So be sure we do that as we work through the poem.

[Scholar 1]

Shall we just kind of start working through it part by part?

[Scholar 2]

Sure.

[Scholar 1]

Okay, so there's four stanzas as a whole, and we'll work through each of

[Scholar 2]

them at a time.

[John]

Okay.

[Scholar 2]

So verses one to three, first stanza,

[Scholar 1]

first words are classic kind of biblical poetry, parallelism. Why do the nations rage?

[Scholar 2]

And the peoples meditate on emptiness.

[John]

You introduce this as, why do they rage?

[Scholar 1]

Why do they rage?

[Scholar 2]

That's right.

[John]

Is the word nations there or is it just a they?

[Scholar 2]

Oh, in Hebrew, the actors of a verb come after in word order.

[Scholar 1]

Come after the verb.

[John]

Why do they rage? The nations.

[Scholar 1]

Why do they rage?

[Scholar 2]

Namely, nations. Oh, that's how it is in Hebrew, word order. In English, we flip the word Order.

[Scholar 1]

You want to know who's doing what

[Scholar 2]

before you want to know what in English you do in Hebrew, you know what they do before you know who's doing it.

[John]

That's interesting.

[Scholar 2]

Yeah.

[Scholar 1]

So why do they rage?

[Scholar 2]

That is the nations and the peoples meditate on emptiness.

[Scholar 1]

So this is a 30,000 foot view. You're looking at all the nations and what you see is war machine, violent nations.

[John]

Yeah. Let's remember this is a time in human history where the war machine empire nations were first invented.

[Scholar 2]

Oh, sure, right, yes.

[Scholar 1]

Yeah. The Assyrian empire, specifically around the 8th

[Scholar 2]

century, 9th to 8th century BC was

[Scholar 1]

the first super organized military industrial complex.

[Scholar 2]

Yeah.

[Scholar 1]

And then the Babylonian empire that followed

[Scholar 2]

after them in the 6th and 5th centuries was made in its image. And then the Persian empire, which again

[Scholar 1]

was fourth and on to Alexander the

[Scholar 2]

Great was also imitating Assyrian military style.

[Scholar 1]

So this was the first imperial age,

[Scholar 2]

truly, at least in that part of the world. Yeah.

[Scholar 1]

So the assumed picture here is we know what the nations do.

[Scholar 2]

The nations organize the military industrial complex. They conquer territory that doesn't belong to them. They rape and they pillage and they

[Scholar 1]

take all their stuff and then they

[Scholar 2]

leave a heavy tax burden behind for the people that are still alive. There you go.

[John]

Yeah, they're raging.

[Scholar 2]

That's what's on the brain.

[John]

But why do they rage?

[Scholar 2]

Why do they rage? Exactly. Yeah, yeah.

[Scholar 1]

Why? So the force of that question could be.

[Scholar 2]

I'm looking for a reason. The force of the question could be, what's the point? It's heavy because it's empty.

[Scholar 1]

They think that they're ruling the world

[Scholar 2]

and doing what they want the way that they want it.

[Scholar 1]

But in fact, all their planning and

[Scholar 2]

whispering and spy networks about how they're gonna conquer the world, it's empty. It actually comes to nothing. Which seems quite. That's a counterintuitive thing to say. Cause.

[John]

Cause they're building some empires.

[Scholar 2]

Totally. I mean, pretty much from their age

[Scholar 1]

to ours, the imperial age.

[John]

That's how we build stuff around here,

[Scholar 1]

Produce the built environments that we all inhabit.

[Scholar 2]

Yeah. So that doesn't sound empty. It's filled the world with its likeness.

[Scholar 1]

That here we're poking fun. Oh, nations wide.

[Scholar 2]

Why do they rage? It's just empty. It's empty. Why is it empty? Well, here's the thing.

[Scholar 1]

The kings of the land take their stand together.

[Scholar 2]

They're like standing up and the rulers are all taking counsel together.

[Scholar 1]

The idea is all the kings of the land lining up together, which of course they never do unless they're about

[Scholar 2]

to try and kill each other. Whoa.

[Tim Mackey]

No. They create alliances, right?

[John]

No.

[Scholar 1]

Oh, that's true.

[Scholar 2]

They create alliances.

[Scholar 1]

And that's what this is about.

[John]

Okay.

[Scholar 1]

All the kings of the land that normally are fighting each other, they're all

[Scholar 2]

allied together against Yahweh and against his anointed one. It's the word Mashiach, or Messiah, an anointed king.

[Scholar 1]

So you got Yahweh and his representative

[Scholar 2]

king, and the kings of the land resist Yahweh's rule in and through his anointed king.

[John]

And so what's the first way I should be thinking of who this anointed one is? This comes out of nowhere, this figure in this poem.

[Scholar 2]

It does in the context of the Hebrew Bible.

[John]

This is a well established idea all

[Scholar 1]

the way back to Genesis 3. Seed of the woman that's coming.

[Scholar 2]

There will be perpetual hostility between humans and the snake, between those who listen

[Scholar 1]

to and live by the lies of

[Scholar 2]

the snake, the seed of the snake, and those who listen to and live by the promises of God given to the human family. That is the seed of the woman.

[Scholar 1]

And that hostility will come to a climax with the seed of the woman

[Scholar 2]

crushing the head of the snake. But the snake's going to crush the heel of the seed of the woman.

[John]

And the seed of the woman is a human.

[Scholar 1]

That lineage gets traced in all the

[Scholar 2]

genealogies of Genesis to Judah, where a ruler will come from Judah who will. All the nations will obey him. This is Genesis 49.

[Scholar 1]

And then the lineage of Judah gets

[Scholar 2]

tracked all the way to David in 2 Samuel 7, where God says he's going to raise up a seed from the line of David who's going to bring peace and a new Eden to God's covenant people. And the sons of worthlessness will not oppress God's people anymore.

[Scholar 1]

And that son will build a house

[Scholar 2]

for God's name and will rule forever from God's capital city, as it were. That's the promise.

[John]

That's the anointed one.

[Scholar 2]

Yep, that's the anointed one.

[Scholar 1]

And then the prophets, Isaiah, Jeremiah, Ezekiel,

[Scholar 2]

they all develop that in a significant way.

[Scholar 1]

So you're supposed to have basically a

[Scholar 2]

whole bunch of messianic theology uploaded that's being hyperlinked right here in the opening of the psalm scroll.

[John]

Okay, so you then are talking about the anointed one as this future promise that comes through this lineage.

[Scholar 2]

Yeah.

[Scholar 1]

Whereas in this poem, Yahweh and the anointed ones, they're the actors. They're the rulers of the world.

[John]

Yeah. So is this like a flash forward, or am I supposed to be thinking

[Scholar 2]

that's a great question.

[John]

Back to. Well, David was an anointed One. So maybe this is a poem about David's rule.

[Scholar 1]

Sure, yeah. And you could look at a section

[Scholar 2]

of David's story that's been organized in 2 Samuel chapters 5 through 8. And it feels very similar to Psalm 2, where David subdues most of the hostile nations around Israel and Jerusalem, and then he is installed in a period of peace. And that's when God makes the promise of the future seed to him.

[Scholar 1]

So is this about that, or is it about a future version of that?

[Scholar 2]

Or maybe David's experience of that in the story is itself an image of a future image, era of this. Let's hold that question open.

[John]

Okay.

[Scholar 1]

So the assumption is that the poet comes from the community that's under the

[Scholar 2]

boot of the nations. But what they trust and believe is

[Scholar 1]

who's really in control of history in

[Scholar 2]

the world is Yahweh and His Anointed One.

[Scholar 1]

And then we get a little speech

[Scholar 2]

in verse three, as it were, of

[Scholar 1]

what the allied kings say. What they say is, let's tear apart their bonds.

[John]

Yahweh and the Anointed One.

[Scholar 2]

Yahweh, yeah.

[Scholar 1]

Yahweh and His Anointed One have actually

[Scholar 2]

put chains and bonds on us.

[Scholar 1]

We want to conquer the world, pillage villages, flay the skin off of people and torture them and take all their money.

[Scholar 2]

That's our program.

[Scholar 1]

And Yahweh and his Anointed One are keeping us from plundering the earth. So let's cast off their cords and

[Scholar 2]

tear off their bonds.

[John]

So in the world of this poem, Yahweh's in charge and his king is in charge, and the nations are squirrelly going, we don't want you in charge. Okay.

[Scholar 2]

Yep.

[John]

But this has never actually happened except for maybe one moment in David's story.

[Scholar 2]

This is a way to think about

[Scholar 1]

all of human history, of humans organized

[Scholar 2]

in planned rebellion against the kingdom of God. Why does the world look the way that it does?

[Scholar 1]

You have human rulers who act like

[Scholar 2]

they're gods and act like there's no authority over them except themselves.

[Scholar 1]

And the assumption is when nations do

[Scholar 2]

that, you get violent conflicts and all the tragedies that we experience on, you know, these communal corporate levels.

[John]

Okay. So in one sense, you look out at these violent warrior kings and you think they're just in it to just expand their territory and to make their name great. And they just want and desire and take that's one way to view it. The other way to view it is to say they're rebelling against the true king of the universe.

[Scholar 2]

Yeah, that's right. Yeah.

[John]

They wouldn't put it that way.

[Scholar 2]

Of course not.

[John]

Okay.

[Scholar 2]

Yeah. Of course not. Yeah.

[John]

The nations aren't going like, oh, Yahweh won't let us rage. No one's saying that.

[Scholar 2]

No. Nope.

[Scholar 1]

This could only come from the imagination of someone who believes that Yahweh is

[Scholar 2]

the creator of heaven and earth and is the king of all creation. Yeah.

[Scholar 1]

This is the Minority Report.

[John]

But it's also kind of an alternate universe.

[Scholar 2]

Yeah. Ooh. Yes.

[John]

Kind of imagination.

[Scholar 2]

Totally, totally. All right. Yeah. It's like a little parable, as it were.

[John]

Okay.

[Scholar 1]

This poem is assuming a political scenario

[Scholar 2]

that actually happens all the time in

[Scholar 1]

human history, but was very common in the ancient world, which is one empire after another. So now I'm dealing in the world,

[Scholar 2]

just the real world.

[Scholar 1]

The real world, which is you have an imperial ruler and there's a bunch

[Scholar 2]

of nations that rebel against that imperial ruler.

[John]

Yeah.

[Scholar 1]

And now we're taking that scenario and we're putting an analogy to, like, a cosmic, upside down view of reality coming

[Scholar 2]

from a Yahweh believer poet in Jerusalem

[Scholar 1]

who says Yahweh is the ultimate ruler

[Scholar 2]

of heaven and earth.

[John]

Yeah.

[Scholar 1]

And all of these kings down here on the land who were spreading violence

[Scholar 2]

and thinking that their gods are in fact the rebels. They're the rebels in alliance with each other.

[John]

So this is a creative twist on perceived reality.

[Scholar 2]

Totally. Yeah.

[John]

Because reality is.

[Scholar 1]

What else is the Bible except that?

[Scholar 2]

Okay, yeah, yeah.

[Scholar 1]

We're taking what actual allied kings would say when they're trying to rebel against Assyria.

[John]

Okay.

[Scholar 1]

And we're putting those words creatively in the mouths of imagined kings who don't even acknowledge Yahweh. They would never say, let's throw off Yahweh's bonds and cords.

[John]

No, they're like Pharaoh, like Yahweh, who.

[Scholar 1]

Exactly.

[Scholar 2]

Actually. Right, right. Yeah.

[Scholar 1]

This is a picture of, like, Pharaoh

[Scholar 2]

in the opening of Exodus.

[Scholar 1]

Who is Yahweh?

[Scholar 2]

I don't acknowledge him.

[Scholar 1]

Assyrian kings never for once imagined that

[Scholar 2]

Yahweh was their lord.

[Scholar 1]

In fact, go read the king of assyria's speech in 1 Kings 18:20 when

[Scholar 2]

he's about to take Jerusalem.

[Scholar 1]

He laughs at Yahweh. He's just like, you think Yahweh, your

[Scholar 2]

little regional deity is going to protect you?

[Scholar 1]

He's like, where are the gods of

[Scholar 2]

Sephiroth and all these other cities? I took over.

[Scholar 1]

So, yeah, this is notes from the

[Scholar 2]

underground, Notes from there.

[John]

This is a minority report of this enslaved, beaten down group of people saying, you, you know, if they could really see how reality actually exists, Yahweh's really in charge. And are they saying there's gonna be a day where this is gonna be a reality?

[Scholar 1]

100%.

[Scholar 2]

We gotta keep reading the poem. Okay, let's keep reading.

[John]

Let's keep reading.

[Scholar 1]

So all this opening Sansa does is paint the crisis. But I feel like it's good to get clarity. Cause the rest of the poem is gonna be a response to this crisis.

[John]

Crisis meaning.

[Scholar 1]

Crisis is Yahweh is the real creator

[John]

and ruler, and all the kings don't want him to be.

[Scholar 1]

And the kings of the earth are

[Scholar 2]

raging against Yahweh's rule and his anointed one in active rebellion.

[Scholar 1]

And how do I know this? Man?

[Scholar 2]

Look at the world. It's just one empire after another, spreading violence. Who's going to deal with this?

[Scholar 1]

Is this how it is? Does might make right?

[Scholar 2]

Actually, what's Yahweh going to do? That's the crisis.

[John]

Okay, so if you went to any, like, neighboring king and told him, hey, you know what? As you go and rape and pillage and destroy, what you're trying to do is tear off the bonds of the real cosmic king.

[Scholar 2]

Yeah.

[Scholar 1]

In that very act, you are tearing

[Scholar 2]

off the bonds of your real king.

[John]

And they would say, what are you talking about?

[Scholar 2]

Yeah, that's not my master. Yahweh's not my master.

[John]

Okay, so I think what this poem is saying, Yahweh actually is in charge, even though it doesn't look like it. And every time it looks like the king is winning and is in charge, he's really just ripping off the bonds of the one who truly is in charge.

[Scholar 2]

Yeah, yeah.

[Scholar 1]

And so that's a crisis. The crisis is that the kings are

[John]

won't acknowledge who's really Jesus won't acknowledge

[Scholar 1]

who's really their master.

[Scholar 2]

And the world is a mess because of that rebellion. Okay. Yep.

[Scholar 1]

That's the opening scene right here.

[Scholar 2]

Yep.

[Scholar 1]

So what's Yahweh going to do? Is Yahweh biting his fingernails?

[Scholar 2]

Is he stressed out? How's he going to bring order to the chaos?

[Scholar 1]

What's God's response?

[Scholar 2]

Next stanza, verses four through six.

[Scholar 1]

The one sitting in the skies, he laughs. And the master, that is the Adonai,

[Scholar 2]

the real master, he mocks them.

[Scholar 1]

So sitting, it's just the word for sit down. But when a king is sitting, you

[Scholar 2]

know, in this palace. He's sitting on a throne.

[Scholar 1]

So the one enthroned in the skies.

[Scholar 2]

Okay.

[Scholar 1]

So remember, these were the kings of the land. Kings of the land are taking their stand together. But then there's the king in the skies.

[Scholar 2]

And he is not worried. He's not actually threatened. He actually thinks it's cute. Well, he doesn't think it's cute. He thinks that it's silly.

[John]

He laughs.

[Scholar 2]

He laughs and he mocks them.

[John]

Yeah.

[Scholar 1]

Really?

[Scholar 2]

Really? You really think you're in charge down there?

[John]

They are doing some damage.

[Scholar 2]

They're doing a lot of damage.

[Scholar 1]

Yep.

[John]

But to actually think you're in charge is such a warping of what's really going on.

[Scholar 2]

Yes, totally.

[Scholar 1]

Yeah.

[John]

And they're all gonna die.

[Scholar 2]

Yeah.

[John]

And the one enthroned in the skies is watching them rage, thinking they're in charge, until one day they expire.

[Scholar 2]

Yeah.

[Scholar 1]

So I think the intensity in the picture of Yahweh that you're noticing here is that Yahweh is depicted here as an imperial overlord, who's the real master of the imperial overlord who think that they're the master. So the description of Yahweh's laughter and mocking and his anger is actually borrowing from the world of language and rhetoric about ancient.

[John]

That's how the ancient kings act.

[Scholar 2]

Yep.

[Scholar 1]

And so this is a way of saying what these ancient imperial kings of Assyria and Babylon, the way they are, how they have acted and what they've done to others will be done to them. The one who digs the pit will fall into it.

[Scholar 2]

It's a measure for measure, justice response of Yahweh.

[Scholar 1]

So they laughed at the N. Right.

[Scholar 2]

King Babylon laughs at any resistance that anyone might throw his way, and Yahweh will do the same to him.

[Scholar 1]

That's a part of why this poem

[Scholar 2]

is depicting Yahweh in these ways that

[Scholar 1]

seem uncharacteristic to us as Christians.

[John]

Yeah. I would imagine this poem could have been written. Yahweh looks down at them and just feels deep, deep sorrow.

[Scholar 2]

Yeah.

[John]

Deep sadness and just a desire for them to not destroy themselves.

[Scholar 1]

Totally.

[Scholar 2]

Yeah, totally.

[Scholar 1]

Yep.

[Scholar 2]

I'm with you.

[Scholar 1]

And so this is the wonderful example of how the Hebrew Bible is a

[Scholar 2]

composite mosaic, quilt, or tapestry and the

[Scholar 1]

meaning of any one little tile in

[Scholar 2]

the mosaic or any one, you know, little section, collection of threads, woven section in the tapestry.

[Scholar 1]

The meaning that it has is in light of the whole, but also when the whole has the meaning it has

[Scholar 2]

when you look at all the individual tiles.

[John]

So you're saying in this tile, you've got a picture of the raging kings who are mocking and laughing and with their cynicism and their pride are just like, I could do what I want.

[Scholar 1]

Yeah.

[John]

And this poet is saying, you know, if they just really could see what was going on. They think they're mocking and laughing. Like what they're doing is making a mockery of themselves.

[Scholar 2]

Yeah, that's right.

[John]

And the one who's really in charge is, like, laughing.

[Scholar 1]

Laughing at them.

[Scholar 2]

At them. Yeah, totally.

[Scholar 1]

This is just within Psalm 2. Psalm 2 is in the same Christian Bible as Romans 5, which is, God

[Scholar 2]

demonstrated his own love for us in

[Scholar 1]

this while we were moral failures, sinners, God's enemies.

[Scholar 2]

He gave his only begotten son to die for our sins.

[Scholar 1]

That is also a portrait of God. And when I'm reading the whole Bible and putting Psalm 2 and Romans 5 together, I've got to make those talk

[Scholar 2]

to each other now. But that's not the stage of what we're doing.

[Scholar 1]

And maybe it's artificial that I'm saying,

[Scholar 2]

let's hold that off for a second.

[Scholar 1]

But whenever I'm in one literary unit or poem in the Bible, I kind

[Scholar 2]

of like to go in steps as a reading process.

[Scholar 1]

First, just live in the world of this little poem. And then when I'm done making sense

[Scholar 2]

of that little mosaic tile by itself,

[Scholar 1]

step out and say, now let me

[Scholar 2]

read it in light of other parts of the Bible.

[Scholar 1]

And what I walk away with is like, whoa.

[Scholar 2]

Yahweh's serious about. He takes seriously leaders who do harm to others, who leave a destructive trail behind them as they exercise their authority.

[John]

That angers him.

[Scholar 2]

Yes.

[Scholar 1]

And anger in the sense of.

[Scholar 2]

Because he loves his creation. And he will have an intense emotional display of.

[Scholar 1]

About leaders who use the power God's

[Scholar 2]

given them to do as much harm or more harm than good. Yep. That's the picture here. Okay.

[Scholar 1]

And that's an important picture of God in the Bible.

[Scholar 2]

God is not apathetic to what leaders do in our world.

[John]

Yeah.

[Scholar 2]

And that matters to me as a Christian.

[John]

It is good to remember this is talking about the kings.

[Scholar 2]

The kings.

[John]

These are the ones who are equating themselves to God and doing just enormous, enormous damage.

[Scholar 2]

Yeah, you got it.

[Scholar 1]

So God laughs and mocks at them. Verse 5. He speaks to them in his anger.

[Scholar 2]

Even in hot anger, he'll terrify them.

[John]

You think you're terrifying the nations, you're gonna be terrified.

[Scholar 2]

Yep.

[Scholar 1]

And then we get a quote.

[Scholar 2]

Well, what Is it that God says to these violent rebel kings, as for

[Scholar 1]

me, I have anointed my king on

[Scholar 2]

Zion, my holy mountain?

[Scholar 1]

So God's response first is that he's

[Scholar 2]

not threatened, he's enthroned in the skies.

[Scholar 1]

And then he has something to say

[Scholar 2]

to the kings, which is, I have installed my king and I have a king on the land.

[Scholar 1]

So this stanza actually is arranged in a chiasm shape because he's enthroned in the skies.

[Scholar 2]

That's the first line.

[Scholar 1]

But the last line of verse six

[Scholar 2]

is Zion, my holy mountain, which is

[Scholar 1]

a heaven meets earth place.

[Scholar 2]

This is like Jerusalem as a sacred mountain. And Yahweh is the master of everyone. But God's role as master is being delegated to an earthly representative, which is the anointed king. And in the center you have Yahweh's just anger at the violent kings. Okay, so that's the second stanza. That's Yahweh's response to this situation.

[John]

I'm not threatened and I have my own king. Okay.

[Scholar 2]

Yep.

[Scholar 1]

Which means if Yahweh is their master,

[Scholar 2]

then this anointed king is their master too.

[John]

But let us remember, this was written in a time where Zion, Jerusalem was a bit player. Yeah.

[Scholar 1]

Bit meaning a minor petty kingdom on

[Scholar 2]

the political scene of the ancient Near East. Yeah.

[Scholar 1]

So this is a unique take on reality that no other king in the

[Scholar 2]

ancient world would have.

[John]

This is the little scrawny kid on the playground yelling, I rule this playground.

[Scholar 2]

Joseph having dreams.

[Scholar 1]

The younger brother having dreams that he's

[Scholar 2]

actually like the ruler of the whole family and of the world, and his brothers that are older than him, all get angry and want to kill him.

[John]

This is a group of beaten down

[Scholar 2]

people saying, God made us a promise

[Scholar 1]

that the savior of the human family,

[John]

it's coming through us, is going to

[Scholar 2]

come from our lineage, from David's lineage,

[Scholar 1]

even from the ancient.

[Scholar 2]

Yeah. Royal lineage of our family.

[John]

That's who Yahweh is going to anoint as the ruler over all these kings.

[Scholar 1]

And David's own story was just a

[Scholar 2]

little blip of a moment that looked like the ultimate future reality of when the king, future king, comes from the line of David.

[John]

This doesn't say, I will anoint my king. I have anointed.

[Scholar 1]

Yeah.

[Scholar 2]

It's speaking of that future scenario as if it is. Yeah, it's happened. Yeah.

[Scholar 1]

And that's.

[Scholar 2]

We're in a little poetic dream world here.

[Scholar 1]

All right, so notice in these two

[Scholar 2]

stanzas, they are parallel to each other.

[Scholar 1]

So you have the nations raging.

[Scholar 2]

Verse 1. They take their stand against Yahweh and his anointed one.

[Scholar 1]

And then a little quote in verse three.

[Scholar 2]

Let us tear off their bonds. Right. Let us cast off our cords. Second stanza.

[Scholar 1]

Here's God's response to the raging.

[Scholar 2]

He laughs.

[Scholar 1]

They are angry.

[Scholar 2]

Raging. He's laughing.

[Scholar 1]

The kings of the land take their stand together like they're in charge.

[Scholar 2]

Yahweh will speak to them in his anger.

[Scholar 1]

The nations had a little speech.

[Scholar 2]

Let's tear off their bonds. Yahweh has a little speech in verse six. Here's my response. I've already installed your ruler on Earth.

[Scholar 1]

So the two stanzas are all set

[Scholar 2]

in parallelism to each other. Stanza number three. How we doing?

[John]

Great.

[Scholar 1]

Verses seven through nine, all of a

[Scholar 2]

sudden, a me starts talking.

[Scholar 1]

An unidentified me.

[Scholar 2]

Hmm. Hey, everybody, I'm going to tell you a decree that Yahweh made to me. It's the king installed on Zion who's talking to us.

[Scholar 1]

But it's unmarked.

[Scholar 2]

It doesn't say anything.

[John]

And then the anointed one says, no,

[Scholar 2]

you're just supposed to put it together. This is a great example of meditation literature. You're just supposed to put it together.

[John]

Yeah.

[Scholar 2]

So the king starts talking to us.

[Scholar 1]

And the king says, hey, you guys,

[Scholar 2]

you should know a decree. So this is a chok, this word decree.

[Scholar 1]

It's literally the word, like, to scratch

[Scholar 2]

or inscribe on stone. Okay, so think.

[Scholar 1]

An official inscription on the palace that Yahweh said about me.

[Scholar 2]

The king ruling in the palace. What is the decree that Yahweh made about me?

[Scholar 1]

He said to me, you are my

[Scholar 2]

son, and I today have given birth to you.

[John]

Okay, so this is the inscription on perhaps his palace. Or this maybe on the throne.

[Scholar 2]

On the base of his throne.

[John]

You walk into his throne room and you see this anointed one, and it says, this is my son.

[Scholar 1]

Yeah, this is my son.

[John]

Today I have birthed you.

[Scholar 1]

Today I have birthed you. Ask of me.

[Scholar 2]

God says to my son, and I will give you the nations as your inheritance. And your possession. Will be the ends of the land.

[Scholar 1]

You will break them.

[Scholar 2]

That is the nations. Remember?

[Scholar 1]

Why do the nations rage?

[Scholar 2]

It's the opening line. Yep. The king, who is God's declared to be God's son, will get the nations as his inheritance. And he's going to break those nations

[Scholar 1]

with a rod of iron.

[Scholar 2]

And like the vessel of a potter, you will shatter them. That's the decree.

[John]

Okay. There's a lot there.

[Scholar 1]

There's a lot there. So once again, we're firmly within the

[Scholar 2]

imaginative world of intense imperial throne rhetoric.

[Scholar 1]

So Yahweh is the real imperial overlord

[Scholar 2]

in the skies, and he has installed a delegated earthly overlord who is the son of God. And today I have birthed you the son of God. The son of God? Yeah.

[John]

You are my son. I have birthed you. This is Yahweh speaking.

[Scholar 1]

That's right. Now, the very fact that it's like today I'm giving birth to you,

[Scholar 2]

but

[Scholar 1]

I'm talking to someone that already is born.

[Scholar 2]

Is born.

[Scholar 1]

Yeah. So on the very first level of

[Scholar 2]

meaning, this is ancient Near Eastern enthronement rhetoric where kings would identify themselves as a son of God, that is an earthly representative of heaven.

[John]

And when they're coronated.

[Scholar 2]

Yes.

[John]

When they were like established as king.

[Scholar 2]

Yes.

[Scholar 1]

This coronation there would be this moment

[John]

of saying, you're being birthed as the son of God.

[Scholar 1]

That's right. So you can track the first occurrences

[Scholar 2]

of son of God or divine birthing of a king occurs in ancient Egyptian literature and then ancient Mesopotamian literature.

[Scholar 1]

But the point is, it's a well

[Scholar 2]

worn tradition in the ancient world that the biblical poet is adopting.

[Scholar 1]

And so as of this day, this

[Scholar 2]

king is now the divine son, an image of God on earth, as it were. And that son is going to get the nations as his inheritance.

[Scholar 1]

Oh, but the nations, what does that

[John]

mean, to get the nations as your inheritance?

[Scholar 1]

Ah, I'm the ruler of all the nations.

[Scholar 2]

God is. And you, my son, this is your future inheritance.

[John]

You are going to be the true empire king.

[Scholar 2]

Yeah. You're the true lord of all these

[John]

other kings are trying to like take over as much territory as possible and essentially inherit the land for themselves. And Yahweh is saying, no, no, no, no, I own everything.

[Scholar 2]

Yes.

[John]

And I'm going to give everything over to this one king.

[Scholar 1]

Yep, that's it. And then, well, I guess whatever nations

[Scholar 2]

are raging and violently rebelling against your

[Scholar 1]

rule, then you'll take your rod and then with that.

[John]

This is like the scepter.

[Scholar 2]

Yeah, you'll take your scepter. That's like the official, you know, ruling scepter. But you know, most ancient scepters were like ornamental versions of like an actual battle mace.

[John]

Yeah.

[Scholar 2]

Huge mace that you smash your enemies with. And so that's the image here. You're breaking the rebel kings.

[John]

Shatter.

[Scholar 2]

Shatter them. Yeah, Crushing some snakeheads. Hmm.

[John]

Yeah. Let's remember these are pretty evil.

[Scholar 1]

Yeah. I mean, again, this poem is depicting Yahweh like An ancient imperial ruler in

[Scholar 2]

Yahweh's response to ancient imperial rulers.

[Scholar 1]

And I guess maybe it's just. It's also.

[Scholar 2]

There's a realism here that people with a lot of royal or imperial power tend to pay attention only to people. People who are bigger version of themselves.

[John]

Yeah.

[Scholar 2]

And so the poem is depicting Yahweh as, like, the biggest imperial ruler of all.

[Scholar 1]

But he's not responding this way to,

[Scholar 2]

like, your average Joe trying to, like, farm his fields. Yeah.

[Scholar 1]

You know, and this is how Yahweh

[Scholar 2]

responds to Pharaoh and to the ancient imperial kings.

[John]

To Nimrod.

[Scholar 2]

Yeah, that's right. Yeah.

[Scholar 1]

So this is the decree about the king. Okay, so scene close, final stanza, verse 10. And following, the poet now speaks up again. So we've shifted out of the sun speech.

[Scholar 2]

And here's what the poet says.

[Scholar 1]

Okay. Now, kings, you better show some discernment. And all you judges of the land, you better take warning from Yahweh's response

[Scholar 2]

to you and from the decree that Yahweh made about his king. Be warned and show discernment. Kings and judges.

[Scholar 1]

Most English translations, actually.

[Scholar 2]

And now, O kings, be wise and be warned, O judges of land.

[Scholar 1]

So now the poet is addressing the kings.

[Scholar 2]

Yeah.

[Scholar 1]

Verse 11. Serve Yahweh.

[Scholar 2]

Yahweh is your real authority.

[Scholar 1]

So serve Yahweh with fear

[Scholar 2]

and rejoice

[Scholar 1]

with trembling, which is such a weird combination of emotions. So serving Yahweh with fear is set

[Scholar 2]

in parallelism to rejoicing with trembling.

[Scholar 1]

So serving and rejoicing are set in

[Scholar 2]

parallelism to each other, which is surely a little riddle. Let's say I want to learn guitar and I start going to lessons to my teacher.

[Scholar 1]

When I acknowledge my guitar teacher as

[Scholar 2]

my authority and my guide in teaching

[Scholar 1]

me guitar, what I find in that

[Scholar 2]

type of authority relationship is that acknowledging their authority actually is my path to freedom and enjoyment of my guitar.

[Scholar 1]

So in that way, service to them

[Scholar 2]

is my joy or brings joy to me. That's, I think, the riddle being unpacked here. Yeah.

[John]

But the rejoice really does stand out.

[Scholar 2]

It does.

[John]

Because everything else is like fear and trembling tremble. And then totally. And by the way. Yeah. Have some fun.

[Scholar 1]

In my mind, it's the little record

[Scholar 2]

scratch in the song so far.

[John]

Yeah.

[Scholar 1]

Because it looked like basically, you know, yahweh's your master.

[Scholar 2]

You're in bondage to him. You better pay him your homage.

[Scholar 1]

And verse 11 comes and just like, record scratch.

[Scholar 2]

Okay.

[Scholar 1]

It's almost like the. Serve Yahweh and rejoice is the poet's

[Scholar 2]

way of winking at you and linking

[Scholar 1]

up to the bigger, more robust portrait

[Scholar 2]

of God's character in the rest of the Hebrew Bible, which is, listen, when

[Scholar 1]

you serve Yahweh, what you find is that he's not trying to extract value

[Scholar 2]

from you at your expense.

[John]

You're going to find actual joy.

[Scholar 2]

What you'll find is that service to the real ruler of heaven and earth is the key to the fulfillment of your purpose and joy as a human.

[John]

Even you warrior kings can experience that.

[Scholar 1]

Yeah, because having authority over the land is not bad.

[Scholar 2]

It's actually what all humanity is made for. Genesis 1.

[John]

You're just doing it wrong.

[Scholar 2]

You're doing it in a really destructive way based on distorted desire and folly. But man, if you were to learn

[Scholar 1]

real discernment and serve Yahweh, the fear of Yahweh is the beginning of wisdom.

[Scholar 2]

Verse 11 is kind of echoing that theme from Proverbs. Then what you'd see is that service to Yahweh is actually the path to joy.

[Scholar 1]

Now, it's just a little minor note

[Scholar 2]

here in this poem.

[Scholar 1]

Yeah, but it's a little.

[Scholar 2]

Is. What do you say?

[Scholar 1]

It's the canary in the coal mine reminding you, hey. Dear Reader, Psalm 2 is only one

[Scholar 2]

little tile in a bigger mosaic.

[Scholar 1]

So that's verse 11, verse 12.

[Scholar 2]

Here's the end. Kiss the sun, lest he become angry, and you perish in the path or the way, for his anger will burn hot in an instant. How good is life for those who take refuge in him?

[Scholar 1]

Verse 12 begins with a little scene of, as it were, approaching the throne

[Scholar 2]

of a king, and you kind of kiss their ring.

[John]

Okay, you're walking into the throne of this king. This is the anointed king of the true ruler, creator of the cosmos. On his throne is inscribed, this is my son.

[Scholar 2]

Yeah, totally.

[John]

And the nations are an inheritance. And he will just shatter all those who get in his way. As you go into that throne room show.

[Scholar 2]

Be wise, O Kings.

[Scholar 1]

King of Assyria, King of Babylon.

[John]

Yeah.

[Scholar 1]

As you walk up to your real

[Scholar 2]

authority, show wisdom and honor the sun that God has established. Now, what is so fascinating is that the word sun here is not the Hebrew word for sun. It's the Aramaic word for son.

[John]

Here in verse 12.

[Scholar 2]

Verse 12. Yep. Yeah.

[Scholar 1]

Up in verse 7, 7 it was

[Scholar 2]

the Hebrew word ben, which is sun. Here in verse 12, it's the Aramaic word bar.

[John]

What does that mean?

[Scholar 2]

Well, I'll give you the punchline, which,

[Scholar 1]

you know, is highly debated, but I'M persuaded that we've shifted to the Aramaic

[Scholar 2]

word to echo the Son of Man vision from Daniel chapter seven, which is written in Aramaic. It's the bar on the Shah, the son of humanity. Okay.

[Scholar 1]

Who in that poem is exalted up

[Scholar 2]

into the skies and is installed to rule alongside God over the beastly, violent nations of the earth.

[Scholar 1]

So what's so brilliant is this poet

[Scholar 2]

literally switches languages in the last line

[Scholar 1]

of the poem as a hyperlink to

[John]

Daniel chapter seven, Daniel seven, actually, as a context for this poem. Makes it more palatable.

[Scholar 2]

Sure.

[John]

When you're thinking of the beastly mutant kings rising up out of the sea, just. And you're like, yeah, I need a king who can just crush themselves. Exactly.

[Scholar 2]

Right.

[Scholar 1]

That's what the first stanza of the

[Scholar 2]

poem is supposed to make us feel.

[John]

Okay.

[Scholar 2]

Yeah, yeah, yeah. That's it.

[John]

The dragon slayer.

[Scholar 1]

That's right. So what's so crazy is that the same anointed Messianic son of God, how I respond to that king leads me down two opposite paths. One is that I'll be lost on the path. The word perish in the way is exactly the same phrase from Psalm 1,

[Scholar 2]

end of Psalm 1, which means your

[Scholar 1]

path leads you into nothingness.

[Scholar 2]

Lost on the path.

[Scholar 1]

Or it could be that the sun

[Scholar 2]

is my refuge and the way to the good life.

[John]

Okay. Like, there's a way to live in which you perish, but there's a way to live and find true life.

[Scholar 2]

Yeah.

[John]

And that's refuge in the sun.

[Scholar 2]

Yeah.

[John]

Now in here, though, is. It feels like a hot temper.

[Scholar 2]

Oh.

[Scholar 1]

Because the sun's.

[Scholar 2]

Yeah, yeah.

[John]

Sun is angry.

[Scholar 2]

Sun's. Yeah, well, yep, that's right.

[John]

And in a moment.

[Scholar 2]

Yeah.

[Scholar 1]

And it's the same words that were

[Scholar 2]

used up early in the poem of the divine heavenly king's anger.

[John]

This is like, stop messing around. Like, this son has lost his patience with you.

[Scholar 2]

Yeah.

[John]

Is what this feels like.

[Scholar 2]

Yeah, yeah.

[Scholar 1]

You can reach a point where you

[Scholar 2]

will be handed over by God's earthly delegated Sun King to your own self. Ruin and destruction perishing in the path.

[John]

Yeah, I get that. And the depiction we often reflect on is that God is patient, you know, slow to anger. Slow to anger.

[Scholar 2]

That's right.

[John]

Abounding in love here in this world.

[Tim Mackey]

He's. This is it. This is the.

[John]

Like, no more warnings, Kings.

[Scholar 2]

Yeah, that's right.

[John]

Like, I've reached my wit's end. Like, this is the final moment. Like, you gotta make a call right now.

[Scholar 2]

Yeah, that's right.

[John]

Because, like, if you don't it's done. Game over.

[Scholar 2]

That's right.

[Scholar 1]

So let's back up. And with these four poetic lines in

[Scholar 2]

this poem about divine anger, one the heavenly kings and then one the earthly messianic son.

[Scholar 1]

So this poem is a note from the underground. So if I have lived for generations

[Scholar 2]

as part of a subjugated people on

[Scholar 1]

my ancestral lands, one imperial regime after another, each one of those regime changes

[Scholar 2]

is violent, bloody, results in a whole bunch more of my relatives dying. Taxes are getting worse every year. A poem that tells me that God

[Scholar 1]

and God's messianic representative has a short temper.

[Scholar 2]

For leaders like that, that's good news to me. That brings me hope.

[John]

I don't want patience for these guys.

[Scholar 1]

I don't want God to sit around

[Scholar 2]

doing nothing about kings and rulers like that. I want God to act. I want God to do something.

[Scholar 1]

And I wonder if maybe our discomfort,

[Scholar 2]

you know, with this depiction has as much to do just with our social location that I've never lived under conditions like that, but I don't have to go far or far back in time to imagine leaders like this.

[Scholar 1]

And I think that's just super important.

[Scholar 2]

This is really important. Part of the portrait of God in the Bible is that God's anger is about his passionate love for creation and God's response of justice, and that leaders need to take that seriously. That's the vibe of this poem. Yeah, yeah.

[John]

Because Psalm 2 wasn't written to comfort the kings.

[Scholar 1]

No, exactly. Or to like, those are benefiting from

[Scholar 2]

the rule of these kings.

[John]

Yeah, it's for the people who are being destroyed by them saying, you know what? He always had enough. He hears us.

[Scholar 2]

Yeah. That's the picture of Psalm 2.

[Scholar 1]

Now, is that all that Psalm 2 means?

[John]

No,

[Scholar 1]

that's like what I would just call the first layer of meaning. We just tried to do a little imaginative experiment of thinking back to an

[Scholar 2]

ancient Israelite poet living somewhere in the Kingdom period, or maybe the exile who crafted or shaped this poem by itself.

[Scholar 1]

However, this poem does not appear by

[Scholar 2]

itself in the Hebrew Bible.

[Scholar 1]

It appears right alongside Psalm 1 and

[Scholar 2]

in fact has all these important hyperlinks and connections to Psalm 1 and Psalm

[Scholar 1]

1 and 2 together are the introduction

[Scholar 2]

to the Psalm scroll.

[Scholar 1]

And they stand right on the seam

[Scholar 2]

of the pivot of the design of the whole Hebrew Bible, the Tanakh.

[John]

Say it again. The psalm scroll is on the seam.

[Scholar 1]

The psalm scroll itself is page one of a major kind of division within

[Scholar 2]

the Hebrew Bible itself. The Torah, the prophets and the writings.

[John]

So Psalm 1 and 2 are an intro to a whole collection called the Writings. When you say it's at the seam, it's connecting all the prophetic books, so

[Scholar 1]

called the writings, and it's connecting all of the Torah and the prophetic books

[Scholar 2]

to the Psalm scroll and to the writings.

[Scholar 1]

So what is the meaning of Psalm 2? When I back out and see how

[Scholar 2]

it fits into the larger mosaic of the whole Hebrew Bible and then of the whole Christian Bible alongside the New

[Scholar 1]

Testament, that is all a part of

[Scholar 2]

Psalm 2's meaning as well. And that's worth a whole other conversation. So let's pause for the moment and meditate just on Psalm 2 as a little imaginative world unto itself. And there's a lot to process.

[Scholar 1]

Yeah, a lot. But it's not the final word.

[Scholar 2]

There's more nuance in this poem when we view it in these larger contexts.

[Scholar 1]

So should we do that next?

[John]

Deal.

[Scholar 2]

Okay.

[Tim Mackey]

Thanks for listening to Bibleproject podcast. Next week we'll look at Psalm 1 and Psalm 2:2 and read them together. We'll see how these two poems are coordinated like mirrors to each other, and then we'll zoom out and see how they act as an introduction to the entire Psalm scroll and how they connect to the entire Hebrew Bible.

[Scholar 1]

The art of learning how to meditate on Scripture means learning how to appreciate every individual little paragraph or poem or story unto itself, but then also backing

[Scholar 2]

up and saying it was put alongside

[Scholar 1]

the thing before it and the thing

[Scholar 2]

after it on purpose.

[Tim Mackey]

Bibleproject is a crowdfunded nonprofit and we exist to help people experience the Bible as a unified story that leads to the sun. Everything that we create is free because of the generous support of thousands of people just like you. Thank you so much for being a

[John]

part of this with us.

[No Big Deal]

Hello, my name is no Big Deal and I'm from Murfreesboro, Tennessee.

[Casper]

Hi, my name is Casper and I am from Portland. I first heard about BibleProject from my parents.

[No Big Deal]

I first heard about BibleProject through the Animated Overview Series. I use BibleProject for understanding deeper concepts of the Bible.

[Casper]

I use BibleProject for learning about the Bible.

[No Big Deal]

My favorite thing about BibleProject is how they merge creativity and scholarship to help people understand Jesus better.

[Casper]

My favorite thing about bibleproject is with dogs in the office. We believe that the Bible is a unified story that leads to Jesus.

[No Big Deal]

Bibleproject is a nonprofit funded by people like me. Find free videos, articles, podcasts, classes, and more on the Bibleproject app and at

[Casper]

Bibleproject.com

[Jodi]

hi, my name is Jodi and I've been working at bibleproject for five years. I'm a part of the Patron Care team, and what our team gets to do is thank and serve those who have decided to join our patron community, whether that's through a financial gift, our prayer newsletter, our weekly volunteers, or even those that pop in the studio to visit. Here in Portland, I get to hear from people from all over the world, from different walks of life, who are studying and experience the Bible as a unified story that leads to Jesus. And I learn something every day as I come into work. There is a whole team of us that make the podcast happen every week. For a full list of everyone involved in this episode, check out the show credits wherever you stream the podcast and on our app. Thanks again for listening and being a part of this with us.

[Scholar 2]

It.