Is Jesus the Messianic Davidide of Psalm 2?

By Jeff S. Kennedy, Ph.D. D.Min.

Who Is the Son in Psalm 2?

The New Testament repeatedly turns to Psalm 2 as a prophecy of Jesus Christ, the Son of David. The Psalm is striking in how it expands God’s promise of land to David into a global inheritance and narrows the promise of lineage to one definite Son. To grasp how it points to Jesus, we first need to hear the psalmist’s own voice in context.

A Song of Torah and Kingship

The book of Psalms (tehilîm) opens the third section of the Hebrew Bible (kethubîm). Psalm 1 reads like wisdom literature; Psalm 2 reads like prophecy.[1] Different authors likely composed them, yet they work together as a two-part introduction to the whole Psalter.[2] Psalm 1 opens the door through meditation on God’s Word; Psalm 2 invites the reader to look up at the throne of God. Together they teach us that the blessed life is rooted in Torah obedience and ruled by a sovereign King.

Psalm 1 calls the righteous to “meditate” (hagah) on God’s law day and night (1:2). Psalm 2 uses the same verb to describe the nations who “plot” (hagah) rebellion against God (2:1). The righteous delight in the Word that gives life; the nations brood over ways to throw off divine authority. Psalm 1 begins with blessing: “Blessed is the man who walks not in the counsel of the wicked” (1:1). Psalm 2 ends with the same word: “Blessed are all who take refuge in the Son” (2:12). The two psalms form a literary doorway: those who live by the Word will be blessed; those who reject it will not be happy.[3]

The Nations Rage (2:1–3)

The psalm opens with a question that sounds as current as today’s headlines: “Why do the nations rage, and the peoples plot in vain?” (2:1). The Hebrew lāmah rāgəshu suggests violent commotion—nations in uproar, murmuring against their Maker.[9] “The kings of the earth set themselves, and the rulers take counsel together, against the LORD and against his Anointed, saying, ‘Let us burst their bonds apart and cast away their cords from us’” (2:2–3).

In other words, the powerful of the earth view God’s authority as chains to be broken. They will not be ruled. They want freedom without holiness, autonomy without accountability. The image is that of oxen throwing off a yoke, snorting in rebellion.[10] But their defiance is absurd. To fight against Yahweh is to declare war on reality itself. Their cause is doomed from the start.

God Laughs from Heaven (2:4–6)

The scene shifts from earth’s chaos to heaven’s calm. “He who sits in the heavens laughs; the Lord holds them in derision” (2:4). God’s laughter isn’t playful—it’s the laughter of holy irony. The Sovereign Lord, yoseb ba’shamayim, “enthroned in heaven,” hears their conspiracies and laughs at the futility.[17] He then speaks “in his wrath, and terrifies them in his fury” (2:5). The mighty are frightened because the true King is speaking.

God’s answer to human rebellion is not panic but appointment: “As for me, I have set my King on Zion, my holy hill” (2:6). Heaven’s throne has an earthly counterpart. God installs his chosen ruler—his meshiach, his anointed one—on Zion. The warlords of earth may plot their revolutions, but God’s plan is already in motion. The laughter of God becomes the terror of the nations.

The Decree of the Son (2:7–9)

The newly crowned king now speaks: “I will tell of the decree: The LORD said to me, ‘You are my Son; today I have begotten you’” (2:7). This is not a statement of birth but of enthronement—royal adoption language used at coronation.[26] The king becomes God’s “son” in the sense of divine representative. In ancient Near Eastern culture, kings were often called sons of the gods, but here the true King receives this title from Yahweh Himself.

“Ask of me,” says God, “and I will make the nations your heritage, and the ends of the earth your possession” (2:8). This is no small inheritance. David was promised rest from enemies and a secure land (2 Sam 7:10–11), but this Son inherits the nations. His kingdom stretches “to the ends of the earth.”[34] The scope is no longer tribal or regional—it is global and eternal.

Then comes the warning: “You shall break them with a rod of iron and dash them in pieces like a potter’s vessel” (2:9). The Hebrew may also mean “rule” them with an iron rod, suggesting a shepherd’s staff as much as a weapon.[41] The nations can either be ruled or shattered, shepherded or broken. The Son will bring peace, but only through judgment. Those who resist will not be happy.

A Warning and an Invitation (2:10–12)

At this point the Psalm takes a surprising turn. After the thunder comes mercy. The rebellious rulers are invited to repent: “Now therefore, O kings, be wise; be warned, O rulers of the earth. Serve the LORD with fear, and rejoice with trembling” (2:10–11). Wisdom here means learning the fear of the Lord. To “serve” God (abad) is not slavery but worship—the same word used for Israel’s service at Sinai.[45] God invites the nations to trade their weapons for worship.

Then comes one of the most striking lines in all the Psalms: “Kiss the Son, lest he be angry, and you perish in the way, for his wrath is quickly kindled. Blessed are all who take refuge in him” (2:12). The kiss is an act of homage—like Samuel kissing Saul at his anointing (1 Sam 10:1). It is both surrender and affection. The warning is clear: refuse the Son and you perish; embrace Him and you find sanctuary. The psalm that began with rebellion ends with refuge. The same King who rules with an iron rod also opens His arms to bless those who come to Him.

The Son-King’s Identity

Psalm 2 trades heavily on Davidic imagery without naming David. The “Son” is typological, reaching both backward to David and forward to a future heir who will fulfill the promise completely. God told David, “I will raise up your offspring after you, your own flesh and blood, and I will establish his kingdom… I will be his father, and he will be my son” (2 Sam 7:12–14). David’s immediate sons fulfilled this in part, but not fully. They sinned, they died, their kingdoms fell. Psalm 2 envisions one Son who will not fail—a king whose inheritance is the world itself.[35]

The logic of the Psalm moves from land to earth, from dynasty to one everlasting King. That Son is more than a political ruler; He is the mediator of divine judgment and grace. Yahweh’s answer to the world’s rebellion is not a treaty but a person—His Son, enthroned in Zion.

The Broader Biblical Echo

Later psalms pick up this same theme. Psalm 89 calls the Davidic king God’s “firstborn, the highest of the kings of the earth” (89:27).[51] Psalm 72 foresees a ruler who “shall have dominion from sea to sea” (72:8), who “delivers the needy when he calls” (72:12). Psalm 110 pictures the Lord saying, “Sit at my right hand until I make your enemies your footstool” (110:1). These royal songs form a melody of hope that crescendos into the prophets.

Isaiah saw it clearly: “For to us a child is born, to us a son is given; and the government shall be upon his shoulder… Of the increase of his government and of peace there will be no end” (Isa 9:6–7). This Son sits “on the throne of David… with justice and righteousness from this time forth and forevermore.” Ezekiel likewise foresaw a future “David,” a shepherd-king who would feed God’s people and make a covenant of peace with them (Ezek 34:23–25).[60]

Each prophet looks back to Psalm 2 and forward to a day when God’s rule through His Son would embrace the nations.

Fulfillment in Christ

The New Testament writers saw Jesus as the fulfillment of this royal vision. At His baptism, the Father’s voice declared, “You are my beloved Son; with you I am well pleased” (Mark 1:11). The same decree echoes from Psalm 2: “You are my Son; today I have begotten you.” The apostles preached that Jesus was “raised up” as the promised Son, the true heir of David’s throne (Acts 13:32–33). In Revelation 2:27, Jesus quotes Psalm 2:9 about ruling the nations with an iron rod and applies it to Himself. The Psalm that once crowned Israel’s king now crowns the King of Kings.

Through Christ, the raging nations find refuge. The promise to David stretches to the ends of the earth. The Son who laughs at rebellion is also the Savior who offers peace.

During this Church Age, Psalm 2 is fulfilled as the revelation of a mystery—offering salvation to Gentiles through the blood of the Son shed for sins. But this Psalm offers an invitation to bow before the Son, lest He become angry and take out His wrath on the nations. While it’s salvific and mysterious aspects are fulfilled in this present offer of forgiveness to the nations, there will come a day when Christ returns in glory to engage, not in an evangelistic conquest, but in a martial conquest to subdue the international powers. On that day “Every eye will behold Him” and “Every knee will bow and every tongue confess that Jesus is Lord over all.”

Conclusion

Psalm 2 begins with chaos and ends with calm. The nations rage, but God reigns. The Son rules, and those who take refuge in Him are blessed. The Psalm’s message is as old as David and as fresh as the gospel: God has installed His King, and the only safe place in the universe is under His rule.

The invitation stands: “Serve the LORD with fear, and rejoice with trembling. Kiss the Son.” Those who refuse will not be happy. Those who come to Him will be blessed forever.

Notes

            [1] John Goldingay, Baker Commentary on the Old Testament: Psalms 1–41, ed. Tremper Longman III, vol. 1 (Grand Rapids, MI: Baker Academic, 2006), 94, referencing the Berakot 9b of the Babylonian Talmud.

            [2] William A. VanGemeren, Psalms in The Expositors Bible Commentary, Tremper Longman III & David E. Garland eds. (Grand Rapids, MI: Zondervan Academic, 2008), 38.

            [3] J. Clinton McCann, Jr. A Theological Introduction to the Book of Psalms: The Psalms as Torah (Nashville, TN: Abingdon Press, 1993), 41. That these two chapters comprise a literary introduction and that bless forms an inclusio is the majority opinion among Psalms scholars today.

            [4] These approaches are typical of pre-critical interpretations, which accept the Psalter in its final form as inherently eschatological and forward-looking.

            [5] Brevard S. Childs, Introduction to the Old Testament as Scripture (Philadelphia: Fortress, 1979), 509. Childs notes that during the last half of the 19th century, nearly all Psalms scholars rejected the traditional titles as authentic in an attempt to contrive a historical situation in the Maccabean period. It was also theorized that the traditional royal son psalms (Ps 2, 44, 72, 110) were sociological in function, not prophetic, 510. 

            [6] D.A. Carson, Jesus the Son of God: A Christological Title Often Overlooked, Sometimes Misunderstood, and Currently Disputed (Wheaton, IL: Crossway, 2012), 48-49.

            [7] Childs, Introduction, 517.

            [8] My last course in Phase II of this PhD program is the General Epistles where I will be taking up the Hebrews 1:4; 5:5; and Rev. 2:26–27 citations of Psalm 2, exploring a typological hermeneutic to justify NT authors and Jesus’s own use of it in those contexts.

            [9] Biblia Hebraica Stuttgartensia: SESB Version., electronic ed. (Stuttgart: German Bible Society, 2003), Ps 2:1. All Hebrew words hereafter from BH

            [10] Goldingay, Baker Commentary, 97.

            [11] Peter C. Craigie, Psalms 1–50, vol. 19, 2nd ed., Word Biblical Commentary (Nashville, TN: Nelson Reference & Electronic, 2004), 63. The Hebrew word and its Ugaritic counterpart both convey this nuance. Craigie points out that the military insurrectionist context of the first verses supports this interpretation and I agree.

            [12] Goldingay, Baker Commentary, 98.

            [13] Goldingay, Baker Commentary, 98–99.

            [14] Craigie, Psalms 1–50, 63. By “G” he is referencing the LXX, the Greek translation of the Masorah.

            [15] Ibid.

            [16] Goldingay, Baker Commentary, 99.

            [17] Psalm 14:2 and 53:2 depict Yahweh as “looking down from heaven” upon humankind who are “fools” for doubting his existence which has led to their moral corruption.

            [18] HALOT, s.v., 76. “in anger there is heavy breathing through the nose and a fire burns inside Dt 32:22, which is why the nose becomes the organ symbolic of anger.” Job doesn’t use the word per sé, but the imagery of an angry warhorse snorting at the sound of an impending battle is a spot-on depiction of the snorting anger of אַף.

            [19] Isa 6:1-6 does not use the word bahal but conceptually we note it is present by the terrifying and rapturous vision of God as the high and holy king and Isaiah’s response.

            [20] See “Shulgi,” the King of the Road,” lines 1–25; J. Klein, Three Shulgi Hymns, (Ramat-Gan, Israel: Bar-Ilan University Press, 1981), 85, in which Shulgi describes himself as a “fierce-faced lion, begotten by a dragon.” See also Glenn Stanfield Holland, Gods in the Desert: Religions of the Ancient Near East (Lanham, MD: Roman & Littlefield Publishers, Inc., 2009), 71, 140. Examples include the god Enkidu who was a ghastly beast. Other gods such as Ma’at were depicted with frightening multi-beast imagery. See also, Black, J., & Green, A. Gods, Demons and Symbols of Ancient Mesopotamia. An Illustrated Dictionary, 2nd ed. (London: British Museum Press, 1998).

            [21] Archeological finds demonstrate that a strange nomadic people suddenly showed up in the highlands and settled there. See Richard S. Hess, “Joshua” in Zondervan Illustrated Bible Backgrounds Commentary: Vol. 2, Joshua, Judges, Ruth, 1 & 2 Samuel, John H. Walton gen. ed. (Grand Rapids, MI: Zondervan, 2009), 8. 

            [22] Philip J. Botha, “The 'Enthronement Psalms': a claim to the world-wide honour of Yahweh,” in Old Testament Essays: OT Society of South Africa, 11:1 (Jan. 1998): 24–29. Botha describes the Enthronement Psalms as an attempt to reconcile the regional fame of Yahweh with the relative lack of honor and influence experienced by Israel as a dominant world power. Honor was a limited commodity in the ANE, so gaining honor and fame was always at the expense of a rival god or monarch, 28.

      [23] Later, it would refer to the temple mount itself (the temple mount Isa 8:18 10:12 18:7 24:23 Joel 3:5 Mic 4:7 Ps 74:2 Lam 5:18). HALOT, s.v., 1022. Can also denote the pre-exilic and post-exilic community of Israel and Judah, see Is 1:27 33:5 40:9 41:27 46:13 51:16 52:1, 7f 60:14 צִיּוֹן קְדוֹשׁ יִשְׂרָאֵל, Zeph 3:16 Zech 8:2f Ps 97:8, 126:1.

            [24] Hélène M. Dallaire, “Joshua,” in The Expositors Bible Commentary, rev. ed. (Grand Rapids, MI: Zondervan, 2012), 846.

            [25] Ibid.

            [26] Craigie, Psalms 1–50, 64.

            [27] HALOT, s.v., 411.

            [28] Joel M. Lemon, “Egypt and the Egyptians,” in The World Around the Old Testament: The People and Places of the Ancient Near East (Grand Rapids, MI: Baker Academic, 2016), 191.

            [29] Ibid., 194.

            [30] Gard Granerød, “A Forgotten Reference to Divine Procreation? Psalm 2:6 in Light of Egyptian Royal Ideology,” in Vetus Testamentum 2010, vol. 60:3, 323–336, see p.326. See also Myth of the Procreation and Birth of the King, 15 reliefs that depict the god Ammon who was the king of all gods, creating a divine son to rule as viceregent. This is a cosmic act of procreation through sex with the queen, after which Ammon decrees to the god Khnum to create the kingling in his likeness and image.

            [31] This certainly does not mean that a later canonical-theological reflection isn’t possible, as the Psalm would be interpreted in light of the suite of passages that illuminate the son. See Michael Straus, “Psalm 2:7 and the Concept of περιχώρησις,” in Scottish Journal of Theology 67(2): 213-229 (2014). Strauss does not see in this passage the possibility of John Damascus’ view of perichoretic theology of coinherence or coincession.

  [32] Goldingay, Baker Commentary, 100.

            [33] Ibid.

            [34] Craigie, Psalms 1–50, 65.

            [35] Childs, Introduction, 516.

            [36] Jeffrey Glen Jackson, Synopsis of the Old Testament (Bellingham, WA: Logos Bible Software, 2009), 1 Ch 17:9.

            [37] The phrase “whom I will punish when he does wrong” is redacted out of the 1 Chron 17 promise, ostensibly to paint the succession of Davidic kings in a more positive light.

            [38] David experienced a temporary “rest” from all his enemies portrayed in 2 Sam 22:2-3 and memorialized in Psalm 18:2.

            [39] Goldingay, Baker Commentary, 101. The BHS apparatus note reads: 𝔊(𝔖) ποιμανεῖς = תִּרְעֵם || b 𝔊AL𝔖 pl. Goldingay points out that the term in the LXX, Syriac Peshita and Latin Vulgate all translate this passage “to shepherd” not “to dash.” See the LXX Septuagint translation of the Psalms, as printed in Psalmi cum Odis, ed. Alfred Rahlfs (repr., Göttingen: Vandenhoeck & Ruprecht, 1979); and Syriac translation of the Psalms, in The Old Testament in Syriac according to the Peshiṭta Version, part II, 3 (Leiden: Brill, 1980); also, Jerome’s Latin translation of the Psalms as printed in Biblia sacra iuxta vulgatam versionem, 3rd ed. (Stuttgart: Deutsche Bibelgesellschaft, 1983).

            [40] HALOT, s.v. 1271.

            [41] Craigie, Psalms 1–50, 64.

          [42] ANE scepters were often depicted as a shepherd’s staff, the most famous image being that of the Egyptian Pharaoh. Likewise, Shulgi, the highly successful and enlightened ruler during the 3rd Dynasty of Ur, depicted himself as the “shepherd, the pastor of the black-headed people” of Sumer. See Jacob Klein, “Shulgi, King of the Road,” in Three Shulgi Hymns.

            [43] HALOT, s.v., 1328.

            [44] HALOT, s.v., 418–419. This phrase can mean “to instruct” as in Ps 94:10, or to chastise, rebuke; see Lev 26:18, 28; Deut 21:18; 22:18; 1 Kgs 12:11, 14; Jer 2:19; 10:24; 30:11; 31:18; 46:28; Hos 10:10.

            [45] Ibid., 773. to toil with acc.: a) to till the ground

            [46] See also Isa 61. The prophet foresees a time when the זָרִ֔ים “strangers” and נֵכָ֔ר “foreigners” will serve Zion but no indication in the text that they will be Israel’s slaves. The oracle promises a reversal of Israel’s fortunes but not that they will become the new regional hegemons.

            [47] That said, foreigners were routinely welcomed into Israel as allies or tolerated in many respects. There are multiple refrains that appear to focus on Israel as a witness and light to the nations. Their river monument was to be a witness to the nations (Josh 4:21-24). The dedication of the temple (1 Kgs. 8:60) and Israel’s presence and fidelity to the covenant will be the way that all foreign nations will know that Yahweh alone is God. And Hezekiah’s prayer in response to the looming Assyrian threat (2 Kgs. 19:19), that all the earth will know that Israel’s God, Yahweh, is the Lord. See David Firth, Including the Stranger (Downers Grove, IL: IVP, 2019).

            [48] HALOT, 731, see Gen 33:4; 1Sam 10:1; 20:41; Prov 24:26; Song 1:2; 8:1.

            [49] Goldingay, Baker Commentary, 103.

            [50] Carson, Jesus the Son of God, 48.

            [51] Alan J. McNicol, The Conversion of the Nations (New York, NY: T&T Clark, 2011), 78.

            [52] Carson, Jesus the Son of God, 48.

            [53] Carson, Jesus the Son of God, 48, 49.

            [54] C. Hassell Bullock, An Introduction to the Old Testament Prophetic Books (Chicago: Moody Publishers, 1986), 183.

            [55] See also Isa. 9:2–7, 11:1–9; Jer. 33:14–22; Ezek. 37:24–28; 1QS. 9.11; Ps. Sol. 17:22; Ps. Sol. 17:22, 24; 2 Bar. 29f., 39–42, 72–74; 29:3. Charlesworth, OT Pseudepigrapha: Alternate Texts, Vol. 1 (New York and London: Yale University Press, 1983). xxxi. Charlesworth states, “The belief in a Messiah—a term which here means an ideal person, probably a king or priest, who will bring in perfect peace—is not found in the Old Testament, in the Apocrypha, or in Philo and Josephus (except for allusions). The belief in a future messianic Davidic king, however, is recorded in the prophets (viz. Isa 9:2–7, 11:1–9; Jer 33:14–22; Ezek 37:24–28); and the belief in a future Messiah (or Anointed One) of Aaron and Israel (CD Text B 19.10f.; cf. 1QS 9.11) is recorded in the Dead Sea Scrolls. The term “Messiah” also appears in the later Targums (especially Pseudo-Jonathan [Jerusalem Targum].” xxxi.

            [56] Sue Gillingham, “Liturgy to Prophecy: The Use of Psalmody in Second Temple Judaism,” in The Catholic Biblical Quarterly, 64:3 (July 2002), 470–489.

            [57] Childs, Introduction, 518.

            [58] John N. Oswalt, The Book of Isaiah, Chapters 1–39, The New International Commentary on the Old Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1986), 246.

            [59] Oswalt, The Book of Isaiah, 248.

            [60] Gary V. Smith, Interpreting the Prophetic Books: An Exegetical Handbook (Grand Rapids, MI: Kregel Publications, 2014), 68. 

            [61] Carson, Jesus the Son of God, 48-49.

Bibliography

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Black, J. & Green, A. Gods. Demons and Symbols of Ancient Mesopotamia. An Illustrated  Dictionary, 2nd Ed. London: British Museum Press, 1998.

Botha, Philip J. “The 'Enthronement Psalms': a claim to the world-wide honour of Yahweh.” in Old Testament Essays: OT Society of South Africa, 11:1 (Jan. 1998): 24–29.

Bullock, C. Hassell. An Introduction to the Old Testament Prophetic Books. Chicago: Moody Publishers, 1986.

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