the Week of Proper 22 / Ordinary 27
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King James Version
Psalms 2:7
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"I will surely tell of the decree of Yahweh:He said to Me, ‘You are My Son,Today I have begotten You.
"I will surely tell of the decree of the Lord : He said to Me, ‘You are My Son, Today I have begotten You.
I wyll declare the decree, God sayde vnto me: thou art my sonne, this day I haue begotten thee.
I will declare the decree: Jehovah hath said unto me, Thou art my Son; *I* this day have begotten thee.
"I will declare the decree: The LORD has said to Me, "You are My Son, Today I have begotten You.
I will declare concerning the statute of Jehovah: He said to Me, You are My Son. Today I have begotten You.
Let me tell you about the Lord 's agreement: He said to me, "Today I have become your father, and you are my son.
I will tell of the decree. Yahweh said to me, "You are my son. Today I have become your father.
I will declare the decree: the Lord hath said vnto mee, Thou art my sonne, this day haue I begotten thee.
As for me I will preach the lawe, wherof the LORDE hath sayde vnto me: Thou art my sonne, this daye haue I begotten the.
Let me tell you what God said next. He said, "You're my son, And today is your birthday. What do you want? Name it: Nations as a present? continents as a prize? You can command them all to dance for you, Or throw them out with tomorrow's trash."
I will tell of the decree: Jehovah said unto me, Thou art my son; This day have I begotten thee.
I will make clear the Lord's decision: he has said to me, You are my son, this day have I given you being.
I will tell of the decree: Yahweh said to me, You are my son; This day I have begotten you.
I will declare the decree: the LORD hath said to me, Thou [art] my Son; this day have I begotten thee.
The king says, "I will announce the Lord 's decree. He said to me: ‘You are my son! This very day I have become your father!
I will tell the promise that the Lord made to me: "You are my son, because today I have become your father.
"I will proclaim the decree: Adonai said to me, ‘You are my son; today I became your father.
I will declare the decree: that is, the Lord hath said vnto me, Thou art my Sonne: this day haue I begotten thee.
To declare my promise; the LORD has said to me, You are my Son; this day have I begotten you.
"I will declare the decree of the LORD: He said to Me, 'You are My Son; This day [I proclaim] I have begotten You.
I will tell of the decree. The LORD said to me, "You are my son. Today I have become your father.
I will tell of the decree: the LORD said unto me: 'Thou art My son, this day have I begotten thee.
The king proclaims the Lord 's decree: "The Lord said to me, ‘You are my son. Today I have become your Father.
I will make known the words of the Lord. He said to Me, "You are My Son. Today I have become Your Father.
declaring the ordinance of the Lord: the Lord said to me, Thou art my Son, to-day have I begotten thee.
I will tell of the decree: the LORD said unto me, Thou art my son; this day have I begotten thee.
I will proclaim the decree spoken to Me by the LORD: "You are My Son; today I have become Your Father.
I will tell of the decree of the Lord : He said to me, "You are my son; today I have begotten you.
Let me tell of a decree, - Yahweh, hath said unto me, My son, thou art, I, to-day, have begotten thee:
The Lord hath said to me: Thou art my son, this day have I begotten thee.
I will tell the decree; Yahweh said to me: "You are my son; today I have begotten you.
I will tell of the decree: The Lord said to me, "You are my Son; today I have begotten you.
"I will announce the decree of the LORD: He said to Me, 'You are My Son, Today I have fathered You.
Now I will tell you what the Lord has declared: He said to me, "You are my son. Today I have become your father.
"I will announce," says the king, "what the Lord has declared. He said to me: ‘You are my son; today I have become your father.
I will declare the Lord 's decree: He said to Me, "You are My Son; today I have become Your Father.
The Lord seide to me, Thou art my sone; Y haue gendrid thee to dai.
I declare concerning a statute: Jehovah said unto me, `My Son Thou [art], I to-day have brought thee forth.
I will tell of the decree of the LORD: He said to me, "You are my son, today I have begotten you.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
the decree: or, for a decree, Psalms 148:6, Job 23:13, Isaiah 46:10
Thou: Matthew 3:17, Matthew 8:29, Matthew 16:16, Matthew 17:5, Acts 8:37, Acts 13:33, Romans 1:4, Hebrews 1:5, Hebrews 3:6, Hebrews 5:5, Hebrews 5:8
this: Psalms 89:27, John 1:14, John 1:18, John 3:16, Hebrews 1:6
Reciprocal: 2 Samuel 22:31 - a buckler 1 Chronicles 17:13 - my son Psalms 2:12 - Son Proverbs 8:24 - I was Proverbs 30:4 - and what Ezekiel 21:10 - General Daniel 4:24 - the decree Zechariah 12:8 - the house Malachi 3:2 - like fullers' Matthew 14:33 - Of Matthew 26:63 - the Christ Mark 1:1 - son Mark 1:11 - Thou Mark 9:7 - This Mark 12:6 - one Mark 14:61 - the Son Luke 1:35 - the Son of God Luke 3:22 - Thou art Luke 22:70 - the Son John 1:34 - this John 6:27 - for him John 9:35 - the Son John 20:31 - these Acts 9:20 - that Romans 1:3 - his Son 1 Corinthians 15:4 - according 2 Corinthians 1:19 - the Son Colossians 1:13 - the kingdom Hebrews 1:4 - by 1 John 1:3 - declare 1 John 4:9 - only Revelation 2:18 - the Son
Cross-References
And the name of the third river is Hiddekel: that is it which goeth toward the east of Assyria. And the fourth river is Euphrates.
And the Lord God took the man, and put him into the garden of Eden to dress it and to keep it.
And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found an help meet for him.
And the Lord God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof;
Therefore the Lord God sent him forth from the garden of Eden, to till the ground from whence he was taken.
All in whose nostrils was the breath of life, of all that was in the dry land, died.
And they fell upon their faces, and said, O God, the God of the spirits of all flesh, shall one man sin, and wilt thou be wroth with all the congregation?
Let the Lord , the God of the spirits of all flesh, set a man over the congregation,
How much less in them that dwell in houses of clay, whose foundation is in the dust, which are crushed before the moth?
All the while my breath is in me, and the spirit of God is in my nostrils;
Gill's Notes on the Bible
I will declare the decree,.... These are the words of Jehovah's Anointed and King, exercising his kingly office, according to the decree and commandment of the Father: for these words refer not to the following, concerning the generation of the Son, which does not depend on the decree and arbitrary will of God, but is from his nature; but these words relate to what go before. The Septuagint, Vulgate Latin, and Oriental versions, place this clause at the end of Psalms 2:6; some render it, "declaring his commandment", or "the commandment of the Lord"; the laws that he would have observed, both by him and by the subjects of his kingdom. The Syriac and Arabic versions, "that he might declare the commandment of the Lord"; as if this was the end of his being appointed King. The word חק is differently rendered; by many, "the decree", the purpose of God concerning Christ as Mediator, and the salvation of his people by him; and who so fit to declare this as he who lay in the bosom of the Father, and was privy to all his secret thoughts and designs, and in when the eternal purpose was purposed. John 1:18. The Chaldee paraphrase renders it by קימא, "the covenant", the everlasting covenant of grace; and who so proper to declare this as he with whom the covenant was made, and who is the covenant itself, in whom all the blessings and promises of it are, and the messenger of it. Malachi 3:1. It may not be unfitly applied to the Gospel, which is the sum and substance of both the decree and covenant of God; it is what was ordained before the world for our glory. This Christ was appointed to preach, and did declare it in the great congregation; the same with the counsel of God, Acts 20:27. The words will bear to be rendered, "I will declare" אל חפ "to the command" h; or according to the order and rule prescribed by Jehovah, without adding to it or taking from it: agreeably to which he executed his office as King, and Prophet also. The doctrine was not his own, but his Father's he preached; he spake not of himself, but as he taught and enjoined him; the Father gave him commandment what he should say and speak, John 12:49; and he kept close to it, as he here says he would: and he ruled in his name, and by his authority, according to the law of his office; and which might be depended upon from the dignity of his person, which qualified him both for his kingly and prophetic offices, expressed in the following words:
the Lord hath said unto me, thou [art] my Son; not by creation, as angels and men; nor by adoption, as saints; nor by office, as civil magistrates; nor on account of his incarnation or resurrection; nor because of the great love of God unto him; but in such a way of filiation as cannot be said of any creature nor of any other, Hebrews 1:5; He is the true, proper, natural, and eternal Son of God, and as such declared, owned, and acknowledged by Jehovah the Father, as in these words; the foundation of which relation lies in what follows:
this day have I begotten thee; which act of begetting refers not to the nature, nor to the office, but the person of Christ; not to his nature, not to his divine nature, which is common with the Father and Spirit; wherefore if his was begotten, theirs must be also: much less to his human nature, in which he is never said to be begotten, but always to be made, and with respect to which he is without father: nor to his office as Mediator, in which he is not a Son, but a servant; besides, he was a Son previous to his being Prophet, Priest, and King; and his office is not the foundation of his sonship, but his sonship is the foundation of his office; or by which that is supported, and which fits him for the performance of it: but it has respect to his person; for, as in human generation, person begets person, and like begets like, so in divine generation; but care must be taken to remove all imperfection from it, such as divisibility and multiplication of essence, priority and posteriority, dependence, and the like: nor can the "modus" or manner of it be conceived or explained by us. The date of it, "today", designs eternity, as in Isaiah 43:13, which is one continued day, an everlasting now. And this may be applied to any time and case in which Christ is declared to be the Son of God; as at his incarnation, his baptism, and transfiguration upon the mount, and his resurrection from the dead, as it is in Acts 13:33; because then he was declared to be the Son of God with power, Romans 1:4; and to his ascension into heaven, where he was made Lord and Christ, and his divine sonship more manifestly appeared; which seems to be the time and case more especially referred to here, if it be compared with Hebrews 1:3.
h אל חוק Heb. "ad decretum", Michaelis, Piscator; "juxta vel secundum statutum", Musculus, Gejerus; "praescriptum et modum certum", Cocceius.
Barnes' Notes on the Bible
I will declare the decree - We have here another change in the speaker. The Anointed One is himself introduced as declaring the great purpose which was formed in regard to him, and referring to the promise which was made to him, as the foundation of the purpose of Yahweh Psalms 2:6 to set him on the hill of Zion. The first strophe or stanza Psalms 2:1-3 is closed with a statement made by the rebels of their intention or design; the second Psalms 2:4-6 with a statement of the purpose of Yahweh; the third is introduced by this declaration of the Messiah himself. The change of the persons speaking gives a dramatic interest to the whole psalm. There can be no doubt that the word “I” here refers to the Messiah. The word decree - חק chôq - means properly something decreed, prescribed, appointed. See Job 23:14. Compare Genesis 47:26; Exodus 12:24. Thus it is equivalent to law, statute, ordinance. Here it refers not to a law which he was to obey, but to an ordinance or statute respecting his reign: the solemn purpose of Yahweh in regard to the kingdom which the Messiah was to set up; the constitution of his kingdom. This, as the explanation shows, implied two things:
(a) that he was to be regarded and acknowledged as his Son, or to have that rank and dignity Psalms 2:7; and
(b) that the pagan and the uttermost parts of the earth were to be given him for a possession, or that his reign was to extend over all the world Psalms 2:8.
The word “declare” here means that he would give utterance to, or that he would now himself make a statement in explanation of the reason why Yahweh had determined to establish him as King on his holy hill of Zion. There is great beauty in thus introducing the Messiah himself as making this declaration, presenting it now in the form of a solemn covenant or pledge. The determination of Yahweh Psalms 2:6 to establish him as King on his holy hill is thus seen not to be arbitrary, but to be in fulfillment of a solemn promise made long before, and is therefore an illustration of his covenant faithfulness and truth. “The Lord hath said unto me.” Yahweh hath said. See Psalms 2:2, Psalms 2:4. He does not intimate when it was that he had said this, but the fair interpretation is, that it was before the purpose was to be carried into execution to place him as King in Zion; that is, as applicable to the Messiah, before he became incarnate or was manifested to execute his purpose on earth. It is implied, therefore, that it was in some previous state, and that he had come forth in virtue of the pledge that he would be recognized as the Son of God. The passage cannot be understood as referring to Christ without admitting his existence previous to the incarnation, for all that follows is manifestly the result of the exalted rank which God purposed to give him as his Son, or as the result of the promise made to him then.
Thou art my Son - That is, Yahweh had declared him to be his Son; he had conferred on him the rank and dignity fairly involved in the title The Son of God. In regard to the general meaning of this, and what is implied in it, see Matthew 1:1, note; Hebrews 1:2, note; Hebrews 1:5, note; Romans 1:4, note; and John 5:18, note. The phrase “sons of God” is elsewhere used frequently to denote the saints, the children of God, or men eminent for rank and power (compare Genesis 6:2, Genesis 6:4; Job 1:6; Hosea 1:10; John 1:12; Romans 8:14, Romans 8:19; Philippians 2:15; 1 John 3:1); and once to denote angels Job 38:7; but the appellation “The Son of God” is not appropriated in the Scriptures to anyone but the Messiah. It does not occur before this in the Old Testament, and it occurs but once after this, Daniel 3:25. See the notes at that passage. This makes its use in the case before us the more remarkable, and justifies the reasoning of the author of the epistle to the Hebrews Hebrews 1:5 as to its meaning. The true sense, therefore, according to the Hebrew usage, and according to the proper meaning of the term, is, that he sustained a relation to God which could be compared only with that which a son among men sustains to his father; and that the term, as thus used, fairly implies an equality in nature with God himself. It is such a term as would not be applied to a mere man; it is such as is not applied to the angels Hebrews 1:5; and therefore it must imply a nature superior to either.
This day - On the application of this in the New Testament, see the notes at Acts 13:33 and the notes at Hebrews 1:5. The whole passage has been often appealed to in support of the doctrine of the “eternal generation” of Christ, meaning that he was “begotten” from eternity; that is, that his divine nature was in some sense an emanation from the Father, and that this is from eternity. Whatever may be thought of that doctrine, however, either as to its intelligibility or its truth, there is nothing in the use of the phrase “this day,” or in the application of the passage in the New Testament Acts 13:33; Hebrews 1:5, to sustain it. The language, indeed, in the connection in which it is found, does, as remarked above, demonstrate that he had a pre-existence, since it is addressed to him as the result of a decree or covenant made with him by Yahweh, and as the foundation of the purpose to set him as King on the hill of Zion. The words “this day” would naturally refer to that time when this “decree” was made, or this covenant formed; and as that was before the creation of the world, it must imply that he had an existence then.
The time referred to by the meaning of the word is, that when it was determined to crown him as the Messiah. This is founded on the relation subsisting between him and Yahweh, and implied when in that relation he is called his “Son;” but it determines nothing as to the time when this relation commenced. Yahweh, in the passage, is regarded as declaring his purpose to make him King in Zion, and the language is that of a solemn consecration to the kingly office. He is speaking of this as a purpose before he came into the world; it was executed, or carried into effect, by his resurrection from the dead, and by the exaltation consequent on that. Compare Acts 13:33 and Ephesians 1:20-22. Considered, then, as a promise or purpose, this refers to the period before the incarnation; considered as pertaining to the execution of that purpose, it refers to the time when he was raised from the dead and exalted over all things as King in Zion. In neither case can the words “this day” be construed as meaning the same as eternity, or from eternity; and therefore they can determine nothing respecting the doctrine of” eternal generation.”
Have I begotten thee - That is, in the matter referred to, so that it would be proper to apply to him the phrase “my Son,” and to constitute him “King” in Zion. The meaning is, that he had so constituted the relationship of Father and Son in the case, that it was proper that the appellation “Son” should be given him, and that he should be regarded and addressed as such. So Prof. Alexander: “The essential meaning of the phrase “I have begotten thee” is simply this, “I am thy Father.” This is, of course, to be understood in accordance with the nature of God, and we are not to bring to the interpretation the ideas which enter into that human relationship. It means that in some proper sense - some sense appropriate to the Deity - such a relation was constituted as would justify this reference to the most tender and important of all human relationships. In what sense that is, is a fair subject of inquiry, but it is not proper to assume that it is in anything like a literal sense, or that there can be no other sense of the passage than that which is implied in the above-named doctrine, for it cannot be literal, and there are other ideas that may be conveyed by the phrase than that of “eternal generation.” The word rendered “begotten” (ילד yâlad) determines nothing certainly as to the mode in which this relationship was formed. It means properly:
(1) to bear, to bring forth as a mother, Genesis 4:1;
(2) to beget, as a father, Genesis 4:18; and then
(3) as applied to God it is used in the sense of creating - or of so creating or forming as that the result would be that a relation would exist which might be compared with that of a father and a son.
Deuteronomy 32:18 : “of the Rock that begat thee thou art unmindful.” Compare Jeremiah 2:27 : “Saying to a block (idol), Thou art my father, thou hast begotten me.” So Paul says, 1 Corinthians 4:15 : “In Christ Jesus I have begotten you through the Gospel.” The full meaning, therefore, of this word would be met if it be supposed that Yahweh had given the Messiah this place and rank in such a sense that it was proper to speak of himself as the Father and the Anointed One as the Son. And was there not enough in designating him to this high office; in sending him into the world; in raising him from the dead; in placing him at his own right hand - appointing him as King and Lord - to justify this language? Is not this the very thing under consideration? Is it proper, then, in connection with this passage, to start the question about his eternal generation? Compare the notes at Romans 1:4. On this passage Calvin says (in loc.), “I know that this passage is explained by many as referring to the eternal generation of Christ, who maintain that in the adverb today there is, as it were, a perpetual act beyond the limits of time, denoted. But the Apostle Paul is a more faithful and competent interpreter of this prophecy, who in Acts 13:33 recalls us to that which I have called a glorious demonstration of Christ. He was said to be begotten, therefore, not that he might be the Son of God, by which he might begin to be such, but that he might be manifested to the world as such. Finally, this begetting ought to be understood not of the mutual relation of the Father and the Son, but it signifies merely that he who was from the beginning hidden in the bosom of the Father, and who was obscurely shadowed forth under the law, from the time when he was manifested with clear intimation of his rank, was acknowledged as the Son of God, as it is said in John 1:14.” So Prof. Alexander, though supposing that this is founded on an eternal relation between the Father and the Son, says, “This day have I begotten thee may be considered as referring only to the coronation of Messiah, which is an ideal one,” vol. i., p. 15. The result of the exposition of this passage may therefore be thus stated:
(a) The term “Son,” as used here, is a special appellation of the Messiah - a term applicable to him in a sense in which it can be given to no other being.
(b) As used here, and as elsewhere used, it supposes his existence before the incarnation.
(c) Its use here, and the purpose formed, imply that he had an existence before this purpose was formed, so that he could be personally addressed, and so that a promise could be made to him.
(d) The term “Son” is not used here in reference to that anterior relation, and determines nothing as to the mode of his previous being - whether from eternity essentially in the nature of God; or whether in some mysterious sense begotten; or whether as an emanation of the Deity; or whether created.
(e) The term, as Calvin suggests, and as maintained by Prof. Alexander, refers here only to his being constituted King - to the act of coronation - whenever that occurred.
(f) This, in fact, occurred when he was raised from the dead, and when he was exalted to the right hand of God in heaven Acts 13:33, so that the application of the passage by Paul in the Acts accords with the result to which we are led by the fair interpretation of the passage.
(g) The passage, therefore, determines nothing, one way or the other, respecting the doctrine of eternal generation, and cannot, therefore, be used in proof of that doctrine.
Clarke's Notes on the Bible
Verse Psalms 2:7. I will declare the decree — These words are supposed to have been spoken by the Messiah. I will declare to the world the decree, the purpose of God to redeem them by my blood, and to sanctify them by my Spirit. My death shall prove that the required atonement has been made; my resurrection shall prove that this atonement has been accepted.
Thou art my Son — Made man, born of a woman by the creative energy of the Holy Ghost, that thou mightest feel and suffer for man, and be the first-born of many brethren.
This day have I begotten thee. — By thy resurrection thou art declared to be the Son of God, ενδυναμει, by miraculous power, being raised from the dead. Thus by thy wondrous and supernatural nativity, most extraordinary death, and miraculous resurrection, thou art declared to be the Son of God. And as in that Son dwelt all the fulness of the Godhead bodily, all the sufferings and the death of that human nature were stamped with an infinitely meritorious efficacy. We have St. Paul's authority for applying to the resurrection of our Lord these words, "Thou art my Son; this day have I begotten thee; " - see Acts 13:33; see also Hebrews 5:5; - and the man must indeed be a bold interpreter of the Scriptures who would give a different gloss to that of the apostle. It is well known that the words, "Thou art my Son; this day have I begotten thee," have been produced by many as a proof of the eternal generation of the Son of God. On the subject itself I have already given my opinion in my note, Luke 1:35, from which I recede not one hair's breadth. Still however it is necessary to spend a few moments on the clause before us. The word היום haiyom, TO-DAY, is in no part of the sacred writings used to express eternity, or any thing in reference to it; nor can it have any such signification. To-day is an absolute designation of the present, and equally excludes time past and time future; and never can, by any figure, or allowable latitude of construction, be applied to express eternity. But why then does the Divine Spirit use the word begotten in reference to the declaration of the inauguration of the Messiah to his kingdom, and his being seated at the right hand of God? Plainly to show both to Jews and Gentiles that this Man of sorrows, this Outcast from society, this Person who was prosecuted as a blasphemer of God, and crucified as an enemy to the public peace and a traitor to the government, is no less than that eternal Word, who was in the beginning with God, who was God, and in whom dwelt all the fulness of the Godhead bodily: that this rejected Person was he for whom in the fulness of time a body was prepared, begotten by the exclusive power of the Most High in the womb of an unspotted virgin, which body he gave unto death as a sin-offering for the redemption of the world; and having raised it from death, declared it to be that miraculously-begotten Son of God, and now gave farther proof of this by raising the God-man to his right hand.
The word ילדתי yalidti, "I have begotten," is here taken in the sense of manifesting, exhibiting, or declaring; and to this sense of it St. Paul (Romans 1:3-4) evidently alludes when speaking of "Jesus Christ, who was made of the seed of David according to the flesh, του ὁρισθεντος Υἱου Θεου εν δυναμει, κατα Πνευμα αγιωσυνης, εξ αναστασεως νεκρων; and declared (exhibited or determined) to be the Son of God with power, according to the Spirit of holiness." This very rejected Person, I this day, by raising him from the dead, and placing him at my right hand, giving to him all power in heaven and earth, declare to be my Son, the beloved one in whom I am well pleased. Therefore hear him, believe on him, and obey him; for there is no redemption but through his blood; no salvation but in his name; no resurrection unto eternal life but through his resurrection, ascension, and powerful intercession at my right hand. Thou art my Son; this day have I declared and manifested thee to be such. It was absolutely necessary to the salvation of men, and the credibility of the Gospel, that the supernatural origin of the humanity of Jesus Christ should be manifested and demonstrated. Hence we find the inspired writers taking pains to show that he was born of a woman, and of that woman by the sovereign power of the everlasting God. This vindicated the character of the blessed virgin, showed the human nature of Christ to be immaculate, and that, even in respect to this nature, he was every way qualified to be a proper atoning sacrifice and Mediator between God and man. I need not tell the learned reader that the Hebrew verb ילד yalad, to beget, is frequently used in reference to inanimate things, to signify their production, or the exhibition of the things produced. In Genesis 2:4: These are the generations, תולדות toledoth, of the heavens and the earth; this is the order in which God produced and exhibited them. See Heb. and Eng. Concord., Venema, &c.
