the Week of Proper 15 / Ordinary 20
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Bahasa Indonesia Sehari-hari
Kisah Para Rasul 4:25
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- BridgewayEncyclopedias:
- InternationalParallel Translations
Dan oleh Roh Kudus dengan perantaraan hamba-Mu Daud, bapa kami, Engkau telah berfirman: Mengapa rusuh bangsa-bangsa, mengapa suku-suku bangsa mereka-reka perkara yang sia-sia?
yang telah difirmankan oleh Rohulkudus dengan lidah nenek moyang kami Daud hamba-Mu itu, demikian: Apakah sebabnya segala orang kafir mengadakan huru-hara, dan segala kaum itu memikirkan perkara yang sia-sia?
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
by: Acts 1:16, Acts 2:30
Why: Psalms 2:1-6
Reciprocal: 2 Samuel 22:44 - delivered Psalms 38:19 - they that Psalms 56:2 - many Psalms 62:4 - consult Psalms 83:2 - lo Psalms 93:3 - the floods lift Isaiah 7:7 - General Daniel 11:14 - exalt Hosea 7:15 - imagine Nahum 1:9 - do Matthew 21:39 - caught Matthew 26:3 - assembled Mark 14:1 - chief Mark 15:1 - straightway Luke 9:22 - General Luke 22:22 - truly Luke 22:66 - elders Acts 14:5 - when Acts 15:7 - by my 1 Corinthians 2:6 - of the 2 Corinthians 10:5 - down
Cross-References
And Adam knewe Heua his wyfe, who conceauing bare Cain, saying: I haue gotten a man of the Lorde.
And in processe of dayes it came to passe, that Cain brought of the fruite of the grounde, an oblation vnto ye lorde:
Habel also brought of the firstlynges of his sheepe, & of the fatte thereof: and the Lorde had respect vnto Habel, and to his oblation.
And Cain talked with Habel his brother: and it came to passe when they were in the fielde, Cain rose vp agaynst Habel his brother, & slewe him.
And he sayde: What hast thou done? the voyce of thy brothers blood cryeth vnto me out of the grounde.
And nowe art thou cursed from the earth, which hath opened her mouth to receaue thy brothers blood from thy hande.
Adam, Seth, Enos.
Which was the sonne of Henos, which was ye sonne of Seth, which was ye sonne of Adam, which was the sonne of God.
Gill's Notes on the Bible
Who by the mouth of thy servant David has said,.... In Psalms 2:1 from whence we learn, that that psalm, though it is without a title, and does not bear David's name, yet is one of his and so Kimchi says, that David composed it at the beginning of his reign; though Aben Ezra thinks, that it was composed by one of the singers for him, on the day he was anointed; yet he afterwards seems to doubt of it, and on Psalms 2:7 says, they are the words of David, or the words of the singer. And certain it is, that in the apostles' time this psalm was reckoned to be David's by the Jews in common; and therefore they speak of it as such: and it was the sense of the ancient doctors of the synagogue, that this psalm is to be understood of the Messiah. Jarchi says, our Rabbins expound the business (of this psalm) concerning the King Messiah; and Kimchi observes, that there are some that interpret this psalm of Gog and Magog k, and the Messiah, or anointed, that is the King Messiah; though one of these writers was of opinion, that it is best to understand it of David himself; and Aben Ezra says, that it was composed either for David, or for the Messiah, and to understand it of the Messiah, the thing is more clear. The verses Psalms 2:7 are particularly applied to the Messiah in some of their most ancient writings l, and also in modern ones m, as is Psalms 2:2 to Messiah ben Joseph n: and indeed the whole psalm belongs to the Messiah, as appears from the express mention of him, and the vain attempts of the kings of the earth against him; from the decree and resolution of God to make and declare him king of Zion, notwithstanding their utmost efforts; from his having the Gentiles for his inheritance, which is true of no other; and especially from that reverence, adoration, and worship, which were to be given to him, and that trust and confidence to be placed in him, which can by no means agree with David, nor with any mere creature. The Syriac version reads, "who in the Holy Ghost, by the mouth", c. and so read Beza's most ancient copy, and five other manuscripts of his and the Vulgate Latin, and Ethiopic versions, read, "who in the Holy Ghost, by the mouth of our father David", c. and the Alexandrian copy, but does not seem to be a genuine reading since the Jews were not used to call David, but Abraham, their father; nor is it, with propriety, expressed, that God the Father said in, or by the Spirit, what follows,
why did the Heathen rage, and the people imagine vain things? that is, the Gentiles, and the people of the Jews, Pilate, and his council, with the Roman soldiers, and the Jewish sanhedrim, with the common people; who raged against Christ, seized him in a furious manner, led him as a malefactor, and hurried him from bar to bar, in a tumultuous way, and with great noise and clamour urged the crucifixion of him; nor did their rage cease until they had put him to death: yet it was a vain thing in them to imagine he should be held under the power of death; or that this would put a stop to the spread of his doctrine, and the enlargement of his kingdom and interest; since he rose from the dead, as a triumphant conqueror, over all his enemies, and pouring forth his Spirit, in an extraordinary way, he spread his Gospel, and his glory throughout the earth.
k Vid. T. Bab. Avoda Zara, fol 3. 2. l Zohar in Numb. fol. 82. 2. Bereshit Rabba, sect. 44. fol. 38. 4. & T. Bab. Succa, fol. 52. 1. m Maimon. in Misn. Sanhedrin, c. 11. sect. 1. Abarbinel Mashmiah, Jeshua, fol. 37. 4. & 38. 1. n Pirke Eliezer, c. 19.
Barnes' Notes on the Bible
Who by the mouth ... - , Psalms 2:1-2. This is a strong, solemn testimony to the inspiration of David. It is a declaration of the apostles, made in solemn prayer, that God himself spake by the mouth of David. This is the second part of their prayer. In the first, they acknowledge the right of God to rule; in this, they appeal to a prophecy; they plead that this was a thing foretold; and as God had foreseen it and foretold it, they appealed to him to protect them. The times of tumult and opposition which had been foreseen, as about to attend the introduction of the gospel, had now come. They inferred, therefore, that Jesus was the Messiah; and as God had designed to establish his kingdom, they appealed to him to aid and protect them in this great work. This passage is taken from Psalms 2:1-2, and is an exact quotation from the Septuagint. This proves that the Psalm had reference to the Messiah. Thus, it was manifestly understood by the Jews; and the authority of the apostles settles the question. The Psalm was composed by David, but on what occasion is not known; nor is it material to our present purpose. It has been a matter of inquiry whether it referred to the Messiah primarily, or only in a secondary sense. Grotius supposes that it was composed by David when exposed to the hostility of the Assyrians, the Moabites, Philistines, Amalekites, etc.; and that, in the midst of his dangers, he sought consolation in the purpose of God to establish him and his kingdom. But the more probable opinion is, that it referred directly and solely to the Messiah.
Why did the heathen - The nations which were not Jews. This refers, doubtless, to the opposition which would be made to the spread of Christianity, and not merely to the opposition made to the Messiah himself, and to the act of putting him to death.
Rage - This word refers to the excitement and tumult of a multitude; not a settled plan, but rather the heated and disorderly conduct of a mob. It means that the progress of the gospel would encounter tumultuous opposition, and that the excited nations would rush violently to put it down and destroy it.
And the people - The expression “the people” does not refer to a class of people different essentially from the pagan. The “pagan,” Hebrew and Greek, “the nations,” refer to people as organized into communities; the expression the people is used to denote the same persons without respect to their being so organized. The Hebrews were in the habit, in their poetry, of expressing the same idea essentially in parallel members of a sentence; that is, the last member of a sentence or verse expressed the same idea, with some slight variation, as the former. (See Lowth on the sacred poetry of the Hebrews.)
Imagine - The word “imagine” does not quite express the force of the original. The Hebrew and the Greek both convey the idea of meditating, thinking, purposing. It means that they employed “thought,” “plan,” “purpose,” in opposing the Messiah.
Vain things - The word used here κενά kena is a literal translation of the Hebrew רק rēyq, and means usually “empty,” as a vessel. which is not filled; then “useless,” or what amounts to nothing, etc. Here it means that they devised a plan which turned out to be vain or ineffectual. They attempted an opposition to the Messiah which could not succeed. God would establish his kingdom in spite of their plans to oppose it. Their efforts were vain because they were not strong enough to oppose God; because he had purposed to establish the kingdom of his Son; and because he could overrule even their opposition to advance his cause.
Clarke's Notes on the Bible
Verse Acts 4:25. By the mouth of thy servant David hast said — Several add, but impertinently, δια πνευματος αγιου, by the Holy Spirit; but it is sufficient that GOD has said it; and thugs we find that David spoke by the inspiration of God; and that the second Psalm relates to Jesus Christ, and predicts the vain attempts made by Jewish and heathen powers to suppress Christianity.
