De Moor V:8: The Generation of the Son, Psalm 2:7



It is treated, α.of that Generation explicitly in Psalm 2:7.In which Psalm, in favor of the incarnate Son of God is decided the suit brought against Him, both in His person in the time of His earthly life, and then in the ministers preaching Him, according to those things that are found in Acts 4:23-29.Controversy was primarily moved, both concerning His divine Filiation, and concerning His true Messiahship.From the testimony of the Father, the Messiah confirms that both are applicable to Him, verses 7, 8.Those were the things on account of which He was demanded and delivered over to death, Matthew 26:63-65; John 19:7; Luke 23:2.He here vindicates His Filiation in verse 7, His Messiahship in verses 8, 9.אֲסַפְּרָ֗ה אֶֽ֫ל חֹ֥ק, I will declare the decree, says the Anointed of Jehovah; in order I will rehearse, distinctively I will recount, the determination, the statute.Whether that חֹק be understood of the eternal Decree of God, or the Law of faith to be promulgated before men, or yet with VRIEMOET[1] in his Thesibus Scripturarum CCCCLXXXII, let us explain חֹקin this place of the inheritance of the kingdom determined for the Son by the Father, which is described in verses 8, 9.According to this variety of interpretations, the preposition אֶל, which precedes, is also able to be taken in a variety of ways:either simply, as a note of the accusative, comparing in Jeremiah 4:23, וְאֶל־הַשָּׁמַיִם, and the heavens;[2] in Jeremiah 10:2, אֶל־דֶּרֶךְ;[3] in which cases it will agree with לְסַפֵּ֣ר חֻקָּ֑י, to declare my statutes, Psalm 50:16:or it is able to be translated of/concerning, so that it might be the same as the related עַל/concerning elsewhere, I will relate concerning the statute, comparing in Genesis 20:2, אֶל־שָׂרָה, concerning Sarah;[4] in 2 Kings 19:9, אֶל־תִּרְהָקָה, concerning Tirhakah;[5] in 2 Chronicles 32:19, אֶל־אֱלֹהֵ֖י יְרוּשָׁלִָ֑ם, concerning the God of Jerusalem;[6] in Psalm 69:27, וְאֶל־מַכְאוֹב, concerning the grief.[7]Nothing is more common thanאֶלtaken in this way, says the Most Illustrious SCHULTENS[8] on Job 5:8.[9]It would suffice in Job 42:7, 8, לֹ֣א דִבַּרְתֶּ֥ם אֵלַ֛י נְכוֹנָ֖ה, ye have not spoken concerning me rightly.[10]Or its common signification, to, is able to be retained:I will narrate to, according to, the statute of God, for the reception of the statute in faith by men.And what then would be the argument of this narration of the great Prophet?Namely, the saying of the Father, בְּנִ֥י אַ֑תָּה, thou art my Son, not in any more common manner, but in that manner in which His divine Filiation was opposed, as He indicates an added foundation of the Filiation, אֲ֜נִ֗י הַיּ֥וֹם יְלִדְתִּֽיךָ׃, this day have I begotten thee.Which is not to be understood metonymically of a public indication and demonstration of the Generation and Filiation of the divine Messiah through His Resurrection and Mission into the world, and through the many verbal and real evidences, whereby His Filiation was thereafter confirmed:in which manner, nevertheless, on account of the Apostolic citation, these words are taken by many Men, truly great, ancient and more recent, Ambrose, Theodoret, Chrysostom, Gregory Nyssen, Methodius, Cyril of Alexandria, Œcumenius; and Piscator,[11] Pellican,[12] Calvin, Bugenhagen,[13] Bucer,[14] Francis Junius, Outhof:see OUTHOF, Bibliotheca Bremensi, Classis II, fascicle IV, chapter IV, § 12, 13, pages 661-669, compared with WESSELIUS, Nestorianismo et Adoptianismo redivivo confutato, chapter V, § 94, page 178-185, chapter IX, § 132-138, pages 277-295, chapter XXII, § 261-263, pages 482-485; upon which matter also consult the use of the verb יָלַד, to beget, in Proverbs 17:17,[15] and of the word הַיּוֹם, this day, in Psalm 95:7;[16] Proverbs 7:14,[17] which הַיּוֹם thus indicates the present time of the manifestation of the Filiation of Christ.But יְלִדְתִּיךָ, I have begotten thee (instead of יְלַדְתִּיךָ, in comparison with Numbers 11:12,[18] and שְׁאִלְתִּיו, 1 Samuel 1:20[19]), will signify the very divine Generation of the Son by the Father, 1.according to the especially proper signification of the word יָלַד, 2.which ought not to be neglected here, when, thou art my Son, precedes, and, 3.nothing is more suitable than that, after the setting forth of this narration, the true and proper cause of this Filiation be be indicated, which is not able to be more natural than in Generation:indeed, 4.it is able to appear necessary to make mention of this together with the title of Son, lest anyone shoud take that title in less weighty manner.And, 5.that proper signification of יָלַד is all the more to be held here, because it is evident from elsewhere that Christ by Nativity, and not in any metaphorical way, is the Son of God.And, that not only הוֹלִיד, to beget or caust to beget, but also יָלַד, to beget, is taken also of a Father generating, equally with the mother bearing, is evident from Genesis 4:18;[20] 10:8;[21] etc.Then that הַיּוֹם, this day, used of two divine Persons, when the divine Subsistence of the same is treated, will best denote immutable Eternity, which in God is, as it were, the altogether invariable present and now, in comparison with 2 Peter 3:8, there being no past in God, no future; hence it is said of the Son of God, John 8:58, πρὶνἈβραὰμγενέσθαι, ἐγώεἰμι, before Abraham was, I am, not ἐγώἦν, I was:now the Hebrews are wont to describe Eternity in expressions taken from time, י֤וֹם׀ י֑וֹם, daily/ever, Proverbs 8:30;[22]מִקֶּ֖דֶם מִימֵ֥י עוֹלָֽם׃, from of old, from the days of antiquity, Micah 5:2;