“When he came into the world, He was manifested as God and man. And it is easy to perceive the man in Him, when He hungers and shows exhaustion, and is weary and thirsty, and withdraws in fear, and is in prayer and in grief, and sleeps on a boat's pillow, and entreats the removal of the cup of suffering, and sweats in an agony, and is strengthened by an angel, and betrayed by a Judas, and mocked by Caiaphas, and set at nought by Herod, and scourged by Pilate, and derided by the soldiers, and nailed to the tree by the Jews, and with a cry commits His spirit to His Father, and drops His head and gives up the ghost, and has His side pierced with a spear, and is wrapped in linen and laid in a tomb, and is raised by the Father on the third day. And the divine in Him, on the other hand, is equally manifest, when He is worshipped by angels, and seen by shepherds, and waited for by Simeon, and testified of by Anna, and inquired after by wise men, and pointed out by a star, and at a marriage makes wine of water, and chides the sea when tossed by the violence of winds, and walks upon the deep, and makes one see who was blind from birth, and raises Lazarus when dead for four days, and works many wonders, and forgives sins, and grants power to His disciples.”

“They rage, therefore, and dwell on worthless ideas and have gathered themselves and stand united together. Not only by their appearance have they moved the crowds against Christ, but whatever has been done by them is counted as if they had assailed the Father. So, it is said that these had turned against the Lord and his anointed.”

“The leaders of the nations throughout the whole world and the kings of the earth who have held dominion at various times have all been drawn into this impious alliance together, holding on to whatever insult or for whatever reason, or having suffered whatever offense, so that they devise treacheries, they enter into the wicked counsel against the Lord of the universe and God the King and against his anointed one.”

“The first psalm lacks an inscription. For the aim of what is said in it is obvious to the readers, namely, that it is an introduction to philosophy in that it advises separation from evil, coming to be in the good and becoming like God so far as possible.… The second psalm, which predicts the mystery of the gospel, is then appended, that we might be without impiety. Consequently, in a sense, the first psalm is an inscription of the second, for the latter speaks of the one who through flesh was begotten today because of us. (Now "today" is a division of time, but because the Son is always from the Father and in the Father, he is also God.) It also speaks of those not ruled by a king, who had been listed among the Gentiles because they did not serve God. These lived under their own laws, or rather without laws, since they did not accept the divine law but cast the yoke from themselves. (Now by "yoke" he means the commandment.) But when the kingdom that excels everything comes on them, those who once were without a master become the inheritance of God through faith in the one who was begotten today. I mean this one who was appointed king over them. And when they themselves have been begotten, they too become kings. When the rod of iron, that is, the unchangeable power, smashed that which was made of earth and clay, it transformed them into the undefiled nature, having taught them that trusting in him alone is blessed. Although this is the meaning that we have expounded of this psalm, one who wishes can test our opinion by means of the divine words themselves to see if what we have said fits with the inspired Scripture.”

“"Why do the heathen rage, and the people meditate vain things?" [Psalm 2:1]. "The kings of the earth have stood up, and the rulers taken counsel together, against the Lord, and against His Christ" [Psalm 2:2]. It is said, "why?" as if it were said, in vain. For what they wished, namely, Christ's destruction, they accomplished not; for this is spoken of our Lord's persecutors, of whom also mention is made in the Acts of the Apostles. [Acts 4:26]”

“Why have nations gathered Our Sages (Ber. 7b) expounded the passage as referring to the King Messiah, but according to its apparent meaning, it is proper to interpret it as referring to David himself, as the matter is stated (II Sam. 5:17): “And the Philistines heard that they had anointed David as king over Israel, and all the Philistines went up to seek, etc.,” and they fell into his hands. Concerning them, he says, “Why have nations gathered,” and they all gathered. and kingdoms think vain things in their heart. and kingdoms Heb. ולאמים. Menachem interprets לאמים, אמות, and גוים as all closely related.”

“Why do nations assemble (לָ֭מָּה רָגְשׁ֣וּ - lamah ragshu): What seems correct in my eyes is that this psalm was composed by one of the poets concerning David on the day he was anointed. Therefore, it is written [later in verse 7], "This day I have begotten you." Or [alternatively, the psalm is] about the Messiah. And ragshu [translated here as "assemble," but can also mean rage/tumult] is like "joined together" (chavru). Similar to it is [the phrase in (Psalm 64:3)] "from the assembly/tumult (mirgeshet) of the workers of iniquity." And the Lamed [prefix] of le'umim (לְאֻמִּ֗ים - peoples): [This Lamed is part of the] root [of the word], as the singular form is le'om (people/nation). As in (Genesis 25:23): "and one people (u-le'om) shall be stronger than the other people (mi-le'om)." Plot/utter vain things (יֶהְגּוּ־רִֽיק - yehgu rik): [This refers to plotting] through speech (be-dibur). Similar [usage of hagah for speech is found], as in [verses like (Psalm 35:28)] "And my tongue shall speak (tehgeh) Your righteousness." And the [specific vain] speech [they utter] is [revealed in verse 3]: "Let us break their bonds asunder."”

“Why do the nations rage: – The Psalm is the second; and so we find it in all the more accurate books, that (these words) are the beginning of a Psalm. And in enumeration they inscribe it as the second. But some of our teachers have said (Babli, Berakhoth 9b) that Happy is and why do the nations rage form a single Psalm. And they have said (ibid. 10a) “Every section which was (specially) dear to David, he opened and closed with ‘Happy is (are).’ And this section he opened with ‘Happy is the man,’ and closed with ‘Happy are all they that put their trust in Him.’” The reason why this Psalm follows immediately the other is not known to us; nor why he arranged them in the order in which they are connected, for they are not arranged in historical order. For instance, the third Psalm is concerned with the affair of Absalom, and after it occur many Psalms whose subject-matter is earlier by a considerable period than the incident of Absalom. Notice also, at the end of the book, Psalm cxlii., “When he was in the cave; a Prayer,” (has reference to events) in the days of Saul. Therefore we cannot explain the arrangement of the Psalms according to the historical order.David composed and recited this Psalm in the opening of his reign, when the nations were gathered against him, as it is said (2 Sam. 5:17) “and when the Philistines heard that they had anointed David king over Israel all the Philistines went up to seek David.” And this is his meaning in saying Why do they tumultuously assemble (רגשׁו)? because all the Philistines had come up. And רגשה has the sense of gathering and great multitude, as (Ps. 64:3), “from the throng (רגשתי) of the workers of iniquity;” and the Targum of the passage (Ez. 30:10) “I will also make the multitude (המון) of Egypt cease,” is, “and I will make of no avail the raging (איהרגושת) of Egypt.” And the peoples imagine a vain thing? – for when they came to make war they were saying proud things, because they had conquered Israel in the wars of Saul, and Saul and his sons were dead, and the people had been severely smitten. And from Saul's death until now there had not been another king for Israel. And he says, a vain thing is (the sum of) all their words.”

“Having set forth the Psalm in which he described, as it were universally, the state and course of the human race, here he proceeds to his proper subject matter, namely his own tribulations signifying the tribulations of Christ. Concerning this he does three things. First, he implores divine help against imminent tribulations by praying. Second, he gives thanks after being heard, and this in the eighth Psalm: "O Lord, our Lord, how admirable is your name in all the earth!" Third, he shows the confidence conceived from this, and this in the tenth Psalm: "In the Lord I trust; how do you say to my soul, 'Flee to the mountain like a sparrow'?" In tribulations, moreover, a man can ask for two things. First, he asks to be delivered. Second, that his enemies be brought low; and this he does in the seventh Psalm: "O Lord my God, in you," etc. Concerning the first, he does two things. First, he implores help against those who trouble him. Second, against those who scheme to deceive, and this in the fifth Psalm: "My words." Concerning the first, he does three things. First, he commemorates the machinations of those rising against him. Second, he implores help against those already rising, and this in the third Psalm: "Lord, how they are multiplied." Third, confident of being heard, he invites others to trust in God; and this in the fourth Psalm: "When I called." But it should be noted that this entire Psalm contains nothing about prayer, but about the malice of those who rise up. Concerning this Psalm, it should be known in general that there was a twofold opinion about it. For some said that it is the same as the first Psalm, and this was the view of Gamaliel. And for this reason they said that just as that Psalm begins "Blessed is the man who," etc., so this one, as if it were part of it, ends "Blessed are all who trust in him," so that it would be, as it were, circular. But two things stand against this. First, because in that case there would not be one hundred and fifty Psalms. But to this it is answered that they add one which is found in many Psalters and begins "I was small," etc. And second, because in Hebrew the Psalms are arranged according to the order of the letters, so that which number a Psalm is immediately appears: for in the first there is aleph, to designate that it is the first; in the second there is beth, to designate that it is the second; in the third there is gimel, and so on for the others. Since, therefore, beth, which is the second letter in the order of the alphabet, is placed at the beginning of this Psalm, it is clear that it is the second Psalm, and Augustine holds this view. It must therefore be said that this Psalm in the order of the Psalms is the second, but the first with a title; and this is its title. A Psalm is properly named from the Psaltery, which is a certain ten-stringed instrument that is played by hand; hence it is derived from "to play," which means to touch with the hand, and it has its striking from above. Hence a Psalm is properly called a song that David sang, or caused to be sung, to the Psaltery. Mystically, however, by the ten-stringed Psaltery is signified the law of God, which consists in ten commandments, and it must be touched by hand, that is, by good works, and from above, because the commandments are to be fulfilled for the sake of the hope of eternal things; otherwise it would be touched from below. It is therefore a Psalm of David, because it was composed by him, and it treats of his kingdom as a figure of the kingdom of Christ. For through David, Christ is fittingly signified, because David means "strong of hand," and Christ is "the power of God" (1 Cor. 1). David is also called "desirable in appearance," and Christ is "the splendor of glory" (Heb. 1): he is the one "into whom the angels desire to look" (1 Pet. 1). "Why have the nations raged, and the peoples devised vain things?" This Psalm is divided into two parts. In the first, the machination of those plotting against the kingdom of David and of Christ is narrated. In the second, their repression is set forth, at "He who dwells in the heavens shall laugh at them." Concerning the first, he does three things. First, he narrates the rebellion of those who plot. Second, against whom they plot. Third, the purpose of those who plot. The second at "against the Lord." The third at "Let us break their bonds." First, then, historically it should be known that when a people stirs up rebellion, first a murmur arises among the people, then the support of the great comes to bring it to completion. First, therefore, he sets forth the endeavor of the murmuring people. Second, the support of the great, at "The kings of the earth stood up, and the princes assembled together." Among the people, moreover, some have less reason and are impetuous; others have more and are called cautious. The first are not moved by judgment to rebel, but rather by impulse; and therefore he says of these, "they raged," which is characteristic of beasts: Prov. 19: "As the roaring of a lion, so also is the anger of the king." The second are moved by deliberation; and therefore of these he says: "they devised vain things." Because "the thoughts of men are vain" (Ps. 93). A people is a multitude of men united by consent of law. And therefore the Jews are called a people, because they are with the law and under the law of God. Others are called nations, because they are not under the law of God. Or, literally, in the kingdom of David there were subjected nations and faithful Jews; and both were plotting against him; therefore he says: "Why have the nations raged, and the peoples devised vain things?" He does not ask but rebukes, as in Wis. 5: "What has pride profited us, or what has the boasting of riches brought us?" Likewise, the lesser could do nothing by themselves unless they had the support of the greater; hence he sets forth certain ones providing support: first by aiding with power, and regarding this he says: "The kings of the earth stood up, and the princes assembled together against the Lord and against his Christ"; as if to say, those raged, but others stood up, that is, were present for this malice. Likewise, some provided support by advising with wisdom; and regarding this he says, "assembled together," namely to take counsel. Jerome's text has "they conferred together." Jer. 5: "I will therefore go to the great men and speak to them, for they have known the way of the Lord and the judgment of their God," etc. Then when he says, "against the Lord and against his Christ," etc., he identifies those who suffer the rebellion. For he shows against whom the rebellion was directed: against the Lord and against his king. For kings are called Christs, that is, anointed ones: Ps. 104: "Do not touch my anointed ones." Whoever, therefore, rebels against a king appointed by God also rebels against God: Rom. 13: "Whoever resists authority resists the ordinance of God." And therefore he says, "against the Lord and against his Christ." 1 Sam. 8: "They have not rejected you, but me." Mystically, these things are said of Christ under the likeness of David: Acts 4: "Lord, you said through the mouth of our father, your servant David, 'Why have the nations raged,'" etc. "For they truly assembled in this city against your holy servant Jesus, whom you anointed," etc. And according to this, it should be understood that the nations, namely the soldiers, assembled against Christ; and the peoples, namely the Jews, devised vain things, believing they could kill him entirely, namely that he would not rise again; and the kings of the earth, namely Herod the Ascalonite, the earlier one, who killed the infants, and later Herod Antipas, his son, who consented with Pilate; and the princes, that is, Pilate, so that the plural is used for the singular by synecdoche. Or the chief priests assembled together, that is, in one wicked will, against the Lord and against his Christ.”

“They take their stand (יִ֥תְיַצְּב֨וּ - yityatzvu): The kings and the regents (roznim - also nobles/rulers) [act] together with the nations [mentioned in v. 1]. And nosdu-yachad (נוֹסְדוּ־יָ֑חַד - they intrigue/conspire together): [Nosdu] is from the root sod (סוֹד - secret, council, conspiracy). Behold, this follows the pattern of (Psalm 35:1) "Contend (Rivah), O LORD, with those who contend with me (yerivai)," where [yerivai] is from the root rav (רב - contend, strive), which is a hollow root (me-'alumei ha-ayin - i.e., middle root letter is Vav or Yod) related to the noun riv (רִיב - strife). [Ibn Ezra implies a similar relationship between the verb nosdu and the noun sod]. The yod in yerivai is transformed and it represents a defective adjectival form. Alternatively, [nosdu] is from the root yesod (יְסוֹד - foundation), [implying they establish a common foundation or plan together]. According to the opinion that this psalm, which the poet composed, was said about David (or that he [David] prophesied about himself)—behold, we find that many nations were under David's control [making such a rebellion historically plausible]. And if [the psalm is] about the Messiah, the matter [of widespread opposition] is even clearer. And the meaning of "against the LORD" ('עַל־ה - al Ad-nai): Is that they have departed from the control of the sound judgment (sikul ha-da'at) which God implanted in the heart of every person. And [the meaning of] "and against His anointed" (וְעַל־מְשִׁיחֽוֹ - ve-al meshicho): Is that they should not deny him [or 'deal falsely with him'], but rather submit (yasuru el) to his authority/obedience (mishma'ato) to pay him tribute (mas).”

“The kings of the land take their stand: – for all the satraps of the Philistines had taken their stand with one consent and in agreement to come to fight with David. And he calls them “kings” and “rulers,” although we have not seen any other passage where he describes them otherwise than as “satraps” of the Philistines, who in their pride were imagining themselves kings, though they were not so. Possibly also there were assembled with them other kings from the nations. And rulers take counsel (יַוסדו) together: – They had all consulted together as one. Counsel also is expressed in the word יסוד (foundation), for counsel is to actual performance as the foundation to a building. Against the Lord and against His anointed: – for they knew that David was king by the appointment of the Lord, and Samuel the prophet of the Lord had anointed him king.”

“"Let us break their bonds asunder, and cast away their yoke from us" [Psalm 2:3]. Although it admits of another acceptation, yet is it more fitly understood as in the person of those who are said to "meditate vain things." So that "let us break their bonds asunder, and cast away their yoke from us," may be, let us do our endeavour, that the Christian religion do not bind us, nor be imposed upon us.”

“Let us break their cords (nenattekah et mosroteimo): [The word mosroteimo - their cords/bonds] is from the root musar (מוּסָר - discipline, bond, instruction). Also their ropes (גַּם עֲבֹתֵימוֹ - gam avoteimo): Means thick ropes (chavalim avotim). The meaning [of mosrot and avot] is one and the same, [expressed] with different words. For this is a manner of rhetorical elegance (derekh tzachut), like [in (Numbers 23:8)]: "How shall I curse (mah ekov)... and how shall I denounce (umah ez'om)." [Using synonyms in parallel clauses]. He who sits (יוֹשֵׁב - yoshev) [referring to yoshev ba-shamayim - "He who sits in the heavens" in v. 4]: Because Scripture mentioned [in v. 2] "kings of the earth take their stand" (yityatzvu malkhei eretz), it states, in contrast to them, "He who sits in the heavens," which are above man. The [Rav Saadia] Gaon said: That the meaning of He will laugh (יִשְׂחָק - yischak) [v. 4] is that He will make them into an object of laughter and derision (sechok u-la'ag). And the correct [view] is: That HaShem created substance/matter (ha-geshem), which is the essence, and the forms (ha-tzurot), which are accidents/attributes. [These philosophical terms contrast with] whatever man does or the images of living things he forms [in his mind]. His Name [i.e., God Himself] alone is too exalted to be [described] in terms of substance/essence, let alone accident/attribute. However, because the speaker [of Scripture] is human, and likewise the hearer, the Torah spoke in the language of human beings (dibrah Torah ki-leshon bnei adam) so that the hearer may understand. And similarly, they treated the earth as if it had human form, [as in verses like]: "And the earth opened its mouth" (Numbers 16:32), [and phrases like] "from the recesses/ends (mi-yarketei) of the earth" (e.g., Jeremiah 6:22). [Thus, "laughing" is anthropomorphic language used for human understanding]. And -lamo [in yil'ag lamo - "will mock them" in v. 4]: Is like lahem (לָהֶם - to/for them) [an archaic pronoun form]. And the word la'ag (לַעַג - scorn, derision): Is always [found] with the letter Lamed [as a prefix to the object being scorned], like (Psalm 22:8) "they mock me" (yal'igu li) [and (Psalm 80:7)] "therefore our enemies mock them" (ve-oyveinu yil'agu lamo). [This is] a manner of expression (derekh kinuy - perhaps meaning 'idiomatic usage' or 'reference'), as I will explain [elsewhere, or referring perhaps to the specific usage here].”

“Let us break their bands asunder: – They were saying: “Let us break the bands of Israel and their league (lit. binding) in which they have bound themselves and agreed to make David king.” For there had elapsed seven years in which Israel as a whole had not agreed about him to make him king, and now when they had all agreed about him the Philistines said “let us break their bands asunder.” And cast away their cords from us: – He repeats himself in different words, while the meaning is the same for such is the idiom of the language. And the “bands” and “cords” denote the strongest ropes, and are a figure for counsel and firm agreement.”

“Next he sets forth the purpose of those who plot; hence he says: "Let us break their bonds," etc. This is properly said, for the dominion of the king is called a yoke. In 3 Kings 12, it is said to Rehoboam that he should lighten the yoke that Solomon had imposed on them. For just as oxen are joined by a yoke for work, so men are joined for the dominion of the kingdom. But the yoke cannot be removed unless the bonds are loosened. The bonds in a kingdom are those by which the royal power is secured in the kingdom, such as soldiers, fortresses, and arms. First, therefore, it is necessary to dissolve these, and then to remove the yoke. Spiritually, in Christ the yoke is the law of charity: Mt. 11: "My yoke is sweet," etc. The bonds are the virtues: hope, faith, charity: Eph. 4: "Eager to preserve the unity of the Spirit in the bond of peace." Sir. 6: "Her bonds are a healing binding." That the conscience of man should not be under the yoke of the law of Christ cannot happen unless these bonds are first broken: which those do who say to God, "Depart from us; we do not want the knowledge of your ways," etc. (Job 21). Jer. 2: "Of old you broke your yoke, you burst your bonds, and you said, 'I will not serve.'" Or this is said in the person of David, from Christ to his servants: the Gloss says, as if they plot thus, but "O my servants, let us break," etc.; but this does not fit the intended meaning.”

“"He that dwelleth in the heavens shall laugh them to scorn, and the Lord shall have them in derision" [Psalm 2:4]. The sentence is repeated; for "He who dwelleth in the heavens," is afterwards put, "the Lord;" and for "shall laugh them to scorn," is afterwards put, "shall have them in derision." Nothing of this however must be taken in a carnal sort, as if God either laugheth with cheek, or derideth with nostril; but it is to be understood of that power which He giveth to His saints, that they seeing things to come, namely, that the Name and rule of Christ is to pervade posterity and possess all nations, should understand that those men "meditate a vain thing." For this power whereby these things are foreknown is God's "laughter" and "derision." "He that dwelleth in the heavens shall laugh them to scorn." If by "heavens" we understand holy souls, by these God, as foreknowing what is to come, will "laugh them to scorn, and have them in derision."”

“He that sitteth in the heavens shall laugh; The Lord shall have them in derision. – As he has said that they have taken counsel together against the Lord, to nullify His word, (so now) he says that He sits in heaven, and hears their words, and laughs at and derides them. And when he says of God – Blessed be He! – He shall laugh at and deride (them), it is metaphorical, an accommodation to human language; for a man laughs at and mocks one whom he despises and esteems as nothing at all. And so: “And Thou, Lord, shalt laugh at them, Thou shalt mock at all the nations” (Ps. 59:9); “The Lord shall laugh at him, for He sees that his day is coming” (Ps. 37:13). And when he says: He that sitteth in the heavens, the meaning of “sitting” is abiding (enduring), as “and Thou, Lord, remainest (lit. sittest) for ever” (Ps. 102:13). And so every expression of sitting, when it is used of God – Blessed be He! – as, “O Thou that sittest in the Heavens” (Ps. 123:1); “That hath His seat on high” (Ps. 113:5). And when he says in the heavens, it is because they are stable and endure for ever, and their individualities do not come to an end like those of the earth.”

“Then when he says, "He who dwells," the suppression of those plotting against the kingdom of David is set forth. And concerning this he does two things. First, it is shown how they are suppressed by the Lord. Second, how by his Christ, at "But I have been appointed," etc. Against these -- namely the Lord and his Christ -- they plotted, as was said. Concerning the first, note four things: namely derision, scorn, angry speech, and disturbance. For just as a boy of no strength and power, if he fights against a giant, is laughed at by the giant, so if anyone of no power wishes to plot against him who dwells in the heavens, he is laughed at by him. Job 35: "Look up to heaven and behold, and contemplate the sky, that it is higher than you. If you sin, what will you harm him?" And if the powerless one persists, then the one who is more powerful rebukes and scorns him. For derision is done with the mouth, according to Jerome in the Gloss; but scorn with a wrinkled and contracted nose, arising from a certain slight indignation. Prov. 1: "I also will laugh at your destruction and will mock, when what you feared comes upon you." But if he in no way desists, he proceeds to vengeance; and therefore he says, "Then he will speak to them in his wrath," that is, he will pronounce the sentence of vengeance against them. For wrath does not befall God, but what belongs to the creature is sometimes attributed to the Creator by anthropopathy, which is a human pre-passion. Ps. 6: "Lord, not in your wrath," etc. Finally, the sentence is carried out; and therefore he says, "and in his fury he will trouble them," in heart and in soul in eternal punishment: that is, by his own power he will punish them. Job 15: "When he moves to seek bread, he knows that the day of darkness is prepared in his hand; tribulation will terrify him, and anguish will surround him." These four things will occur at the judgment. For he will deride by placing them on the left: Mt. 25. He will scorn, saying: "I was hungry," etc., reproaching them. He will speak in wrath, sentencing: "Depart, you cursed, into eternal fire," etc. He will trouble them, executing the sentence: "These will go into eternal punishment," etc.”

“These are words of destruction that are pronounced in anger. Moreover, the evils that God had said he was going to inflict, he promises that he will withdraw if the listeners will become penitent. God in his anger spoke through Jonah to the Ninevites, and since they repented in ash and sackcloth, they endured nothing of those things about which they had heard. Actually, God knew beforehand when he sent Jonah that they were going to repent if he sent Jonah for their deliverance. Right now he also is speaking deliverance to those sinners who are in his wrath. For it did not say, "He will punish those in his wrath even if they will repent."”

“"Then He shall speak unto them in His wrath, and vex them in His sore displeasure" [Psalm 2:5]. For showing more clearly how He will "speak unto them," he added, He will "vex them;" so that "in His wrath," is, "in His sore displeasure." But by the "wrath and sore displeasure" of the Lord God must not be understood any mental perturbation; but the might whereby He most justly avenges, by the subjection of all creation to His service. For that is to be observed and remembered which is written in the Wisdom of Solomon, "But You, Lord of power, judgest with tranquillity, and with great favour orders us." [Wisdom 12:18] The "wrath" of God then is an emotion which is produced in the soul which knows the law of God, when it sees this same law transgressed by the sinner. For by this emotion of righteous souls many things are avenged. Although the "wrath" of God can be well understood of that darkening of the mind, which overtakes those who transgress the law of God.”

“God judges without getting upset, and he causes distress for others while maintaining his affection for them. He does not become enraged when some emotion rises within him against the wicked, but he withholds from them the influence of his grace. Since the blessed Godhead, which always remains the same, eternal and immovable, does not experience emotions, therefore the wrath of God refers to God's retribution against sinners. But such a change of emotion is characteristic of human weakness so that someone becomes sad after being happy, irritated after being at peace, offended after being of good intentions. The phrase "then he will say" indicates the time when he will come to judge the world. Therefore the text speaks appropriately about wrath and rage since obstinate sinners will receive all that they deserve.”

“Some say (yesh omrim): [That the word] He will speak (yedaber) means "He will destroy" (ye'abed). [They compare it to] (II Kings 11:1) "and she destroyed (va-tedaber) all the royal seed." This [verb dabar] is thus an expression of death (leshon mavet), similar to (Hosea 13:14) "O Death, where are your plagues/destruction (devarekha)". [They argue further] that it is written in another book [referring again to the account in Kings or a related source] that va-tedaber ("and she destroyed") is from the root [meaning] a very heavy plague/matter (davar kaved me'od). [Regarding] Eleimo (אֵלֵימוֹ - to them): [Some interpret this as referring to] the strong ones (ha-chazakim), comparing it to (Ezekiel 17:13) "and he took the mighty (eilei) of the land." However, this is not correct (ve-eineno nakhon). Because "the mighty (eilei) of the land" is used metaphorically [for leaders], in the same manner as "the strong bulls (abbirei) of Bashan" (Psalm 22:13). Also, [the word eil meaning mighty/ram] has a yod (איל) as it is derived from [a root related to] ayil (ram/strength). [Therefore, eleimo here, without the yod, is not referring to 'the mighty ones'].”

“Then shall He speak unto them in His wrath: – Then, when He shall hear their words and their pride, He shall speak unto them in His wrath. And vex them in His sore displeasure: – And His words with them are His anger and sore displeasure which He shall hurl at them. Some interpret ידבר (speak) in the sense of דבֶר (plague) [in the passage] “a plague (דבר) grievously heavy” (Exod. 9:3). And so (also) “and she destroyed (ותדבר) all the seed royal” (2 Chron. 22:10); and they interpret אלימו (to them) as in the verse “the אילי (chief men) of the land” (2 Kings 24:15), of which the meaning is the powerful ones of the land. But the former is nearer (to the right meaning).”

“The first four verses are spoken by a prophet or an angel wondering why human rashness had risen up against the Son of God. From the fifth verse, though, the Lord himself responds, exhorting the Gentiles and all the people from the Jews who are going to believe in him, so that they may loosen the binding chains and cast off the heavy burden of the law that their own ancestors were unable to carry, so they may follow him whose yoke is easy, and burden light.”

“"Yet am I set by Him as King upon Sion, His holy hill, preaching His decree" [Psalm 2:6]. This is clearly spoken in the Person of the very Lord our Saviour Christ. But if Sion signify, as some interpret, beholding, we must not understand it of anything rather than of the Church, where daily is the desire raised of beholding the bright glory of God, according to that of the Apostle, "but we with open face beholding the glory of the Lord." [2 Corinthians 3:18] Therefore the meaning of this is, Yet I am set by Him as King over His holy Church; which for its eminence and stability He calls a mountain. "Yet I am set by Him as King." I, that is, whose "bands" they were meditating "to break asunder," and whose "yoke" to "cast away." "Preaching His decree." Who does not see the meaning of this, seeing it is daily practised?”

“But I have installed (וַאֲנִי נָסַכְתִּי - va'ani nasakhti): [This means] I have made king (himlakhti). And the meaning is that he is My prince (nesikhi). Similar [usage connecting this root to rulership is found] regarding "the five kings of Midian who were princes (nesikhei) of Sihon" (Joshua 13:21). And know that the construct state (semikhut - e.g., "king of X") sometimes proceeds from the honored [noun] to the less esteemed [noun], and sometimes the opposite, like [in (Psalm 44:5)] "You are my King, O God" (Atah hu Malki Elokim) [where "God" is the more honored noun]. "But I have installed My king" (va'ani nasakhti malki): [This relationship is like how Israel is God's portion, e.g.,] "Ad-nai is his inheritance" (Deuteronomy 10:9) and [conversely] "They are Your people and Your inheritance" (Deuteronomy 9:29). [The king is God's designated representative]. And similar to it [the concept of a designated king related to God] is [the phrase in (Zechariah 14:16-17)] "to bow down to the King, Ad-nai of hosts" (le-hishtachavot le-melekh Ad-nai tzeva'ot). [This title "King, Ad-nai of hosts" in Zechariah] refers to the Messiah. This is in the manner of (Psalm 72:11) "And all kings shall bow down to him" (ve-yishtachavu lo kol melakhim). For if [the phrase le-melekh ("to the King") in (Zechariah 14:16)] were referring [directly] to HaShem, the Lamed [prefix] would have a patach vowel [i.e., it would likely be לַמֶּלֶךְ - la-melekh].”

“Yet I have set My king: – He says: They, forsooth, are purposing to root out the kingdom from the house of David, though I have made him king and set him up! And the word נסכתי connotes chieftainship and greatness, as (in the verse) “the princes (נסיכי) of Sihon” (Josh. 13:21); and also “their gods with their princes” (נסכיהס) (Dan. 11:8). My king – he means to say, The king that is Mine in that I have made him king; just as it is said (1 Sam. 16:1) “For I have provided among his sons a king for Myself.” He means by for Myself, for My worship, and so he says My king. And conversely it is said (Ps. 74:12): “And God is my King from of old,” where the meaning is, who rules over me. Thus is the usage of the pronominal suffixes. And so (in the verse) “Remove Thy stroke from me” (Ps. 39:11); “Aloof from My plague do they stand” (Ps. 38:12); “and I will make them joyful in My house of prayer” (Is. 56:7); “I have heard thy prayer” (1 Kings 9:3; 2 Kings 20:5; Is. 38:5; 2 Chron. 7:12), and other similar (examples), as we have explained in the book Miklol in the grammatical section of it. And he says: Upon My holy hill of Sion: – Because the stronghold of Sion was not conquered until David came to subdue it, therefore Sion with Jerusalem is called the City of David. And after he had subdued it the Philistines gathered together to fight against him.”

“There follows next the showing of how they are suppressed by his Christ, when he says, "But I." Now the people, the nations, and the princes rose up against the Christ of David. First, therefore, he shows how Christ relates to the people. Second, how to the nations, at "The Lord said to me." Third, how to the kings, at "And now, O kings, understand," etc. He says, therefore: "But I have been appointed king by him over Zion, his holy mountain," etc. It should be known, moreover, that he was appointed king by God in Jerusalem, and by his preaching he brought the people back. As if to say: they act thus, but they cannot achieve their aim, because I have been appointed, that is, established as king over Zion, that is, over the Jewish people, who were in Jerusalem, whose citadel is Zion -- by him, namely by God: Ps. 117: "The Lord is my helper; I will not fear what man may do to me." Job 17: "Place me, O Lord, beside you, and let any man's hand fight against me." I have been appointed king, moreover, over Zion, his holy mountain, not for my own sake, but to govern the people according to the law of God; and therefore he says, "proclaiming his precept." Mystically, however, he was appointed king, according to Jer. 23: "A king shall reign and be wise," etc. Zion, that is, the Church of the Jews, which is called the holy mountain, because it first received the rays of the sun: Mt. 15: "I was not sent except to the sheep," etc. 2 Sam. 19: "Do I not know that today I am made king over Israel?" "Proclaiming the precept," that is, the Gospel. Or that special precept of which it is said in Jn. 13: "A new commandment I give you, that you love one another"; and Jn. 15: "This is my commandment," etc. This precept he personally preached to the Jews, that is, in his own person: Mt. 4: "Jesus went about all Galilee, teaching in their synagogues and preaching the Gospel of the kingdom." Rom. 15: "I say that Christ Jesus was a minister of the circumcision for the truth of God," etc.”

“There is no evening of God possible and, I think, no morning, but the time, if I may put it this way, which is coextensive with his unoriginated and eternal life, is today for him, the day in which the Son has been begotten. Consequently neither the beginning nor the day of his generation is to be found.”

“He willed that he who existed before the ages in heaven should be begotten on the earth—that is, that he who was before unknown should be made known. Now, certainly, Christ has never yet been born in those people who have never perceived the manifold wisdom of God—that is, has never been known, has never been manifested, has never appeared to them. But if these also should perceive the mystery of grace, then in them too, when they were converted and believed, he would be born in knowledge and understanding.”

“"The Lord has said unto me, You are My Son, today have I begotten You" [Psalm 2:7]. Although that day may also seem to be prophetically spoken of, on which Jesus Christ was born according to the flesh; and in eternity there is nothing past as if it had ceased to be, nor future as if it were not yet, but present only, since whatever is eternal, always is; yet as "today" intimates presentiality, a divine interpretation is given to that expression, "Today have I begotten You," whereby the uncorrupt and Catholic faith proclaims the eternal generation of the power and Wisdom of God, who is the Only-begotten Son.”

“The word today indicates the present time in which he was made in the flesh—he who nevertheless in his own nature was the Lord of everything. John testifies to this, that he came among his own, calling the world his own. Having been called into a kingdom in accordance with his accustomed glory, he said, "I have been made king by him," that is, by God the Father. Furthermore, he fulfilled this by being made the Son in his humanity even if then he was the Son in his own nature. He smoothed the way for human nature to participate in adoption, and he called to himself people oppressed by the tyranny of sin. Just as we, since we are weighted down by curse and death, have received the evils of the transgressions of Adam like a certain inheritance handed across the generations to the whole universe from the ancestors, so also the splendid gifts of Christ flow down to the generations of humankind into the whole universe. The Only Begotten receives them not wholly for himself but for us. He is fully God as to his nature, nor does he lack anything whatever. He himself becomes richer than all creation with good things from above.”

“To be sure, God the Word had the name "only-begotten Son" before the ages as connatural with his condition, yet while still possessing the title of the Son as God, he also receives it as human being. Hence in the present psalm he added the words [of this verse]. Now no one who believes the teaching of the divine Spirit would apply this verse to the divinity of Christ the Lord. In fact, let us listen in this regard to the God of all speaking through David, "From the womb before the morning star I begot you." So as man he both receives this verse and hears what follows.”

“I will tell of the decree Said David, “This is an established decree, and [one] that I have received to tell this and to make known.” The Lord said to me through Nathan, Gad, and Samuel. You are My son The head over Israel, who are called “My firstborn son.” And they will endure through you, as is stated concerning Abner (II Sam. 3:18): “for God said, etc., ‘By the hand of My bondsman David shall I deliver...Israel.’” And for their sake, you are before Me as a son because they are all dependent upon you. this day have I for I have enthroned you over them. begotten you to be called My son and to be beloved to Me as a son for their sake, as it is stated (I Chronicles 14:2): ‘And David knew that the Lord had established him as king over Israel, and that his kingdom was highly exalted for the sake of His people Israel.’ And we find that the kings of Israel who were beloved before Him were called sons, as it is stated (II Sam. 7:14) concerning Solomon: “I will be to him a father, and he shall be to Me a son.” We find further concerning David (Ps. 89:27) “He shall call Me, ‘You are my Father, my God, and the Rock of my salvation.’””

“Let me tell (אֲסַפְּרָ֗ה - asapperah): These are the words of David along with his prophecy; or, the words of the poet [who composed the psalm] speaking on his [David's, or the Messiah's] behalf. [Regarding] the decree (אֶֽ֫ל־חֹ֥ק - el chok): [The meaning is:] This which I will tell, I will establish it (asim oto) as a decree (le-chok) that should be related. And this [decree] is: He said to me, "You are My son" – [meaning] to serve HaShem, just as a son honors a father. I have fathered you this day (אֲ֝נִ֗י הַיּ֥וֹם יְלִדְתִּֽיךָ - ani hayom yelidtíkha): This is similar to (Deuteronomy 32:18): "The Rock who fathered you (tzur yeladkha), you forgot."”

“Let me declare it for a decree: – This is the utterance of David, who says, I will make this declaration a decree and rule. And what is the declaration? That The Lord said unto me, Thou art My son: – and the kingdom has come to me from Him, and therefore let no man stir up strife against it, for the Lord hath chosen me for a son, as He said to Samuel (1 Sam. 16:1): “For I have provided among his sons a king for Myself.” It is as though to say, “This king is Mine and he is My son and servant and obeys Me” – for everyone who is obedient in the service of God He calls His son, just as a son obeys his father and is ready for his service. And so (in the verse) “ye are sons of the Lord your God” (Deut. 14:1), and “I will be his Father and he shall be My son” (2 Sam. 7:14); and it says (Hos. 2:1), “the sons of the living God.” This day have I begotten thee: – The day when he was anointed was the day God took him to Himself for a son, as it says (1 Sam. 16:1), “to Me a king.” And he says, This day have I begotten thee, for on that day there was born in him the spirit of God, as is written (1 Sam. 16:13), “And the spirit of the Lord came mightily upon David from that day and onward.” And from that day onward he gave expression to songs and psalms by the Holy Spirit, which was born in him and imparted to him by God. Moreover, the spirit of might was added to him from that day onward; and so it says (Deut. 32:18), “Of the rock that begat thee thou art unmindful” which made thee great and put wisdom in thine heart and intelligence, in the day of the station at Mount Sinai. And so it says (ibid. 6), “Is not He thy Father that hath bought thee?” For if he had said begotten thee, bought thee in reference to (the act of) creation, this would have been no more true of Israel than the rest of men. Do you not see what he says, “Do ye thus requite the Lord?” (ibid.), meaning, “This is the requital you make Him for all the good He has done to you! Surely He is thy Father who bought thee!” And he says, “Of the rock that begat thee thou art unmindful and hast forgotten the God that gave thee birth” (ibid. 18), just as he says thy Father, for He is to you as a father, and the one that gave thee birth – that is, the mother.”

“The third mode of generation is by means of propagation, and this in a fourfold way: as of a growth coming from a seed, a tree from a root, a conceived offspring from the belly or womb of the mother, or children from a begetting father. In the first mode of generation, formal beauty is lacking, for in the seed the form is vague and hidden. It is not so in the case of the Son. In the second, conformity is lacking, for although there is a single root, it is different in shape from the branches even though they produce a single tree. In the third, actuality is lacking, for although the mother is in a certain sense the active principle of the offspring, yet she is much more of a passive principle. In the fourth, eternal coexistence is lacking. Now, take away these defects and suppose first formal beauty. In this sense, there is Isaiah: "The branch of the Lord will be luster and glory, and the fruit of the earth will be honor and splendor." Second, suppose conformity: The Son conforms to the Father to the point that He is "the tree of life... in the midst of the garden." Hence, in Proverbs: "She is a tree of life to those who grasp her." Third, suppose actuality: in this sense, you have the Psalm: "With Thee is the principality in the day of Thy strength, in the brightness of the saints: from the womb before the day star I begot Thee. From the womb," says the Psalmist, which is in relation to the warmth of the Father's bosom, from which He does not withdraw. Fourth, suppose eternal coexistence. In this sense, there is the Psalm: "This day I have begotten You," that is in eternity, or in My eternal today.”

“Then when he says, "The Lord," from the same history it is shown how he relates to the nations. And concerning this he does two things. First, he shows that it befits Christ to have power over the nations. Second, he sets forth the exercise of that power: "You shall rule them." Concerning the first, he does two things. First, he shows by what right power over the nations belongs to him. Second, he sets forth the reception of that power, at "I will give you the nations." He says, therefore, "The Lord said to me." This is not completely fulfilled in David; and therefore it is understood of Christ, to whom dominion over the nations belongs by a twofold right: namely hereditary and merited. First, therefore, he sets forth the right. Second, the merit, at "Ask," etc. Now Christ is king of all, as is said in Heb. 1, and this belongs to him because he is the Son: Gal. 4: "If a son, then an heir through God." And therefore he treats of the eternal generation of Christ, in which three things are noted. First, the mode of generation. Second, the property of sonship. Third, the eternity of the begotten Son. The mode is shown in that he says: "The Lord said": because, namely, he proceeded by way of intellect. The generation of each thing is according to its mode. The mode of the divine nature is not carnal but intellectual; indeed, it is understanding itself. Second, generation is a procession according to origin that is found in intelligible reality, which is according to the conception of the word proceeding from the intellect; and this is to speak a word in the heart. And therefore he says, "The Lord said," as if, "by saying he generated me." Hence the Son is the Word that the Father spoke, that is, produced by begetting. The property, however, is shown in that he says, "my Son" -- not adoptive, as those of whom it is said in Jn. 1: "He gave them the power to become children of God," etc. -- but by the property of nature. Hence "You are my Son": natural, singular, consubstantial. Mt. 17: "This is my beloved Son." Eternity is set forth in what he adds: "Today I have begotten you," that is, eternally. For it is not a new but an eternal generation; and therefore he says, "today I have begotten you," because "today" signifies the present, and what is eternal always is. He also says, "I have begotten you," and not "I beget," to designate the perfection of generation; for since generation is without motion, to be begotten and to have been begotten are simultaneous. He also says "today" to designate the presentness with clarity that belong to Christ, who "dwells in unapproachable light" (1 Tim. 6), and who truly is, in whom nothing is past or future or obscure, but all is clear.”

“Paul when he was discoursing in the synagogue of Antioch in Pisidia spoke thus: And we bring you good tidings of the promise made unto the fathers, how that God hath fulfilled the same unto us their children in that he raised up Jesus, as it is also written in the second psalm, Thou art my son, this day have I begotten thee. Paul here, by Christ's having been begotten, understands his resurrection, and he too has decided that the second psalm has been spoken concerning him, as all the Apostles also have affirmed.”

“It may perhaps be a dogma of some kind that no one receives a divine gift who does not request it. The Father, indeed, through the psalm, urges the Savior to ask that it may be given to him, as the Son teaches us when he says, "The Lord said to me, You are my son; ask from me, and I will give you the Gentiles as your inheritance and the ends of the earth as your possession." And the Savior says, "Ask and it will be given to you … for everyone who asks receives."”

“"Ask of Me, and I shall give Thee the nations for Thine inheritance" [Psalm 2:8]. This has at once a temporal sense with reference to the Manhood which He took on Himself, who offered up Himself as a Sacrifice in the stead of all sacrifices, who also maketh intercession for us; so that the words, "ask of Me," may be referred to all this temporal dispensation, which has been instituted for mankind, namely, that the "nations" should be joined to the Name of Christ, and so be redeemed from death, and possessed by God. "I shall give Thee the nations for Thine inheritance," which so possess them for their salvation, and to bear unto Thee spiritual fruit. "And the uttermost parts of the earth for Thy possession." The same repeated, "The uttermost parts of the earth," is put for "the nations;" but more clearly, that we might understand all the nations. And "Thy possession" stands for "Thine inheritance."”

“Now it is possible to discover an appropriate fulfillment for this prophecy, too: the number of the Jews who came to faith was not only the 12 apostles but was as well the 70 disciples, the 120 whom blessed Peter addressed in assembly, the 500 to whom he appeared on one occasion after the resurrection according to the statement of the divinely inspired Paul, the 3, and the 5, that the chief of the apostles made his catch through addressing them and the many myriads of whom the mighty James exclaimed, "You see, brother, what countless numbers of Jewish believers there are." These, to be sure, and in addition to them those of the Jews throughout the whole world who have come to faith he declares a holy people, and through them he takes possession of all the nations, thus fulfilling the prophecy in the words "Rejoice, nations, with his people." In addition to this, however, he fulfills also his own prophecy, which he made in regard to the Jews in the words, "Now, I have other sheep that do not belong to this fold. Those, too, I must gather; they will hear my voice, and there will be one flock, one shepherd." This, too, he says in the present psalm. But it occurs to me to lament the faithlessness of the [unbelieving] Jews, who though hearing the prophecy that made specific mention of the ends of the earth, and realizing that none of their kings had had such sway, but only Christ the Lord, David's offspring in the flesh, blind the eyes of their mind according to the prophecy that says, "They grope about, as blind people do for the wall, and not as they will do who have the benefit of eyesight."”

“Therefore, let us rejoice in the day of our salvation, dearly beloved. We have been taken up through the new covenant into participation with him who was told by the Father through a prophet, "You are my Son; this day I have begotten you. Ask it of me, and I will give you the of the earth for your possession." Let us glory, therefore, in the mercy of the one adopting us.”

“Ask (שְׁאַ֤ל - she'al): It is the custom (minhag) of a father to give an inheritance (le-hanchil) to the son; therefore He said, "and I will make the nations your inheritance (nachalatékha)." Ends of the earth (אַפְסֵי־אָֽרֶץ - afsei-aretz): From the same root (mi-gizrat) as [in (Genesis 47:15)] "for the money is finished (ki afes kasef)." [It refers to] places cut off (negzarim) from settlement (mi-yishuv).”

“Ask of Me: – And He says to me, Ask of Me. and I will give thee the nations for thine inheritance: – as He said to him, “And I have cut off all thine enemies from before thee; and I will make thee a great name like unto the name of the great ones that are in the earth” (2 Sam. 7:9); and it says (ibid. 8:14), “And all the Edomites became servants to David”; and it says (ibid. 8:6), “And the Syrians became servants to David”; and it says (1 Chron. 19:17), “and the fame of David went out into all the lands, and the Lord brought the fear of him upon all the nations.” And this is what he means when he says, “I will give thee the nations for thine inheritance.” And the uttermost parts (אפסי) of the earth for thy possession: – They are the ends (קצות) of the earth, and (the Hebrew words) אפס and קץ are approximate in meaning.”

“Above was set forth the privilege of eternal generation, from which dominion over the nations belongs to Christ by hereditary right; here he shows how he acquired it through his merit. Here it should be considered that just as in natural things forms are infused according to the disposition of matter, so God bestows gratuitous gifts: Phil. 2: "It is God who works in us both to will and to accomplish," etc. And therefore he wills that we receive gifts by asking and praying. This example he wished to show through Christ, because he willed that he should ask for what belonged to him by hereditary right. Now this petition for the calling of the nations can be understood in two ways. First, through prayer, because he prayed for them: Jn. 17: "I do not pray for them only, but for those who will believe in me through their word." Also through his passion: Heb. 9: "So that, with death intervening for the redemption of those transgressions which were under the former testament, those who are called might receive the promise of the eternal inheritance." This petition was not in vain, because "in all things he was heard for his reverence" (Heb. 5). Hence the granting follows, when he adds, "and I will give you the nations." Here it should be noted that no one comes to Christ except by the gift of the Father: Jn. 6: "No one can come to me unless the Father who sent me draws him." The giving of the Gentiles is a pure gift, for the Jews were, as it were, given back, because they had been given before: Rom. 15: "I say that Jesus Christ was a minister of the circumcision," etc. And therefore he says, "I will give you the nations," so that they may be subject to you and be your inheritance: Phil. 2: "That at the name of Jesus every knee should bow, of those in heaven, on earth, and under the earth." Ps. 15: "My inheritance is glorious to me." Likewise, he does not have them as servants have them -- as Peter or Paul -- but as Lord: Heb. 3: "And Moses indeed was faithful in all his house as a servant, as a testimony of those things which were to be said; but Christ as a Son in his own house, which house we are." And therefore he says, "your possession": Is. 49: "That you might possess the scattered inheritances, that you might say to those who are bound, 'Come out,' and to those who are in darkness, 'Be revealed.'" "The ends of the earth": because throughout the whole world the Church has been built. But afterward through Nicholas the heretic and Muhammad they returned to unbelief. Or it is awaited to be established: Is. 49: "It is too small a thing that you should be my servant to raise up the tribes of Jacob and to restore the remnants of Israel. I have given you as a light to the nations, that you may be my salvation to the ends of the earth." Heb. 1: "Whom he appointed heir of all things," etc.”

“It is necessary to consider how the Father gave the nations to the Son as an inheritance and the ends of the earth as a possession. He says to him, "You will break them like a clay pot." For who gives an inheritance so that it may be broken by the heir? It must be demonstrated from Scripture, therefore, how the contrition of certain people proved so beneficial. We find in the fiftieth psalm, "Having brought a spiritual sacrifice to God, a contrite and humble heart God will not despise." And it is said in another prophecy as instruction, "You will wail for the brokenness of your spirit." There is a spirit within us, therefore, that it is necessary to destroy in order that it may become a contrite sacrifice to God.”

“Are not, therefore, those words that were spoken by blessed David appropriately applied to the Lord whose kingdom extends to the farthest outposts of the earth and the whole world? [It is he] who, like the rod, threatens and punishes the broken condition of the nations and of the Jews, not in order to destroy them but in order to bring them back together and reshape them, as when the old man is put off and the new man takes his place through the sacrament of baptism. David really said this: "just like a pot of clay you will break them," showing the parallel, since by their contrition there had been no destruction, but a renewal was about to follow. This is likened to the intention of every potter: that the vases, if they do not follow the will and hand of the one making them, while they are yet new and not hardened by the kiln, the potter breaks them and puts them back on the wheel to be re-formed.”

“You will break them (תְּרֹעֵם - tero'em): [This means] You will shatter them (teshabberem). The [letter] Ayin (ע) [the second root letter of ר-ע-ע] would properly have a dagesh (doubling dot) [in this verb stem], were it not for the fact that it is a guttural letter ("from the throat"). [This absence of an expected dagesh is] similar to [forms like] tesokhem (תְּשׂוֹכֵם) and tesovem (תְּסוֹבֵם), [where the middle root letter also lacks a dagesh]. With a rod of iron (בְּשֵׁבֶט בַּרְזֶל - be-shevet barzel): [This refers metaphorically to] the sword (ha-cherev). You will shatter them (תְּנַפְּצֵֽם - tenappetzem): [This outcome is] the opposite of (hefekh) [what the nations intended when] "nations assemble (ragshu goyim)" [in verse 1].”

“Thou shalt break (הרעם) them with a rod of iron: – And so He says to me of all the nations that shall rise up against me, Thou shalt break them with a rod of iron. Thou shalt dash them in pieces like a potter's vessel: – The word תרעם has the same meaning as תשברם (Thou shalt break them). And so, “Can one break (ירע) iron?” (Jer. 15:12); “He breaketh in pieces (ירע) mighty men” (Job 34:24); so also תנפצם (Thou shalt dash them in pieces) has the meaning of “break,” but with (the added idea of) “scattering,” for when one breaks an earthenware vessel its broken pieces are scattered. And so (in the verse) “and dashed in pieces the pitchers” (Judges 7:19); and the maker of an earthenware vessel is called a potter.”

“Then when he says, "You shall rule them," the execution of power is set forth. And according to the historical sense, it could be explained that because he was appointed king of the Jews, he also ruled over certain nations that he had subjugated, as a figure of the universal dominion of Christ. But because citizens are governed differently -- for citizens are governed by a regime of mercy -- and subjugated enemies differently, namely by a regime of severe justice, therefore he says: "with a rod of iron." But it is better that it be referred to the spiritual dominion of Christ. For it is necessary that he who rules have a rod: Ps. 44: "The rod of direction is the rod of your kingdom." For kings are necessary for this purpose: to have a rod of discipline with which to punish offenders. And because Christ was appointed king by God to govern the people, therefore he says: "You shall rule them with a rod of iron." And he adds "of iron" to designate the inflexible discipline of justice. For the rod by which the Jews were ruled was not of iron, because they frequently cast it off by worshiping idols. But this is the iron rod by which he rules the nations, because they will no longer depart from the dominion of Christ, when the fullness of the nations has entered: Rev. 12: "The woman brought forth a male child, who was to rule all the nations with a rod of iron." "And you shall shatter them like a potter's vessel"; which is explained by Jer. 18: "I went down to the potter's house, and behold, he was working at his wheel, and the vessel that he was making of clay was broken in his hands. And he turned and made it another vessel. And afterward: as clay in the hand of the potter, so are you in my hand." For when a potter's vessel is fresh, it is easily broken from a bad form and restored to a good one. The Jews had already been converted; hence they were not to be shattered, for their faith and ours are the same. But the Gentiles were idolaters, and therefore they were to be shattered, so that they might receive another form, that is, another true faith. Or alternatively: "with a rod of iron" refers to the good, and "like a potter's vessel" to the wicked, who are finally to be crushed: Lk. 2: "Behold, this one is set for the fall and the rising of many." Is. 30: "Suddenly, when it is not expected, his destruction will come, and they will be broken as a potter's vessel is shattered with an exceedingly great shattering," etc., so that "he who is righteous, let him be justified still, and he who is filthy, let him be filthy still" (Rev., last chapter).”

“And these things have been said about his humanity, for it is about his deity that in this very psalm it has been said: Thou shalt rule them with a rod of iron; as a potters vessel shalt thou dash them in pieces; as if at the same time making known the force and might of his divinity, and indicating the renovation or regeneration of the human race—for the potter's vessel, though dashed to pieces, provided it has not as yet been subjected to the furnace, admits of being refashioned.”

“How, then, do kings serve the Lord with fear except by forbidding and restraining with religious severity all acts committed against the commandments of the Lord? A sovereign serves God one way as man, another way as king: he serves him as man by living according to faith; he serves him as king by exerting the necessary strength to sanction laws that command goodness and prohibit its opposite. It was thus that Hezekiah served him by destroying the groves and temples of idols and the high places that had been set up contrary to the commandments of God; thus Josiah served him by performing similar acts; thus the king of the Ninevites served him by compelling the whole city to appease the Lord; thus Darius served him by giving Daniel power to break the idol and by feeding his enemies to the lions; thus Nebuchanezzar … served him when he restrained all his subjects from blaspheming God by a terrible penalty. It is thus that kings serve the Lord as kings when they perform acts in his service that none but kings can perform.”

“And now, O kings (וְ֭עַתָּה מְלָכִ֣ים - ve-attah melakhim): These are the "kings of the earth" [mentioned in verse 2]. Be prudent (הַשְׂכִּ֑ילוּ - haskílu): [This is] the opposite of [acting] "against Ad-nai" [which they did in verse 2]. Accept discipline (הִוָּסְר֗וּ - hivvaseru): [This is] the opposite of [saying in verse 3] "[Let us break] their cords (mosroteimo)." You rulers/judges of the earth (שֹׁ֣פְטֵי אָֽרֶץ - shoftei aretz): These are the "regents" (roznim) [mentioned in verse 2].”

“Now therefore, O ye kings: – David said to them, to the kings who came to fight him, “O kings!” be wise: – and know that you have no power to nullify God's work, since He it is who commissioned me to be king. And how have ye dared to meet together against the Lord? Be wise and give heed, for ye are not able to nullify the Lord's work. Be instructed, ye judges of the earth: – If hitherto ye have been foolish and ill-advised, now be wise and receive instruction, and be not haughty.”

“Then when he says, "And now," it is shown how he relates to the kings. He restrains them, moreover, by admonishing and drawing them to the service of God. Concerning this, therefore, he does two things. First, he sets forth the admonition. Second, he assigns the reason for the admonition, at "lest he become angry." He admonishes to three things: to the truth of doctrine, to the humility of service, and to the acceptance of correction. The second, at "serve." The third, at "embrace." Now truth can be known by someone in two ways: either through discovery, and such persons are said to understand well; or through instruction, and such are said to be well teachable. Likewise, there is a twofold degree among rulers. For to some is committed universal governance, and they are called kings. To others, some particular judgment, and they are called judges. The former, therefore, he exhorts to understanding, for "the intelligent man will possess guidance" (Prov. 1). The latter, to being instructed, so that they may receive from others the form of judgment; and therefore he says, "understand and be instructed": Wis. 6: "Hear, O kings, and understand; learn, O judges of the ends of the earth."”

“If you remember the Judge only when you are in difficulties as one who inspires fear and who is incorruptibly honest, then you have not as yet learned to "serve the Lord in fear and to rejoice in him with trembling." For understand this point well: one is to worship him even in spiritual relaxations and in times of good cheer with even more piety and reverence.”

“"Serve the Lord with fear;" lest what is said, "You kings and judges of the earth," turn into pride: "And rejoice with trembling" [Psalm 2:11]. Very excellently is "rejoice" added, lest "serve the Lord with fear" should seem to tend to misery. But again, lest this same rejoicing should run on to unrestrained inconsiderateness, there is added "with trembling," that it might avail for a warning, and for the careful guarding of holiness. It can also be taken thus, "And now you kings understand;" that is, And now that I am set as King, be not sad, kings of the earth, as if your excellency were taken from you, but rather "understand and be instructed." For it is expedient for you, that you should be under Him, by whom understanding and instruction are given you. And this is expedient for you, that you lord it not with rashness, but that you "serve the Lord" of all "with fear," and "rejoice" in bliss most sure and most pure, with all caution and carefulness, lest you fall therefrom into pride.”

“Serve (עִבְדוּ - ivdu): [This command is] the opposite of their words [in verse 3], "Let us break (nenattekah) [their cords]." And the service of HaShem [should be] out of fear (le-yir'ah) of Him, and [so as] not to transgress His command (lit. His mouth). And rejoice (וְגִילוּ - ve-gilu): If joy (gil) comes, do not forget that you should tremble (tir'adu) out of fear of HaShem. [Explaining the combination "rejoice with trembling"]. And some say (v'yesh omrim): [That the imperative form] rejoice (gilu) is like [the future/imperfect form] "you will rejoice" (tagilu). [This follows] the pattern of [sequences where imperatives imply a consequence or condition, like (Deuteronomy 32:50)] "Ascend (aleh) ... and die (u-mut) on the mountain," or [like the blessing in (Genesis 1:22)] "Be fruitful (p'ru) and multiply (u-rvu)," which is a blessing upon the fish of the sea. And the meaning [according to this second view] is: That you will rejoice (tagilu) if you have [first] trembled (ra'adtem) out of [fear of] HaShem.”

“Serve the Lord: – Take pleasure in what He takes pleasure in, and serve Him with fear: – because ye should be in awe of Him, and know that power and might are His, and not with you who have come up with much people; And exult: – Be not angry at (the fact of) my kingdom, but be glad and exult, because it is the good pleasure of God; with trembling: – and tremble because of Him.”

“The fear of God avails for introducing the rectitude of divine justice. "The fear of the Lord drives out sin. For he who is without fear cannot be justified." Injustice does not enter the soul except through sin: but the first justification of the soul is that it be subject to the divine majesty. "If you do not hold yourself steadfastly in the fear of the Lord, your house will quickly be overturned." Consider David, who says: "Serve the Lord in fear, and rejoice in him with trembling."”

“Then when he says, "serve": after understanding, he fittingly sets forth service, because the service of God, which is latria, is the profession of faith. And therefore one must first believe, and afterward confess and serve: Rom. 10: "With the heart one believes unto justice, and with the mouth," etc. He says, moreover, "the Lord": for he who serves a man, it suffices that he be outwardly subject to him by obeying; but he who serves God must be inwardly subject to him according to the soul, having a good affection: Ps. 61: "Now my soul shall be subject to God," etc. He says, moreover, "in fear," which is holy and abiding, and does not allow one to sin, so that "let him who thinks he stands take heed lest he fall" (1 Cor. 10). And it should be noted according to Augustine that a king serves God insofar as he is a man, by living justly in himself; but insofar as he is a king, by enacting laws against those things that are against God's justice. Hence in this Psalm the state of the Church is prefigured: for in the beginning the kings of the earth made laws against Christ and Christians, but afterward they established laws for Christ. And the first is shown when he said, "they stood up"; the second at "serve the Lord." But lest this service should seem to be misery, he added: "and rejoice in him with trembling." For the fear of the Lord is not of misery but of joy; on which account Lev. 10: "Aaron answered Moses: How can they please God with a sorrowful mind?" But lest this joy should give rise to presumption or negligence, he adds, "with trembling," which is a sudden fear: Phil. 2: "Work out your salvation with fear and trembling."”

“Even your very rejoicings therefore ought to be done with fear and trembling, for a Christian who is faithful ought to repeat neither a heathen hymn nor an obscene song, because he will be obliged by that hymn to make mention of the idolatrous names of demons; and instead of the Holy Spirit, the wicked one will enter into him.”

“"Lay hold of discipline, lest at any time the Lord be angry, and you perish from the righteous way" [Psalm 2:12]. This is the same as, "understand," and, "be instructed." For to understand and be instructed, this is to lay hold of discipline. Still in that it is said, "lay hold of," it is plainly enough intimated that there is some protection and defence against all things which might do hurt unless with so great carefulness it be laid hold of. "Lest at any time the Lord be angry," is expressed with a doubt, not as regards the vision of the prophet to whom it is certain, but as regards those who are warned; for they, to whom it is not openly revealed, are wont to think with doubt of the anger of God. This then they ought to say to themselves, let us "lay hold of discipline, lest at any time the Lord be angry, and we perish from the righteous way." Now, how "the Lord be angry" is to be taken, has been said above. And "you perish from the righteous way." This is a great punishment, and dreaded by those who have had any perception of the sweetness of righteousness; for he who perishes from the way of righteousness, in much misery will wander through the ways of unrighteousness. "When His anger shall be shortly kindled, blessed are all they who put their trust in Him;" that is, when the vengeance shall come which is prepared for the ungodly and for sinners, not only will it not light on those "who put their trust in" the Lord, but it will even avail for the foundation and exaltation of a kingdom for them. For he said not, "When His anger shall be shortly kindled," safe "are all they who put their trust in Him," as though they should have this only thereby, to be exempt from punishment; but he said, "blessed;" in which there is the sum and accumulation of all good things. Now the meaning of "shortly" I suppose to be this, that it will be something sudden, while sinners will deem it far off and long to come.”

“Arm yourselves with purity Arm yourselves with purity of the heart. Some explain נשקו as garnimont in Old French, equipping. (This is from the verb, garnir. Garnimont means to provide, as in Gen. 41:40). Menachem (p. 179) interprets it as an expression of desire, as (in Gen. 3:16): “Your longing (תשוקתך) shall be for your husband.” lest He become angry Heb. יאנף, lest He become angry. and you perish in the way Like the matter that is stated (above 1:16): “but the way of the wicked shall perish.” for in a moment His wrath will be kindled For in a short moment His wrath will suddenly be kindled against them, and at that time, the praises of all those who take refuge in Him will be discerned, the praises of all who take refuge in Him.”

“Kiss the son (נַשְּׁקוּ־בַר - nashku var): Behold, "Serve Ad-nai" [from v. 11] corresponds to [the rebellion] "against Ad-nai" [in v. 2]. And "Kiss the son" [nashku var] corresponds to [the rebellion] "against His anointed" [in v. 2]. And behold, the interpretation of bar is "son," as in (Proverbs 31:2): "What, my son (beri), and what, O son (bar) of my womb?" And so it is written [in verse 7], "You are My son (b'ni atah)." And the custom of nations in the world is to place their hands under the hand of the king (like the brothers of Solomon [showing submission, cf. (I Chronicles 29:24)]), or [for] the servant [to place his hand] under the thigh of his master [for an oath, cf. (Genesis 24:2)], or to kiss the king. And this custom [of kissing the ruler] exists until today in the land of India. Lest He be angered (פֶּן־יֶאֱנַף - pen ye'enaf): [The pronoun "He"] refers back to HaShem [God] mentioned in the previous verse ("Serve Ad-nai"). Even if the antecedent is distant, [this occurs elsewhere], like [in (Exodus 15:12)] "the earth swallowed them" – ["them"] does not refer back to the [immediately preceding] phrase "Who is like You among the gods?" [v. 11] but rather to [the more distant] "[the] enemy said" [v. 9].¹ And similarly [in (Exodus 40:17-19), the fulfillment of actions] "and they erected the Tabernacle" [refers back to commands given much earlier]. And some say (v'yesh omrim): That nashku is from the root neshek (נֶשֶׁק - arms, weaponry). And the meaning [would be]: Arm yourselves (nashku) with purity (var). And behold, bar [would then mean "pure"], like [in (Psalm 24:4)] "pure (b'rei) of heart." [However, Ibn Ezra notes grammatical issues:] It properly should have been [the noun] bor (בֹּר - purity), or [the phrase would be] "equip (tiknu) the purity (ha-bor)" or "[take up] the weapon/vessel (k'li) of purity (ha-bor)." And you perish [from the] way (וְתֹאבְדוּ דֶרֶךְ - ve-to'vdu derekh): [This means] you will be perishing because of the way (mi-pe'at ha-derekh). Similar [is the construction in (Isaiah 1:30)] "whose foliage fades" (novelet aleha, lit. 'fading its leaves') – for the [tree] itself does not fade, but its leaves fade. Because it [the verb avad - אבד, to perish] is one of the intransitive verbs (po'alim ha-omdim). And Rabbi Moshe Rabbi Moshe [ben Shmu'el Gikatilla] HaKohen said: That way (derekh) here is like "a foot's tread" (midrakh kaf regel) [from (Deuteronomy 2:5), meaning a place to stand]. And this is far-fetched (rachok) because it has no sense/reason (ta'am). [Ibn Ezra rejects this interpretation]. For His anger burns quickly (כִּי־יִבְעַר כִּמְעַט אַפּוֹ - ki yiv'ar kim'at appo): [The verb b'r - בער, burn] is [often] transitive (po'el yotze), like [in (Isaiah 9:17)] "as fire burns (tiv'ar) the forest," in the manner of (Deuteronomy 4:24) "a consuming fire (esh okhlah)." And [here] the object (ha-pe'ulah) is missing [i.e., it doesn't say what the anger burns], because there is no need [to state it], for burning anger (chari ha-af) is [already inherently] compared to fire.”

“Kiss the son: – as (in the verse) “and he kissed all his brethren” (Gen. 45:15). And (the word) בר is the same as בן; and so “What, my son (בני)? ”; and “what, O son (בר) of my womb?” (Prov. 31:2). Or it may be interpreted by “the pure (ברי) of heart” (Ps. 73:1). If its meaning is “son,” this will be its interpretation: Kiss this son whom God has called “son,” as He says (above): Thou art My son. And the command is Kiss, because it is the custom for a servant to kiss the hand of the master. And if its meaning is “pure,” its interpretation is, “What have I to do with you, for I am pure in heart and there is no wickedness in me that ye should come and fight against me? Your duty is to kiss me and to confess that I am king by the command of God.” And בר may also be fittingly interpreted from (the verse) “Choose (ברו) you a man for you” (1 Sam. 17:8), upon the analogy of “Saul the chosen of the Lord” (2 Sam. 21:6). lest He be angry: – If ye turn not speedily from your evil ways God will be angry with you. and ye perish in the way, For His wrath will soon be kindled: – Soon, because ye continue in your wickedness, His anger will burn upon you, as if to say, If ye do not quickly repent. And the interpretation of and ye perish in the way is as (in the verse) “and the way of the wicked shall perish” (Ps. 1:6). And behold the way perishes and they are perishing because of their way which is perishing, as “an oak fading as to its leaves” (Is. 1:30). Because the leaves are fading the oak is called a fading one. And so, “the torn of clothes” (2 Sam. 13:31(2)), and elsewhere, for the clothes are torn and not they (i.e. the wearers), and they are called torn because of their clothes which are torn. And so (Jer. 41:5), “Shaven as to their beards and rent of clothes” and other similar instances. And he says: Happy are all they that put their trust in Him: – as I am this day, because I have put my trust in Him, and am saved by Him while ye perish; but if ye trust in Him they shall likewise say of you, “Happy are ye!” And there are some who interpret this Psalm of Gog and Magog, and the anointed one is King Messiah: and so our teachers of blessed memory have interpreted (Babli, Berakhoth 7b). And the Psalm can be explained in this way, but the better is that David uttered it concerning himself, as we have interpreted. And the Nazarenes interpret it of Jesus; and the verse they adduce by way of proof and make a support of their error is really their stumbling-block: it is The Lord said unto me, Thou art My son. For if they should say to you that he was the Son of God, answer that it is not proper to say “Son of God” in the manner of flesh and blood; for a son is of the species of his father. Thus it would not be proper to say, “This horse is the son of Reuben.” If this be so, he to whom the Lord said, Thou art My son, must necessarily be of His species, and be God like Him. And further, He says, I have this day begotten thee; and the begotten is of the same species as the begetter. Say (also) to them that of the Godhead it is unfitting (to speak of) father and son; because the Godhead cannot be divided, for it is not a body that it should be divided; but God is one in every aspect of unity; He cannot be increased, decreased, or split up. And further say to them that a father is prior to a son in time, and the son issues from the father's vigour; and although it is not proper to use one term without the other as regards nomenclature, for one is not called father until he have a son, and a son is not so called unless he have a father, nevertheless he who is called father when he has a son is prior in time without any doubt. And if this be so, the God whom you speak of and call “Father, Son, and Holy Spirit” the portion you call Father existed before the other portion you call Son. For if they had been always together they should have been called twin brothers, and you would not call them Father and Son, nor begetter and begotten. For the begetter is prior to the begotten without doubt. And if they say that it is not fitting to say “Son of God” of anything which is not of the divine species, say to them that we are unable to speak of God Blessed be He! except in metaphorical language, as it is said of Him “mouth of the Lord,” “eyes of the Lord,” “ears of the Lord,” and such like, and it is understood that such (language) is metaphorical only. And so it is by way of metaphor when it says “son of God” or “sons of God”; for he who does His commands and commission is called “son,” as the son does the father's commands. So He calls the stars sons of God, as (in the verse) “and all the sons of God shouted for joy” (Job 38:7). So man, by reason of the higher spirit which is in him, when he does the commandments of God because of the wise soul which teaches him, He calls “son”; and therefore He says, “Thou art My son, this day have I begotten thee.” He says also “Israel is My son, My first-born” (Exod. 4:22); it says also “Ye are sons of the Lord your God” (Deut. 14:1); and it says (ibid, 32:6) “Is not He thy Father which hath bought thee?” and “I will be to him a Father and he shall be to Me a son” (2 Sam. 7:14). And further say to them, Has the God whom you describe as “the Father” said to His Son, Ask of Me and I will give the nations for thine inheritance? How should the Son ask from the Father? Is he not God like Him? And has he not power over the nations and the ends of the earth even as He? And further, before this request, were not the nations already his possession? If so, was God less powerful at the beginning and afterwards of greater power? This cannot be said of God. And if they say to you that it is spoken in regard to the flesh, after the Godhead had taken flesh, and to (the Son in) the flesh He says that he should ask from Him and He would give the nations for his inheritance this is not the case, for (Jesus in) the flesh had no kingdom nor any authority over any nation of the nations. And if they say to you that it is about the (spread of the) faith (religion) he speaks which should be accepted, behold the great number of nations, Jews and Mohammedans, who have not accepted his faith. Behold I have taught you what to reply to them in this Psalm, and you can add of your own after the tenor of these words. And if they ask you its meaning, then interpret it in one of these two ways as you choose, either of David or King Messiah, as I have interpreted it for you.”

“Next he admonishes to acceptance, when he adds, "embrace": that no one may live as he pleases, but as is fitting. And therefore he says "discipline" -- precepts and good morals, or adversities as a protection and defense: Ps. 17: "And your discipline," etc. And the reason for the admonition is given: "lest he become angry." And there is a twofold reason: to avoid punishment, and to obtain glory, at "Blessed are all who trust in him." He says, moreover, "lest at any time," on account of God's patience, because in this age he endures for a long time: Ps. 7: "Will he be angry every day?" saying, "unless you are converted"; as if to say, keep the admonition lest the time of punishment come. "Lest you perish from the right way," namely of justice and the fellowship of the good, which is very painful for those who have tasted the sweetness of justice. Jerome's text has, "lest you perish from the way"; "right" is not there. For when a man is in the world, he is as on a way: for if he falls, he can rise again. Nor is that said to perish which can be restored -- even what does not fall from the way but on the way. But if one perishes from the way, it is irreparable (Job 5). "And because no one understands, they shall perish forever." And therefore he says "when." Another reason is set forth, which is for obtaining glory; as if to say, embrace discipline, because "when it blazes forth," etc. Blessed will be all who trust in him. He rightly says, "when it blazes forth": for now it does not blaze, since he chastises as a father; but in the future it will consume and blaze, when he punishes with eternal punishment. Is. 30: "Behold, the name of the Lord comes from afar; burning is his fury and heavy to bear; his lips are filled with indignation, and his tongue is like a devouring fire." He says, moreover, "shortly," because he will not examine individual sins separately but all at once. Hence that judgment will take place shortly, nor will it last for a thousand years, as Lactantius said: 1 Cor. 15: "In a moment, in the twinkling of an eye, at the last trumpet," and then all the good will be changed into the glory of immortality. Hence, "blessed are those who trust"; as if to say: the vengeance will not only not touch those who trust, but they will be blessed, because they will attain the kingdom. This blessedness or glory will appear greater from the punishment of the wicked: Jer. 17: "Blessed is the man who trusts in the Lord, and the Lord will be his confidence," etc.”