Why have the Gentiles raged, and the people devised vain things?

“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.”

“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 preceding Psalm, in which he described as it were universally the state and course of the human race, he now proceeds in this one to his own proper matter, namely his own tribulations, which signify the tribulations of Christ; and concerning this he does three things. First he implores divine help against imminent tribulations by praying. Second, having been heard, he gives thanks, and this in the eighth Psalm: "O Lord our Lord, how admirable is thy name in the whole earth?" Third he shows the confidence thence conceived, and this in the tenth Psalm: "In the Lord I put my trust: how then do you say to my soul, Get thee away from hence into the mountain like a sparrow?" Now in tribulations a man can ask for two things. First he asks to be freed. Second, that his enemies be brought low; and this he does in the seventh Psalm: "O Lord my God, in thee," and so on. Concerning the first he does two things. First he implores help against those bringing tribulation. Second, against those striving to deceive, and this in the fifth Psalm: "My words," etc. Concerning the first he does three things. First he recalls the machinations of those rising up against him. Second he implores help against those already rising up, and this in the third Psalm: "Lord, why are they multiplied," etc. Third, confident that he has been heard, he invites others to confidence in God; and this in the fourth Psalm: "When I called upon him." But it must be noted that this whole Psalm contains nothing about prayer, but about the malice of those rising up. Concerning this Psalm in general it must be known that there was a twofold opinion about it. For some said that it is the same as the first Psalm; and this was Gamaliel's opinion. And on this account they said that, just as that Psalm begins "Blessed is the man who," etc., so this one, as it were a part of it, ends: "Blessed are all they that trust in him," so that it would be as it were circular. But against this there are two objections. First, because in that case there would not be a hundred and fifty Psalms. But to this it is answered that they add one more, which is found in several Psalters, and it begins, "I was small," etc. And second, because in Hebrew the Psalms are arranged according to the order of the letters, so that it is immediately apparent which number the Psalm is: 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 with the others. Since therefore beth, which letter is second in the order of the alphabet, is placed at the beginning of this Psalm, it is clear that it is the second Psalm, and this Augustine holds. It must therefore be said that this Psalm is second in the order of the Psalms, but first in its title; and here is its title. A psalm is properly so called from the psaltery, which is a certain ten-stringed instrument that is touched by hand: whence it is called from "psallere," which is to touch by hand, and it has its touch from above; whence a psalm is properly called a song, which David used to sing, 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 precepts, and it must be touched by hand, that is, by good operation, and from above, because the precepts are to be fulfilled on account of the hope of eternal things, otherwise it would be touched from below. It is therefore a psalm of David, because composed by him, and it deals with his kingdom under the figure of the kingdom of Christ. For by David, Christ is fittingly signified, because David is called "strong of hand," and Christ is "the power of God," 1 Corinthians 1. David is also called "desirable in appearance," and Christ is "the brightness of glory," Hebrews 1: "he it is upon whom the angels desire to look," 1 Peter 1. "Why have the Gentiles raged, and the people devised vain things?" This Psalm is divided into two parts. In the first is narrated the machination of those who strive against the kingdom of David and of Christ. In the second is set down their repression, at the place: "he that dwelleth in heaven 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 plotting. The second at the place: "against the Lord." The third at the place: "let us break their bonds asunder." First then it must be known historically that when a people plots rebellion, first a murmur arises among the people, afterward the help of the great ones comes to bring it to completion. First then he sets down the endeavor of the murmuring people. Second, the help of the great ones, at the place: "the kings of the earth stood up, and the princes met together." Now among the people there are some who have less of reason, who are impetuous; some have more, who are called cautious. The first are not moved to rebel by sense, but rather by impulse; and therefore he says of these, "raged," which pertains to beasts: Proverbs 19: "as the roaring of a lion, so also is the anger of a king." The second are moved by deliberation; and therefore of these he says: "devised vain things," because "the thoughts of men are vain," Psalm 93. A people is a multitude of men united by consent to law. And therefore the Jews are called a people, because they are with the law and under the law of God. Others are called "gentes" (nations/Gentiles), because they are not under the law of God. Or, according to the letter: in the kingdom of David there were subjugated Gentiles, and faithful Jews; and both were plotting against him; therefore he says: "why have the Gentiles raged, and the people devised vain things?" He does not ask but rebukes, as at Wisdom 5: "what hath pride profited us? or what advantage hath the boasting of riches brought us?" Likewise, the lesser ones could do nothing by themselves, unless they had the help of the greater; whence he sets down certain ones providing help: first by aiding through power, and as to this he says: "the kings of the earth stood up, and the princes met together, against the Lord, and against his Christ"; as if he said, those "raged," but others "stood up," that is, were present to this malice. Likewise, some provided help by counseling with wisdom; and as to this he says, "met together," namely to take counsel. The text of Jerome has "were dealing together equally." Jeremiah 5: "I will go therefore to the great men, and will speak to them: for they have known the way of the Lord, the judgment of their God," and so on. Then when he says, "against the Lord, and against his Christ," etc., he sets down those who suffer the rebellion. For he shows against whom the rebellion was, namely against the Lord, and against his king: for kings are called "Christs," that is, anointed ones: Psalm 104: "touch ye not my anointed [christos]." Whoever therefore rebels against a king instituted by God, rebels also against God: Romans 13: "he that resisteth the power, resisteth the ordinance of God." And therefore he says, "against the Lord, and against his Christ." Romans 8: "they have not rejected thee, but me." Mystically these things are said under the likeness of David concerning Christ: Acts 4: "Lord, thou hast said by the mouth of our father, thy servant David: why did the Gentiles rage," and so on. "For of a truth there assembled together in this city against thy holy servant Jesus, whom thou hast anointed," and so on. And according to this it must be understood that the Gentiles, namely the soldiers, gathered together against Christ: and the peoples, namely the Jews, "devised vain things," believing that they would kill him utterly, namely that he would not rise again: and the kings of the earth, namely Herod Ascalonita the elder, who killed the infants, and afterward Herod Antipas, his son, who consented with Pilate: and the princes, that is, Pilate, the plural being put for the singular by synecdoche. Or, the princes of the priests "met together," that is, in one depraved will, "against the Lord and against his Christ." Consequently he sets down the purpose of those plotting; whence he says: "let us break their bonds asunder," and so on. This is properly said: for the dominion of a king is called a yoke. 3 Kings 12, it is said to Rehoboam that he should lighten the yoke that Solomon had imposed upon them. For just as oxen are joined to a yoke for work, so men are joined to the dominion of a kingdom. Now the yoke cannot be removed unless the bonds are loosed. Now the bonds in a kingdom are those things by which the royal power is made firm in the kingdom, such as soldiers, fortresses, and arms. First then it is necessary to dissolve these, and then to remove the yoke. Spiritually, in Christ the yoke is the law of charity: Matthew 11: "my yoke is sweet," and so on. The bonds are the virtues, hope, faith, charity: Ephesians 4: "careful to keep the unity of the spirit in the bond of peace." Ecclesiasticus 6: "her bonds are a healthful binding." That therefore the conscience of man should not be under the yoke of the law of Christ cannot be, unless these bonds are broken first: which those do who say to God, "depart from us, we desire not the knowledge of thy ways," and so on, Job 12; Jeremiah 2: "of old time thou hast broken my yoke, thou hast burst my bonds, and thou saidst, I will not serve." Or this is said in the person of David, from Christ to his own servants: the Gloss says, as if they themselves so strive: "but O my own, let us break asunder," etc.; but this does not serve the purpose. Then when he says, "he that dwelleth," is set down the oppression of those plotting against the kingdom of David. And concerning this he does two things. First it is shown how they are oppressed by the Lord. Second, how by his Christ, at the place, "but I am appointed," and so on. Against these, namely against the Lord and against his Christ, they plotted, as has been said. Concerning the first note four things: namely derision, mockery, angry speech, and confounding. For just as some boy of no virtue and power, if he fights against a giant, is derided by the giant, so if someone of no power wishes to strive against him who dwells in the heavens, he is derided by him. Job 35: "Look up to heaven and see, and behold the sky, that it is higher than thee. If thou sin, what shalt thou hurt him?" And if he persists though powerless, then he who is more powerful reproves and mocks. For derision comes about with the mouth open, according to Jerome in the Gloss; but mockery with the nose wrinkled and drawn together, arising as it were from a certain light indignation. Proverbs 1: "I also will laugh in your destruction, and will mock when that shall come to you which you feared." If, however, he in no way desists, he proceeds to vengeance; and therefore he says, "then shall he speak to them in his anger," that is, he will pronounce the sentence of vengeance against them: for anger does not fall upon God; but what belongs to the creature is sometimes attributed to the Creator by anthropopathy, which is a human quasi-passion. Psalm 6: "O Lord, not in thy wrath," and so on. Last of all, the sentence is committed to execution; and therefore he says, "and shall trouble them in his rage," in heart and in soul, in eternal punishment: that is, he will punish them by his power. Job 15: "When he moveth himself to seek bread, he knoweth that the day of darkness is ready at hand: tribulation shall terrify him, and distress shall surround him." These four things will be present at the judgment. For "he shall deride" them, setting them at the left hand: Matthew 25: he shall "mock," saying, "I was hungry," etc. — by reproach. "He shall speak in anger," pronouncing the sentence: "go, ye cursed, into everlasting fire," etc. "He shall trouble them," carrying out the sentence: "these shall go into everlasting punishment," etc. There follows, next, to show how they are held down by his Christ, when he says, "but I." Now David's Christ was risen up against by the people, the Gentiles, and the princes. First then he shows how Christ conducts himself toward the people. Second, how toward the Gentiles, at the place, "the Lord hath said to me." Third, how toward the kings, at the place, "and now, O ye kings, understand," and so on. He says therefore: "but I am appointed king by him over Sion his holy mountain," and so on. Now it must be known that he was appointed king by God in Jerusalem, and by his preaching he brought back the people; as if he said: they do thus, but they cannot have their intention, because I have been appointed, that is, established as king over Sion, that is, over the people of the Jews, who were in Jerusalem, whose citadel is Sion: "by him," namely by God: Psalm 117: "the Lord is my helper, I will not fear what man can do unto me." Job 17: "set me, O Lord, beside thyself, and let any man's hand fight against me." Now I am appointed king over Sion his holy mountain, not for my own sake, but that I might rule the people according to the law of God; and therefore he says, "preaching his commandment." Mystically, however, he is appointed king, according to Jeremiah 23: "a king shall reign, and shall be wise," and so on. "Sion," that is, the Church of the Jews, which is called the holy mountain, because it first received the rays of the sun: Matthew 14: "I was not sent but to the sheep," etc. 2 Kings 19: "do I not know that I am this day made king over Israel?" "Preaching his commandment," that is, the Gospel. Or that special commandment of which it is said, John 13: "a new commandment I give unto you, that you love one another"; and in the same, 15: "this is my commandment," etc. Now this commandment he preached personally to the Jews, that is, in his own person: Matthew 4: "Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom." Romans 5: "now I say that Christ Jesus was minister of the circumcision for the truth of God," and so on. Then when he says, "the Lord," from the same history is shown how he conducts himself toward the Gentiles; and concerning this he does two things. First he shows that it befits Christ to have power over the Gentiles. Second he sets down the exercise of that power, "thou shalt rule them." Concerning the first he does two things. First he shows by what right power belongs to him over the Gentiles. Second he sets down the acceptance of that very power, at the place, "I will give thee the Gentiles." He says therefore, "the Lord hath said to me." This is not fulfilled in every respect with regard to David; and therefore it is understood of Christ, to whom belongs dominion over the Gentiles by a twofold right: namely hereditary, and meritorious. First then he sets down the right. Second, the merit, at the place, "ask," etc. Now Christ is king of all, as is said in Hebrews 1; and this belongs to him because he is Son: Galatians 4: "if a son, an heir also through God"; and therefore he treats of the eternal generation of Christ, in which three things are noted. First, the manner of the generation. Second, the property of sonship. Third, the eternity of the Son generated. The manner is shown in this, that he says, "the Lord hath said," because, namely, he proceeded by way of the intellect. The generation of each thing is according to its manner. The manner of the divine nature is not carnal, but intellectual — nay rather, it is understanding itself. Second, generation is a procession according to origin, which is found in an intelligible thing, which is according to the conception of a word proceeding from the intellect; and this is to speak a word in the heart; and therefore he says, "the Lord hath said," as if to say, by speaking he begot me. Whence the Son is the Word that the Father spoke, that is, produced by begetting. The property, however, is shown in this, that he says, "thou art my Son," not adoptive, as are those of whom it is said, John 1: "he gave them power to become the sons of God," etc., but by the property of nature. Whence "thou art my son" — natural, singular, consubstantial: Matthew 17: "this is my beloved Son." Eternity is set down in this, that he adds: "this day have I begotten thee," that is, eternally: for it is not a new generation, but an eternal one; and therefore he says: "this day have I begotten thee": because "this day" signifies presence, and what is eternal, always is. He also says, "I have begotten thee," and not "I beget," to designate the perfection of the generation: for since generation is without motion, it is at once to be being begotten and to be begotten. He also says "this day," to designate presentiality together with the clarity which befit Christ, who also "inhabiteth light inaccessible," 1 Timothy 6; and who truly is, in whom there is nothing past, or future, or obscure, but all is clear. Above was set down the privilege of the eternal generation, from which dominion over the Gentiles belongs to Christ by hereditary right; here it is shown how he acquired it by his own merit. Here it must be considered that just as in natural things forms are infused according to the disposition of matter, so God bestows gratuitous gifts: Philippians 2: "it is God who worketh in us both to will and to accomplish," etc.; and therefore he wills that we receive gifts by asking and praying: this example he willed to show through Christ, because he willed that he should ask for that which belonged to him by hereditary right. Now this petition on behalf of calling the Gentiles can be understood in two ways. First, through prayer, because he prayed for them: John 17: "not for them only do I pray, but for them also who through their word shall believe in me." Likewise, through his passion: Hebrews 9: "that by means of his death, for the redemption of those transgressions, which were under the former testament, they that are called might receive the promise of eternal inheritance": which petition indeed was not empty, for "he was heard in all things for his reverence," Hebrews 6. Whence the concession is subjoined, when it is added, "and I will give thee the Gentiles." Here it must be noted that no one comes to Christ except by the gift of the Father: John 6: "no man can come to me, except the Father, who hath sent me, draw him." Now the giving of the Gentiles is a pure gift: for the Jews were, as it were, given back, because they had been given before: Romans 15: "I say that Jesus Christ was minister of the circumcision," etc.; and therefore he says: "I will give thee the Gentiles," namely that they may be subjected to thee, and be thy inheritance: Philippians 2: "that in the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth": Psalm 115: "my inheritance is goodly to me." Likewise, he does not have them as ministers have them, as Peter or Paul, but as a lord: Hebrews 5: "and Moses indeed was faithful in all his house as a servant, for a testimony of those things which were to be said: but Christ as a son in his own house, which house are we." And therefore he says, "for thy possession": Isaiah 49: "that thou mightest possess the scattered inheritances, that thou mightest say to them that are bound, come forth, and to them that are in darkness, show yourselves: the ends of the earth"; because throughout the whole world the Church has been built. But afterward, through the heretic Nicolaus, and through Mahomet, they returned to unbelief. Or, it is awaited to be founded: Isaiah 49: "it is a small thing that thou shouldst be my servant, to raise up the tribes of Jacob, and to convert the dregs of Israel. Behold I have given thee to be the light of the Gentiles, that thou mayst be my salvation even to the farthest part of the earth": Hebrews 1: "whom he hath appointed heir of all things," and so on. Then when he says, "thou shalt rule them," is set down the execution of the power; and according to history it could be expounded, because he had been appointed king of the Jews, therefore he also had dominion over certain Gentiles whom he had subjugated, in figure of the universal dominion of Christ. But because citizens are ruled otherwise, for citizens are ruled by the rule of mercy, subjugated enemies otherwise, namely by the rule of severe justice; therefore he says: "with a rod of iron." But it is better that this be referred to the spiritual dominion of Christ: for it is necessary that he who rules have a rod: Psalm 44: "a rod of direction, the rod of thy kingdom." For to this end kings are necessary, that they may have the rod of discipline by which they punish offenders. And because Christ has been appointed king by God to rule the people, therefore he says: "thou shalt 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 shook themselves free by worshipping idols. But this is the rod of iron by which he rules the Gentiles, because they will no longer withdraw from the dominion of Christ, when the fullness of the Gentiles shall have entered in: Apocalypse 12: "the woman brought forth a man child, who was to rule all nations with an iron rod." "And thou shalt break them in pieces like a potter's vessel"; which is explained by that saying, Jeremiah 18: "I went down to the potter's house, and behold he was doing a work on the wheel, and the vessel was broken which he was making of clay with his hands. And turning he made another vessel." And afterward, "as clay is in the hand of the potter, so are you in my hand." For when the potter's vessel is fresh, it is easily broken from a bad shape, and restored into a good one. The Jews were converted, whence they were not to be broken: for their faith and ours is the same. The Gentiles, however, were idolaters; and therefore they were to be broken, that they might receive another shape, that is, another, true faith. Or otherwise: "with a rod of iron," namely the good, and "like a potter's vessel," the wicked, who are finally to be ground to pieces: Luke 2: "behold this child is set for the fall, and for the resurrection of many": Isaiah 30: "suddenly, when it is not looked for, the destruction thereof shall come, and it shall be broken small like the breaking of the potter's vessel, with a mighty breaking," etc., so that thus "he that is just, let him be justified still: and he that is filthy, let him be filthy still," Apocalypse, at the end. Then when he says, "and now," it is shown how he conducts himself toward kings. Now he holds them down by admonishing and by drawing them to the service of God. Concerning this therefore he does two things. First he sets down the admonition. Second he assigns the reason for the admonition, at the place, "lest at any time he be angry." Now he admonishes to three things: to the truth of doctrine, to the humility of service, to the acceptance of correction. The second, at the place, "serve." The third, at the place, "embrace." Now truth can be known by someone in two ways: either through discoveries, and such are called those who understand well; or through instruction, and such are called those who are well teachable. Likewise there is a twofold grade of those who rule. For to some is committed universal government, and they are called kings. To others, some special judgment, and these are called judges. The first therefore he exhorts to understanding: for "he that understandeth shall possess governments," Proverbs 1. The second, to being instructed, namely that they may receive the form of judgment from others; and therefore he says, "understand, and receive instruction": Wisdom 6: "hear, O ye kings, and understand: learn, ye that are judges of the ends of the earth." Then when he says, "serve": after understanding he fittingly sets down service, because the service of God, which is latria, is a profession of faith. And therefore first it is necessary that one believe, and afterward confess and serve: Romans 10: "with the heart we believe unto justice: but with the mouth," etc. Now he says "the Lord": for he who serves a man, it suffices that he be subjected to him outwardly by obeying; but he who serves God must be subjected to him inwardly according to the soul, having a good affection: Psalm 61: "Now my soul shall be subject to God," etc. Now he says "with fear," which remains holy and does not permit sin, "so that he that thinketh himself to stand, take heed lest he fall," Romans 10. And it must 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 which are contrary to the justice of God: whence in this Psalm the state of the Church is prefigured: for from the beginning the kings of the earth made laws against Christ and Christians, but afterward they established laws in favor of Christ. And the first is shown when he said, "they stood up"; the second, at the place, "serve the Lord." But lest this service should seem a misery, he added: "and rejoice unto him with trembling." Because the fear of the Lord is not a matter of misery, but of joy: on account of which, Leviticus 10, Aaron answered Moses, how could things please God with a mournful mind? But lest this joy should carry presumption or negligence, therefore he subjoins, "with trembling," which is a sudden fear: Philippians 2: "with fear and trembling work out your salvation." Consequently he admonishes to acceptance, when he adds, "embrace": so that no one live as he pleases, but as is fitting. And therefore he says "discipline," that is, precepts and good morals, or adversities, as it were a defense and a fortification: Psalm 17: "and thy discipline," etc. And the reason for the admonition is given, "lest at any time he be angry": and there is a twofold reason: to avoid punishment, and to attain glory, at the place, "blessed are all they that trust in him." Now he says "at any time," on account of the patience of God, because in this age he bears with them long: Psalm 7: "will he then be angry every day?" Saying: "unless you be converted"; as if he said, keep the admonition, lest the time of punishment come. "Lest you perish from the just way," namely of justice and of the fellowship of the good, which is exceedingly painful for those who have tasted the sweetness of justice. The text of Jerome has, "perish from the way"; "just" is not there. For when a man is in the world, he is as it were on the way: for if he falls, he can rise again. Nor is that said to perish which can be repaired, even that which does not fall from the way, but on the way. But if he perishes from the way, he is irreparable, Job 5. And because no one understands, they will perish forever. And therefore he says, "when." Another reason is given, which is for attaining glory; as if he said, "embrace discipline," because "when his wrath shall be kindled," etc., "blessed are all they that trust in him." He says well "when it shall be kindled": for now he does not burn, when he chastises as a father; but in the future he will consume and burn, when he shall punish with eternal punishment, Isaiah 30: "behold the name of the Lord cometh from afar, his wrath burneth, and is heavy to bear: his lips are filled with indignation, and his tongue as a devouring fire." Now he says "in a short time," because he will not examine sins one by one separately, but all together at once. Whence that judgment will take place in a short time, and will not last a thousand years, as Lactantius said: 1 Corinthians 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: whence, "blessed are they that trust in him"; as if he said: vengeance will not merely not touch those who trust, but they will be blessed, because they will come to the kingdom; which beatitude or glory will appear greater from the punishment of the wicked: Jeremiah 17: "blessed is the man that trusteth in the Lord, and the Lord shall be his confidence," and so on. On to Psalm 3.”

“We have here a very great struggle about the kingdom of Christ, hell and heaven contesting it; the seat of the war is this earth, where Satan has long had a usurped kingdom and exercised dominion to such a degree that he has been called the prince of the power of the very air we breathe in and the god of the world we live in. He knows very well that, as the Messiah's kingdom rises and gets ground, his falls and loses ground; and therefore, though it will be set up certainly, it shall not be set up tamely. Observe here, I. The mighty opposition that would be given to the Messiah and his kingdom, to his holy religion and all the interests of it, Psa 2:1-3. One would have expected that so great a blessing to this world would be universally welcomed and embraced, and that every sheaf would immediately bow to that of the Messiah and all the crowns and sceptres on earth would be laid at his feet; but it proves quite contrary. Never were the notions of any sect of philosophers, though ever so absurd, nor the powers of any prince or state, though ever so tyrannical, opposed with so much violence as the doctrine and government of Christ - a sign that it was from heaven, for the opposition was plainly from hell originally. 1. We are here told who would appear as adversaries to Christ and the devil's instruments in this opposition to his kingdom. Princes and people, court and country, have sometimes separate interests, but here they are united against Christ; not the mighty only, but the mob, the heathen, the people, numbers of them, communities of them; though usually fond of liberty, yet they were averse to the liberty Christ came to procure and proclaim. Not the mob only, but the mighty (among whom one might have expected more sense and consideration) appear violent against Christ. Though his kingdom is not of this world, nor in the least calculated to weaken their interests, but very likely, if they pleased, to strengthen them, yet the kings of the earth and rulers are up in arms immediately. See the effects of the old enmity in the seed of the serpent against the seed of the woman, and how general and malignant the corruption of mankind is. See how formidable the enemies of the church are; they are numerous; they are potent. The unbelieving Jews are here called heathen, so wretchedly had they degenerated from the faith and holiness of their ancestors; they stirred up the heathen, the Gentiles, to persecute the Christians. As the Philistines and their lords, Saul and his courtiers, the disaffected party and their ringleaders, opposed David's coming to the crown, so Herod and Pilate, the Gentiles and the Jews, did their utmost against Christ and his interest in men, Act 4:27. 2. Who it is that they quarrel with, and muster up all their forces against; it is against the Lord and against his anointed, that is, against all religion in general and the Christian religion in particular. It is certain that all who are enemies to Christ, whatever they pretend, are enemies to God himself; they have hated both me and my Father, Joh 15:24. The great author of our holy religion is here called the Lord's anointed, or Messiah, or Christ, in allusion to the anointing of David to be king. He is both authorized and qualified to be the church's head and king, is duly invested in the office and every way fitted for it; yet there are those that are against him; nay, therefore they are against him, because they are impatient of God's authority, envious at Christ's advancement, and have a rooted enmity to the Spirit of holiness. 3. The opposition they give is here described. (1.) It is a most spiteful and malicious opposition. They rage and fret; they gnash their teeth for vexation at the setting up of Christ's kingdom; it creates them the utmost uneasiness, and fills them with indignation, so that they have no enjoyment of themselves; see Luk 13:14; Joh 11:47; Act 5:17, Act 5:33; Act 19:28. Idolaters raged at the discovery of their folly, the chief priests and Pharisees at the eclipsing of their glory and the shaking of their usurped dominion. Those that did evil raged at the light. (2.) It is a deliberate and politic opposition. They imagine or meditate, that is, they contrive means to suppress the rising interests of Christ's kingdom and are very confident of the success of their contrivances; they promise themselves that they shall run down religion and carry the day. (3.) It is a resolute and obstinate opposition. They set themselves, set their faces as a flint and their hearts as an adamant, in defiance of reason, and conscience, and all the terrors of the Lord; they are proud and daring, like the Babel-builders, and will persist in their resolution, come what will. (4.) It is a combined and confederate opposition. They take counsel together, to assist and animate one another in this opposition; they carry their resolutions nemine contradicente - unanimously, that they will push on the unholy war against the Messiah with the utmost vigour: and thereupon councils are called, cabals are formed, and all their wits are at work to find out ways and means for the preventing of the establishment of Christ's kingdom, Psa 83:5. 4. We are here told what it is they are exasperated at and what they aim at in this opposition (Psa 2:3): Let us break their bands asunder. They will not be under any government; they are children of Belial, that cannot endure the yoke, at least the yoke of the Lord and his anointed. They will be content to entertain such notions of the kingdom of God and the Messiah as will serve them to dispute of and to support their own dominion with: if the Lord and his anointed will make them rich and great in the world, they will bid them welcome; but if they will restrain their corrupt appetites and passions, regulate and reform their hearts and lives, and bring them under the government of a pure and heavenly religion, truly then they will not have this man to reign over them, Luk 19:14. Christ has bands and cords for us; those that will be saved by him must be ruled by him; but they are cords of a man, agreeable to right reason, and bands of love, conducive to our true interest: and yet against those the quarrel is. Why do men oppose religion but because they are impatient of its restraints and obligations? They would break asunder the bands of conscience they are under and the cords of God's commandments by which they are called to tie themselves out from all sin and to themselves up to all duty; they will not receive them, but cast them away as far from them as they can. 5. They are here reasoned with concerning it, Psa 2:1. Why do they do this? (1.) They can show no good cause for opposing so just, holy, and gracious a government, which will not interfere with the secular powers, nor introduce any dangerous principles hurtful to kings or provinces; but, on the contrary, if universally received, would bring a heaven upon earth. (2.) They can hope for no good success in opposing so powerful a kingdom, with which they are utterly unable to contend. It is a vain thing; when they have done their worst Christ will have a church in the world and that church shall be glorious and triumphant. It is built upon a rock, and the gates of hell shall not prevail against it. The moon walks in brightness, though the dogs bark at it. II. The mighty conquest gained over all this threatening opposition. If heaven and earth be the combatants, it is easy to foretel which will be the conqueror. Those that make this mighty struggle are the people of the earth, and the kings of the earth, who, being of the earth, are earthy; but he whom they contest with is one that sits in the heavens, Psa 2:4. He is in the heaven, a place of such a vast prospect that he can oversee them all and all their projects; and such is his power that he can overcome them all and all their attempts. He sits there, as one easy and at rest, out of the reach of all their impotent menaces and attempts. There he sits as Judge in all the affairs of the children of men, perfectly secure of the full accomplishment of all his own purposes and designs, in spite of all opposition, Psa 29:10. The perfect repose of the Eternal Mind may be our comfort under all the disquietments of our mind. We are tossed on earth, and in the sea, but he sits in the heavens, where he has prepared his throne for judgment; and therefore, 1. The attempts of Christ's enemies are easily ridiculed. God laughs at them as a company of fools. He has them, and all their attempts, in derision, and therefore the virgin, the daughter of Zion, has despised them, Isa 37:22. Sinners' follies are the just sport of God's infinite wisdom and power; and those attempts of the kingdom of Satan which in our eyes are formidable in his are despicable. Sometimes God is said to awake, and arise, and stir up himself, for the vanquishing of his enemies; here is said to sit still and vanquish them; for the utmost operations of God's omnipotence create no difficulty at all, nor the least disturbance to his eternal rest. 2. They are justly punished, Psa 2:5. Though God despises them as impotent, yet he does not therefore wink at them, but is justly displeased with them as impudent and impious, and will make the most daring sinners to know that he is so and to tremble before him. (1.) Their sin is a provocation to him. He is wroth; he is sorely displeased. We cannot expect that God should be reconciled to us, or well pleased in us, but in and through the anointed; and therefore, if we affront and reject him, we sin against the remedy and forfeit the benefit of his interposition between us and God. (2.) His anger will be a vexation to them; if he but speak to them in his wrath, even the breath of his mouth will be their confusion, slaughter, and consumption, Isa 11:4; Th2 2:8. He speaks, and it is done; he speaks in wrath, and sinners are undone. As a word made us, so a word can unmake us again. Who knows the power of his anger? The enemies rage, but cannot vex God. God sits still, and yet vexes them, puts them into a consternation (as the word is), and brings them to their wits' end: his setting up this kingdom of his Son, in spite of them, is the greatest vexation to them that can be. They were vexatious to Christ's good subjects; but the day is coming when vexation shall be recompensed to them. 3. They are certainly defeated, and all their counsels turned headlong (Psa 2:6): Yet have I set my king upon my holy hill of Zion. David was advanced to the throne, and became master of the strong-hold of Zion, notwithstanding the disturbance given him by the malcontents in his kingdom, and particularly the affronts he received from the garrison of Zion, who taunted him with their blind and their lame, their maimed soldiers, Sa2 5:6. The Lord Jesus is exalted to the right hand of the Father, has all power both in heaven and in earth, and is head over all things to the church, notwithstanding the restless endeavours of his enemies to hinder his advancement. (1.) Jesus Christ is a King, and is invested by him who is the fountain of power with the dignity and authority of a sovereign prince in the kingdom both of providence and grace. (2.) God is pleased to call him his King, because he is appointed by him, and entrusted for him with the sole administration of government and judgment. He is his King, for he is dear to the Father, and one in whom he is well pleased. (3.) Christ took not this honour to himself, but was called to it, and he that called him owns him: I have set him; his commandment, his commission, he received from the Father. (4.) Being called to this honour, he was confirmed in it; high places (we say) are slippery places, but Christ, being raised, is fixed: "I have set him, I have settled him." (5.) He is set upon Zion, the hill of God's holiness, a type of the gospel church, for on that the temple was built, for the sake of which the whole mount was called holy. Christ's throne is set up in his church, that is, in the hearts of all believers and in the societies they form. The evangelical law of Christ is said to go forth from Zion (Isa 2:3, Mic 4:2), and therefore that is spoken of as the head-quarters of this general, the royal seat of this prince, in whom the children of men shall be joyful. We are to sing these verses with a holy exultation, triumphing over all the enemies of Christ's kingdom (not doubting but they will all of them be quickly made his footstool), and triumphing in Jesus Christ as the great trustee of power; and we are to pray, in firm belief of the assurance here given, "Father in heaven, Thy kingdom come; let thy Son's kingdom come."”

“Raged. Hebrew, “come together with tumult,” (Symmachus) “loud cries,” like a furious army, composed of several nations. (Haydock) — Why have the Philistines, &c., assembled to obstruct my reign? or (Calmet) “why will the Gentiles be troubled, and the tribes meditate vain things?” (St. Jerome) Pilate, Herod, and the chiefs of the Jews, met to destroy the Messias; though, on other occasions, they were at variance. (Haydock) — Their attempts were fruitless. Their false witnesses could not agree. (Calmet) — The priests had, in vain, meditated on the law, since they had not discovered Him who was the end of it. (St. Athanasius; &c.) — People of Israel, Acts iv. 27. (Menochius)”

“The Psalm begins with a seven line strophe, ruled by an interrogative Wherefore. The mischievous undertaking condemns itself, It is groundless and fruitless. This certainty is expressed, with a tinge of involuntary astonishment, in the question. למּה followed by a praet. enquires the ground of such lawlessness: wherefore have the peoples banded together so tumultuously (Aquila: ἐθορυβήθησαν)? and followed by a fut., the aim of this ineffectual action: wherefore do they imagine emptiness? ריק might be adverbial and equivalent to לריק, but it is here, as in Psa 4:3, a governed accusative; for הגה which signifies in itself only quiet inward musing and yearning, expressing itself by a dull muttering (here: something deceitful, as in Psa 38:13), requires an object. By this ריק the involuntary astonishment of the question justifies itself: to what purpose is this empty affair, i.e., devoid of reason and continuance? For the psalmist, himself a subject and member of the divine kingdom, is too well acquainted with Jahve and His Anointed not to recognise beforehand the unwarrantableness and impotency of such rebellion. That these two things are kept in view, is implied by Psa 2:2, which further depicts the position of affairs without being subordinated to the למה. The fut. describes what is going on at the present time: they set themselves in position, they take up a defiant position (התיצּב as in Sa1 17:16), after which we again (comp. the reverse order in Psa 83:6) have a transition to the perf. which is the more uncoloured expression of the actual: נוסד (with יחד as the exponent of reciprocity) prop. to press close and firm upon one another, then (like Arab. sâwada, which, according to the correct observation of the Turkish Kamus, in its signification clam cum aliquo locutus est, starts from the very same primary meaning of pressing close to any object): to deliberate confidentially together (as Psa 31:14 and נועץ Psa 71:10). The subjects מלכי־ארץ and רוזנים (according to the Arabic razuna, to be weighty: the grave, dignitaries, σεμνοί, augusti) are only in accordance with the poetic style without the article. It is a general rising of the people of the earth against Jahve and His משׁיח, Χριστὸς, the king anointed by Him by means of the holy oil and most intimately allied to Him. The psalmist hears (Psa 2:3) the decision of the deliberating princes. The pathetic suff. êmō instead of êhém refers back to Jahve and His Anointed. The cohortatives express the mutual kindling of feeling; the sound and rhythm of the exclamation correspond to the dull murmur of hatred and threatening defiance: the rhythm is iambic, and then anapaestic. First they determine to break asunder the fetters (מוסרות = מאסרות) to which the את, which is significant in the poetical style, points, then to cast away the cords from them (ממּנוּ a nobis, this is the Palestinian mode of writing, whereas the Babylonians said and wrote mimeenuw a nobis in distinction from ממּנוּ ab eo, B. Sota 35a) partly with the vexation of captives, partly with the triumph of freedmen. They are, therefore, at present subjects of Jahve and His Anointed, and not merely because the whole world is Jahve's, but because He has helped His Anointed to obtain dominion over them. It is a battle for freedom, upon which they are entering, but a freedom that is opposed to God.”