And now, O ye kings, understand: receive instruction, you that judge the earth.

“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.”

“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 the practical application of this gospel doctrine concerning the kingdom of the Messiah, by way of exhortation to the kings and judges of the earth. They hear that it is in vain to oppose Christ's government; let them therefore be so wise for themselves as to submit to it. He that has power to destroy them shows that he has no pleasure in their destruction, for he puts them into a way to make themselves happy, Psa 2:10. Those that would be wise must be instructed; and those are truly wise that receive instruction from the word of God. Kings and judges stand upon a level with common persons before God; and it is as necessary for them to be religious as for any others. Those that give law and judgment to others must receive law from Christ, and it will be their wisdom to do so. What is said to them is said to all, and is required of every one of us, only it is directed to kings and judges because of the influence which their example will have upon their inferiors, and because they were men of rank and power that opposed the setting up of Christ's kingdom, Psa 2:2. We are exhorted, I. To reverence God and to stand in awe of him, Psa 2:11. This is the great duty of natural religion. God is great, and infinitely above us, just and holy, and provoked against us, and therefore we ought to fear him and tremble before him; yet he is our Lord and Master, and we are bound to serve him, our friend and benefactor, and we have reason to rejoice in him; and these are very well consistent with each other, for, 1. We must serve God in all ordinances of worship, and all instances of a godly conversation, but with a holy fear, a jealousy over ourselves, and a reverence of him. Even kings themselves, whom others serve and fear, must serve and fear God; there is the same indefinite distance between them and God that there is between the meanest of their subjects and him. 2. We must rejoice in God, and, in subordination to him, we may rejoice in other things, but still with a holy trembling, as those that know what a glorious and jealous God he is, whose eye is always upon us. Our salvation must be wrought out with fear and trembling, Phi 2:12. We ought to rejoice in the setting up of the kingdom of Christ, but to rejoice with trembling, with a holy awe of him, a holy fear for ourselves, lest we come short, and a tender concern for the many precious souls to whom his gospel and kingdom are a savour of death unto death. Whatever we rejoice in, in this world, it must always be with trembling, lest we grow vain in our joy and be puffed up with the things we rejoice in, and because of the uncertainty of them and the damp which by a thousand accidents may soon be cast upon our joy. To rejoice with trembling is to rejoice as though we rejoiced not, Co1 7:30. II. To welcome Jesus Christ and to submit to him, Psa 2:12. This is the great duty of the Christian religion; it is that which is required of all, even kings and judges, and it is our wisdom and interest to do it. Observe here, 1. The command given to this purport: Kiss the Son. Christ is called the Son because so he was declared (Psa 2:7), Thou art my Son. He is the Son of God by eternal generation, and, upon that account, he is to be adored by us. He is the Son of man (that is, the Mediator, Joh 5:27), and, upon that account, to be received and submitted to. He is called the Son, to include both, as God is often called emphatically the Father, because he is the Father of our Lord Jesus Christ, and in him our Father, and we must have an eye to him under both considerations. Our duty to Christ is here expressed figuratively: Kiss the Son, not with a betraying kiss, as Judas kissed him, and as all hypocrites, who pretend to honour him, but really affront him; but with a believing kiss. (1.) With a kiss of agreement and reconciliation. Kiss, and be friends, as Jacob and Esau; let the quarrel between us and God terminate; let the acts of hostility cease, and let us be at peace with God in Christ, who is our peace. (2.) With a kiss of adoration and religious worship. Those that worshipped idols kissed them, Kg1 19:18; Hos 13:2. Let us study how to do honour to the Lord Jesus, and to give unto him the glory due unto his name. He is thy Lord, and worship thou him, Psa 45:11. We must worship the Lamb, as well as him that sits on the throne, Rev 5:9-13. (3.) With a kiss of affection and sincere love: "Kiss the Son; enter into a covenant of friendship with him, and let him be very dear and precious to you; love him above all, love him in sincerity, love him much, as she did to whom much was forgiven, and, in token of it, kissed his feet," Luk 7:38. (4.) With a kiss of allegiance and loyalty, as Samuel kissed Saul, Sa1 10:1. Swear fealty and homage to him, submit to his government, take his yoke upon you, and give up yourselves to be governed by his laws, disposed of by his providence, and entirely devoted to his interest. 2. The reasons to enforce this command; and they are taken from our own interest, which God, in his gospel, shows a concern for. Consider, (1.) The certain ruin we run upon if we refuse and reject Christ: "Kiss the Son; for it is at your peril if you do not." [1.] "It will be a great provocation to him. Do it, lest he be angry." The Father is angry already; the Son is the Mediator that undertakes to make peace; if we slight him, the Father's wrath abides upon us (Joh 3:36), and not only so, but there is an addition of the Son's wrath too, to whom nothing is more displeasing than to have the offers of his grace slighted and the designs of it frustrated. The Son can be angry, though a Lamb; he is the lion of the tribe of Judah, and the wrath of this king, this King of kings, will be as the roaring of a lion, and will drive even mighty men and chief captains to seek in vain for shelter in rocks and mountains, Rev 6:16. If the Son be angry, who shall intercede for us? There remains no more sacrifice, no other name by which we can be saved. Unbelief is a sin against the remedy. [2.] It will be utter destruction to yourselves: Lest you perish from the way, or in the way so some, in the way of your sins, and from the way of your vain hopes; lest your way perish (as Psa 1:6), lest you prove to have missed the way to happiness. Christ is the way; take heed lest you be cut off from him as your way to God. It intimates that they were, or at least thought themselves, in the way; but, by neglecting Christ, they perished from it, which aggravates their ruin, that they go to hell from the way to heaven, are not far from the kingdom of God and yet never arrive there. (2.) The happiness we are sure of if we yield ourselves to Christ. When his wrath is kindled, though but a little, the least spark of that fire is enough to make the proudest sinner miserable if it fasten upon his conscience; for it will burn to the lowest hell: one would think it should therefore follow, "When his wrath is kindled, woe be to those that despise him;" but the Psalmist startles at the thought, deprecates that dreadful doom and pronounces those blessed that escape it. Those that trust in him, and so kiss him, are truly happy; but they will especially appear to be so when the wrath of Christ is kindled against others. Blessed will those be in the day of wrath, who, by trusting in Christ, have made him their refuge and patron; when the hearts of others fail them for fear they shall lift up their heads with joy; and then those who now despise Christ and his followers will be forced to say, to their own greater confusion, "Now we see that blessed are all those, and those only, that trust in him." In singing this, and praying it over, we should have our hearts filled with a holy awe of God, but at the same time borne up with a cheerful confidence in Christ, in whose mediation we may comfort and encourage ourselves and one another. We are the circumcision, that rejoice in Christ Jesus.”

“Be wise now therefore, O ye kings,.... This address is made not so much to the kings of the earth in David's time, as to those who would be under the Gospel dispensation, and times of the Messiah; and particularly who would rise up, and set themselves against the Lord and his Anointed, Psa 2:2; and with these are to be understood their subjects: for if they are to serve the Lord, and be subject to Christ, then much more those that are under them; and they are rather spoken to particularly, because their examples have great influence on those over whom they rule, whether for good or evil these are exhorted to be wise, or to act the wise part; for great men are not always wise; wisdom, riches, and honour, do not always go together; men may be in high places, and yet be of low understandings; however, they do not always act wisely, and particularly those kings did not, when they rose up and set themselves against the Lord and his Messiah; since such opposition must be fruitless, nor is there any counsel against the Lord. And we learn, from the connection of these words with the following, that the truest wisdom in kings and people is to fear God, be subject to Christ, and trust in him. The words are an inference from what goes before; "therefore", since Christ is set as King over Zion, and he is no other than the Son of God, and who has a power over all flesh; one part of the world is his inheritance and possession, and the other part he will in a little time break and dash to pieces; wherefore "now", under the Gospel dispensation, while it is today, and now is the accepted time and day of salvation, before the blow is given; act the wise part and leave off opposing, and become subject to so great and powerful a King; be instructed, ye judges of the earth; who are under kings, being appointed by them to hear causes and minister justice; they answer to the sanhedrim of the Jews; to the rulers in Psa 2:2. These are exhorted to receive instructions, not in things political and civil they may be well acquainted with; but in things religious and evangelical, in the worship of God, in the Gospel of Christ, and in his ordinances; for persons in such posts should not be above instruction in these things. The word may be rendered, "be ye chastised" or "corrected" (i); that is, suffer reproof, correction, and chastisement at the hand of God, whether by words or deeds; submit to it patiently, and receive instruction from it: for God sometimes reproves kings and princes of the earth, on account of their sins, and for the sake of his people, when they should learn righteousness; see Psa 105:14. (i) "castigamini", Piscator; so Ainsworth; "corrigimini", Castalio, Gejerus, Michaelis.”

“And. Here the prophet may address kings, unless the Father or the Messias continue to speak. It is evident these words are not to be understood of David’s dominions alone. Fear and joy keep the Christian in proper order, Philippians ii. 12., and iii. 1. (Berthier) — “The love of God pushes us forward, and the fear of God makes us take care where we walk.” (St. Theresa [of Avila?]) — The one guards us against despair, the other against presumption. Kings are here instructed to support the Church, for which some have been styled, “Most Christian,” “Catholic,” or “Defenders of the Faith.” The Donatists falsely asserted, that they were ever found enemies to religion, because of Constantine, &c., attempted to repress their errors. But Julian favoured them, to increase dissensions. See St. Augustine, contra Pet. et contra Gaud. ii. 26. (Worthington)”

“The poet closes with a practical application to the great of the earth of that which he has seen and heard. With ועתּה, καὶ νῦν (Jo1 2:28), itaque, appropriate conclusions are drawn from some general moral matter of face (e.g., Pro 5:7) or some fact connected with the history of redemption (e.g., Isa 28:22). The exhortation is not addressed to those whom he has seen in a state of rebellion, but to kings in general with reference to what he has prophetically seen and heard. שׁפטי ארץ are not those who judge the earth, but the judges, i.e., rulers (Amo 2:3, cf. 1:8), belonging to the earth, throughout its length or breadth. The Hiph. השׂכּיל signifies to show intelligence or discernment; the Niph. נוסר as a so-called Niph. tolerativum, to let one's self be chastened or instructed, like נועץ Pro 13:10, to allow one's self to be advised, נדרשׁ Eze 14:3, to allow one's self to be sought, נמצא to allow one's self to be found, Ch1 28:9, and frequently. This general call to reflection is followed, in Ch1 28:11, by a special exhortation in reference to Jahve, and in Psa 2:12, in reference to the Son. עבדוּ and גּילוּ answer to each other: the latter is not according to Hos 10:5 in the sense of חילוּ Psa 96:9, but, - since "to shake with trembling" (Hitz.) is a tautology, and as an imperative גילו everywhere else signifies: rejoice, - according to Psa 100:2, in the sense of rapturous manifestation of joy at the happiness and honour of being permitted to be servants of such a God. The lxx correctly renders it: ἀγελλιᾶσθε αὐτῷ ἐν τρόμῳ. Their rejoicing, in order that it may not run to the excess of security and haughtiness, is to be blended with trembling (בּ as Zep 3:17), viz., with the trembling of reverence and self-control, for God is a consuming fire, Heb 12:28. The second exhortation, which now follows, having reference to their relationship to the Anointed One, has been missed by all the ancient versions except the Syriac, as though its clearness had blinded the translators, since they render בר, either בּר purity, chastity, discipline (lxx, Targ., Ital., Vulg.), or בּר pure, unmixed (Aq., Symm., Jer.: adorate pure). Thus also Hupfeld renders it "yield sincerely," whereas it is rendered by Ewald "receive wholesome warning," and by Hitzig "submit to duty" (בּר like the Arabic birr = בּר); Olshausen even thinks, there may be some mistake in בר, and Diestel decides for בו instead of בר. But the context and the usage of the language require osculamini filium. The Piel נשּׁק means to kiss, and never anything else; and while בּר in Hebrew means purity and nothing more, and בּר as an adverb, pure, cannot be supported, nothing is more natural here, after Jahve has acknowledged His Anointed One as His Son, than that בּר (Pro 31:2, even בּרי = בּני) - which has nothing strange about it when found in solemn discourse, and here helps one over the dissonance of פּן בּן - should, in a like absolute manner to חק, denote the unique son, and in fact the Son of God. (Note: Apart from the fact of בר not having the article, its indefiniteness comes under the point of view of that which, because it combines with it the idea of the majestic, great, and terrible, is called by the Arabian grammarians Arab. 'l-tnkı̂r lt'dı̂m or ltktı̂r or lthwı̂l; by the boundlessness which lies in it it challenges the imagination to magnify the notion which it thus expresses. An Arabic expositor would here (as in Psa 2:7 above) render it "Kiss a son and such a son!" (vid., Ibn Hishâm in De Sacy's Anthol. Grammat. p. 85, where it is to be translated hic est vir, qualis vir!). Examples which support this doctrine are בּיר Isa 28:2 by a hand, viz., God's almighty hand which is the hand of hands, and Isa 31:8 מפּני־חרב before a sword, viz., the divine sword which brooks no opposing weapon.) The exhortation to submit to Jahve is followed, as Aben-Ezra has observed, by the exhortation to do homage to Jahve's Son. To kiss is equivalent to to do homage. Samuel kisses Saul (Sa1 10:1), saying that thereby he does homage to him. (Note: On this vid., Scacchi Myrothecium, to. iii. (1637) c. 35.) The subject to what follows is now, however, not the Son, but Jahve. It is certainly at least quite as natural to the New Testament consciousness to refer "lest He be angry" to the Son (vid., Rev 6:16.), and since the warning against putting trust (חסות) in princes, Psa 118:9; Psa 146:3, cannot be applied to the Christ of God, the reference of בו to Him (Hengst.) cannot be regarded as impossible. But since חסה בּ is the usual word for taking confiding refuge in Jahve, and the future day of wrath is always referred to in the Old Testament (e.g., Psa 110:5) as the day of the wrath of God, we refer the ne irascatur to Him whose son the Anointed One is; therefore it is to be rendered: lest Jahve be angry and ye perish דּרך. This דּרך is the accus. of more exact definition. If the way of any one perish. Psa 1:6, he himself is lost with regard to the way, since this leads him into the abyss. It is questionable whether כּמעט means "for a little" in the sense of brevi or facile. The usus loquendi and position of the words favour the latter (Hupf.). Everywhere else כּמעט means by itself (without such additions as in Ezr 9:8; Isa 26:20; Eze 16:47) "for a little, nearly, easily." At least this meaning is secured to it when it occurs after hypothetical antecedent clauses as in Psa 81:15; Sa2 19:37; Job 32:22. Therefore it is to be rendered: for His wrath might kindle easily, or might kindle suddenly. The poet warns the rulers in their own highest interest not to challenge the wrathful zeal of Jahve for His Christ, which according to Psa 2:5 is inevitable. Well is it with all those who have nothing to fear from this outburst of wrath, because they hide themselves in Jahve as their refuge. The construct state חוסי connects בו, without a genitive relation, with itself as forming together one notion, Ges. 116, 1. חסה the usual word for fleeing confidingly to Jahve, means according to its radical notion not so much refugere, confugere, as se abdere, condere, and is therefore never combined with אל, but always with בּ. (Note: On old names of towns, which show this ancient חסה. Wetzstein's remark on Job 24:8 [Comm. on Job, en loc.]. The Arabic still has hsy in the reference of the primary meaning to water which, sucked in and hidden, flows under the sand and only comes to sight on digging. The rocky bottom on which it collects beneath the surface of the sand and by which it is prevented from oozing away or drying up is called Arab. hasâ or hisâ a hiding-place or place of protection, and a fountain dug there is called Arab. ‛yn 'l-hy.)”