Embrace discipline, lest at any time the Lord be angry, and you perish from the just way.

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

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

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

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

“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.”

“Kiss the Son,.... The Son of God, spoken of in Psa 2:7; the word used is so rendered in Pro 31:2; and comes from another which signifies to "choose", and to "purify", or "to be pure"; hence some render it "the elect" or "chosen One", or "the pure One" (k); and both agree with Christ, who is God's elect, chosen to be the Redeemer and Saviour of his people, and who is pure free from sin, original and actual. And whereas a kiss is a token of love among friends and relations, at meeting and parting, Gen 33:11; it may here design the love and affection that is to be expressed to Christ, who is a most lovely object, and to be loved above all creatures and things; or, as it sometimes signifies, homage and subjection, Sa1 10:1, and it is the custom of the Indians to this day for subjects to kiss their kings: it may here also denote the subjection of the kings and judges and others to Christ, who is Lord of all; or else, as it has been used in token of adoration and worship, Job 31:26; it may design the worship which is due to him from all ranks of creatures, angels and men, Heb 1:6; and the honour which is to be given to him, as to the Father, Joh 5:22; which shows the greatness and dignity of his person, and that he is the true God and eternal life: in the Talmud (l) this is interpreted of the law, where it is said, "there is no but the law, according to Psa 2:12;'' which agrees with the Septuagint version; lest he be angry; though he is a Lamb, he has wrath in him, and when the great day of his wrath comes in any form on earth, there is no standing before him; and how much less when he shall appear as the Lion of the tribe of Judah, and shall be revealed from heaven in flaming fire; then kings and freemen will call to the rocks to fall upon them, and hide them from him; and ye perish from the way; the Syriac version renders it "from his way", the Son's way; and the Septuagint and Vulgate Latin versions "from the righteous way"; and the Arabic version "from the way of righteousness"; or "as to the way", as others (m), the good way; all to one sense; meaning that way of righteousness, salvation and eternal life by Jesus Christ, which being missed by persons, they are eternally lost and undone: some render it "because of the way" (n); that is, because of their sinful course of life; for the way of the ungodly shall perish itself, and therefore they that pursue it shall perish also: others render it "in the way" (o); and then the sense is, lest they perish in the midst of their course of sin, in their own evil way, they have chosen and delighted in, or, to use the words of Christ, "die in their sins", Joh 8:21, and everlastingly perish; for this perishing is to be understood not of corporeal death, in which sense righteous men perish, but of everlasting destruction: or the word which is rendered "from the way" may be translated "suddenly" (p), "immediately", or "straightway", and our English word "directly" is almost the same; and so may design the swift and sudden destruction of such persons who provoke the Son to wrath and anger; which sense is confirmed by what follows; when his wrath is kindled but a little; either to a small degree, or but for a little while; for the least degree and duration of it are intolerable, and who then can dwell in everlasting burnings, or abide the devouring flames? or when it is kindled "suddenly" (q), in a moment, as Jarchi interprets it; and so sudden wrath brings sudden destruction; blessed are all they that put their trust in him; not in horses and chariots, in riches and honours, in their own wisdom, strength, and righteousness; but in the Son of God, the Lord Jesus Christ, and who is truly and properly God; or otherwise faith and trust would not be required to be put in him: and happy are those who betake themselves to him as to their strong hold and place of defence; who look to him and believe in him for pardon, peace, righteousness, every supply of grace and eternal life; these are safe and secure in him, nor shall they want any good thing needful for them; and they have much peace, joy, and comfort here, and shall have more grace as they want it, and hereafter eternal glory and happiness. (k) Aquila; "purum", Cocceius; so Kimchi & Ben Melech. (l) T. Bab. Sanhedrin, fol. 92. 1. (m) "quoad viam", Cocceius, Gussetius. (n) "Propter viam", Vatablus, Muis. (o) "In via", Pagninus, Junius & Tremellius, Piscator, Ainsworth, Gejerus. (p) "Subito", Noldius, p. 230. No. 1052. (q) Sept. "subito", Noldius, p. 433. No. 1371. Next: Psalms Chapter 3”

“Discipline. Chaldean, “doctrine.” St. Jerome, “adore purely.” Protestants, “kiss the Son, lest he be angry,” &c. (Haydock) — Houbigant, “adore the son, lest he be angry, and you perish. For he comes forward, and shortly his wrath will be enkindled.” This version seems to be judicious: that of the Vulgate is less energetic, but comes to the same end, as those who adore the Messias, must follow his doctrine. (Berthier) — Lord and just is not in [the] Hebrew. (Haydock) — The way or projects of sinners will perish; (Psalm i. 6.) they will be hurried before the tribunal, as soon as they are dead; (St. Hilary) and when they least expect it, 1 Thessalonians v. 2. (Calmet) — Some fall from salvation, and God will bring them to judgment at the end of this short life. (Worthington) — Hebrew, “Kiss purely.” Kissing is often used in Scripture to express submission, love, and adoration. (St. Jerome, contra Ruf. i.) (Genesis xli. 40.) (Calmet) — We testify our respect for God, by kissing the Bible, &c. (Haydock) — But it cannot be shewn that bar means “a son,” in Hebrew. (Calmet) — Amama blames the Vulgate for withdrawing a text in favour of Christ’s divinity. We must, however, submit to the law and faith of Christ with confidence and love, if we desire to escape his indignation and enter heaven, Acts iv. 12. Mr. Nightingale (Portrait of Cath. 1812. p. 117 and 332) may represent this doctrine as uncharitable and groundless, though he allows it has been maintained by most (p. 473) who have professed to be the true disciples of Christ, whether Catholics or Protestants. The principle is good, though some apply it wrong. If he and Lord Milton, (speech. 1812. to whom we must express our manifest obligations) had contented themselves with saying that they believed our doctrine was “unscriptural,” &c., (p. 18) we should not have much wondered; as they could not consistently have said less, and remained out of the Catholic Church. But for any man who has read the Bible, to persuade himself that it is not necessary to profess the one only true religion, wherever it may be, after Christ has so plainly declared, He that believeth not is already judged, and shall be condemned; (John iii. 18., and Mark xvi. 16.) and after the apostle has delivered over to satan those who only asserted that the resurrection was past, (2 Timothy ii. 17.) this fills us with astonishment. Not a single text can be produced in favour of the contrary system leading to indifference about religion; which, if true, would shew the preaching of the prophets and apostles as nugatory, and their blood shed in vain. All the “Scriptures” proclaim the necessity of faith and good works. We may observe, that the doctrine of the blessed Trinity seems to be no less objectionable to Mr. N. than the rest of our faith, p. 117, &c. Yet (Haydock) we must not refuse him the praise of liberality. (Catholic Review, &c., Jan. 1813.) (Haydock)”

“Kiss the Son--the authority of the Son. perish from the way--that is, suddenly and hopelessly. kindled but a little--or, "in a little time." put their trust in him--or take refuge in Him (Psa 5:11). Men still cherish opposition to Christ in their hearts and evince it in their lives. Their ruin, without such trust, is inevitable (Heb 10:29), while their happiness in His favor is equally sure. Next: Psalms Chapter 3”