He that dwelleth in heaven shall laugh at them: and the Lord shall deride them.

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

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

“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.”

“He that sitteth in the heavens shall laugh,.... At the rage and tumult of the Heathen; at the vain imaginations of the people; at the opposition of the kings of the earth; at the mad counsel of the rulers, against him and his Messiah; and at their proposal to one another to throw off the yoke and government of them both. This is a periphrasis of God, "who dwells in the heavens", and sits there enthroned; though he is not included and comprehended in them, but is everywhere; and his being there is mentioned in opposition to the kings of the earth, and the people in it; and to show the vast distance there is between them, and how they are as nothing to him, Isa 40:1, Job 4:18; and how vain and fruitless their attempts must be against him and his Messiah: and his sitting there still and quiet, serene and undisturbed, is opposed to the running to and fro, and the tumultuous and riotous assembling of the Heathen. Laughing is ascribed unto him, according to the language of men, as the Jewish writers speak (d), by an anthropopathy; in the same sense as he is said to repent and grieve, Gen 6:6; and expresses his security from all their attempts, Job 5:22; and the contempt he has them in, and the certain punishment of them, and the aggravation of it; who will not only then laugh at them himself, but expose them to the laughter and scorn of others, Pro 1:26; the Lord shall have them in derision; which is a repetition of the same thing in other words; and is made partly to show the certainty of their disappointment and ruin, and partly to explain who is meant by him that sits in the heavens. The Targum calls him, "the Word of the Lord"; and Alshech interprets it of the Shechinah. (d) Kimchi, Aben Ezra, & R. Sol. Ben Melech in loc.”

“Them, who continue rebellious, Proverbs i. He speaks thus to shew that we deserve derision. (Haydock) — Quod nos derisu digna faciamus. (St. Jerome) — Yet he will convert many, (Worthington) even of those who, like St. Paul, were bent on persecuting the faithful. If they still resist, (Haydock) he will shew the futility of their plans, and triumph over all, as David did over his opponents, and Christ over those who wished to have obstructed his resurrection, and the propagation of his gospel. Thus Jesus has proved his divinity, and confirmed our hopes that he will still protect his Church; as he did when it seemed to be in the greatest danger. (Calmet) — God can fear no opposition to his decrees. (Menochius) — He is in Heaven, to whom we ought to address our prayers. The Lord seems to be here applicable to Christ. Chaldean, “the word of God.” He has the title of the Creator, Adonai, as the Jews have marked it with a Kamets 134 times, when it is to be taken in that sense. (Berthier)”

“By a figure whose boldness is only allowable to an inspired writer, God's conduct and language in view of this opposition are now related. He that sitteth in the heavens--enthroned in quiet dignities (compare Psa 29:10; Isa 40:22). shall laugh--in supreme contempt; their vain rage excites His derision. He is still the Lord, literally, "Sovereign," though they rebel.”

“Above the scene of this wild tumult of battle and imperious arrogance the psalmist in this six line strophe beholds Jahve, and in spirit hears His voice of thunder against the rebels. In contrast to earthly rulers and events Jahve is called יושׁב בּשּׁמים: He is enthroned above them in unapproachable majesty and ever-abiding glory; He is called אדני as He who controls whatever takes place below with absolute power according to the plan His wisdom has devised, which brooks no hindrance in execution. The futt. describe not what He will do, but what He does continually (cf. Isa 18:4.). למו also belongs, according to Psa 59:9; Psa 37:13, to ישׂחק (שׂחק which is more usual in the post-pentateuchal language = צחק). He laughs at the defiant ones, for between them and Him there is an infinite distance; He derides them by allowing the boundless stupidity of the infinitely little one to come to a climax and then He thrusts him down to the earth undeceived. This climax, the extreme limit of the divine forbearance, is determined by the אז, as in Deu 29:19, cf. שׁם Psa 14:5; 36:13, which is a "then" referring to the future and pointing towards the crisis which then supervenes. Then He begins at once to utter the actual language of His wrath to his foes and confounds them in the heat of His anger, disconcerts them utterly, both outwardly and in spirit. בּהל, Arab. bhl, cogn. בּלהּ, means originally to let loose, let go, then in Hebrew sometimes, externally, to overthrow, sometimes, of the mind, to confound and disconcert. Psa 2:5-6 Psa 2:5 is like a peal of thunder (cf. Isa 10:33); בּחרונו, Psa 2:5, like the lightning's destructive flash. And as the first strophe closed with the words of the rebels, so this second closes with Jahve's own words. With ואני begins an adverbial clause like Gen 15:2; Gen 18:13; Psa 50:17. The suppressed principal clause (cf. Isa 3:14; Ew. 341, c) is easily supplied: ye are revolting, whilst notwithstanding I.... With ואני He opposes His irresistible will to their vain undertaking. It has been shown by Bttcher, that we must not translate "I have anointed" (Targ., Symm.). נסך, Arab. nsk, certainly means to pour out, but not to pour upon, and the meaning of pouring wide and firm (of casting metal, libation, anointing) then, as in הצּיג, הצּיק, goes over into the meaning of setting firmly in any place (fundere into fundare, constituere, as lxx, Syr., Jer., and Luther translate), so that consequently נסיך the word for prince cannot be compared with משׁיח, but with נציב. (Note: Even the Jalkut on the Psalms, 620, wavers in the explanation of נסכתי between אמשׁחתיה I have anointed him, (after Dan 10:3), אתיכתיה (I have cast him (after Exo 32:4 and freq.), and גדלתיו I have made him great (after Mic 5:4). Aquila, by rendering it καὶ ἐδιασάμην (from διάζεσθαι = ὑφαίνειν), adds a fourth possible rendering. A fifth is נסך to purify, consecrate (Hitz.), which does not exist, for the Arabic nasaka obtains this meaning from the primary signification of cleansing by flooding with water (e.g., washing away the briny elements of a field). Also in Pro 8:23 נסּכתּי means I am cast = placed.) The Targum rightly inserts וּמניתיהּ (et praefeci eum) after רבּיתי (unxi), for the place of the anointing is not על־ציּון. History makes no mention of a king of Israel being anointed on Zion. Zion is mentioned as the royal seat of the Anointed One; there he is installed, that He may reign there, and rule from thence, Psa 110:2. It is the hill of the city of David (Sa2 5:7, Sa2 5:9; Kg1 8:1) including Moriah, that is intended. That hill of holiness, i.e., holy hill, which is the resting-place of the divine presence and therefore excels all the heights of the earth, is assigned to Him as the seat of His throne.”