Psalms 2

And being let go, they went to their own company, and reported all that the chief priests and elders had said unto them. And when they heard that, they lifted up their voice to God with one accord, and said, Lord, thou art God, which hast made heaven, and earth, and the sea, and all that in them is: Who by the mouth of thy servant David hast said, Why did the heathen rage, and the people imagine vain things? The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ. [Psalms 2:1-2] For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, For to do whatsoever thy hand and thy counsel determined before to be done. And now, Lord, behold their threatenings: and grant unto thy servants, that with all boldness they may speak thy word, By stretching forth thine hand to heal; and that signs and wonders may be done by the name of thy holy child Jesus. And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness.

Men and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent. For they that dwell at Jerusalem, and their rulers, because they knew him not, nor yet the voices of the prophets which are read every sabbath day, they have fulfilled them in condemning him. And though they found no cause of death in him, yet desired they Pilate that he should be slain. And when they had fulfilled all that was written of him, they took him down from the tree, and laid him in a sepulchre. But God raised him from the dead: And he was seen many days of them which came up with him from Galilee to Jerusalem, who are his witnesses unto the people. And we declare unto you glad tidings, how that the promise which was made unto the fathers, God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee. [Psalms 2:7] And as concerning that he raised him up from the dead, now no more to return to corruption, he said on this wise, I will give you the sure mercies of David. Wherefore he saith also in another psalm, Thou shalt not suffer thine Holy One to see corruption. For David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption: But he, whom God raised again, saw no corruption. Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins: And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses.

For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son? [Psalms 2:7] And again, when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him. And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire. But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom. Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows. And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands: They shall perish; but thou remainest; and they all shall wax old as doth a garment; And as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail. But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool? Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?

And unto the angel of the church in Thyatira write; These things saith the Son of God, who hath his eyes like unto a flame of fire, and his feet are like fine brass; I know thy works, and charity, and service, and faith, and thy patience, and thy works; and the last to be more than the first. Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. And I will kill her children with death; and all the churches shall know that I am he which searcheth the reins and hearts: and I will give unto every one of you according to your works. But unto you I say, and unto the rest in Thyatira, as many as have not this doctrine, and which have not known the depths of Satan, as they speak; I will put upon you none other burden. But that which ye have already hold fast till I come. And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations: And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father. [Psalms 2:9] And I will give him the morning star. He that hath an ear, let him hear what the Spirit saith unto the churches.

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

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

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

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

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

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

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

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

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

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

The words, therefore, “Ask of me, and I will give to you,” are spoken for our sake, not for the Son’s. They indicate that something is given not to the Son but to the peoples who belong to him.

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

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

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

Truly, God did not establish the Word as King at that time, whose power did not just begin at a point but who was and always is powerful, who as in his nature had power to create whatever he wished; so also in his nature he had power rightly so to rule over all things that were made by him.

He wants devotion, not coercion … because to obey is more sublime than to yield simply to duty.

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 understand, you kings" [Psalm 2:10]. "And now;" that is, being now renewed, your covering of clay worn out, that is, the carnal vessels of error which belong to your past life, "now understand," you who now are "kings;" that is, able now to govern all that is servile and brutish in you, able now too to fight, not as "they who beat the air, but chastening your bodies, and bringing them into subjection." [1 Corinthians 9:26-27] "Be instructed, all you who judge the earth." This again is a repetition; "Be instructed" is instead of "understand;" and "you who judge the earth" instead of "you kings." For He signifies the spiritual by "those who judge the earth." For whatsoever we judge, is below us; and whatsoever is below the spiritual man, is with good reason called "the earth;" because it is defiled with earthly corruption.

Remember the rod of correction and discipline, and do not get conceited and proud when you have been filled with the good things of God's gifts and start grumbling against him; because in his anger he will shatter you with it like a potter's vessel.

"You shall rule them with a rod of iron," with inflexible justice, and "You shall break them like a potter's vessel" [Psalm 2:9]; that is, "You shall break" in them earthly lusts, and the filthy doings of the old man, and whatsoever has been derived and inured from the sinful clay.

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

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

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

"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.

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

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

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

Begotten from the eternal Father, begotten from eternity, begotten in eternity, with no beginning, with no ending, with no space of extension, because he is what is, because he himself is who is.

"He that dwells 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 dwells 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 laughs with cheek, or derides with nostril; but it is to be understood of that power which He gives 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 dwells 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."

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

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

He who remains in the fear of God remains in holiness.

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

[This] verse … is expressed in human fashion: as God he possesses his kingship by nature, as human he receives it by election.

Having concluded the first psalm with a reference to the ungodly, he opened the second in turn with this same reference so as to teach us that the aforementioned end of the ungodly lies in wait for both kings and rulers, Jews and Gentiles, who rage against the Savior.

[The words of the psalm] come from someone deploring and censuring folly.… Despite their conspiring together and hatching a tawdry plot for the murder of the Lord, their schemes all came to nothing, as they were unable to consign to oblivion the one crucified by them: on the third day he rose again and took possession of the world.

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

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

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

“I have begotten you” refers to the birth about which Isaiah speaks, “Who will tell about his generation?” He is Light from Light, Almighty from Almighty, true God from true God, from whom, and through whom, and in whom all things exist.

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

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

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

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

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

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

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

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

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

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