Exposition of Psalm 2
1. “Why do the heathen rage, and the people meditate vain things?”
(ver. 1). “The kings of the earth have stood up, and the rulers taken
counsel together, against the Lord, and against His Christ” (ver. 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.3030 Acts iv. 26.2. “Let us break their bonds asunder, and cast away their yoke from
us” (ver. 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.3. “He that dwelleth in the heavens shall laugh them to scorn, and the
Lord shall have them in derision” (ver. 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.”4. “Then He shall speak unto them in His wrath, and vex them in His
sore displeasure” (ver. 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 avengeth, 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 Thou,
Lord of power, judgest with tranquillity, and with great favour
orderest us.”3131 Wisd. xii. 18. The “wrath” of God then is an
emotion which is produced in the soul which knoweth 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.5. “Yet am I set by Him as King upon Sion, His holy hill, preaching
His decree” (ver. 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.”3232 2 Cor. iii. 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 calleth 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 doth not see the meaning of this, seeing
it is daily practised?6. “The Lord hath said unto me, Thou art My Son, to-day have I
begotten Thee” (ver. 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,
“To-day have I begotten Thee,” whereby the uncorrupt and Catholic
faith proclaims the eternal generation of the power and Wisdom of God,
who is the Only-begotten Son.7. “Ask of Me, and I shall give Thee the nations for Thine
inheritance” (ver. 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 maketh
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 Thee the nations for Thine inheritance,” which so possess them
for their salvation, and to bear unto Thee spiritual fruit. “And the
uttermost parts of the earth for Thy 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 “Thy
possession” stands for “Thine inheritance.”8. “Thou shalt rule them with a rod of iron,” with inflexible justice,
and “Thou shalt break them like a potter’s vessel” (ver. 9); that is,
“Thou shalt break” in them earthly lusts, and the filthy doings of the
old man, and whatsoever hath been derived and inured from the sinful
clay. “And now understand, ye kings” (ver. 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,” ye
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.”3333 1 Cor. ix. 26, 27. “Be instructed, all ye who
judge the earth.” This again is a repetition; “Be instructed” is
instead of “understand;” and “ye who judge the earth” instead of “ye
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.9. “Serve the Lord with fear;” lest what is said, “Ye kings and judges of the earth,” turn into pride: “And
rejoice with trembling” (ver. 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 ye kings understand;” that is, And now
that I am set as King, be ye 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 ye should be under Him,
by whom understanding and instruction are given you. And this is
expedient for you, that ye lord it not with rashness, but that ye
“serve the Lord” of all “with fear,” and “rejoice” in bliss most sure
and most pure, with all caution and carefulness, lest ye fall
therefrom into pride.10. “Lay hold of discipline,3434 [This reading is corrected by St.
Jerome in his Hebraic Psalter, and our Authorized Version “Kiss the
Son” is sustained by the best authorities. See a forcible elucidation
in Bishop Wordsworth’s Commentary on Psalms. Ps. ii.—C.] lest at any
time the Lord be angry, and ye perish from the righteous way” (ver.
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 “ye 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
perisheth from the way of righteousness, in much misery will wander
through the ways of unrighteousness.11. “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, whilst sinners will deem it far off and long to come.
