Psalm 2
Text
Latin
1 Quare fremuerunt gentes, et populi meditati sunt inania?
2 Astiterunt reges terræ, et principes convenerunt in unum adversus Dominum, et adversus christum ejus.
3 Dirumpamus vincula eorum, et projiciamus a nobis jugum ipsorum.
4 Qui habitat in cælis irridebit eos, et Dominus subsannabit eos.
5 Tunc loquetur ad eos in ira sua, et in furore suo conturbabit eos.
6 Ego autem constitutus sum rex ab eo super Sion, montem sanctum ejus, prædicans præceptum ejus.
7 Dominus dixit ad me: Filius meus es tu; ego hodie genui te.
8 Postula a me, et dabo tibi gentes hæreditatem tuam, et possessionem tuam terminos terræ.
9 Reges eos in virga ferrea, et tamquam vas figuli confringes eos.
10 Et nunc, reges, intelligite; erudimini, qui judicatis terram.
11 Servite Domino in timore, et exsultate ei cum tremore.
12 Apprehendite disciplinam, nequando irascatur Dominus, et pereatis de via justa.
13 Cum exarserit in brevi ira ejus, beati omnes qui confidunt in eo.
English
1 WHY did the Gentiles rage, and peoples meditate vaine things?
2 The kings of the earth stood vp, and the princes came together in one against our Lord, and against his Christ.
3 Let vs breake their bondes a sunder: and let vs cast away their yoke from vs.
4 He that dwelleth in the heauens, shal laugh at them: and our Lord shal scorne them.
5 Then shal he speake to them in his wrath, & in his furie he shal truble them.
6 But I am appoynted king by him ouer Sion his holie hil, preaching his precept.
7 The Lord said to me; Thou art my Sonne, I this day haue begotten thee.
8 Aske of me, and I wil geue thee the Gentiles, for thyne inheritance, and thy possession the endes of the earth.
9 Thou shalt rule them in a rod of yron, and as a potters vessel thou shalt breake them in peeces.
10 And now ye kings vnderstand: take instruction you that iudge the earth.
11 Serue our Lord in feare: and reioyce to him with trembling.
12 Apprehend discipline lest sometime our Lord be wrath, and you perish out of the iust way.
13 When his wrath shal burne in short time, blessed are al that trust in him.
Augustine
De persecutoribus Domini.
1. [vv 1.2.] Utquid fremuerunt gentes, et populi meditati sunt inania? Astiterunt reges terrae, et principes convenerunt in unum, adversus Dominum, et adversus Christum eius. Pro eo dictum est utquid, ac si diceretur, frustra: non enim impleverunt quod voluerunt, ut Christus exstingueretur; dicitur hoc enim de persecutoribus Domini, qui et in Actibus Apostolorum commemorantur 1.
2. [v 3.] Disrumpamus vincula eorum, et abiciamus a nobis iugum ipsorum. Quamquam et possit aliter intellegi, tamen aptius ex eorum persona accipitur, quos dixit inania meditatos; ut hoc sit: Disrumpamus vincula eorum, et abiciamus a nobis iugum ipsorum, demus operam ut non nos alliget, neque imponatur nobis christiana religio.
3. [v 4.] Qui habitat in coelis irridebit eos, et Dominus subsannabit eos. Repetita sententia est: nam pro eo quod est: Qui habitat in coelis, subsequenter positum est, Dominus; et pro eo quod est, irridebit, subsequenter positum est, subsannabit. Nihil horum tamen sapere oportet carnaliter, quasi aut buccis Deus irrideat, aut naso subsannet: sed ea vis accipienda est, quam dat sanctis suis, ut futura cernentes, id est nomen Christi et dominationem pervagaturam in posteros et universas gentes obtenturam, illos inania meditatos esse intellegant; haec enim vis qua ista praescita sunt, irrisio Dei est et subsannatio. Qui habitat in coelis, irridebit eos: coelos si animas sanctas accipiamus, per has eos, utique praesciens quid futurum sit, deridebit Deus et subsannabit.
De ira Dei.
4. [v 5.] Tunc loquetur ad eos in ira sua, et in furore suo conturbabit eos: planius enim ostendens quomodo ad eos loquetur, dixit, conturbabit eos; ut in ira sua, hoc sit, in furore suo. Iram autem et furorem Domini Dei non perturbationem mentis oportet intellegi, sed vim qua iustissime vindicat, subiecta sibi ad ministerium universa creatura. Praecipue namque pervidendum est et tenendum illud quod scriptum est in Salomone: Tu autem, Domine virtutis, cum tranquillitate iudicas, et cum magna reverentia disponis nos 2. Ira ergo Dei est motus qui fit in anima quae legem Dei novit, cum eamdem legem videt a peccatore praeteriri; per hunc enim motum iustarum animarum multa vindicantur. Quamquam possit ira Dei recte intellegi etiam ipsa mentis obscuratio, quae consequitur eos qui legem Dei transgrediuntur.
Sion est Ecclesia.
5. [v 6.] Ego autem constitutus sum rex ab eo super Sion montem sanctum eius, praedicans praeceptum Domini: ex persona ipsius Domini nostri Iesu Christi ista manifesta sunt. Sion autem, si speculationem, ut quidam interpretantur, significat, nihil magis quam Ecclesiam debemus accipere, ubi quotidie intentio erigitur speculandae claritatis Dei, sicut Apostolus dicit: Nos autem revelata facie gloriam Domini speculantes 3. Ergo iste sensus est: Ego autem constitutus sum rex ab eo super Ecclesiam sanctam eius, quam montem appellat propter eminentiam et firmitatem. Ego autem constitutus sum rex ab eo: ego scilicet, cuius vincula illi disrumpere et iugum meditabantur abicere. Praedicans praeceptum ipsius: quis hoc non sentiat, cum quotidie factitetur?
Definitur aeternitas.
6. [v 7.] Dominus dixit ad me: Filius meus es tu, ego hodie genui te. Quamquam etiam possit ille dies in prophetia dictus videri, quo Iesus Christus secundum hominem natus est; tamen hodie quia praesentiam significat, atque in aeternitate nec praeteritum quidquam est, quasi esse desierit; nec futurum, quasi nondum sit; sed praesens tantum, quia quidquid aeternum est, semper est; divinitus accipitur secundum id dictum: Ego hodie genui te, quo sempiternam generationem virtutis et sapientiae Dei, qui est unigenitus Filius, fides sincerissima et catholica praedicat.
Christus in gentes dominatur.
7. [v 8.] Postula a me, et dabo tibi gentes haereditatem tuam. Hoc iam temporaliter secundum susceptum hominem, qui sacrificium sese obtulit pro omnibus sacrificiis, qui etiam interpellat pro nobis 4; ut ad totam ipsam dispensationem temporalem, quae pro genere humano facta est, referatur quod dictum est: Postula a me; ut scilicet gentes nomini christiano copulentur, atque ita a morte redimantur, et possideantur a Deo. Dabo tibi gentes haereditatem tuam, quas possideas ad earum salutem, et quae tibi fructificent spiritalia. Et possessionem tuam terminos terrae. Idem repetitum est: terminos terrae, pro eo positum quod dictum est, gentes; sed hoc planius, ut omnes gentes intellegamus: possessionem autem tuam, pro eo quod dictum est, haereditatem tuam.
8. [vv 9.10.] Reges eos in virga ferrea: in inflexibili iustitia. Et tamquam vas figuli conteres eos; id est, conteres in eis terrenas cupiditates, et veteris hominis lutulenta negotia, et quidquid de peccatore limo contractum atque inolitum est. Et nunc, reges, intellegite: et nunc, id est iam innovati, iam contritis luteis tegumentis, id est carnalibus vasis erroris quae ad praeteritam vitam pertinent: nunc intellegite iam reges, id est, iam valentes regere quidquid in vobis servile atque bestiale est; et iam valentes pugnare, non quasi aërem caedentes, sed castigantes vestra corpora, et servituti subicientes 5. Erudimini, omnes qui iudicatis terram. Hoc idem repetitum est: erudimini, pro eo quod dictum est, intellegite; qui iudicatis autem terram, pro eo quod dictum est, reges. Spiritales enim significat qui iudicant terram: inferius enim nobis est, quidquid iudicamus; quidquid autem infra spiritalem hominem est, merito terra nominatur, quia terrena labe sauciatum est.
Servire Domino cum timore et exsultatione.
9. [v 11.] Servite Domino in timore: ne in superbiam vertat quod dictum est, reges qui iudicatis terram. Et exsultate ei cum tremore: optime subiectum est exsultate, ne ad miseriam valere videretur quod dictum est, servite Domino in timore. Sed rursus ne idipsum pergeret in effusionem temeritatis, additum est, cum tremore; ut ad cautionem valeret circumspectamque sanctificationis custodiam. Etiam sic potest accipi: Et nunc reges intellegite, id est: Et iam nunc me rege constituto, nolite tristes esse, reges terrae, quasi bonum vestrum vobis ablatum sit; sed intellegite potius, et erudimini. Id enim vobis expedit ut sub illo sitis, a quo intellectus et eruditio vobis datur. Et hoc vobis expedit, ut non temere dominemini; sed Domino omnium cum timore serviatis, et exsultetis in beatitudine certissima et sincerissima, cauti et circumspicientes ne ab ea per superbiam decidatis.
10. [v 12.] Apprehendite disciplinam, nequando irascatur Dominus, et pereatis de via iusta: hoc est quod ait, intellegite, et erudimini; nam intellegere et erudiri, hoc est apprehendere disciplinam. Verumtamen in eo quod dicitur, apprehendite, satis significatur praesidium quoddam atque munimentum esse adversus omnia quae obesse possent, nisi tanta cura apprehenderetur. Nequando autem irascatur Dominus, cum dubitatione positum est; non secundum visionem Prophetae, cui certum est, sed secundum eos ipsos qui monentur; quia cum dubitatione solent cogitare iram Dei, quibus non aperte revelatur. Hoc ergo sibi ipsi debent dicere: Apprehendamus disciplinam, nequando irascatur Dominus, et pereamus de via iusta. Iam vero, irascatur Dominus, quomodo accipiendum sit supra dictum est. Et pereatis de via iusta: haec magna poena est, quae ab iis formidatur qui aliquid dulcedinis iustitiae perceperunt; qui enim perit de via iustitiae, cum magna miseria per vias iniquitatis errabit.
Quid sit beatitudo.
11. [v 13.] Cum exarserit in brevi ira eius, beati omnes qui confidunt in eo: id est, cum vindicta venerit, quae impiis et peccatoribus praeparatur, non solum eos non attinget qui confidunt in Domino, sed etiam ad regnum illis instruendum et sublimandum proficiet. Non enim dixit: Cum exarserit in brevi ira eius, securi omnes qui confidunt in eo, tamquam hoc solum inde habeant, quod non puniantur; sed beati dixit, ubi est bonorum omnium summa et cumulus. Quod autem positum est, in brevi, hoc significare arbitror, quia repentinum aliquid erit, dum hoc remotum et longe futurum peccatores existimabunt.
On the persecutors of the Lord
1. 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
2. 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.
3. 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.
On the wrath of God
4. 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 tranquility, 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.
Sion is the Church
5. 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?
Eternity defined
6. The Lord has said to 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.
Christ rules among the nations
7. 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.
8. 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. 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.
Serve the Lord with fear and exultation
9. 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.
10. 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 defense 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.
What beatitude is
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, while sinners will deem it far off and long to come.