Psalms 2

Psalms 2:1

Augustine of Hippo: “Why do the heathen rage, and the people meditate vain things?” [Psalms 2:1]. “The kings of the earth have stood up, and the rulers taken counsel together, against the Lord, and against His Christ” [Psalms 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] — Exposition on Psalms 2

Eusebius of Caesarea: 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. — COMMENTARY ON Psalms 2:2

Gregory of Nyssa: 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. — ON THE INSCRIPTIONS OF THE Psalms 2:8.74-75

Hippolytus of Rome: 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. — Fragments from Commentaries on Various Books of Scripture - On Psalm II

Origen of Alexandria: 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. — SELECTIONS FROM THE Psalms 2.1-2

Theodoret of Cyrus: 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. — COMMENTARY ON THE Psalms 2:1

Theodoret of Cyrus: [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. — COMMENTARY ON THE Psalms 2:1

Psalms 2:2

Origen of Alexandria: But taking such counsel against him, the chief priests of the cult of the letter that kills, and the elders of the ministry of condemnation, bound Jesus, who looses men from their bonds and “says to those who are in bonds: come forth”, and who looses those who are fettered and says: “let us break their bonds asunder, and let us cast their yoke from us”, and who had loosed from her bonds “the daughter of Abraham” bound by Satan “for eighteen years”, so that she who “before could not at all look upward” should now be no longer bent down. And they bound him who willed it, and who, in the very fact that he was bound, was laying an ambush against those very bonds and breaking them, so that now the chief priests and elders of the Jews should have no bonds against men, the Lord evidently breaking them in himself.

But if anyone requires of me a Scripture showing these things concerning the breaking of the bonds with which the chief priests and elders bound Jesus, let him understand that for this very reason Jesus himself says through the prophet: “let us break their bonds asunder”, as if he were speaking of the chief priests and elders, or much more of those rulers who wrought in them, and of the kings of the earth, those who “stood up”, and of the princes who “came together as one against the Lord and against his Christ”, whose “yoke also let us cast from us”. But he will satisfy you still further, so that you may accept that, even though those who took counsel against him led Jesus away bound, nevertheless Jesus broke the bonds, if you consider the things that are written concerning Samson, who was frequently bound and broke the bonds of the foreigners, because he had been a Nazarite of God and had hair full of strength. If therefore that man, on account of the strength of the hair which he had on his head, was able to break the bonds of the foreigners with which they had frequently bound him, how much more Christ, who after so many wonders and mighty works which he did, willingly delivered himself over to bonds (lulling to sleep within himself the power of his divinity and consenting to be bound), without doubt broke the bonds surrounding him! Of which bonds the bonds of Samson were the mysteries. — COMMENTARY ON Matthew 115

Psalms 2:3

Augustine of Hippo: “Let us break their bonds asunder, and cast away their yoke from us” [Psalms 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. — Exposition on Psalms 2

Psalms 2:4

Augustine of Hippo: “He that dwelleth in the heavens shall laugh them to scorn, and the Lord shall have them in derision” [Psalms 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.” — Exposition on Psalms 2

Psalms 2:5

Augustine of Hippo: “Then He shall speak unto them in His wrath, and vex them in His sore displeasure” [Psalms 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. — Exposition on Psalms 2

Cassiodorus: 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. — EXPLANATION OF THE Psalms 2:6

Origen of Alexandria: 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.” — SELECTIONS FROM THE Psalms 2:5

Psalms 2:6

Augustine of Hippo: “Yet am I set by Him as King upon Sion, His holy hill, preaching His decree” [Psalms 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? — Exposition on Psalms 2

Jerome: 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. — BRIEF COMMENTARY ON Psalms 2

Origen of Alexandria: There is no other reason for Christ’s death (nor was there) than that he was king of the Jews, concerning which he also spoke, saying: “but I have been appointed king by him over Zion, his holy mountain”. The chief of the priests indeed, according to the letter of the law, bore upon his head the shape of a sign, “the sanctification of the Lord” written on the plate, but the true chief of the priests and king, Jesus, on the cross indeed has written: this is the king of the Jews, yet ascending to the Father and receiving the Father into himself, in place of letters and in place of a name he has him who is named, and he has him as a crown. — COMMENTARY ON Matthew 130

Theodore of Mopsuestia: 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. — COMMENTARY ON Psalms 2:6

Theodoret of Cyrus: [This] verse … is expressed in human fashion: as God he possesses his kingship by nature, as human he receives it by election. — COMMENTARY ON THE Psalms 2:7

Psalms 2:7

Augustine of Hippo: “The Lord has said unto me, You are My Son, today have I begotten You” [Psalms 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. — Exposition on Psalms 2

Augustine of Hippo: 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. — HOMILIES ON 1 John 2:5

Cassiodorus: “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. — EXPLANATION OF THE Psalms 2:8

Cosmas Indicopleustes: Paul when he was discoursing in the synagogue of Antioch in Pisidia spoke thus: And we bring you good tidings of the promise made unto the fathers, how that God hath fulfilled the same unto us their children in that he raised up Jesus, as it is also written in the second psalm, Thou art my son, this day have I begotten thee. Paul here, by Christ’s having been begotten, understands his resurrection, and he too has decided that the second psalm has been spoken concerning him, as all the Apostles also have affirmed. — The Christian Topography, Book 5

Cyril of Alexandria: 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. — EXPOSITION OF THE Psalms 2:7

Methodius of Olympus: 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. — BANQUET OF THE TEN VIRGINS 8:9

Origen of Alexandria: 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. — COMMENTARY ON THE GOSPEL OF John 1:204

Theodoret of Cyrus: 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. — COMMENTARY ON THE Psalms 2:7

Psalms 2:8

Augustine of Hippo: “Ask of Me, and I shall give Thee the nations for Thine inheritance” [Psalms 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 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.” — Exposition on Psalms 2

Didymus the Blind: 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. — FRAGMENTS ON THE Psalms 2:8

Leo the Great: 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. — SERMON 29:3

Origen of Alexandria: 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.” — COMMENTARY ON THE GOSPEL OF John 13:5

Theodoret of Cyrus: 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.” — COMMENTARY ON THE Psalms 2:9-10

Psalms 2:9

Augustine of Hippo: 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. — SERMON 366:6

Augustine of Hippo: “You shall rule them with a rod of iron,” with inflexible justice, and “You shall break them like a potter’s vessel” [Psalms 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. — Exposition on Psalms 2

Cosmas Indicopleustes: And these things have been said about his humanity, for it is about his deity that in this very psalm it has been said: Thou shalt rule them with a rod of iron; as a potters vessel shalt thou dash them in pieces; as if at the same time making known the force and might of his divinity, and indicating the renovation or regeneration of the human race—for the potter’s vessel, though dashed to pieces, provided it has not as yet been subjected to the furnace, admits of being refashioned. — The Christian Topography, Book 5

Origen of Alexandria: 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. — SELECTIONS FROM THE Psalms 2:9

Theodore of Mopsuestia: 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. — COMMENTARY ON Psalms 2:9

Psalms 2:10

Augustine of Hippo: And there was as yet no sign of that which is spoken a little later in the same psalm: “Be wise now, therefore, O ye kings; be instructed, ye judges of the earth. Serve the Lord with fear, and rejoice with trembling.” How then are kings to serve the Lord with fear, except by preventing and chastising with religious severity all those acts which are done in opposition to the commandments of the Lord? For a man serves God in one way in that he is man, in another way in that he is also king. In that he is man, he serves Him by living faithfully; but in that he is also king, he serves Him by enforcing with suitable rigor such laws as ordain what is righteous, and punish what is the reverse. Even as Hezekiah served Him, by destroying the groves and the temples of the idols, and the high places which had been built in violation of the commandments of God; or even as Josiah served Him, by doing the same things in his turn; or as the king of the Ninevites served Him, by compelling all the men of his city to make satisfaction to the Lord; or as Darius served Him, by giving the idol into the power of Daniel to be broken, and by casting his enemies into the den of lions; or as Nebuchadnezzar served Him, of whom I have spoken before, by issuing a terrible law to prevent any of his subjects from blaspheming God. In this way, therefore, kings can serve the Lord, even in so far as they are kings, when they do in His service what they could not do were they not kings. — A Treatise Concerning the Correction of the Donatists (Letter 185), 19

Augustine of Hippo: “And now understand, you kings” [Psalms 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. — Exposition on Psalms 2

Psalms 2:11

Apostolic Constitutions: 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. — CONSTITUTIONS OF THE HOLY APOSTLES 5:2.10

Augustine of Hippo: “Serve the Lord with fear;” lest what is said, “You kings and judges of the earth,” turn into pride: “And rejoice with trembling” [Psalms 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. — Exposition on Psalms 2

Evagrius Ponticus: 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. — CHAPTERS ON PRAYER 143

Peter Chrysologus: He who remains in the fear of God remains in holiness. — SERMON 80

Theodore of Mopsuestia: He wants devotion, not coercion … because to obey is more sublime than to yield simply to duty. — COMMENTARY ON Psalms 2:11

Psalms 2:12

Augustine of Hippo: “Lay hold of discipline, lest at any time the Lord be angry, and you perish from the righteous way” [Psalms 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. — Exposition on Psalms 2