Psalms 2 · The Lantern

Why do the heathen so furiously rage together: and why do the people imagine a vain thing?

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 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.

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.

The kings of the earth stand up, and the rulers take counsel together: against the Lord, and against his Anointed.

Let us break their bonds asunder: and cast away their cords from us.

"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, no…

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.

He that dwelleth in heaven shall laugh them to scorn: the Lord shall have them in derision.

Then shall he speak unto them in his wrath: and vex them in his sore displeasure.

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.

"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 av…

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.

Yet have I set my King: upon my holy hill of Sion.

I will preach the law, whereof the Lord hath said unto me: Thou art my Son, this day have I begotten thee.

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.

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.

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.

Desire of me, and I shall give thee the heathen for thine inheritance: and the utmost parts of the earth for thy possession.

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." An…

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, t…

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.

Thou shalt bruise them with a rod of iron: and break them in pieces like a potter's vessel.

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.

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.

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.

Be wise now therefore, O ye kings: be learned, ye that are judges of the earth.

Serve the Lord in fear: and rejoice unto him with reverence.

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.

"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.

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.

Kiss the Son, lest he be angry, and so ye perish from the right way: if his wrath be kindled, (yea, but a little,) blessed are all they that put their trust in him.

Psalms2