Chapter 2

In the first psalm, having declared the rulers of the Jewish people to be wicked, sinners and destroyers, in this psalm he also shows their deeds by such names as they became worthy of. And having ended the first psalm with a mention of the wicked, the second psalm begins again in the same way, teaching by this that those who are hardened against the Savior will also accept the above-mentioned end of the wicked. Ps.2:1. Why are the nations reeling, and people having learned in vain? He calls unreasonable pride vacillation. The word “vskuyu” refers to the whole speech, i.e. why “have people learned in vain?” And really, wasn’t their undertaking in vain - not to accept the Savior to their family? What is the reason for such hatred that “pagans and people” gather “together”? The fact that they were “staggering,” which means: they became so proud that they became indignant and agitated with exaltation and some kind of loftiness. This similarity is taken from the unreasonable desire of horses, unrestrained by anything. This is what happened to the Jews who rebelled against Christ. For what reason did the “pagans and people gather together”? Or he means the Israelites by the words: “pagans and people”; or the word “pagans” was used about Herod and Pilate, as about the pagans, and the word “people” about the Jews. Ps.2:2. The kings of the zemstia appeared, that is, Herod and Pontius Pilate determined themselves to do this. This is how the holy Apostles interpreted it in Acts (Acts 4:26). the scribes, Pharisees and lawyers mentioned above. On the Lord and on His Christ. For an attack against Christ is an attack against the Father himself. And if the Father is in the Son and the Son is in the Father, then by this malice is not the same insult inflicted on Them? Ps.2:3. Let us break their bonds Here the word “saying” is missing for this meaning to come out: they gathered together against the Lord and against His Christ, saying: “Let us break the bonds.” For they did not want to be in the sacred realm, about which it is written: “The kingdom of heaven is like a net” (Matthew 13:47). that is, the burden of the law, about which the Lord said: “My yoke is easy, and My burden is light” (Matthew 11:30). Ps.2:4. The living one in heaven will laugh at them, as if they were conferring on a pointless matter. For He who is nailed down and put to death by them, who is in heaven and contains all things, makes their plans vain and vain. His Father and the common Lord of all will reward them with due punishment. - he will humiliate, hate and abhor them. “He will laugh” is said instead: he will hate and disgust. The one who is higher than these planners, says the Psalmist, will laugh or find their plans ridiculous, since they are undertaking foolish things. For laughter is the breath released through the nostrils to humiliate those who are arrogant about themselves. And this is said with particular insistence in order to more strongly express the justice of ridicule. And not only will they experience this, but they will also be subject to wrath. Ps.2:5. Then He will speak His wrath against them. What does “then” mean? Isn’t this the same time when they said: “Let us break their bonds”? And what was said to them in anger? Isn't that it? “Woe to you scribes and Pharisees” (Matthew 23:13); and: “the kingdom of God will be taken away from you” (Matthew 21:43); and again: “And woe to you for being a lawyer” (Luke 11:52); because the Roman army conquered them. Rage and anger differ from each other in that rage is anger that is kindled and still flaming; and anger is the desire to repay sorrow for sorrow. Therefore, rage is anger that has not reached its fullness, and anger is its fullness. And the very end of events teaches such an explanation of these words. For the Roman army, in its invasion, ravaged the city, burned the church, and put most of the Jews to death, and subjugated and enslaved those who escaped the sword. The faithful should know that two persons are mentioned one after another, and firstly the Lord Christ, for it is said: “to the Lord and to His Christ”; and then - He who lives in heaven and the Lord: “He who lives in heaven will laugh at them and the Lord will mock them.” The Psalmist followed the same manner of speech subsequently. Ps.2:6. And I am appointed king by Him over Zion, He tells them about the faith that, after the rejection of the people of Israel, will be among the pagans. "Zion" means Church. Ps.2:7. The Lord spoke to Me: You are My Son... That is, the nature of the Father confirms that I am the Son. This was not done by command, but the very essence shows that I am “the image of the hypostasis of the Father” (Heb. 1:3). Very opportunely, “thou art” was added to mean pre-eternal birth; because the Son has always been. But it is also added: “today I gave birth to Thee” to show birth according to the flesh; because the word “today” indicates time and is used to mean temporary birth. Consequently, the following words are understood about human birth: “gave birth to Thee.” You see how the Father appropriates to Himself the birth according to the flesh of the only begotten Christ. Ps.2:8. And Your possession is the ends of the earth. Ps.2:9. May I save you with a rod of iron, that is, with a cross; for in it, although the substance of wood, is the strength of iron. Some people mean Roman rule by the rod. Ps.2:10. And now the king understand, that is, reflect and turn to repentance. Punish yourself, all you who judge the earth. The word “be punished” expresses success, and the words “accept punishment” - perfection. Ps.2:12. Take your punishment that is, the teaching of the Gospel. ... and you will perish from the righteous path, - The path of the one who said about Himself: “I am the Way” (John 14:6). You might be interested in: