Commentary on Psalm 2 – St. Athanasios the Great

In the first psalm, having declared the rulers of the Jewish people to be ungodly, sinners, and destroyers, the present psalm also reveals their deeds under such names as they have become worthy of. Having concluded the first psalm with mention of the ungodly, it begins the second psalm in the same way, teaching that the end described for the ungodly will also be received by those hardened against the Savior. Ps. 2:1. “Wherefore do the heathen rage, and the people imagine a vain thing?” The term “rage” refers to their irrational pride. The word “wherefore” pertains to the entire discourse, that is, why do “the people imagine a vain thing?” And indeed, was not their endeavor vain—to reject the Savior of their race? What cause drove such hatred that “the heathen and the people” gather “together”? The reason is that they “rage,” meaning they became so puffed up with pride that, with haughtiness and a certain arrogance, they rebelled and were stirred up. This imagery is drawn from the uncontrollable rushing of horses, unrestrained by any means. Such was the state of the Jews who rose against Christ. For what reason, then, did “the heathen and the people” gather “together”? Either the terms “heathen and people” refer to the Israelites; or “heathen” denotes Herod and Pilate, as Gentiles, while “people” refers to the Jews. Ps. 2:2. “The kings of the earth stood up, and the rulers gathered together” —that is, Herod and Pontius Pilate appointed themselves to this task. This is how the holy Apostles interpreted it in Acts (Acts 4:26). The “rulers gathered together” refer to the scribes, Pharisees, and lawyers mentioned earlier. “Against the Lord and against His Christ.” For to plot against Christ is to plot against the Father Himself. If the Father is in the Son and the Son in the Father, does not such plotting inflict the same offense upon Them both? Ps. 2:3. “Let us break their bands asunder,” Here, the word “saying” is implied to give the sense: they gathered against the Lord and His Christ, saying, “Let us break their bands asunder.” For they did not wish to be caught in the sacred net, of which it is written: “The kingdom of heaven is like unto a net” (Matt. 13:47). “And cast away their yoke from us” —that is, the burden of the law, of which the Lord said: “My yoke is easy, and my burden is light” (Matt. 11:30). Ps. 2:4. “He that dwelleth in the heavens shall laugh at them,” as they conspire in a foolish matter. For He who was crucified and delivered to death by them, being in the heavens and upholding all things, renders their designs vain and futile. The Father, the Sovereign of all, will repay them with due punishment. “And the Lord shall have them in derision.” —He will scorn, despise, and abhor them. “Shall laugh” means He will despise and turn away from them. The Psalmist says that He who is above these plotters will laugh or make their designs appear ridiculous, for they undertake what is foolish. Laughter is the breath expelled through the nostrils, in contempt of those who think highly of themselves. This is said with particular emphasis to underscore the justice of their derision. And not only will they face this, but they will also incur wrath. Ps. 2:5. “Then shall He speak unto them in His wrath.” What does “then” signify? Is it not the very time when they said, “Let us break their bands asunder”? And what was spoken to them in wrath? Was it not this: “Woe unto you, scribes and Pharisees” (Matt. 23:13); and, “The kingdom of God shall be taken from you” (Matt. 21:43); and also, “Woe unto you, lawyers” (Luke 11:52)? For the Roman army subdued them. Fury and wrath differ in that fury is a kindling and still-burning anger, while wrath is the desire to repay sorrow with sorrow. Thus, fury is anger not yet fully realized, while wrath is its fullness. The outcome of events confirms this interpretation of the words. For the Roman army, in its invasion, destroyed the city, burned the temple, put many Jews to death, and subdued and enslaved those who escaped the sword. The faithful must recognize that two persons are mentioned in sequence: first, the Lord Christ, as it is said, “against the Lord and against His Christ”; then, He that dwelleth in the heavens and the Lord: “He that dwelleth in the heavens shall laugh at them, and the Lord shall have them in derision.” The Psalmist maintains this pattern of speech in what follows. Ps. 2:6. “Yet have I been set as king by Him upon Sion,” This declares to them the faith that, after the rejection of the Israelite people, will be among the Gentiles. “Sion” signifies the Church. Ps. 2:7. “The Lord said unto Me, Thou art My Son,” that is, the Father’s nature confirms that I am the Son. This is not produced by a command, but the very essence shows that I am “the image of His person” (Heb. 1:3). The word “art” is aptly added to signify the eternal generation, for the Son always was. But it is also added, “This day have I begotten Thee,” to indicate the birth in the flesh, for the word “this day” points to time and is used to denote temporal birth. Thus, the subsequent words, “have I begotten Thee,” refer to the human birth. See how the Father claims for Himself the birth in the flesh of the only-begotten Christ. Ps. 2:8. “And Thine inheritance the ends of the earth.” Ps. 2:9. “Thou shalt rule them with a rod of iron,” that is, with the cross; for though it is made of wood, it has the strength of iron. Some interpret the rod as referring to Roman dominion. Ps. 2:10. “And now, O ye kings, understand,” that is, consider and turn to repentance. “Be instructed, ye judges of the earth.” The word “be instructed” implies progress, while “take instruction” denotes perfection. Ps. 2:12. “Take instruction,” that is, the teaching of the Gospel. “Lest ye perish from the way of the righteous,” —the Way who said of Himself: “I am the Way” (John 14:6).