The following translation was done using Gemini, editing was provided by Claude, and scripture references were added by ChatGPT. Text in red are my additions.
Commentary on Psalm 2 by St. Bruno the Carthusian
The Psalm that follows this first Psalm is called “first" by some and “second" by others. For in the Acts of the Apostles, the second Psalm is called the first (Acts 13:33), which is easily resolved: it is the first of the Psalms that have titles, since the first lacks a title. Secondly, it is the second in the numerical order of the Psalms, otherwise there would not be 150 (cf. Psalm 90 title in LXX). But whether it is counted as the first titled Psalm or as the second in sequence, it is always united to the preceding one, just as Christ the Head is inseparable from His Body (cf. Psalm 1–2 as a unit; Acts 4:25–28). I am not aware of any ancient version of Psalm 2-Hebrew, Aramaic, Greek, Latin or Syriac-that contains a title. Some later Syrian manuscripts do contain a title but it's considered a gloss or scribal note. Possibly, Bruno is inferring that it has a title on the basis of Acts 4:25, or, his copy of the Psalms contained an error called dittography ("a Psalm of David" begins the title of Psalm 3).
Regarding the fact that some old, very good manuscripts of Acts 13:33 refer to the second psalm as the first: the Babyloian Talmud, Berakhot 9a identifies psalms 1 and 2 as mizmor rishon, "the first psalm," in context this was done to explain why the Eighteen Benedictions end with a verse from Psalm 19. See also Berakhot 10a.
It must be known that the titles of the Psalms signify the intentions either by historical action (per rei gestionem), or by the interpretation of a word (per vocis interpretationem), or by both. By historical action, when some deed is denoted that serves as a figure, as when it is said: “A Psalm of David, when he fled from the face of Absalom” (cf. Psalm 3:1; 2 Samuel 15:13–30), which prefigures Christ. By word-interpretation, when the intention is signified by the meaning of a single name, as in this Psalm, whose title is: “A Psalm of David”.
This is explained thus: “Psalm,” that is, this treatise is to be attributed to Christ, who is rightly called David. For David is interpreted as “beloved” or “desirable” (desiderabilis). And Christ is truly desirable, according to Jacob’s prophecy: “He shall be the expectation of the nations” (Genesis 49:10; cf. Haggai 2:7). David is also interpreted as “strong of hand.” Christ is indeed a Strong Hand, for He conquered the devil, according to His own words: “Now is the judgment of this world; now shall the prince of this world be cast out” (John 12:31; cf. Luke 11:21–22; Colossians 2:15).
The word “Psalm” (psalmus) is sometimes used for the sacred composition itself, and sometimes for good works, since a psalm is produced by the work of the hands upon the instrument. Thus it signifies not only praise but also the work by which praise is enacted (cf. Psalm 33:2–3; Psalm 150). The Hebrew word mizmôr is derived from a root word, zâmar, which refeers to the movement of the fingers, such as in plucking the strings of an instrument, this is why the book of Psalms is often referred to as the Psalter (Greek: Psalterion = a stringed instrument).
This Psalm is the voice of the Head, that is, Christ, rebuking the Jews and the Gentiles who afflicted Him in His Passion, so as to show that they obtained no fruit from it, but on the contrary condemnation, while He Himself received glory, Ascension, and universal dominion according to His human nature (cf. Luke 24:26; Philippians 2:8–11). For according to His Divinity, He was always Lord with the Father before all ages (cf. John 1:1–3; John 17:5).
He says: “Why have the Gentiles raged?” (Psalm 2:1), that is, the Roman soldiers who crucified Him (cf. Matthew 27:27–35; Luke 23:36–37). “Why,” that is, to what profit have they raged irrationally against Me? None at all. To rage is proper to brute beasts (cf. Proverbs 19:12; Psalm 7:2). Thus the Gentiles “raged” in crucifying Him without true justice. The Jews at least alleged a cause, though falsely, as when they said: “This man is not of God, who keepeth not the sabbath” (John 9:16), and again: “We have a law, and according to the law he ought to die, because he made himself the Son of God” (John 19:7).
“And the peoples meditated vain things” (Psalm 2:1), that is, the Jews who were called to be God’s own people (cf. Exodus 6:7; Ezekiel 37:27; Romans 9:4). Their meditation was vain because they sought to detain Him in death lest the world should go after Him (cf. John 11:48–53), and yet their very plot became the means of the world’s redemption (cf. Acts 2:23–24; 4:27–28). The word “meditate” indicates the long and deliberate plotting of His death (cf. Matthew 26:3–4).
“The kings of the earth stood up” (Psalm 2:2), that is, earthly rulers—Herod at the Nativity (Matthew 2:1–16), Herod at the Passion (Luke 23:7–12), and Pilate (John 18:28–38). “And the princes assembled together” (Psalm 2:2), that is, the chief priests and elders—Annas, Caiaphas, and their council (cf. Matthew 26:57–66; John 11:47–53). They assembled with malice “against the Lord and against His Christ” (Psalm 2:2), that is, against the Father who sent Him and against the Son whom He anointed (cf. Luke 4:18; Acts 10:38). They opposed the decree of the Lord by rejecting the King whom He had appointed (cf. Acts 2:36).
“Let us break their bonds asunder, and cast away their yoke from us” (Psalm 2:3). By this, Christ admonishes His followers not to be bound by the seductions (vincula) or intimidated by the threats (jugum) of His enemies (cf. John 15:18–20; Matthew 10:28; Galatians 5:1). Their “bonds” are flattering temptations; their “yoke” is persecution and death (cf. Hebrews 10:32–39). He exhorts them not through fear or blandishment to imitate their persecutors.
He speaks thus not because He Himself has not already broken these bonds by His Passion and Resurrection (cf. Colossians 2:14–15; Hebrews 2:14–15), but to show that His members cannot do so without His grace (cf. John 15:5; Philippians 4:13).
“He that dwelleth in the heavens shall laugh at them; the Lord shall deride them” (Psalm 2:4). He dwells in the heavens, that is, in the saints who are exalted in virtue (cf. Isaiah 66:1–2; 2 Corinthians 5:1). His “laughter” signifies the manifestation of their futility and His victory (cf. Wisdom 5:1–5; Psalm 37:12–13). His derision is the just exposure of their guilt (cf. Proverbs 1:26).
“Then shall he speak unto them in his anger, and trouble them in his fury” (Psalm 2:5). This is fulfilled in the sentence of condemnation: “Depart from me, you cursed” (Matthew 25:41), and in the destruction of Jerusalem as a historical sign of judgment (cf. Matthew 23:37–38; Luke 21:20–24). His “fury” does not signify passion, but just vengeance (cf. Romans 2:5–6; Hebrews 10:30–31).
“But I am appointed King by him over Sion, his holy mountain” (Psalm 2:6). Though they sought to destroy Him, the Father exalted Him as King by the Resurrection and Ascension (cf. Acts 2:30–36; Ephesians 1:20–22). Sion signifies those Jews and Gentiles who contemplate heavenly things and believe (cf. Hebrews 12:22; Galatians 4:26). They are His holy mountain through grace, not by their own power (cf. 1 Peter 2:5).
“The Lord hath said unto me: Thou art my Son, this day have I begotten thee” (Psalm 2:7). This is applied by the Apostles to the Resurrection as the public manifestation of eternal Sonship (cf. Acts 13:32–33; Romans 1:4), though in truth the generation is eternal, without beginning (cf. John 1:18; John 17:5; James 1:17).
“Ask of me, and I will give thee the Gentiles for thy inheritance, and the uttermost parts of the earth for thy possession” (Psalm 2:8). This asking is fulfilled through His obedience unto death (cf. Philippians 2:8–9; Hebrews 5:7–9). The Gentiles become His inheritance in the preaching of the Gospel (cf. Matthew 28:18–20; Acts 1:8; Romans 15:9–12). Not all individually, but from all nations those who believe (cf. Revelation 7:9–10).
“Thou shalt rule them with a rod of iron, and shalt break them like a potter’s vessel” (Psalm 2:9). The iron rod signifies His unbreakable authority and judgment (cf. Revelation 2:26–27; 12:5; 19:15). The breaking of the vessel signifies the destruction of vice and rebellion in those who are converted or condemned (cf. Jeremiah 19:11; 2 Timothy 2:20–21).
He alone receives the nations because He alone is Son by nature, not by adoption: “Thou art my Son” (Psalm 2:7), consubstantial with the Father (cf. John 5:18; John 10:30; Hebrews 1:2–5).
Therefore He exhorts: “And now, O ye kings, understand; be instructed, you who judge the earth” (Psalm 2:10). These “kings” are those who rule their passions and judge their own earthliness by confession (cf. 1 Corinthians 11:31; Romans 6:12–14).
“Serve the Lord with fear, and rejoice unto him with trembling” (Psalm 2:11). This is filial fear, not servile (cf. Proverbs 9:10; Romans 8:15; Hebrews 12:28). For “he who thinks he stands, let him take heed lest he fall” (1 Corinthians 10:12).
“Embrace discipline” (Psalm 2:12), that is, accept correction willingly (cf. Proverbs 3:11–12; Hebrews 12:5–11). Do so lest the Lord be offended, not merely lest you be punished, as sons rather than slaves (cf. Malachi 1:6; John 15:14–15).
“Lest you perish from the way” (Psalm 2:12), that is, lest justice perish in you, which is the path to life (cf. Matthew 7:13–14; Isaiah 35:8).
“Blessed are all they that trust in him” (Psalm 2:12). Those who trust are blessed; those who do not trust fall into presumption (cf. Jeremiah 17:5–8; Romans 9:31–33). This blessedness will appear most clearly “when his wrath shall be suddenly kindled,” that is, at the final judgment (cf. Romans 2:16; Revelation 6:16–17). Now His wrath burns inwardly through spiritual blindness (cf. Romans 1:24–28); then it will burn outwardly in body and soul (cf. Matthew 25:46; Mark 9:43–48).
Continue.
Comments
Post a Comment