Psalm 2:7,1
The Lord hath said to me: Thou art My Son, this day have I begotten Thee. Ps. Why have the Gentiles raged, and the people devised vain things? Glory be to the Father.
Haydock
Verse 7. Thee. Chal. weakens this text. H. — “I love thee as my son, and look upon thee with the same affection, as if I had this day created thee;” which might be applied to David, now settled more firmly on the throne by his late victory. But it literally refers to Christ, either born in time, (v. 1. S. Aug. C.) or baptized; (S. Just.) or rather rising again, (Acts xiii. 33.) and born from all eternity. Heb. i. 5. This shews him superior to the angels. The prophet had both these events in view. Eternity is always the same. Berthier. Bossuet. D. — He to whom God may speak thus to-day, at all times, must be God also. Robertson, Lexic. Jo. v. 25. — To this Socinians can make no reply, without giving up the Epistle to the Heb. or allowing that the apostle’s arguments were inconclusive. Bert. — The same text may thus have many literal senses. D. — The eternal birth seems here to be the chief, as from that source the nativity, baptism, priesthood, (Heb. xv. 5.) and miraculous resurrection of Christ, necessarily spring. H.
Verse 1. Raged. Heb. “come together with tumult,” (Sym.) “loud cries,” like a furious army, composed of several nations. H. — Why have the Philistines, &c. assembled to obstruct my reign? or (C.) “why will the Gentiles be troubled, and the tribes meditate vain things?” S. Jer. Pilate, Herod, and the chiefs of the Jews, met to destroy the Messias; though, on other occasions, they were at variance. H. — Their attempts were fruitless. Their false witnesses could not agree. C. — The priests had, in vain, meditated on the law, since they had not discovered Him who was the end of it. S. Athan. &c. — People of Israel. Acts iv. 27. M.