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They rage, therefore, and dwell on worthless ideas and have gathered themselves and stand united together. Not only by their appearance have they moved the crowds against Christ, but whatever has been done by them is counted as if they had assailed the Father. So, it is said that these had turned against the Lord and his anointed.

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. Consequently, in a sense, the first psalm is an inscription of the second, for the latter speaks of the one who through flesh was begotten today because of us. (Now “today” is a division of time, but because the Son is always from the Father and in the Father, he is also God.) It also speaks of those not ruled by a king, who had been listed among the Gentiles because they did not serve God. These lived under their own laws, or rather without laws, since they did not accept the divine law but cast the yoke from themselves. (Now by “yoke” he means the commandment.) But when the kingdom that excels everything comes on them, those who once were without a master become the inheritance of God through faith in the one who was begotten today. I mean this one who was appointed king over them. And when they themselves have been begotten, they too become kings. When the rod of iron, that is, the unchangeable power, smashed that which was made of earth and clay, it transformed them into the undefiled nature, having taught them that trusting in him alone is blessed. Although this is the meaning that we have expounded of this psalm, one who wishes can test our opinion by means of the divine words themselves to see if what we have said fits with the inspired Scripture.

"Why do the heathen rage, and the people meditate vain things?" [Psalm 2:1]. "The kings of the earth have stood up, and the rulers taken counsel together, against the Lord, and against His Christ" [Psalm 2:2]. It is said, "why?" as if it were said, in vain. For what they wished, namely, Christ's destruction, they accomplished not; for this is spoken of our Lord's persecutors, of whom also mention is made in the Acts of the Apostles. [Acts 4:26]

Having concluded the first psalm with a reference to the ungodly, he opened the second in turn with this same reference so as to teach us that the aforementioned end of the ungodly lies in wait for both kings and rulers, Jews and Gentiles, who rage against the Savior.

[The words of the psalm] come from someone deploring and censuring folly.… Despite their conspiring together and hatching a tawdry plot for the murder of the Lord, their schemes all came to nothing, as they were unable to consign to oblivion the one crucified by them: on the third day he rose again and took possession of the world.

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 people imagine vain things? The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ. [Psalms 2:1-2] For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, For to do whatsoever thy hand and thy counsel determined before to be done. And now, Lord, behold their threatenings: and grant unto thy servants, that with all boldness they may speak thy word, By stretching forth thine hand to heal; and that signs and wonders may be done by the name of thy holy child Jesus. And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness.

The leaders of the nations throughout the whole world and the kings of the earth who have held dominion at various times have all been drawn into this impious alliance together, holding on to whatever insult or for whatever reason, or having suffered whatever offense, so that they devise treacheries, they enter into the wicked counsel against the Lord of the universe and God the King and against his anointed one.

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. Second, he gives thanks after being heard, and this in the eighth Psalm: "O Lord, our Lord, how admirable is your name in all the earth!" Third, he shows the confidence conceived from this, and this in the tenth Psalm: "In the Lord I trust; how do you say to my soul, 'Flee to the mountain like a sparrow'?" In tribulations, moreover, a man can ask for two things. First, he asks to be delivered. Second, that his enemies be brought low; and this he does in the seventh Psalm: "O Lord my God, in you," etc. Concerning the first, he does two things. First, he implores help against those who trouble him. Second, against those who scheme to deceive, and this in the fifth Psalm: "My words." Concerning the first, he does three things. First, he commemorates the machinations of those rising against him. Second, he implores help against those already rising, and this in the third Psalm: "Lord, how they are multiplied." Third, confident of being heard, he invites others to trust in God; and this in the fourth Psalm: "When I called." But it should be noted that this entire Psalm contains nothing about prayer, but about the malice of those who rise up. Concerning this Psalm, it should be known in general that there was a twofold opinion about it. For some said that it is the same as the first Psalm, and this was the view of Gamaliel. And for this reason they said that just as that Psalm begins "Blessed is the man who," etc., so this one, as if it were part of it, ends "Blessed are all who trust in him," so that it would be, as it were, circular. But two things stand against this. First, because in that case there would not be one hundred and fifty Psalms. But to this it is answered that they add one which is found in many Psalters and begins "I was small," etc. And second, because in Hebrew the Psalms are arranged according to the order of the letters, so that which number a Psalm is immediately appears: for in the first there is aleph, to designate that it is the first; in the second there is beth, to designate that it is the second; in the third there is gimel, and so on for the others. Since, therefore, beth, which is the second letter in the order of the alphabet, is placed at the beginning of this Psalm, it is clear that it is the second Psalm, and Augustine holds this view. It must therefore be said that this Psalm in the order of the Psalms is the second, but the first with a title; and this is its title. A Psalm is properly named from the Psaltery, which is a certain ten-stringed instrument that is played by hand; hence it is derived from "to play," which means to touch with the hand, and it has its striking from above. Hence a Psalm is properly called a song that David sang, or caused to be sung, to the Psaltery. Mystically, however, by the ten-stringed Psaltery is signified the law of God, which consists in ten commandments, and it must be touched by hand, that is, by good works, and from above, because the commandments are to be fulfilled for the sake of the hope of eternal things; otherwise it would be touched from below. It is therefore a Psalm of David, because it was composed by him, and it treats of his kingdom as a figure of the kingdom of Christ. For through David, Christ is fittingly signified, because David means "strong of hand," and Christ is "the power of God" (1 Cor. 1). David is also called "desirable in appearance," and Christ is "the splendor of glory" (Heb. 1): he is the one "into whom the angels desire to look" (1 Pet. 1). "Why have the nations raged, and the peoples devised vain things?" This Psalm is divided into two parts. In the first, the machination of those plotting against the kingdom of David and of Christ is narrated. In the second, their repression is set forth, at "He who dwells in the heavens shall laugh at them." Concerning the first, he does three things. First, he narrates the rebellion of those who plot. Second, against whom they plot. Third, the purpose of those who plot. The second at "against the Lord." The third at "Let us break their bonds." First, then, historically it should be known that when a people stirs up rebellion, first a murmur arises among the people, then the support of the great comes to bring it to completion. First, therefore, he sets forth the endeavor of the murmuring people. Second, the support of the great, at "The kings of the earth stood up, and the princes assembled together." Among the people, moreover, some have less reason and are impetuous; others have more and are called cautious. The first are not moved by judgment to rebel, but rather by impulse; and therefore he says of these, "they raged," which is characteristic of beasts: Prov. 19: "As the roaring of a lion, so also is the anger of the king." The second are moved by deliberation; and therefore of these he says: "they devised vain things." Because "the thoughts of men are vain" (Ps. 93). A people is a multitude of men united by consent of law. And therefore the Jews are called a people, because they are with the law and under the law of God. Others are called nations, because they are not under the law of God. Or, literally, in the kingdom of David there were subjected nations and faithful Jews; and both were plotting against him; therefore he says: "Why have the nations raged, and the peoples devised vain things?" He does not ask but rebukes, as in Wis. 5: "What has pride profited us, or what has the boasting of riches brought us?" Likewise, the lesser could do nothing by themselves unless they had the support of the greater; hence he sets forth certain ones providing support: first by aiding with power, and regarding this he says: "The kings of the earth stood up, and the princes assembled together against the Lord and against his Christ"; as if to say, those raged, but others stood up, that is, were present for this malice. Likewise, some provided support by advising with wisdom; and regarding this he says, "assembled together," namely to take counsel. Jerome's text has "they conferred together." Jer. 5: "I will therefore go to the great men and speak to them, for they have known the way of the Lord and the judgment of their God," etc. Then when he says, "against the Lord and against his Christ," etc., he identifies those who suffer the rebellion. For he shows against whom the rebellion was directed: against the Lord and against his king. For kings are called Christs, that is, anointed ones: Ps. 104: "Do not touch my anointed ones." Whoever, therefore, rebels against a king appointed by God also rebels against God: Rom. 13: "Whoever resists authority resists the ordinance of God." And therefore he says, "against the Lord and against his Christ." 1 Sam. 8: "They have not rejected you, but me." Mystically, these things are said of Christ under the likeness of David: Acts 4: "Lord, you said through the mouth of our father, your servant David, 'Why have the nations raged,'" etc. "For they truly assembled in this city against your holy servant Jesus, whom you anointed," etc. And according to this, it should be understood that the nations, namely the soldiers, assembled against Christ; and the peoples, namely the Jews, devised vain things, believing they could kill him entirely, namely that he would not rise again; and the kings of the earth, namely Herod the Ascalonite, the earlier one, who killed the infants, and later Herod Antipas, his son, who consented with Pilate; and the princes, that is, Pilate, so that the plural is used for the singular by synecdoche. Or the chief priests assembled together, that is, in one wicked will, against the Lord and against his Christ.