Ought ABS fear being cast into the anti semite abattoir where he will be rhetorically eviscerated?
Not ABS for he will laugh at such a label for not only does ABS deride those who scorn they who love His One True Holy Roman Catholic and Apostolic Church he knows that God derides them, The blind Messias-Deniers, and also The rulers of the world with their Religious Liberty and Indifference, but the modern Papacy is determined to please the Messias-Deniers and so modern Popes never seek them out and preach Christ and conversion to them in an effort to save their souls and the modern Popes never tell the rulers - especially American ones- that Religious Liberty is a sin and a false ideology for all nations (yes, Virginia, even America) have a duty to publicly worship The Lord.
the State, constituted as it is, is clearly bound to act up to the manifold and weighty duties linking it to God, by the public profession of religion. Nature and reason, which command every individual devoutly to worship God in holiness, because we belong to Him and must return to Him, since from Him we came, bind also the civil community by a like law. For, men living together in society are under the power of God no less than individuals are, and society, no less than individuals, owes gratitude to God who gave it being and maintains it and whose ever-bounteous goodness enriches it with countless blessings. Since, then, no one is allowed to be remiss in the service due to God, and since the chief duty of all men is to cling to religion in both its reaching and practice-not such religion as they may have a preference for, but the religion which God enjoins, and which certain and most clear marks show to be the only one true religion -it is a public crime to act as though there were no God. So, too, is it a sin for the State not to have care for religion as a something beyond its scope, or as of no practical benefit; or out of many forms of religion to adopt that one which chimes in with the fancy; for we are bound absolutely to worship God in that way which He has shown to be His will. All who rule, therefore, would hold in honour the holy name of God, and one of their chief duties must be to favour religion, to protect it, to shield it under the credit and sanction of the laws, and neither to organize nor enact any measure that may compromise its safety. This is the bounden duty of rulers to the people over whom they rule. For one and all are we destined by our birth and adoption to enjoy, when this frail and fleeting life is ended, a supreme and final good in heaven, and to the attainment of this every endeavour should be directed. Since, then, upon this depends the full and perfect happiness of mankind, the securing of this end should be of all imaginable interests the most urgent. Hence, civil society, established for the common welfare, should not only safeguard the well-being of the community, but have also at heart the interests of its individual members, in such mode as not in any way to hinder, but in every manner to render as easy as may be, the possession of that highest and unchangeable good for which all should seek. Wherefore, for this purpose, care must especially be taken to preserve unharmed and unimpeded the religion whereof the practice is the link connecting man with God.
But, what does the Bible teach about those, like the Jews, who remain stuck in a false religion?
Psalm 2 (Knox Version)
Mine to proclaim the Lord’s edict; 7 how he told me, Thou art my son; I have begotten thee this day. 8 Ask thy will of me, and thou shalt have the nations for thy patrimony; the very ends of the world for thy domain. 9 Thou shalt herd them like sheep[1] with a crook of iron, break them in pieces like earthenware. 10 Princes, take warning; learn your lesson, you that rule the world. 11 Tremble, and serve the Lord, rejoicing in his presence, but with awe in your hearts. 12 Kiss the rod,[2] do not brave his anger, and go astray from the sure path. 13 When the fire of his vengeance blazes out suddenly, happy are they who find their refuge in him.
Saint Albert the great
1. Why have the Gentiles raged,
Why do the nations throng,
2:1.1.1.1 Why have the Gentiles raged? Supply "against Christ". Note that, according to Cassiodorus, this is a figure of speech which the Greeks call erotema, which is a question. It has three uses: The first is when we are ignorant of something, as Ps 119:84 How many are the days of your servant? The second is when we want to affirm the opposite. —Jer 14:22 Can any idols of the nations bring rain? The third is to rebuke, as in the present instance. Note that "raging" (fremor) is sometimes used in an extended sense to mean emotional anxiety. —John 10:38 Jesus, again greatly disturbed (fremens), came to the tomb. Properly speaking, however, raging is the anxiety of cruelty, producing sound by the grinding of teeth. Cassiodorus says that it properly belongs to wild beasts. —Prov 19:12 like the growling (fremitus) of a lion, so is the anger of a king. Raging (fremere) is changed into shattering (frendere), when the gnashing of teeth is so strong that they break. When it is moderate, it is called "grinding" (stridor). —Acts 7:54 They ground their teeth at him.
and the people devised vain things?
and the peoples number their troops?
2:1.1.1.2 And the people, that is, the Jews, devised stupid things? —that is, against Christ, (1) thinking that he was not the one promised to them. —Jer 8:7 Even the stork in the heavens knows its times; and the turtledove, swallow, and crane observe the time of their coming; but my people do not know the ordinance of the Lord. —Isaiah 1:3 The ox knows its owner, and the donkey its master's crib; but Israel does not know, my people do not understand. (2) But it was more stupid, after knowing him, to try to kill him and send him to the underworld. —John 11:53 From that day they planned to kill him, sending him to the underworld with the rest of the dead. Speaking in his person, Psalm 88:4 I am counted among those who go down to the Pit, like those forsaken among the dead, like the slain that lie in the grave. (3) But it was most stupid for them to try to extinguish his memory. —Jer 11:19 Let us destroy the tree with its fruit [Vul Let us put wood in his bread], let us cut him off from the land of the living, so that his name will no longer be remembered! "Let us destroy" applies to the first; "let us cut him off" to the second, and "that his name no longer be remembered" to the third. That was very stupid and erroneous. —Wis 2:21 Thus they reasoned, but they were led astray, for their wickedness blinded them. —Gen 1:2 The earth was a formless void.
2. The kings of the earth stood up, and the princes met together, against the Lord and against his Christ.
Why do kings of the earth take their stand, and the princes make common cause against Yahweh and against his anointed?
2:1.1.2 The kings are understood as the senior people. Understand the repetion of the word "why": "Why did the kings stand up?" And this refers to the Gentiles. It is said that the plural "kings" is taken for a single king, Herod Agrippa. —Luke 23:11 Herod with his soldiers treated him with contempt and mocked him. Or it can be taken in the plural sense: First, Herod of Ascalon, son of Antipater, stood against Christ by killing the children (Mat 2:16). Secondly, Herod Antipas stood against Christ and his forerunner, John the Baptist, whom he beheaded (Mat 14). Thirdly Herod Agrippa stood against Christ, mocking him and treating him with contempt, as has been said, and by beheading James, the brother of John, and by imprisoning Peter (Acts
10). There is the verse:
Note the triad of what the persecutors did: Their mouth raged, their heart devised, and to act the kings stood. There is also the triad of persecutors: the Gentiles and the people, who are minor, and the kings, who are major, while lesser ones are princes. There is also a triad of those affected: God the Father: against the Lord, God the Son: and against his Christ, and his members: Let us break their bonds. Note also that "standing" can refer to (1) those who want to fight, as is also said in Job 1:6 Satan stood among the sons of God, wanting to kill Job, (2) those who comfort, as in Acts 12:7 The angel of the Lord stood etc., (3) those who minister, as in Dan 7:10 Thousand thousands served him, and ten thousand times ten thousand stood attending him, (4) those who reign, as in Psalm 45:10 The queen stood at your right wearing gold of Ophir.
And princes met together, that is, the princes of the Jews, who are the priests, Pharisees and Scribes. Notice that there a union of ways and a union of goals. A union of ways can be of the evil, as in this case, or of the good. As for the evil, we have Dan 14:25, The Babylonians gathered against the king, demanding the death of Daniel. As for the good, we have Acts 4:32 The whole group of those who believed were of one heart and soul. A union of goals can be that of the elect or that of the damned. As for the elect, we have Psalm 133:1 How good and pleasant it is for brothers to live together as one. As for the damned, we have Isaiah 24:22 They will be gathered together like prisoners in a pit. And this is against the Lord, that is, the Father, and against his Christ, the Son. Whatever is against one of them is against the other. John 5:23 Anyone who does not honor the Son does not honor the Father who sent him. The reason for this is given in John 10:30 I and the Father are one. The Gentiles truly stood against the Lord because they combatted his power in Christ. The Jews truly stood against Christ because they would not believe that he was the Christ, that is, the anointed of God, when in fact he was. Isaiah 61:1 The Spirit of the Lord was upon me, because he anointed me.
3. Let us break their bonds asunder:
"Let us snap their bonds,
2:1.2.1 This is the second section of the first part of the Psalm. Having rebuked the evil, here the good are warned, according to one reading, and that in two ways. (1) They are warned first not to give into the sweet talk of the evil, (2) secondly not to give way to their threats: "Let us throw off". So he says to the evil, "But we good and faithful people, let us break their bonds, that is the flattery of the Gentiles and peoples and of the kings and princes against Christ. —Isaiah 52:2 Loose the bonds from your neck, O captive daughter Zion. Good people, break alliances for wickedness. Not only let us break away from their company, but also, if we can, let us destroy their association. —Hosea 13:12 Ephraim's iniquity is bound up. These are the wolves of Samson, which he tied together by their tails (Jud 15:3).
and let us cast away their yoke from us.
and throw off their yoke from us."
2:1.2.2 And let us cast away, far away, from us their yoke, their threats and dominion, lest we should rise with them against Christ. That is the evil yoke the Paul spoke of in 2 Cor 6:14 Do no yoke yourselves in a mismatch with unbelievers. The Gloss says means companionsip with the evil. —Isaiah 10:27 His yoke will be destroyed from your neck.
This verse has been given another interpretation, as expressing the cause and reason why the evil people should be rebuked, because they said, Let us break their bonds, that is, the commands of The Lord and of Christ, because these are salutary bonds holding them back from evil, pulling them towards the good and fastening them in the good. —Sirach 6:31 The bonds of wisdom are a safety attachment (Vulgate). These are the bonds by which John was held in prison, as he was bound by justice in dark surroundings. And let us cast away from us their yoke, that is, of admonitions and advice. This is the yoke referred to in Mat 11:29 My yoke is sweet, and in Lamentations 3:27 It is good to have borne the yoke since one's youth. For it is very difficult to get used to this yoke in old age. An old man who never walked could hardly learn to walk well, but would soon go back to crawling. —Jer 2:20 Long ago you broke your yoke and burst your bonds, and you said, "I will not serve!
4. He that dwelleth in heaven shall laugh at them:
The Enthroned laughs down from heaven;
2:1.3.1.1 This is the third section of the first part of the Psalm, which is a warning to repent. First it warns of evil in the present time, secondly in the future: "Then he shall speak to them." There is the threat of two evils in the present: harsh words from the mouth, and hints made by gestures: "The Lord shall deride them." So, having said, "They raged, devised plans, stood together against Christ," he now says "He who dwells in heaven", which literally is the material empyrean heaven. —Isaiah 66:1 The heaven is my seat and my footstool. God is said especially to be in heaven, although he is everywhere, because there his works are most glorious, and they are constantly seen by those who live there. —Mat 18:10 Their angels always see the face of my Father, who is in heaven. So Richard of St. Victor said, "Although the Lord is everywhere, he is especially said to be in that place where all its inhabitants constantly see him, so that whoever desires to see him can merit to ascend to that place where he can be seen."
"Heaven" can also be understood as the souls of the just. As Rabbanus says (ch. 9), heaven (caelum) is taken to be a hidden vase (vas celatum). But every just person is said to be like a vessel of hammered gold studded with all kinds of precious stones (Sirach 50:9). Heaven is also said to be the "home of the sun". But Christ is the "sun of justice". —Mal 3:20 But for you who fear my name, there will arise the sun of justice. An he lives in the house of the just as in his own house. —John 1:14 The Word became flesh and dwelt among us. —John 14:23 We will come and make a dwelling in him. The soul of the just is called heaven because of its disposition. For in it the sun is reason and intelligence, which the evil is eclipsed by sin. The moon is sensuality which, unless it is enlightened by the sun of intelligence, becomes dark. Sirach 27:11 talks about this sun and moon: The holy man stays with wisdom, the sun of intelligence and reason, but the stupid man changes like the moon of sensuality. Present also are the stars arranged each in its own place. These are the virtues infused by God. And these are the stars spoken of in Rev 1:20, where seven stars are said to be at the right of the one sitting on the throne. Thus, of the just soul it is said in Cant 6:10 Who is this that looks forth like the dawn, fair as the moon, in sense and life bright as the sun, in intellect and reason terrible as an army with the banners of each and every virtue harmoniously arrayed? Thus also Rev 12:1 speaks of a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars.
In this soul, which is like heaven, God lives by grace at the present time, and in the future by glory. Note that in the soul of an imperfect just man God lives as if in the first heaven. —1 Cor 13:12 Now we see in a mirror, dimly. But in the soul of one who is perfect through contemplation he lives as if in the second heaven. —Job 42:5 Now my eye sees you. In the holy angels and the souls glorified by his vision he lives as if in the third heaven. —1 John 3:2 When he appears, we shall see him as he is.
Here He who dwells in heaven will laugh at them. He will do so by word when he anounces the the preaching of the truth would be taken away from them by Himself and his ministers. —Acts 13:46 It was necessary that the word of God should be spoken first to you. Since you reject it etc.
and the Lord shall deride them.
the Lord makes fun of them.
2:1.3.1.2 Note that deriding is an action: By protruding our mouth and flattening our nose we show that we despise something. So by action the Lord derided the pride of his persecutors when he took their power away and dispersed them as captives throughout the world. —Psalm 59:12 Scatter them by your power (Vulg). The same is in Prov 3:26 I also will laugh at your calamity when the word of life is taken from you; I will mock when panic strikes you, when what you feared happens, for the Jews were most afraid of being scattered by the Romans. —John 11:48 lest the Romans come and take our land and people.
5. Then shall he speak to them in his anger,
Then he drives away their lieutenants in his anger,
2:1.3.2.1 Here he threatens them with misery in the future. Two kinds of misery are mentioned: first, return to a body that can suffer; secondly, the affliction of the soul with its resurrected body: "and in his rage". So he says, "Then he shall speak to them" (1) by that sound of the trumpet which means "Let the dead arise". —1 Thes 4:16 The Lord himself, with a cry of command, with the archangel's call and with the sound of God's trumpet, will descend from heaven etc.
(2) He shall speak to them in his anger, rebuking them after their return to their bodies. —Mat 25:31 I was hungry and you did not feed me etc. (3) And he will speak to them by delivering his sentence on them. —Mat 25:41 God, you cursed ones etc. The first speech was bitter, the second more bitter, the third most bitter. Yet God's anger does not mean that he himself is stirred and shaken up, but that the effect of his anger is being carried out in another.
Since Cassiodorus says that "then" refers to the time of the last judgment, we can ask how is this possible, since in ordinary speech, when we say "Something happened then", it refers to a time previously mentioned. But in this Psalm there was no mention of the day of judgment. So why should the word "then" be introduced so abruptly?
Reply: When we have something in mind which is of great concern to us, if we happen to mention it, our strong feeling makes us speak about it as if we had already been talking about it. That is why, in John 20:15, Mary, who was looking anxiously and fervently for the Lord, said, as if in the middle of a conversation, If you took him away, tell me where etc. The word "him" is used, and the Gloss observes that she does not say whom she means, because the force of love makes one think no one could be ignorant of the person that the lover always has in mind. So holy David was always thinking of the day of judgement with fear and desire, and he thought everyone else must be of the same mind. —Psalm 71:16 I will praise your righteousness, yours alone. Therefore he burst out and said, "Then he shall speak".
and trouble them in his rage.
and in his fury terrifies them.
2:1.3.2.2 This he does, afflicting them in body and soul, darkening the soul by its disturbance. —Rom 1:21 Their stupid heart was darkened, becoming completely blind because of the anxiety of pain. —Isaiah 6:10 Blind the heart of this people, torturing it with remorse of conscience. —Wis 5:2—3 Seeing this, they shall be shaken with dreadful fear rueful and groaning through anguish of spirit. As for the body, we have Amos 4:2—3 They shall take you away with hooks, even the last of you, that is your bodies in boiling pots, with fishhooks. Through breaches in the wall you shall leave, each one straight ahead; and you shall be flung out into Harmon, by each breach, that of body and that of soul. —Psalm 21:9 You will make them like a fiery furnace, that they may burn interiorly and fire will consume them, which they will feel exteriorly. —Isaiah 65:13—14 My servants shall eat, but you shall be hungry, as for bodily misery My servants shall rejoice, but you shall be put to shame; my servants shall sing for gladness of heart, but you shall cry out for pain of heart, and shall wail for anguish of spirit. And in the end, 66:24 their worm will never die and their fire will not go out in the body. This is the worm that David feared when he said (Psalm 6:1; 38:1) Lord do not rebuke me in your fury. —Isaiah 30:27 His fury is burning and it is hard to bear.
Another interpretation can be given to the whole section from He who lives in heaven, so that it entirely applies to the future. And four penalties are treated in order. He who lives in heaven shall laugh at them at the general resurrection, when they find themselves empty of every good, and full of guilt. He will deride them, by showing their sins to their own consciences and to others. He will speak in promulgating his sentence, and trouble them in his rage, by executing the sentence. These four penalties correspond to the four sins of the evil. —Amos 1:3 for four crimes, that is, of heart, mouth, deed, and habit, I will not revoke the punishment etc.
6. But I am appointed king by him over Sion his holy mountain, preaching his commandment.
But I have been anointed his king upon Zion his holy mountain. Let me recite, El, the decree of Yahweh;
2:2.1.1 But I am appointed king. This is the second part of the Psalm, which presupposes the truth of the royal dignity of Christ. But because two things are required for royal dignity: power and the right use of power, so that power may not become useless or dangerous, (1) first he talks about Christ's royal power, (2) then about its right use: "You will rule them". And because this world contains two peoples: the circumcized and uncircumcized, he (2) first shows that the king has power over the circumcized, (2) secondly over the uncircumcized: "The Lord said to me", so that what was said elsewhere may be fulfilled in him (Psalm 47:7): The Lord is king over all the earth. In the first section four points are touched: (1) that he received kingship, (2) from whom he received it: "from him", (3) over whom or where he received it: "over Zion", (4) for what purpose: "preaching his commandment".
So he says, "They persecuted me, although I was not unable to defend myself," because I am appointed king. —Rev 19:16 On his robe and on his thigh he has a name inscribed, "King of kings and Lord of lord." etc. —Dan 7:14 His dominion is an everlasting dominion that shall not pass away, and his kingship is one that shall never be destroyed. This is to be read with its full weight, meaning that "I am free from sin, and therefore worthy to reign." —Isaiah 53:9 and 1 Peter 2:22 He committed no sin, nor was deceit found in his mouth. "I am appointed king" not by myself, but by God, that is, my Father, who laughs at the evil and troubles them in his rage. —Jer 23:5 The days are coming, and I will raise up for David a righteous Branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land.
Note that in Christ there were five things necessary for a king, so that he could rightly and correctly claim kinship: (1) That he was constituted by a superior, not forcing his way in of his own accord; so here he says he was constituted by God. 1 Kings 1 tells how David appointed his son Solomon as king. —Heb 5:4 No one takes, that is, should take, this honor on himself etc. (2) He should have clemency, so that he will be a king, not a tyrant. —Prov 20:28 Loyalty and faithfulness preserve the king, and his throne is upheld by righteousness. —1 Kings 20:31 The kings of Israel are clement. (3) Justice or (4) courage is also required. —Sirach 7:6 Do not seek to become a judge, if you are unable to root out injustice. —Deut 1:16—17 Judge rightly between one person and another, whether citizen or resident alien. You must not be partial in judging: hear out the small and the great alike; you shall not be intimidated by anyone, for the judgment is God's. But of Christ it was said in Isaiah 11:3 He shall not judge by what his eyes see, or decide by what his ears hear; but with righteousness he shall judge the poor. (5) Wisdom is also necessary. That is why Solomon asked God for wisdom before accepting kingship (1 Kings 3). But of Christ the Apostle says in 1 Cor 1:24 We preach Christ the power of God and the wisdom of God.
Over Zion his holy mountain. By Zion, which is the upper part of the city of Jerusalem, the capital of Judaea, is understood the Church of the Jews, that small early Church which Christ and the Apostles gathered. It is rightly called a mountain, because of the firmness of faith of its members. —Psalm 124:1 Those who trust in the Lord are like Mount Zion etc.— and also because they were so elevated in virtue. —Isaiah 2:2 The mountain of the Lord's house shall be established as the highest of the mountains. — and also because they were the first to receive the rays of faith and transmit them to others. —Psalm 76:4 You are bright, majestic from the everlasting mountains (Vul), that is the holy Apostles and the first members of the Church.
Preaching his commandment. This is the purpose for which he was made king, that is, to teach and preach. —Ez 3:17 Son of man, I have made you a sentinel for the house of Israel. —Ez 34:23 I will set up over them one shepherd, my servant David, and he shall feed them with knowledge and doctrine. That is what Christ did. —Mat 4:23 Jesus went throughout Galilee proclaiming the good news of the kingdom. If he was put in office for this, his vicars should be put in office for the same purpose. Gregory said (Letter 24): "If a pastor does not know how to preach, he has usurped the office of priesthood." —Mat 24:45 and Luke 12:42 Who do you think is the faithful and wise servant whom the Lord has set over his family? etc. They are not put in office to multiply horses and family dependents. —Deut 17:16 He must not acquire many horses for himself, or return the people to Egypt in order to acquire more horses. Therefore Prov 6:1 says My child, if you have given your pledge to your neighbor hurry and plead etc.
He must preach the commandment, and not his own discoveries and achievements. The commandment is that of charity, as Christ preached. —John 13:34 I give you a new commandment, that you love one another. This is said to be one commandment, because on it depends everything else in Scripture. —Mat 22:40 On these two commandments depend the whole Law and the Prophets.
...
The Faithful Christian Catholic who believes the entirety of Tradition has God on his side so why fear those who call him names?Why do the nations throng,
2:1.1.1.1 Why have the Gentiles raged? Supply "against Christ". Note that, according to Cassiodorus, this is a figure of speech which the Greeks call erotema, which is a question. It has three uses: The first is when we are ignorant of something, as Ps 119:84 How many are the days of your servant? The second is when we want to affirm the opposite. —Jer 14:22 Can any idols of the nations bring rain? The third is to rebuke, as in the present instance. Note that "raging" (fremor) is sometimes used in an extended sense to mean emotional anxiety. —John 10:38 Jesus, again greatly disturbed (fremens), came to the tomb. Properly speaking, however, raging is the anxiety of cruelty, producing sound by the grinding of teeth. Cassiodorus says that it properly belongs to wild beasts. —Prov 19:12 like the growling (fremitus) of a lion, so is the anger of a king. Raging (fremere) is changed into shattering (frendere), when the gnashing of teeth is so strong that they break. When it is moderate, it is called "grinding" (stridor). —Acts 7:54 They ground their teeth at him.
and the people devised vain things?
and the peoples number their troops?
2:1.1.1.2 And the people, that is, the Jews, devised stupid things? —that is, against Christ, (1) thinking that he was not the one promised to them. —Jer 8:7 Even the stork in the heavens knows its times; and the turtledove, swallow, and crane observe the time of their coming; but my people do not know the ordinance of the Lord. —Isaiah 1:3 The ox knows its owner, and the donkey its master's crib; but Israel does not know, my people do not understand. (2) But it was more stupid, after knowing him, to try to kill him and send him to the underworld. —John 11:53 From that day they planned to kill him, sending him to the underworld with the rest of the dead. Speaking in his person, Psalm 88:4 I am counted among those who go down to the Pit, like those forsaken among the dead, like the slain that lie in the grave. (3) But it was most stupid for them to try to extinguish his memory. —Jer 11:19 Let us destroy the tree with its fruit [Vul Let us put wood in his bread], let us cut him off from the land of the living, so that his name will no longer be remembered! "Let us destroy" applies to the first; "let us cut him off" to the second, and "that his name no longer be remembered" to the third. That was very stupid and erroneous. —Wis 2:21 Thus they reasoned, but they were led astray, for their wickedness blinded them. —Gen 1:2 The earth was a formless void.
2. The kings of the earth stood up, and the princes met together, against the Lord and against his Christ.
Why do kings of the earth take their stand, and the princes make common cause against Yahweh and against his anointed?
2:1.1.2 The kings are understood as the senior people. Understand the repetion of the word "why": "Why did the kings stand up?" And this refers to the Gentiles. It is said that the plural "kings" is taken for a single king, Herod Agrippa. —Luke 23:11 Herod with his soldiers treated him with contempt and mocked him. Or it can be taken in the plural sense: First, Herod of Ascalon, son of Antipater, stood against Christ by killing the children (Mat 2:16). Secondly, Herod Antipas stood against Christ and his forerunner, John the Baptist, whom he beheaded (Mat 14). Thirdly Herod Agrippa stood against Christ, mocking him and treating him with contempt, as has been said, and by beheading James, the brother of John, and by imprisoning Peter (Acts
10). There is the verse:
| Ascalonita necat pueros, Antipa Ioannem | The Ascalonite killed children, Antipas John, |
| Agrippa Iacobum, claudens in carcere Petram. | Agrippa James, imprisoning Peter. |
And princes met together, that is, the princes of the Jews, who are the priests, Pharisees and Scribes. Notice that there a union of ways and a union of goals. A union of ways can be of the evil, as in this case, or of the good. As for the evil, we have Dan 14:25, The Babylonians gathered against the king, demanding the death of Daniel. As for the good, we have Acts 4:32 The whole group of those who believed were of one heart and soul. A union of goals can be that of the elect or that of the damned. As for the elect, we have Psalm 133:1 How good and pleasant it is for brothers to live together as one. As for the damned, we have Isaiah 24:22 They will be gathered together like prisoners in a pit. And this is against the Lord, that is, the Father, and against his Christ, the Son. Whatever is against one of them is against the other. John 5:23 Anyone who does not honor the Son does not honor the Father who sent him. The reason for this is given in John 10:30 I and the Father are one. The Gentiles truly stood against the Lord because they combatted his power in Christ. The Jews truly stood against Christ because they would not believe that he was the Christ, that is, the anointed of God, when in fact he was. Isaiah 61:1 The Spirit of the Lord was upon me, because he anointed me.
3. Let us break their bonds asunder:
"Let us snap their bonds,
2:1.2.1 This is the second section of the first part of the Psalm. Having rebuked the evil, here the good are warned, according to one reading, and that in two ways. (1) They are warned first not to give into the sweet talk of the evil, (2) secondly not to give way to their threats: "Let us throw off". So he says to the evil, "But we good and faithful people, let us break their bonds, that is the flattery of the Gentiles and peoples and of the kings and princes against Christ. —Isaiah 52:2 Loose the bonds from your neck, O captive daughter Zion. Good people, break alliances for wickedness. Not only let us break away from their company, but also, if we can, let us destroy their association. —Hosea 13:12 Ephraim's iniquity is bound up. These are the wolves of Samson, which he tied together by their tails (Jud 15:3).
and let us cast away their yoke from us.
and throw off their yoke from us."
2:1.2.2 And let us cast away, far away, from us their yoke, their threats and dominion, lest we should rise with them against Christ. That is the evil yoke the Paul spoke of in 2 Cor 6:14 Do no yoke yourselves in a mismatch with unbelievers. The Gloss says means companionsip with the evil. —Isaiah 10:27 His yoke will be destroyed from your neck.
This verse has been given another interpretation, as expressing the cause and reason why the evil people should be rebuked, because they said, Let us break their bonds, that is, the commands of The Lord and of Christ, because these are salutary bonds holding them back from evil, pulling them towards the good and fastening them in the good. —Sirach 6:31 The bonds of wisdom are a safety attachment (Vulgate). These are the bonds by which John was held in prison, as he was bound by justice in dark surroundings. And let us cast away from us their yoke, that is, of admonitions and advice. This is the yoke referred to in Mat 11:29 My yoke is sweet, and in Lamentations 3:27 It is good to have borne the yoke since one's youth. For it is very difficult to get used to this yoke in old age. An old man who never walked could hardly learn to walk well, but would soon go back to crawling. —Jer 2:20 Long ago you broke your yoke and burst your bonds, and you said, "I will not serve!
4. He that dwelleth in heaven shall laugh at them:
The Enthroned laughs down from heaven;
2:1.3.1.1 This is the third section of the first part of the Psalm, which is a warning to repent. First it warns of evil in the present time, secondly in the future: "Then he shall speak to them." There is the threat of two evils in the present: harsh words from the mouth, and hints made by gestures: "The Lord shall deride them." So, having said, "They raged, devised plans, stood together against Christ," he now says "He who dwells in heaven", which literally is the material empyrean heaven. —Isaiah 66:1 The heaven is my seat and my footstool. God is said especially to be in heaven, although he is everywhere, because there his works are most glorious, and they are constantly seen by those who live there. —Mat 18:10 Their angels always see the face of my Father, who is in heaven. So Richard of St. Victor said, "Although the Lord is everywhere, he is especially said to be in that place where all its inhabitants constantly see him, so that whoever desires to see him can merit to ascend to that place where he can be seen."
"Heaven" can also be understood as the souls of the just. As Rabbanus says (ch. 9), heaven (caelum) is taken to be a hidden vase (vas celatum). But every just person is said to be like a vessel of hammered gold studded with all kinds of precious stones (Sirach 50:9). Heaven is also said to be the "home of the sun". But Christ is the "sun of justice". —Mal 3:20 But for you who fear my name, there will arise the sun of justice. An he lives in the house of the just as in his own house. —John 1:14 The Word became flesh and dwelt among us. —John 14:23 We will come and make a dwelling in him. The soul of the just is called heaven because of its disposition. For in it the sun is reason and intelligence, which the evil is eclipsed by sin. The moon is sensuality which, unless it is enlightened by the sun of intelligence, becomes dark. Sirach 27:11 talks about this sun and moon: The holy man stays with wisdom, the sun of intelligence and reason, but the stupid man changes like the moon of sensuality. Present also are the stars arranged each in its own place. These are the virtues infused by God. And these are the stars spoken of in Rev 1:20, where seven stars are said to be at the right of the one sitting on the throne. Thus, of the just soul it is said in Cant 6:10 Who is this that looks forth like the dawn, fair as the moon, in sense and life bright as the sun, in intellect and reason terrible as an army with the banners of each and every virtue harmoniously arrayed? Thus also Rev 12:1 speaks of a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars.
In this soul, which is like heaven, God lives by grace at the present time, and in the future by glory. Note that in the soul of an imperfect just man God lives as if in the first heaven. —1 Cor 13:12 Now we see in a mirror, dimly. But in the soul of one who is perfect through contemplation he lives as if in the second heaven. —Job 42:5 Now my eye sees you. In the holy angels and the souls glorified by his vision he lives as if in the third heaven. —1 John 3:2 When he appears, we shall see him as he is.
Here He who dwells in heaven will laugh at them. He will do so by word when he anounces the the preaching of the truth would be taken away from them by Himself and his ministers. —Acts 13:46 It was necessary that the word of God should be spoken first to you. Since you reject it etc.
and the Lord shall deride them.
the Lord makes fun of them.
2:1.3.1.2 Note that deriding is an action: By protruding our mouth and flattening our nose we show that we despise something. So by action the Lord derided the pride of his persecutors when he took their power away and dispersed them as captives throughout the world. —Psalm 59:12 Scatter them by your power (Vulg). The same is in Prov 3:26 I also will laugh at your calamity when the word of life is taken from you; I will mock when panic strikes you, when what you feared happens, for the Jews were most afraid of being scattered by the Romans. —John 11:48 lest the Romans come and take our land and people.
5. Then shall he speak to them in his anger,
Then he drives away their lieutenants in his anger,
2:1.3.2.1 Here he threatens them with misery in the future. Two kinds of misery are mentioned: first, return to a body that can suffer; secondly, the affliction of the soul with its resurrected body: "and in his rage". So he says, "Then he shall speak to them" (1) by that sound of the trumpet which means "Let the dead arise". —1 Thes 4:16 The Lord himself, with a cry of command, with the archangel's call and with the sound of God's trumpet, will descend from heaven etc.
(2) He shall speak to them in his anger, rebuking them after their return to their bodies. —Mat 25:31 I was hungry and you did not feed me etc. (3) And he will speak to them by delivering his sentence on them. —Mat 25:41 God, you cursed ones etc. The first speech was bitter, the second more bitter, the third most bitter. Yet God's anger does not mean that he himself is stirred and shaken up, but that the effect of his anger is being carried out in another.
Since Cassiodorus says that "then" refers to the time of the last judgment, we can ask how is this possible, since in ordinary speech, when we say "Something happened then", it refers to a time previously mentioned. But in this Psalm there was no mention of the day of judgment. So why should the word "then" be introduced so abruptly?
Reply: When we have something in mind which is of great concern to us, if we happen to mention it, our strong feeling makes us speak about it as if we had already been talking about it. That is why, in John 20:15, Mary, who was looking anxiously and fervently for the Lord, said, as if in the middle of a conversation, If you took him away, tell me where etc. The word "him" is used, and the Gloss observes that she does not say whom she means, because the force of love makes one think no one could be ignorant of the person that the lover always has in mind. So holy David was always thinking of the day of judgement with fear and desire, and he thought everyone else must be of the same mind. —Psalm 71:16 I will praise your righteousness, yours alone. Therefore he burst out and said, "Then he shall speak".
and trouble them in his rage.
and in his fury terrifies them.
2:1.3.2.2 This he does, afflicting them in body and soul, darkening the soul by its disturbance. —Rom 1:21 Their stupid heart was darkened, becoming completely blind because of the anxiety of pain. —Isaiah 6:10 Blind the heart of this people, torturing it with remorse of conscience. —Wis 5:2—3 Seeing this, they shall be shaken with dreadful fear rueful and groaning through anguish of spirit. As for the body, we have Amos 4:2—3 They shall take you away with hooks, even the last of you, that is your bodies in boiling pots, with fishhooks. Through breaches in the wall you shall leave, each one straight ahead; and you shall be flung out into Harmon, by each breach, that of body and that of soul. —Psalm 21:9 You will make them like a fiery furnace, that they may burn interiorly and fire will consume them, which they will feel exteriorly. —Isaiah 65:13—14 My servants shall eat, but you shall be hungry, as for bodily misery My servants shall rejoice, but you shall be put to shame; my servants shall sing for gladness of heart, but you shall cry out for pain of heart, and shall wail for anguish of spirit. And in the end, 66:24 their worm will never die and their fire will not go out in the body. This is the worm that David feared when he said (Psalm 6:1; 38:1) Lord do not rebuke me in your fury. —Isaiah 30:27 His fury is burning and it is hard to bear.
Another interpretation can be given to the whole section from He who lives in heaven, so that it entirely applies to the future. And four penalties are treated in order. He who lives in heaven shall laugh at them at the general resurrection, when they find themselves empty of every good, and full of guilt. He will deride them, by showing their sins to their own consciences and to others. He will speak in promulgating his sentence, and trouble them in his rage, by executing the sentence. These four penalties correspond to the four sins of the evil. —Amos 1:3 for four crimes, that is, of heart, mouth, deed, and habit, I will not revoke the punishment etc.
6. But I am appointed king by him over Sion his holy mountain, preaching his commandment.
But I have been anointed his king upon Zion his holy mountain. Let me recite, El, the decree of Yahweh;
2:2.1.1 But I am appointed king. This is the second part of the Psalm, which presupposes the truth of the royal dignity of Christ. But because two things are required for royal dignity: power and the right use of power, so that power may not become useless or dangerous, (1) first he talks about Christ's royal power, (2) then about its right use: "You will rule them". And because this world contains two peoples: the circumcized and uncircumcized, he (2) first shows that the king has power over the circumcized, (2) secondly over the uncircumcized: "The Lord said to me", so that what was said elsewhere may be fulfilled in him (Psalm 47:7): The Lord is king over all the earth. In the first section four points are touched: (1) that he received kingship, (2) from whom he received it: "from him", (3) over whom or where he received it: "over Zion", (4) for what purpose: "preaching his commandment".
So he says, "They persecuted me, although I was not unable to defend myself," because I am appointed king. —Rev 19:16 On his robe and on his thigh he has a name inscribed, "King of kings and Lord of lord." etc. —Dan 7:14 His dominion is an everlasting dominion that shall not pass away, and his kingship is one that shall never be destroyed. This is to be read with its full weight, meaning that "I am free from sin, and therefore worthy to reign." —Isaiah 53:9 and 1 Peter 2:22 He committed no sin, nor was deceit found in his mouth. "I am appointed king" not by myself, but by God, that is, my Father, who laughs at the evil and troubles them in his rage. —Jer 23:5 The days are coming, and I will raise up for David a righteous Branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land.
Note that in Christ there were five things necessary for a king, so that he could rightly and correctly claim kinship: (1) That he was constituted by a superior, not forcing his way in of his own accord; so here he says he was constituted by God. 1 Kings 1 tells how David appointed his son Solomon as king. —Heb 5:4 No one takes, that is, should take, this honor on himself etc. (2) He should have clemency, so that he will be a king, not a tyrant. —Prov 20:28 Loyalty and faithfulness preserve the king, and his throne is upheld by righteousness. —1 Kings 20:31 The kings of Israel are clement. (3) Justice or (4) courage is also required. —Sirach 7:6 Do not seek to become a judge, if you are unable to root out injustice. —Deut 1:16—17 Judge rightly between one person and another, whether citizen or resident alien. You must not be partial in judging: hear out the small and the great alike; you shall not be intimidated by anyone, for the judgment is God's. But of Christ it was said in Isaiah 11:3 He shall not judge by what his eyes see, or decide by what his ears hear; but with righteousness he shall judge the poor. (5) Wisdom is also necessary. That is why Solomon asked God for wisdom before accepting kingship (1 Kings 3). But of Christ the Apostle says in 1 Cor 1:24 We preach Christ the power of God and the wisdom of God.
Over Zion his holy mountain. By Zion, which is the upper part of the city of Jerusalem, the capital of Judaea, is understood the Church of the Jews, that small early Church which Christ and the Apostles gathered. It is rightly called a mountain, because of the firmness of faith of its members. —Psalm 124:1 Those who trust in the Lord are like Mount Zion etc.— and also because they were so elevated in virtue. —Isaiah 2:2 The mountain of the Lord's house shall be established as the highest of the mountains. — and also because they were the first to receive the rays of faith and transmit them to others. —Psalm 76:4 You are bright, majestic from the everlasting mountains (Vul), that is the holy Apostles and the first members of the Church.
Preaching his commandment. This is the purpose for which he was made king, that is, to teach and preach. —Ez 3:17 Son of man, I have made you a sentinel for the house of Israel. —Ez 34:23 I will set up over them one shepherd, my servant David, and he shall feed them with knowledge and doctrine. That is what Christ did. —Mat 4:23 Jesus went throughout Galilee proclaiming the good news of the kingdom. If he was put in office for this, his vicars should be put in office for the same purpose. Gregory said (Letter 24): "If a pastor does not know how to preach, he has usurped the office of priesthood." —Mat 24:45 and Luke 12:42 Who do you think is the faithful and wise servant whom the Lord has set over his family? etc. They are not put in office to multiply horses and family dependents. —Deut 17:16 He must not acquire many horses for himself, or return the people to Egypt in order to acquire more horses. Therefore Prov 6:1 says My child, if you have given your pledge to your neighbor hurry and plead etc.
He must preach the commandment, and not his own discoveries and achievements. The commandment is that of charity, as Christ preached. —John 13:34 I give you a new commandment, that you love one another. This is said to be one commandment, because on it depends everything else in Scripture. —Mat 22:40 On these two commandments depend the whole Law and the Prophets.
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What, you fear losing the friendship of those who are Messias-Deniers and Holocaust-Deniers?
What, you fear Messias-Deneirs and Holocaust-Deniers have so colonised the intellects of your fellow Catholics and have such control over those minds that they too, Catholics, will call you anti semitic ?
Why of course they will.
The fastest race on earth is the Catholic Race to denounce as an anti semite any man who tells the truth about the Messias-Deniers but the weird inexplicable thing is why do such men do that?
Sure, virtue signaling is involved ( I am NOT like so-and-so who is an anti semite so I AM a member of polite society) but there must be something else too, right?
Maybe it is as simple as the, wrong, idea that such denunciations will curry favor with the Messias-Deniers and The Holocaust-Deniers (Faithless Jews are both) but that can only be thought by those who know so little about the Talmud.
One might call them the useful idiots of Zionism
