Psalms 2:12

Psalm 2:12 12. Kiss the Son, lest he be angry, and ye perish from the way, when [29] his wrath is kindled in a moment. O blessed are all who put their trust in him. David expresses yet more distinctly what kind of fear and service God requires. Since it is the will of God to reign by the hand of his Son, and since he has engraved on his person the marks and insignia of his own glory, the proper proof of our obedience and piety towards him is reverently to embrace his Son, whom he has appointed king over us, according to the declaration, "He that honoureth not the Son, honoureth not the Father who hath sent him," ( John 5:23 ) The term kiss refers to the solemn token or sign of honor which subjects were wont to yield to their sovereigns. The sum is, that God is defrauded of his honor if he is slot served in Christ. The Hebrew word vr Bar, signifies both a son and an elect person; but in whatever way you take it, the meaning will remain the same. Christ was truly chosen of the Father, who has given him all power, that he alone should stand pre-eminent above both men and angels. On which account also he is said to be "sealed" by God, ( John 6:27 ) because a peculiar dignity was, conferred upon him, which removes him to a distance from all creatures. Some interpreters expound it, kiss or embrace what is pure, [30] which is a strange and rather forced interpretation. For my part, I willingly retain the name of son, which answers well to a former sentence, where it was said, "Thou art my Son, this day have I begotten thee." What follows immediately after is a warning to those who despise Christ, that their pride shall not go unpunished, as if he had said, As Christ is not despised without indignity being done to the Father, who hath adorned him with his own glory, so the Father himself will not allow such an invasion of his sacred rights to pass unpunished. And to teach them to beware of vainly deceiving themselves with the hope of a lengthened delay, and from their present ease indulging themselves in vain pleasures, they are plainly told that his wrath will be kindled in a moment. For we see, when God for a time connives at the wicked, and bears with them, how they abuse this forbearance, by growing more presumptuous, because they do not think of his judgments otherwise, than according to sight and feeling. Some interpreters, I know, explain the Hebrew word kmt, Camoat, which we have rendered, in a moment, in a different way, namely, that as soon as God's wrath is kindled in even a small degree, it will be all over with the reprobate. But it is more suitable to apply it to time, and to view it as a warning to the proud not to harden themselves in their stupidity and indifference, nor flatter themselves from the patience of God, with the hope of escaping unpunished. Moreover, although this word appears to be put for the purpose of giving a reason of what goes before, [31] namely, why those who refuse to kiss the Son shall perish, and although the Hebrew word ky, ki, signifies more frequently for than when, yet I am unwilling to depart from the commonly received translation, and have thought it proper to render the original word by the adverb when, which denotes both the reason and time of what is predicated. Some explain the phrases, to perish from the way, as meaning, a perverse way, or wicked manner of listing. Others resolve it thus, lest your way perish, according to that saying of the first psalm, the way of the ungodly shall perish. But I am rather inclined to attach to the words a different meaning, and to view them as a denunciation against the ungodly, by which they are warned that the wrath of God will cut them off when they think themselves to be only in the middle of their race. We know how the despisers of God are accustomed to flatter themselves in prosperity, and run to great excess in riot. The prophet, therefore, with great propriety, threatens that when they shall say, Peace and safety, reckoning themselves at a great distance from their end, they shall be cut off by a sudden destruction, ( 1 Thessalonians 5:3 ) The concluding sentence of the psalm qualifies what was formerly said concerning the severity of Christ; for his iron rod and the fiery wrath of God would strike terror into all men without distinction, unless this comfort had been added. Having, therefore discoursed concerning the terrible judgment which hangs over the unbelieving, he now encourages God's faithful and devout servants to entertain good hope, by setting forth the sweetness of his grace. Paul likewise observes the same order, ( 2 Corinthians 10:6 ) for having declared that vengeance was in readiness against the disobedient, he immediately adds addressing himself to believers "When your obedience is fulfilled." Now, we understand the meaning of the Psalmist. As believers might have applied to themselves the severity of which he makes mention, he opens to them a sanctuary of hope, whither they may flee, in order not to be overwhelmed by the terror of God's wrath; [32] just as Joel ( Joel 2:32 ) also after having summoned the ungodly to the awful judgment-seat of God, which of itself is terrible to men, [33] immediately subjoins the comfort, Whosoever shall call on the name of the Lord shall be saved. For it appears to me that this exclamation, Blessed are all they that put their trust in him, [34] should be read as a distinct sentence by itself. The pronoun him may be referred as well to God as to Christ, but, in my judgment, it agrees better with the whole scope of the psalm to understand it of Christ, whom the Psalmist before enjoined kings and judges of the earth to kiss. Footnotes: [29] Ou, car son; or, for his. -- Fr. Marg. [30] The word vr, Bar, which here signifies son, is also sometimes used to denote pure, as it is in Job 11:4 , Psalm 24:4 and Psalm 73:1 . In this former sense it is a Chaldee word, in the latter it is a Hebrew one. This rendering, of which Calvin disapproves, is substantially that of the Septuagint, which reads, draxasthe paideias, literally, lay hold upon instruction. But as the Arabic version of the Psalms, which generally follows the Septuagint, has used here (and in many other places, where the Septuangint has paideias) a word which signifies not only instruction, but good morals, virtue, Street thinks that the authors of the Septuangint, by paideias, meant good morals, or virtue in general, and that they understand vr, Bar, as a general expression for the same thing. The Chaldee, Vulgate, and Ethiopic version, also render vr, Bar, by a word meaning doctrine or discipline. "This is a remarkable case," says Dr. Adam Clark, "and especially that in so pure a piece of Hebrew as this poem is, a Chaldee word should have been found, vr, Bar, instead of vn, Ben, which adds nothing to the strength of the expression, or the elegance of the poetry. I know that vr, Bar, is also pure Hebrew as well as Chaldee; but it is taken in the former language in the sense of purifying, the versions probably understood it so here. Embrace that which is pure, namely, the doctrine of God. [31] Pour rendre raison du precedent ascavoir pour quoy c'est qu'ila periront. -- Fr. [32] Pour n'estre point accablez de la frayeur d'ire de Dieu. -- Fr. [33] Qui de soy est espouvantable aux hommes -- Fr. [34] The word 'sry, ashre, which occurs in the beginning of the psalm, is also used here; and therefore, the word may be rendered, O the blessednesses of all those who put their trust in him.

{h} Kiss the Son, lest he be angry, and ye {i} perish from the way, when his wrath is kindled but a little. Blessed are all they that put their trust in him. (h) In a sign of homage. (i) When the wicked will say, Peace and rest, then will destruction suddenly come, 1Th 5:3.

Kiss the Son, lest he be angry, and ye perish [from] the way, when his wrath is kindled but a little. Blessed [are] all they that put their trust in him. Kiss the Son — That Son of God, Psalms 2:7 . Bar is a Hebrew word also, see Proverbs 31:2 as R. Abraham confesseth, though other Rabbis deny it; and therefore render this text, Osculamini pure, Kiss purely, and Osculamini eum qui selectus est, Kiss him who is selected, or set apart. Christ is God’s elect, Isaiah 42:1 Matthew 12:14 . Him men must kiss with a kiss of adoration and subjection, with a kiss of faith and love, 1 Peter 5:14 . Osculo homagii, as Samuel kissed Saul, 1 Samuel 10:1 Genesis 48:10 . Kiss his holy wounds, as Constantine did the eye of Paphnutius, that was bored out in Maximinus the tyrant’s time; so shall he kiss us with the kisses of his mouth, Song of Solomon 1:2 , and with his kisses suck out the sting of death, and take away our souls with a kiss, as the Rabbis, from Deuteronomy 34:5 , say he did Moses’s soul. Mortuus, est Moses ad os Iehovae. Maimonides. The ancient patriarchs saluted Christ afar off, and were interchangeably saluted by him, ασπασαμενοι , Hebrews 11:13 , for they saw by faith him who is invisible, Hebrews 11:27 . Oh get a patriarch’s eye, study Moses’s optics; for here the northern proverb is found true, Unkent unkist. Men know not the Son of God, and therefore love him not, kiss him not, unless it be Osculo Iscariotico, as the traitor kissed him. See a lofty and lively description of him Hebrews 1:2-3 . Lest he be angry — For meek though he be as a lamb, and will not break the bruised reed, yet so angry he can be, that the kings and great ones shall be glad to flee from the wrath of this lamb, Revelation 6:16 , who hath feet like burning brass and eyes like flaming fire, Revelation 1:14-15 Plato saith of the king of bees, that although he hath no sting, yet he ruleth and governeth his commonwealth with great severity and justice. So doth the Lord Christ; and every good soul is ready to say as the poet did, Nuda parum nobis Caesaris ira mali est? (Ovid.) And ye perish from the way — Or, in the way; that is, in medio studio, before ye come to your journey’s end, to the full accomplishment of your purposes and practices, destruction shall suddenly seize you, 1 Thessalonians 5:3 . When his wrath is kindled but a little — It is sometimes let out in minimums, as Hosea 5:12 , but if timely course be not taken, it grows to a great matter, as thunder doth, and as fire, that at first burns a little within upon a few boards, but, if not quenched, bursteth out in a most terrible flame. Blessed are all they that put their trust in him — That is, in Christ, John 14:1 . Now to trust in him is so to be unbottomed of thyself and of every creature, and so to lean upon Christ, that if he fail thee thou sinkest; it is to rely upon him alone for safety here and salvation hereafter. This is to secure a man’s title to true blessedness; and with this grave sentence the prophet shutteth up the whole psalm, showing the different condition of the godly from the wicked. See Trapp on " Psalms 2:9 "

Kiss, in token of your subjection and adoration; whereof this was a sign among the Eastern nations, as is manifest both from Scripture, as 1 Samuel 10:1 1 Kings 19:18 Hosea 13:2 , and from heathen authors. Submit to his person and government. The Son, to wit, the Son of God, as appears from Psalm 2:7 , called here the Son , by way of eminency, and in a singular manner; which agrees much better to Christ than to David, who is never particularly called by this name. And ye perish from the way, i.e. be taken out of the way by death or destruction; or, perish out of the way , i.e. by losing the right way, by taking wrong and evil courses, the end of which will be your certain and utter ruin; or, for the way, i.e. for your evil way or manner of living, for your perverse and foolish course of opposing my Son instead of submitting to him. Or, in (which particle is oft. understood) the way , i.e. in your wicked way or course, in the midst of your plots and rebellions against him; and so you will die in your sins , as it is expressed, John 8:24 , which is a sad aggravation of their death, and therefore here fitly proposed as a powerful argument to dissuade them from such dangerous and destructive courses. But a little, i.e. the least degree, of his anger is very terrible, much more the heat and height of it, caused by such a desperate provocation as this is. Or, for his wrath will be kindled shortly , or suddenly , or within a very little time , as this word is used, Psalm 81:14 Song of Solomon 3:4 Isaiah 26:20 . His patience will not last always, but will shortly be turned into fury; and therefore take heed that you neither deny nor delay subjection to him, but speedily comply with his offers and commands before it be too late. They that put their trust in him; who put themselves under his power and protection, believing in him, and expecting safety and happiness from him; which cannot with any colour be applied to David, who always dissuades all men from putting their trust in princes, or in any men or thing besides or below God, Psalm 20:7 44:6 62:6-8 118:8 146:3 , and every where; and therefore it would very ill have become him to invite others to put their trust in him . And he is pronounced cursed that trusteth in man , Jeremiah 17:5 . But Christ is every where propounded as an object of trust, not only in the New Testament, but also in the Old, as Isaiah 28:16 ; and therefore they are most truly and fitly said to be blessed that put their trust in him. Under which sentence the contrary is implied, that they are most cursed and miserable creatures that provoke and oppose him; and so cursed and miserable that David dreaded the very thoughts and mention of it, and therefore expresseth it by the contrary and blessed condition of his friends and subjects. And such-like significations of the miseries of sinners by the blessedness of others opposed to them we have Matthew 23:39 Revelation 14:13 .

Kiss the Son,.... The Son of God, spoken of in Psalm 2:7 ; the word used is so rendered in Proverbs 31:2 ; and comes from another which signifies to "choose", and to "purify", or "to be pure"; hence some render it "the elect" or "chosen One", or "the pure One" (k); and both agree with Christ, who is God's elect, chosen to be the Redeemer and Saviour of his people, and who is pure free from sin, original and actual. And whereas a kiss is a token of love among friends and relations, at meeting and parting, Genesis 33:11 ; it may here design the love and affection that is to be expressed to Christ, who is a most lovely object, and to be loved above all creatures and things; or, as it sometimes signifies, homage and subjection, 1 Samuel 10:1 , and it is the custom of the Indians to this day for subjects to kiss their kings: it may here also denote the subjection of the kings and judges and others to Christ, who is Lord of all; or else, as it has been used in token of adoration and worship, Job 31:26 ; it may design the worship which is due to him from all ranks of creatures, angels and men, Hebrews 1:6 ; and the honour which is to be given to him, as to the Father, John 5:22 ; which shows the greatness and dignity of his person, and that he is the true God and eternal life: in the Talmud (l) this is interpreted of the law, where it is said, "there is no but the law, according to Psalm 2:12 ;'' which agrees with the Septuagint version; lest he be angry; though he is a Lamb, he has wrath in him, and when the great day of his wrath comes in any form on earth, there is no standing before him; and how much less when he shall appear as the Lion of the tribe of Judah, and shall be revealed from heaven in flaming fire; then kings and freemen will call to the rocks to fall upon them, and hide them from him; and ye perish from the way; the Syriac version renders it "from his way", the Son's way; and the Septuagint and Vulgate Latin versions "from the righteous way"; and the Arabic version "from the way of righteousness"; or "as to the way", as others (m), the good way; all to one sense; meaning that way of righteousness, salvation and eternal life by Jesus Christ, which being missed by persons, they are eternally lost and undone: some render it "because of the way" (n); that is, because of their sinful course of life; for the way of the ungodly shall perish itself, and therefore they that pursue it shall perish also: others render it "in the way" (o); and then the sense is, lest they perish in the midst of their course of sin, in their own evil way, they have chosen and delighted in, or, to use the words of Christ, "die in their sins", John 8:21 , and everlastingly perish; for this perishing is to be understood not of corporeal death, in which sense righteous men perish, but of everlasting destruction: or the word which is rendered "from the way" may be translated "suddenly" (p), "immediately", or "straightway", and our English word "directly" is almost the same; and so may design the swift and sudden destruction of such persons who provoke the Son to wrath and anger; which sense is confirmed by what follows; when his wrath is kindled but a little; either to a small degree, or but for a little while; for the least degree and duration of it are intolerable, and who then can dwell in everlasting burnings, or abide the devouring flames? or when it is kindled "suddenly" (q), in a moment, as Jarchi interprets it; and so sudden wrath brings sudden destruction; blessed are all they that put their trust in him; not in horses and chariots, in riches and honours, in their own wisdom, strength, and righteousness; but in the Son of God, the Lord Jesus Christ, and who is truly and properly God; or otherwise faith and trust would not be required to be put in him: and happy are those who betake themselves to him as to their strong hold and place of defence; who look to him and believe in him for pardon, peace, righteousness, every supply of grace and eternal life; these are safe and secure in him, nor shall they want any good thing needful for them; and they have much peace, joy, and comfort here, and shall have more grace as they want it, and hereafter eternal glory and happiness. (k) Aquila; "purum", Cocceius; so Kimchi & Ben Melech. (l) T. Bab. Sanhedrin, fol. 92. 1.((m) "quoad viam", Cocceius, Gussetius. (n) "Propter viam", Vatablus, Muis. (o) "In via", Pagninus, Junius & Tremellius, Piscator, Ainsworth, Gejerus. (p) "Subito", Noldius, p. 230. No. 1052. (q) Sept. "subito", Noldius, p. 433. No. 1371.

Whatever we rejoice in, in this world, it must always be with trembling, because of the uncertainty of all things in it. To welcome Jesus Christ, and to submit to him, is our wisdom and interest. Let him be very dear and precious; love him above all, love him in sincerity, love him much, as she did, to whom much was forgiven, and, in token of it, kissed his feet, Lu 7:38. And with a kiss of loyalty take this yoke upon you, and give up yourselves to be governed by his laws, disposed of by his providence, and entirely devoted to his cause. Unbelief is a sin against the remedy. It will be utter destruction to yourselves; lest ye perish in the way of your sins, and from the way of your vain hopes; lest your way perish, lest you prove to have missed the way of happiness. Christ is the way; take heed lest ye be cut off from Him as your way to God. They thought themselves in the way; but neglecting Christ, they perish from it. Blessed will those be in the day of wrath, who, by trusting in Christ, have made him their Refuge.

12. Kiss the Son—the authority of the Son. perish from the way—that is, suddenly and hopelessly. kindled but a little—or, "in a little time." put their trust in him—or take refuge in Him (Ps 5:11). Men still cherish opposition to Christ in their hearts and evince it in their lives. Their ruin, without such trust, is inevitable (Heb 10:29), while their happiness in His favor is equally sure.

Kiss the Son - Him whom God hath declared to be his Son Psalm 2:7 , and whom, as such, he has resolved to set as King on his holy hill Psalm 2:6 . The word "kiss" here is used in accordance with Oriental usages, for it was in this way that respect was indicated for one of superior rank. This was the ancient mode of doing homage or allegiance to a king, 1 Samuel 10:1 . It was also the mode of rendering homage to an idol, 1 Kings 19:18 ; Hosea 13:2 ; Job 31:27 . The mode of rendering homage to a king by a kiss was sometimes to kiss his hand, or his dress, or his feet, as among the Persians. DeWette. The practice of kissing the hand of a monarch is not uncommon in European courts as a token of allegiance. The meaning here is that they should express their allegiance to the Son of God, or recognize him as the authorized King, with suitable expressions of submission and allegiance; that they should receive him as King, and submit to his reign. Applied to others, it means that they should embrace him as their Saviour. Lest he be angry - If you do not acknowledge his claims, and receive him as the Messiah. And ye perish from the way - The word from in this place is supplied by the translators. It is literally, "And ye perish the way." See the notes at Psalm 1:6 . The meaning here seems to be either "lest ye are lost in respect to the way," that is, the way to happiness and salvation; or "lest ye fail to find the way" to life; or "lest ye perish by the way," to wit, before you reach your destination, and accomplish the object you have in view. The design seems to be to represent them as pursuing a certain journey or path - as life is often represented (compare Psalm 1:1 ) - and as being cut down before they reached the end of their journey. When his wrath is kindled - When his wrath burns. Applying to anger or wrath a term which is common now, as when we speak of one whose anger is heated, or who is hot with wrath. But a little - Prof. Alexander renders this, "For his wrath will soon burn." This, it seems to me, is in accordance with the original; the word "little" probably referring to time, and not to the intensity of his anger. This accords better also with the connection, for the design is not to state that there will be degrees in the manifestation of his anger, but that his anger would not long be delayed. In due time he would execute judgment on his enemies; and whenever his anger began to burn, his enemies must perish. Blessed are all they that put their trust in him - Kings, princes, people; - all, of every age and every land; the poor, the rich, the bond, the free; white, black, copper-colored, or mixed; all in sickness or health, in prosperity or adversity, in life or in death; all, of every condition, and in all conceivable circumstances - are blessed who put their trust in him. All need him as a Saviour; all will find him to be a Saviour adapted to their wants. All who do this are happy (compare the notes at Psalm 1:1 ); all are safe in time and in eternity. This great truth is stated everywhere in the Bible; and to induce the children of men - weak, and guilty, and helpless - to put their trust in the Son of God, is the great design of all the communications which God has made to mankind.