Exegetical and Hermeneutical Commentary of Psalms 2:12
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.
12. Kiss the Son ] According to this rendering the exhortation to serve Jehovah is followed by an exhortation to pay homage to His representative. For the kiss of homage cp. 1Sa 10:1; 1Ki 19:18; Job 31:27; Hos 13:2. But this rendering must certainly be abandoned, (1) Not to mention some minor difficulties, it assumes that the Psalmist has used the Aramaic word bar for son (cp. Bar-jona, Bar-Jesus) instead of the usual Hebrew word ben. The only example of its use in the Hebrew of the O.T. (it is of course found in the Aramaic of Ezra and Daniel) is in Pro 31:2, a passage which contains other marked Aramaisms. No satisfactory reason has been suggested for its introduction here. We should not expect a poet to borrow a foreign word for son either for ‘emphasis’ or for ‘euphony.’
(2) None of the ancient Versions, with the exception of the Syriac, give this sense to the words. They represent two views as to the meaning, ( a) The LXX, and of course the Versions dependent on it, render, Lay hold of instruction: and similarly the Targum, Receive instruction, ( b) Symmachus and Jerome render, Worship purely; and to the same effect, but with his usual bald literalism, Aquila gives, Kiss choicely.
The Syriac gives the meaning Kiss the son: but its rendering is merely a transcription of the Hebrew words. The reading of the Ambrosian MS., which agrees with the rendering of the LXX, is a correction by a later hand to the reading of the Hexaplar Syriac.
Jerome was acquainted with the translation Worship the son, but rejected it as doubtful. The passage in his treatise against Ruffinus (i. 19) deserves quotation. He had been charged with inconsistency for translating Worship purely (adorate pure) in his Psalter, though he had given Worship the son (adorate filium) in his Commentary. After discussing the possible meanings of the words he concludes thus: “Why am I to blame, if I have given different translations of an ambiguous word? and while in my short commentary where there is opportunity for discussion I had said Worship the Son, in the text itself, to avoid all appearance of forced interpretation, and to leave no opening for Jewish cavils, I have said, Worship purely, or choicely; as Aquila also and Symmachus have translated it.”
It is however easier to shew that the rendering Kiss the Son is untenable, than to decide what rendering should be adopted. Bar (beside other senses inapplicable here) may mean choice, or, pure. Hence some commentators have adopted the renderings Worship the chosen one; or, Worship in purity (cp. Psa 18:20; Psa 18:24; Psa 24:3-5). But the substantial agreement of the LXX and Targum points to the existence of a widely-spread early tradition as to the sense, and on the whole it seems best to follow their general direction and render, Embrace instruction, or perhaps, obedience. No rendering is free from difficulty, and it may be doubted whether the text is sound. But an exaggerated importance has frequently been attached to the words. The uncertainty as to their meaning does not affect the general drift of the Psalm, or its Messianic interpretation.
lest he be angry ] The subject of the verb is Jehovah Himself. The verb is applied to God in all the thirteen passages where it occurs.
perish from the way ] Rather, as R.V., perish in the way: find that your expedition leads only to ruin. Cp. Psa 1:6. P.B.V. adds right from the LXX ( ).
when his wrath is kindled but a little ] Better, For quickly (or easily) may his anger blaze forth. Kindled fails to give the idea of the Divine wrath blazing up to consume all adversaries. Cp. Psa 83:14 f.; Isa 30:27.
Blessed are all they that put their trust in him ] Rather, Happy are all they that take refuge in him: lit. seek asylum or shelter: cp. Jdg 9:15; Rth 2:12 (R.V.); Psa 7:1; Psa 57:1. Here primarily, those are congratulated who place themselves under His protectorate by accepting the suzerainty of His king; but as in the preceding verse, the deeper spiritual sense must not be excluded. Cp. Psa 34:8. Nah 1:7 combines the thought with that of Psa 1:6 a.
Fuente: The Cambridge Bible for Schools and Colleges
Kiss the Son – Him whom God hath declared to be his Son Psa 2:7, and whom, as such, he has resolved to set as King on his holy hill Psa 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, 1Sa 10:1. It was also the mode of rendering homage to an idol, 1Ki 19:18; Hos 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 Psa 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 Psa 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 Psa 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.
Fuente: Albert Barnes’ Notes on the Bible
Psa 2:12
Kiss the Son, lest He be angry.
The symbol of the kiss
I. Our duty. Kiss the Son. An expression of love. To whom? The Son of God. The testimony of our love to this person is the kiss. This outward act has been diversely depraved and vitiated amongst men. It hath been ill-used. See cases of Joab with Amasa, and Judas with Christ. Treachery often, but licentiousness more, hath depraved this seal of love; and yet God stoops even to the words of our foul and unchaste love, that thereby He might raise us to the heavenly love of Himself and His Son. In innocent and harmless times persons near in blood did kiss one another. There is no person so near of kin to thee as Jesus Christ. The kiss was also in use as a recognition of sovereignty and power. There is the kiss of reconciliation. They kissed in reverence, in the olden times, even false gods.
II. Our fear. Lest He be angry. Anger and love, in God, are not incompatible. Anger consists with love. If God gave me nothing for my love I should not love Him, nor fear Him if He were not angry at my displeasing Him. Even the Son, whom we may kiss, may be angry. (John Donne.)
An earnest invitation
I. The command. A kiss has divers meanings in it, progressive meanings–
1. It is a kiss of reconciliation, a sign of enmity removed and of peace established.
2. A kiss of allegiance and homage. It is an Eastern custom for subjects to kiss the feet of the king. Christ requires of every man who would be saved that he shall yield to His government and rule. Salvation cannot be cut in twain, If you would have justification you must have sanctification too. If your sins are pardoned they must be abhorred. You must give Him the kiss of fealty, of homage, and loyalty, and take Him to be your King.
3. It is the kiss of worship. It was the custom for idolaters to kiss the god which they foolishly adored. The commandment is that we should give to Christ Divine worship.
4. There is another meaning which is the sweetest of all. It is the kiss of penitent love; of deep and sincere affection.
II. The argument. Lest He be angry, etc. When He is angry it is anger that none can match. What a fearful conjunction of terms–the wrath of the Lamb.
III. The benediction. Blessed are all they that put their trust in Him.
1. They are really blessed. It is no fiction, no imaginary blessing. It is a blessing that will stand the test of consideration, the test of life and the trial of death.
2. They have a conscious blessedness. They know what it is to be blessed in their troubles, for they are in their trials comforted; and they are blest in their joys, for their joys are sanctified.
3. They are increasingly blessed. Their blessedness grows. They are blessed the more their experience widens, and their knowledge deepens, and their love increases. They are blessed in the hour of death, and best of all their blessedness increases to eternal blessedness–the perfection of the saints at the right hand of God. (C. H. Spurgeon.)
A timely remonstrance
The words were spoken, to those who had wilfully opposed the reign of our Saviour, the Son of God, the Lords anointed. They had determined to reject Him. Hence the warning–Be wise now, therefore; be instructed; do listen a little. Every wise man, before he commits himself to defend or withstand a policy, would make quite sure, as far as human judgment can, whether it be right or wrong; to be desired or to be deprecated. These words were spoken to those who ought to have been wise–to kings and judges of the earth. We are none of us so wise but we may profit by a little more instruction. He that cannot learn from a fool is a fool himself. The text has an especial reference to those who are thoughtless and careless about their best interests. People do not think. Some of them bold to the religion of their ancestors, whatever that may be. Not conviction, but tradition shapes their ends. Others are of the religion of the circle in which they live. Man seems to think of everything but of his God, to read everything but his Bible. Oh, when will men consider? The advice given in the text is–rebel no more against God. You have done so some of you, actively and wilfully, others of you by ignoring His claims and utterly neglecting His will. It is not right to continue in this rebellious state. Serve the Lord with fear, and rejoice with trembling. Here is the pith of the advice–Kiss the Son, pay Him homage; yield the affectionate fealty of your hearts to the Son of God. Between you and the great King there is an awful breach. God will deal with you through His Son. You must have an advocate. This advice is urgent. How is this advice pressed home upon us. The vanity of any other course is made palpable. The claims of the Son are presented. The exhortation is backed up with bright and beautiful congratulations for those who yield to it. Blessed are all they who put their trust in Him. (C. H. Spurgeon.)
The souls kiss (to children)
The first three verses give a life-like picture of a great mob or riot. The kings of the earth become unkingly, and join the rabble against the Lord and His anointed. From the tenth verse Jehovah gives advice to all on the earth.
I. What it is to kiss the Son. When you kiss your mother it is a sign of love. When a friend brings you a present, you speak your thanks with a kiss. A kiss, then, is a sign of grateful love. A kiss is in some countries a sign of loyalty. In England the hand of the sovereign is kissed. To kiss the Son means much. You thereby give Him your all, and get it back with His goodwill. True loyalty is without selfishness, and without stint. Loyalty never means, how little can I do for my king? It asks only how much?
II. Why you should kiss the Son. Because Christs foes are under Gods wrath. In this Psalm David shows us the terrors of God, so that fear may drive us to Him. And because Christs friends are blessed. Blessed every way and blessed always. It is as plain as day that if all kissed the Son the most of our miseries would straightway cease. Count up all the ills of life, and then ask how many of them could continue if the Spirit of Christ ruled in every heart. But the true subjects of the King are not all blessed in the same way. God does promise that, come what may, all who kiss the Son shall be blessed. The curse and the blessing unite to add force to the appeal, Kiss the Son. (James Wells, M. A.)
Christs wrath kindled
You have heard of the prairie burning. The traveller has lit his fire and dropped a spark–the fire is kindled but a little, and a small circle of flame is formed. You cannot judge what will be the mighty catastrophe, when the sheet of flame shall cover half the continent. But mark that when it is kindled but a little, it is enough to utterly destroy, for they shall perish from the way. (C. H. Spurgeon.)
Blessed are all they who put their trust in Him.
The blessedness of trusting in God
Whether this Psalm has a primary respect to David, and the establishment of his kingdom on Mount Zion, or should be entirely referred to Messiah, is a point on which expositors are not agreed. The passage is quoted and expressly applied to Christ by the whole college of apostles, after they had received the plenary inspiration of the Holy Spirit. The act of trust is so familiar to all that it requires no explanation. Two things are implied in trusting. A conviction of need and a sense of dependence. A persuasion of the goodwill, ability, and fidelity of the person in whom we trust. The exercise of a saving faith is not more frequently expressed by any term than by trust. Man is so dependent on Providence for the common blessings of this life that trust in God for these is the state of mind which is becoming. In regard to spiritual and eternal blessings, our dependence is still greater; for man has already lost the favour of God, and has fallen under His dreadful curse. The inability of his heart and will, so far from furnishing any excuse to the sinner is the chief ground of his criminality. A three-fold misery is common to all the children of Adam–blindness, deadness, guilt. To qualify himself as a physician to cure the threefold malady, Christ has assumed as Mediator a threefold office, namely–of a prophet, priest, and king; and in this threefold office the sinner must trust in Him for salvation. All men need a refuge to which they may flee for safety; and happy are they who have been so made sensible of their danger and misery that they are anxiously seeking a place of safety. They cannot escape by their own wisdom or power, and no other creature has ability to rescue them from ruin. Whither, then, shall they turn? There is no hope but in the gospel of salvation. Sin cannot escape punishment in the just government of a holy God. But sin may be punished in an adequate substitute. It has been punished in our Divine Surety. The satisfaction is complete. Trust in the Redeemer supposes that He has manifested in some way a willingness to save us. In order that trust have a firm foundation it is requisite that there should be explicit promises of relief. Such promises are especially necessary in the case of the sinner. We find the gospel full of kind invitations and gracious promises to all who will come and receive salvation as a free gift. The first views of faith are not always clear; commonly the first light is like that of the dawn, which gradually increases. They who have once found Christ, and trusted in Him, however they may be tossed with temptations or distressed by doubts of their acceptance, never think of any refuge but Christ; they never attempt to build on another foundation. The believer also trusts in Christ for future help and future good. As to the blessedness of those who trust in the Redeemer, we note–
1. They have received the forgiveness of sin.
2. They have the indwelling of the Spirit of God.
3. They are the special care of Divine Providence.
4. They enjoy inward peace.
5. When they leave the world they shall be blessed in the open vision of Gods glory.
They shall be perfectly cleansed from the pollutions of sin, and when they shall see their Saviour they shall be like Him, for they shall see Him as He is. (A. Alexander, D. D.)
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Psa 3:1-8
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 12. Kiss the Son, lest he be angry] It is remarkable that the word son ( bar, a Chaldee word) is not found in any of the versions except the Syriac, nor indeed any thing equivalent to it.
The Chaldee, Vulgate, Septuagint, Arabic, and AEthiopic, have a term which signifies doctrine or discipline: “Embrace discipline, lest the Lord be angry with you,” c. This is a remarkable case, and especially that in so pure a piece of Hebrew as this poem is, a Chaldee word should have been found bar, instead of ben, which adds nothing to the strength of the expression or the elegance of the poetry. I know it is supposed that bar is also pure Hebrew, as well as Chaldee; but as 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.
As all judgment is committed to the Son, the Jews and others are exhorted to submit to him, to be reconciled to him, that they might be received into his family, and be acknowledged as his adopted children. Kissing was the token of subjection and friendship.
Is kindled but a little.] The slightest stroke of the iron rod of Christ’s justice is sufficient to break in pieces a whole rebel world. Every sinner, not yet reconciled to God through Christ, should receive this as a most solemn warning.
Blessed are all they] He is only the inexorable Judge to them who harden their hearts in their iniquity, and still not come unto him that they may have life. But all they who trust in him-who repose all their trust and confidence in him as their atonement and as their Lord, shall be blessed with innumerable blessings, For as the word is the same here as in Ps 1:1, ashrey, it may be translated the same. “O the blessedness of all them who trust in him!”
This Psalm is remarkable, not only for its subject-the future kingdom of the Messiah, its rise, opposition, and gradual extent, but also for the elegant change of person. In the first verse the prophet speaks; in the third, the adversaries; in the fourth and fifth, the prophet answers, in the sixth, Jehovah speaks; in the seventh, the Messiah; in the eighth and ninth, Jehovah answers; and in the tenth to the twelfth, the prophet exhorts the opponents to submission and obedience. – Dr. A. Bayly.
ANALYSIS OF THE SECOND PSALM
The prime subject of this Psalm is CHRIST; the type, DAVID. The persons we are chiefly to reflect on are three, and which make three parts of the Psalm: I. The enemies of Christ; II. Christ the Lord; III. The princes and judges of the earth.
I. The enemies of Christ are great men, who are described here, partly from their wickedness, and partly from their weakness.
First, Their wickedness is apparent.
1. They furiously rage.
2. They tumultuously assemble.
3. They set themselves – stand up, and take counsel, against the Lord and against his anointed.
4. They encourage themselves in mischief, saying, “Come, and let us cast away their cords from us.” All which is sharpened by the interrogatory Why!
Secondly, Their weakness; in that they shall never be able to bring their plots and conspiracies against Christ and his kingdom to pass; for,
1. What they imagine is but a vain thing.
2. “He that sits in heaven shall laugh, and have them in derision.”
3. “He shall speak unto them in his wrath, and vex them in his sore displeasure.”
4. For, maugre all their plots, “God hath set up his king upon his holy hill of Zion.”
II. At Ps 2:6 begins the exaltation of Christ to his kingdom, which is the SECOND PART of the Psalm; in which the prophet, by a , or personification, brings in God the Father speaking, and the Son answering.
First, The words of the Father are, “I have set my king;” where we have the inauguration of Christ, or his vocation to the crown.
Secondly, The answer of the Son, “I will preach the law;” which sets forth his willing obedience to publish and proclaim the laws of the kingdom; of which the chief is, “Thou art my Son, this day have I begotten thee.”
Thirdly, The reply of the Father, containing the reward that Christ was to have upon the publication of the Gospel; which was,
1. An addition to his empire by the conversion and accession of the Gentiles: “Ask of me, and I will give thee the heathen for thine inheritance,” c.
2. And the confusion of his enemies: “Thou shalt break them,” who would not have thee reign, that did rage and stand up against thee, “with a rod of iron and break them in pieces as a potter’s vessel.”
III. In the third part the prophet descends to his exhortation and admonition, and that very aptly; for, Is Christ a King? Is he a King anointed by God? Is he a great King, a powerful King? So great that the nations are his subjects? So powerful that he will break and batter to pieces his enemies? Besides, Is he the only begotten Son of God? Be wise, therefore, O ye kings. In this we find,
First, The persons to whom this caveat is given: kings and judges.
Secondly, What they are taught.
1. To know their duty. “Be wise; be learned.”
2. To do their duty: “Serve the Lord with fear; rejoice with trembling; kiss the Son.”
Thirdly, The time when this is to be done; even now. The reason double:
1. Drawn from his wrath, and the consequent punishment: “Lest he be angry, and ye perish from the right way, when his wrath is kindled but a little.”
2. From the happy condition of those who learn to know, and fear, and serve, and adore him: “Blessed are all they that put their trust in him.” There must be no delay; this is the time of wrath, and the day of salvation.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Kiss, in token of your subjection and adoration; whereof this was a sign among the Eastern nations, as is manifest both from Scripture, as 1Sa 10:1; 1Ki 19:18; Hos 13:2, and from heathen authors. Submit to his person and government.
The Son, to wit, the Son of God, as appears from Psa 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, Joh 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, Psa 81:14; Son 3:4; Isa 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, Psa 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, Jer 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 Isa 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 Mat 23:39; Rev 14:13.
Fuente: English Annotations on the Holy Bible by Matthew Poole
12. Kiss the Sonthe authorityof the Son.
perish from the waythatis, suddenly and hopelessly.
kindled but a littleor,”in a little time.”
put their trust in himortake refuge in Him (Ps 5:11).Men still cherish opposition to Christ in their hearts and evince itin their lives. Their ruin, without such trust, is inevitable (Heb10:29), while their happiness in His favor is equally sure.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Kiss the Son,…. The Son of God, spoken of in Ps 2:7; the word used is so rendered in Pr 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, Ge 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, 1Sa 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, Heb 1:6; and the honour which is to be given to him, as to the Father, Joh 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 Ps 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”, Joh 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.
Fuente: John Gill’s Exposition of the Entire Bible
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,” (Joh 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 בר 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, (Joh 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 כמעט, 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 כי, 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, (1Th 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, (2Co 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 (Joe 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.
(30) The word בר, Bar, which here signifies son, is also sometimes used to denote pure, as it is in Job 11:4, Psa 24:4 and Psa 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, δραξασθε παιδειας, 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 παιδειας) a word which signifies not only instruction, but good morals, virtue, Street thinks that the authors of the Septuangint, by παιδειας, meant good morals, or virtue in general, and that they understand בר, Bar, as a general expression for the same thing. The Chaldee, Vulgate, and Ethiopic version, also render בר, 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, בר, Bar, instead of בן, Ben, which adds nothing to the strength of the expression, or the elegance of the poetry. I know that בר, 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 אשרי, 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.
Fuente: Calvin’s Complete Commentary
(12) Kiss the Son.This familiar translation must be surrendered. It has against it the weight of all the ancient versions except the Syriac. Thus the Chaldaic has, receive instruction ; LXX., followed by Vulg., lay hold of discipline. Symmachus and Jerome render pay pure adoration.Aquila has kiss with discernment. Bar, in the sense of son, is common in Chaldee, and is familiar to us from the Aramaic patronymics of the New Testament: e.g., Bar-Jonas, Bar-nabas, &c. The only place where it occurs in Heb., is Pro. 31:2, where it is repeated three times; but the Book of Proverbs has a great deal of Aramaic colouring. Our psalmist uses ben for son in Psa. 2:7, and it is unlikely that he would change to so unusual a term, unless nashshek-bar were a proverbial saying, and of this there is no proof Surely, too, the article or a suffix would have been employed. Kiss son seems altogether too abrupt and bald even for Hebrew poetry. The change of subject also in the co-ordinate clause, lest he (i.e., Jehovah, as the context shows) be angry, is very awkward. As to the translation of the verb, the remark of Delitzsch, that it means to kiss, and nothing else, is wide of the mark, since it must in any case be taken figuratively, with sense of doing homage, as in Gen. 41:40 (margin), or worshipping (1Ki. 19:18; Hos. 13:2). The most consistent rendering is, therefore, proffer pure homage (to Jehovah), lest he be angry. It may be added that the current of Rabbinical authority is against our Authorised version. Thus R. Solomon: Arm yourselves with discipline; (so, with a slight variation, one of the latest commentators, E. Reuss: Arm yourselves with loyalty;) another Rabbi: Kiss the covenant; another, Adore the corn. Among the best of modern scholars, Hupfeld renders yield sincerely; Ewald, receive wholesome warning; Hitzig, submit to duty; Gratz (by emendation), give good heed to the warning.
From the way.The LXX. and Vulg. amplify and explain from the righteous way. It is the way in following which, whether for individuals or nations, alone there is peace and happiness. (See Note Psa. 119:1.)
When his wrath.Better, for his wrath is soon kindled, or easily kindled.
Put their trust.Better, find their refuge.
Notice in the close of the psalm the settled and memorable belief that good must ultimately triumph over evil. The rebels against Gods kingdom must be conquered in the noblest way, by being drawn into it.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Psa 2:12. Kiss the Son The Son primarily denotes David himself; but the character is more especially applicable to his great successor, who is the Son of God, in a more appropriate and much higher sense than David. A kiss in the East was a token of respect and reverence from inferiors to their superiors: so that kissing David means paying that homage and veneration which was due to him as God’s adopted son and king, and which was paid to eastern monarchs by their subjects. Kissing the hand of sovereign princes is now an act of homage, an act of fealty and submission. As applied to the Messiah, it means submission to him in his character of Saviour, and honouring him, as we also honour the Father, in obedience to that Father’s command. Dr. Chandler renders the next clause, and, like wandering sheep, ye utterly perish. The original notion of abed, is not only to perish, but to wander, as sheep do; and, consequently, to be lost and perish by wandering so far as that they can never return or be recovered to the fold.
See Psa 119:176. Jer 50:6. But a little, refers either to degree or duration; for the word meat, is frequently used in both senses. “If he arouse but a little of his indignation, or should his indignation last but a little while, the effect will be so awful, that it will abundantly appear that they only are, happy who trust in, and are secure under, his protection.”
REFLECTIONS.1st, Since the day that, after war in heaven, rebellion began on earth at the instigation of the old serpent cast out from his place in glory, the fierce contest and struggle has continued between the seed of the serpent and the seed of the woman: and this, with especial bitterness, was renewed when the bruiser of his head appeared incarnate, to destroy him and all his hated works. We have here,
1. This furious opposition to Christ and his kingdom described. Though he appeared as the prince of peace, came diffusing blessings on every side, brought the most welcome tidings, spake as never man spake, and, in his life, appeared the pattern of every thing great and excellent; yet against him is the fiercest rage of earth and hell levelled. [1.] The instruments employed are the heathen, the Roman governor and soldiery, and the people, the peculiar people, the Jews: their kings and governors head the riotous assembly; and Herod and Pontius Pilate, with the whole sanhedrim, unite for the destruction of the divine Messiah. Vainly promising themselves a temporal king, they cannot bear the pretensions of the lowly Jesus; and, confounded by his just and severe rebukes, they gnash upon him with indignation; persecute him with the most deliberate and unrelenting enmity; and, laying aside every quarrel among themselves, are joined in strictest league to suppress his rising kingdom among men. Note; (1.) The cause of Jesus has ever hitherto been a suffering one; they who embark in it must begin by taking up the cross. (2.) The religion of Jesus has often groundlessly excited the jealousy of earthly princes; his kingdom is not of this world. (3.) They who were at enmity, as great as was between Jew and Gentile, Scribe and Pharisee, will readily consent to drop all their differences, when the cause of Jesus is to be run down; and cordially unite against him and his. (4.) The enmity of the heart against the religion of Jesus, is unspeakably more bitter and inveterate than against anything beside; nor will the greatest harmlessness of conduct, or purity of manners, soothe the rage of persecutors. (5.) It is our comfort, that, however mighty our enemies, or however politic their contrivances, they imagine a vain thing; the church, and every faithful believer, are fixed upon a rock, against which the powers of earth and the gates of hell cannot prevail. [2.] The occasion of this fury is observed; they cannot endure the government of the Lord’s Anointed, or bear him in any of his characters as prophet, priest, or king. Wise in their own conceit, they will not submit as little children to learn his heavenly doctrine: proud in their own sufficiency, and trusting in their own righteousness, they cannot stoop, as miserable and perishing sinners, to seek his atoning blood, as the only foundation of their acceptance before God: and, hating the holy ways of this heavenly king, their stubborn hearts reject his rule, and that internal spiritual kingdom which he erects in the soul, mortifying every earthly, sensual, devilish temper; this they cannot endure. Note; None can be the subjects of Christ’s kingdom, who do not renounce their own wisdom, righteousness, and strength, and come to Jesus, to teach, atone for, and rule in and over them.
2. As the contest is highly unequal, the ruin of the enemy is sure. How vain for worms to oppose the mighty God? for dust of the earth to rise up against him who sitteth in the heavens? how foolish that secret counsel which cannot be hid from his all-seeing eye! and how mad the attempt to dethrone Omnipotence itself! (1.) God derides the impotent menaces of his foes; he sits secure against their rage, serene and undisturbed with their tumults; and looks down with scorn on their vain imaginations. (2.) His indignation rises at their wickedness, and at last he breaks the silence that he had kept, speaking to them in the awful strokes of providential judgments, and vexing them in his sore displeasure; filling their hearts with inward misery, and quickly about to pour out upon them wrath unto the uttermost. (3.) With triumph the king, Messiah, is exalted in spite of all his foes: Yet have I set, or, Behold I have set, &c. As mediator, he is invested with a delegated rule and authority, and given to be head of his church, the spiritual mount Zion; and to his sceptre all must bow as willing subjects, or break under the rod of his indignation as obstinate rebels.
2nd, Christ, being exalted to the mediatorial throne, speaks in his own person: I will declare the decree. 1. His title to the throne is here produced: The Lord hath said unto me, Thou art my son, this day have I begotten thee: Which some interpret of the eternal generation of the Son of God, and ascribe to his person as begotten, though of the same substance with the Father, co-existent and co-eternal. I rather incline to refer it to him as mediator, and as spoken either when the purposes of God’s grace to man were first declared in heaven, and the exalted Jesus in this divine character received the worship of adoring angels: or when, at his incarnation, his baptism, and most eminently at his resurrection and ascension, he was declared to be the Son of God with power, Rom 4:2. His influence, in virtue of this advancement, is described. Being exalted to the throne of Majesty on high in virtue of his sufferings, according to the conditions of the covenant of redemption, all power is given him in heaven and in earth. His intercession is now effectual; the Father always heareth him. Two things are promised him at his request: (1.) The hearts of believers. I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. Thus we see that the gospel of Jesus has already gone forth unto the ends of the earth, and reached even to us. Multitudes of the various nations of the world have yielded themselves up through grace, to his happy government; and we are still expecting, in virtue of this promise, the more extensive spread of the Redeemer’s influence, when the kingdoms of the world shall become the kingdoms of the Lord and of his Christ. Our blessed island, in profession, already owns its sway; happy for us if our inmost souls actually enjoyed his government, and he reigned Lord of every motion there! (2.) The necks of his enemies. Thou shalt break them with a rod of iron, thou shalt dash them in pieces like a potter’s vessel. They who refuse the Saviour’s gentle sway, must feel his heavy hand: the Jews, who rejected him, were first broken in pieces and dispersed: the heathen Rome, where the blood of his martyrs was shed, is long since destroyed; and it remains, that Rome, papal as well as pagan, still red with the blood of the saints, receive the same terrible doom, with all the other anti-christian powers, whether Jewish, Mahometan, or heathen; whose desolations are determined, when the Lord shall take his great power and reign, and his foes be made his foot-stool. Sinner, whoever thou art, tremble at that day, when, if thou art found an enemy and rebel against Jesus and his government, thy final and eternal overthrow will be completed, and thou as unable to resist as a potter’s vessel before an iron rod, and thy ruin as irreparable as these shreds which never more can be united.
3rdly, Here is wisdom. Since Jesus is exalted king in Zion, and opposition vain, it is most highly our interest to court his favour, as it is our bounden duty to submit to his government.
1. The address is directed to the kings and judges of the earth. Those who, as most exalted, will be most apt to say, Who is Lord over us? Let them know that there is one who is higher than they, with whom is no respect of persons; and in whose sight they stand equally accountable with the meanest subjects: and as their station and influence is great, from them especially the Lord requires obedience, that they may set an example to those who are committed to their charge.
2. The exhortation directed to them is, (1.) To serve the Lord with fear, and rejoice before him with trembling, or reverence. The service of Jehovah is the duty and happiness of every creature: his will must be our rule, his worship our daily exercise, his glory our constant aim. To rejoice in him, is both our privilege and duty, as our reconciled God in Christ, as our best portion in time, and our exceeding great reward in eternity: yet with fear and reverence we are commanded to serve him, and rejoice before him; knowing the corruption and deceitfulness of our hearts, the snares of the enemy, and the dangers with which we are encompassed; and especially need we fear the workings of pride and self-righteousness, which are so apt to creep in, and turn our eyes off the Lord Christ and our rejoicing in him, to have confidence in the flesh. Note; Holy jealousy and filial fear are most consistent with, yea, most productive of substantial and abiding joy. (2.) To kiss the Son. God wills that all should honour the Son, even as they honour the Father.
3. The exhortation is enforced by a twofold powerful argument. (1.) Lest he be angry; for, though he sits on his throne, meek and gentle as a lamb to those who come to him as humble supplicants, he will roar as a lion against the obstinately impenitent, and tear them in pieces, while there is none to deliver them. Lest he be angry, and ye perish from the way; that is, by leaving the way of righteousness, and turning to the paths of sin and death: or, in the way, being cut off in the midst of your iniquities: or, suddenly, as the word may be rendered, by some divine judgment stopping the sinner short in his career of wickedness. When his wrath is kindled but a little, the least sin provokes it, and the least measure of his wrath is intolerable; and therefore, how should we fear to offend? (2.) Blessed are all they that put their trust in him. The pleasantness of Christ’s yoke should engage us to yield our necks to it, as the terrors of his wrath should lead us to avoid them. They who trust in him are blessed; they now enjoy his favour and regard, peace in their conscience, reviving confidence of his protection, and transporting hope of the glory which shall be revealed; and hereafter how unutterably more blessed will they appear, when this king in Zion shall sit on the mount in judgment, place them at his right hand, welcome them to his presence, seat them on his throne; and while their enemies and his are gnawing their tongues with pain, and doomed to dwell in everlasting burnings, they shall be filled with everlasting consolations, and spend a glorious eternity in adoration, love, and praise. Lord, may my happy lot be with them!
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 496
REGARD TO CHRIST ENFORCED
Psa 2:12. 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.
TO so great a degree do the Psalms abound with prophecies relating to Christ, that all the most important circumstances of his life and death, his resurrection and glory, might be narrated from them with almost as much precision as in the Gospels themselves. The psalm before us has but a partial reference to David. It may be considered indeed as a triumphant proclamation of his establishment on his throne, notwithstanding all the opposition that had been made to him by Saul and by the Jews themselves. But it principally points to the exaltation of Jesus to his throne of glory: and it concludes with an address to all the monarchs of the earth to submit themselves to his government.
In considering the words of the text, we shall call your attention to,
I.
The injunction
Who the Son is, we are at no loss to determine; since an inspired commentator has expressly declared him to be Christ [Note: Compare ver. 7. with Heb 1:5.]. By kissing him, we are to understand,
1.
Submission to his authority
[Samuel having anointed Saul to be king of Israel, kissed him, in token of his submission to the power that was now vested in him [Note: 1Sa 10:1.]. Now Jesus is seated as King upon Gods holy hill in Zion [Note: ver. 6.]: and he demands that all should acknowledge him as their supreme Lord and only Saviour [Note: Compare Isa 45:23-24. with Rom 14:11.]. His yoke in every view is hateful to us by nature; but most of all are we averse to submit to his righteousness [Note: Rom 10:3.]. But this we must do, renouncing every other ground of dependence [Note: Php 3:9.], and trusting in him as The Lord our Righteousness [Note: Jer 23:6.].]
2.
Love to his person
[When Mary desired to express her love to Jesus, she kissed his feet [Note: Luk 7:38.]: and we also must feel in our hearts, and express, in every possible way, a fervent attachment to him. The characteristic mark of his disciples is, to love him in sincerity [Note: Eph 6:24.]. Destitute of this mark, we have nothing to expect but speedy and everlasting destruction [Note: 1Co 16:22.]. We must therefore account him precious to our souls [Note: 1Pe 2:7.], yea, fairer than ten thousand, and altogether lovely. We must delight ourselves in contemplating his beauty, and maintaining fellowship with him [Note: 1Jn 1:3.].]
3.
Devotion to his service
[Idolaters used, in worshipping their gods, to kiss their images [Note: Hos 13:2. 1Ki 19:18.], or to kiss their hands in token of their devout regard to them [Note: Job 31:20; Job 31:27.]. In this sense also we are to kiss the Son, exercising the same faith in him that we do in the Most High God [Note: Act 9:6. Joh 14:1.], and honouring him in every respect as we honour the Father [Note: Joh 5:23.]. To kiss him, like Judas, and betray him, will fearfully aggravate our condemnation.]
The vast importance of this injunction will appear, if we consider,
II.
The arguments with which it is enforced
And here we notice,
1.
The danger of disobeying it
[Gracious and loving as the Saviour is, he is susceptible of anger on just occasions, and feels a holy indignation against those who slight his love. And if once his wrath be kindled, yea, but a little, it will utterly destroy us [Note: Rev 6:15-17.]. It will be but little consolation for us to see others suffering under his heavier displeasure: the person who feels the smallest portion of his wrath in hell, will be inexpressibly and eternally miserable: and therefore it becomes us to offer him the sincerest tribute of our affection without delay. Nothing but this can prevent our ruin. In whatever way we are walking, we shall perish from it, if we do not embrace him with the arms of faith, and cleave to him with full purpose of heart [Note: Act 11:23.].]
2.
The benefit arising from obedience to it
[What was before metaphorically represented by kissing the Son, is here more simply expressed by trusting in him. In fact, a cordial and entire confidence in him, as our wisdom, righteousness, Sanctification, and redemption, comprehends all the duties which we are capable of performing towards him in this world.
Now such a trust in him renders a man inconceivably blessed. It brings peace into his soul: it obtains for him the forgiveness of all his sins; it secures grace sufficient for him, and strength according to his day. It makes him blessed in every state; in health or sickness, in wealth or poverty, in life or death. It entities him to an incorruptible and undefiled inheritance in heaven. No creature that possessed it, ever perished. Glory and honour and immortality are the portion of all that trust in Christ. Whatever may have been their past conduct, or however they may doubt their own acceptance with God, they are blessed, and shall be blessed for evermore.]
Application
[Here then is the direction which in Gods name we give to all; Kiss the Son. If you have any desire to escape the wrath to come, or to lay hold on eternal life, this is the sure, the only way of attaining your end. Neglect Christ; and, whatever else you either have or do, it will avail you nothing: you must perish everlastingly [Note: Luk 14:24 and Joh 3:36.]. Love the Lord Jesus Christ, and give yourselves up unto him; and, notwithstanding your past sins, or present infirmities, you shall never perish, but shall have everlasting life [Note: Joh 3:15-16.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
REFLECTIONS
HERE Reader, let you and I pause over this sweet gospel Psalm, and contemplate in the person and victories of Jesus, the glorious Mediator, and head of his church and people, and the sure events of that salvation, which Jehovah, in his threefold character of person, hath appointed for the final happiness of his redeemed. Hell may and will oppose; the world, with all its powers, will join the confederacy; and poor fallen man, while continuing in the unrenewed state of nature, will be as outrageous as either. But the opposition is in vain. Jehovah with his own right arm hath gotten himself the victory; and all the enemies of the cross, and of the crown, shall be broken in pieces, as the vessel of the potter. And oh, how blessed the thought! behold we already see Jesus the King on his throne. All power is his in heaven and earth. The decree is gone forth, and he himself hath declared it. Precious Lamb of God! let my eyes, by faith, gaze upon thee with unceasing rapture! Let me behold thee, not only exercising all authority in heaven, but in earth, with a plenitude of power, bending the nations to the sceptre of thy dominion, until every knee is brought to bow before thee, and every tongue, constrained to confess that Jesus Christ is Lord, to the glory of God the Father. And oh! grant thou Universal Almighty, Monarch, grant me the blessedness of acknowledging thee to be my rightful Sovereign, by the Father’s gift, by the purchase of thy blood, and by the conquests of thy grace; and may every thought be brought into captivity, to the obedience of Christ!
Reader, let us seek grace while meditating on all the great things recorded of our adorable Lord, and the Father’s appointment of him, as in this Psalm, that we may exercise such faith upon his glorious person, whose praise is here celebrated, so as to feel our own personal interest in him, and in all that is here said of him. Is he the Father’s king in Zion? Then is he also our God and King. Is he set upon the holy hill of Zion? Then let him be King in our hearts also. Hath he subdued all his enemies? Then hath he subdued our enemies also. And is he set down upon his throne, remember his blessed promise to all his people that overcome in his name, that they shall sit down with Him in his throne, even as he hath overcome, and is set down with his Father in his throne. Even so, Lord Jesus! Thou hast made us kings and priests unto God and our Father, and we shall reign with thee forever. Amen and Amen.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 2:12 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.
Ver. 12. Kiss the Son ] That Son of God, Psa 2:7 . Bar is a Hebrew word also, see Pro 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, Isa 42:1 Mat 12:14 . Him men must kiss with a kiss of adoration and subjection, with a kiss of faith and love, 1Pe 5:14 . Osculo homagii, as Samuel kissed Saul, 1Sa 10:1 Gen 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, Son 1:2 , and with his kisses suck out the sting of death, and take away our souls with a kiss, as the Rabbis, from Deu 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, , Heb 11:13 , for they saw by faith him who is invisible, Heb 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 Heb 1:2-3 .
Lest he be angry
Ut mala nulla feram nisi nudam Caesaris iram,
Nuda parum nobis Caesaris ira mali est? (Ovid.)
And ye perish from the way
When his wrath is kindled but a little
Blessed are all they that put their trust in him
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Kiss = submit to, or be ruled by. Hebrew. nashak. Occurs thirty-two times (first in Gen 27:26, Gen 27:27). Always so rendered except 1Ch 12:2. 2Ch 17:17. 2Ch 78:9 (where it is Poel Part.) “armed”; Eze 3:13 “touched” (margin “kissed”); and Gen 41:40, “be ruled” (margin “be armed”, or “kiss”).
Son. Aramaean. bar, a Homonym with two meanings: (1) son (Dan 3:25. Ezr 5:1, Ezr 5:2, Ezr 5:2; Ezr 6:14. Dan 3:25; Dan 5:22; Dan 7:13, and Pro 31:2, Pro 31:2, Pro 31:2 (king Lemuel); (2) ground, Dan 2:38; Dan 2:4, Dan 2:12, Dan 2:15, Dan 2:21, Dan 2:23, Dan 2:23, Dan 2:25, Dan 2:32. See note on Job 39:4. So here in Psa 2:12 = kiss the ground, Figure of speech Metonymy (of Adjunct), App-6, for prostrate yourselves in submission. The usual Hebrew for “son” is ben, and is translated “son” or “sons” 2,890 times, and “child” or “children” (where it ought always to be “son” or “sons”), 1,549 times: making 4,439 in all. The Aramaean ben is also used for “son”.
He: i.e. Jehovah, Psa 2:11.
from the way. No Figure of speech Ellipsis (App-6) here, “from” not needed = “perish, way [and all]”. Ending like Psa 1:6. Compare Psa 146:9. So 2Ki 3:4 = wool [and all].
When His wrath is kindled: or, His wrath will soon be kindled (Revised Version)
a little = quickly. See note on “almost”, Pro 5:14.
Blessed = How happy. Figure of speech Beatitude. See note on Psa 1:1.
put their trust = flee for refuge to. Hebrew. hasah. See App-69.
Fuente: Companion Bible Notes, Appendices and Graphics
Psalm 2:12
Psa 2:12
“Kiss the son, lest he be angry, and ye perish in the way,
For his wrath will soon be kindled.
Blessed are all they who take refuge in him.”
“Kiss the son.” This was an accepted act of adoration, submission, and homage, paid to ancient kings and rulers. It was also adopted by pagan worshippers as a manner of honoring their false gods. The once-worshippers of God in the times of Hosea were saying, “Let the men that sacrifice kiss the calves”! (Hos 13:2). “Kissing the calves, or kissing the hand toward the calves or idols was an act of devotion or homage expressed toward the false deity. How incredible was it that intelligent men should kiss the image of a bull calf! “Behind Hosea’s statement is an utter disgust, unmatched elsewhere.
However, it is just as disgusting when some egotistical son of the Devil such as the late Joseph Stalin was commanding all the children of the USSR to thank him for their daily bread!
“And ye perish in the way.” Sinful, mortal, fallible men indeed “perish in the way,” because as stated in one of Gilbert and Sullivan’s operettas, they are, “Here today and gone tomorrow, yes I know, that is so!” However, there is another, a more terrible “perishing” which awaits all of the wicked in the judgment of the Last Day.
E.M. Zerr:
Psa 2:12. Kiss the son means to do homage to him. The writer is prophesying that kings and other rulers who would not incur the anger of the Son of God must do him homage. If they will do so and put their trust in him they will be happy.
Fuente: Old and New Testaments Restoration Commentary
trust
Trust is the characteristic O.T. word for the N.T. “faith,” “believe.” It occurs 152 times in the O.T., and is the rendering of Heb. words signifying to take refuge (e.g. Rth 2:12 “to lean on” (e.g.) Psa 56:3 “to roll on” (e.g.) Psa 22:8 “to stay upon” (e.g.) Job 35:14.
Fuente: Scofield Reference Bible Notes
Kiss: Gen 41:40, Gen 41:43, Gen 41:44, 1Sa 10:1, 1Ki 19:18, Hos 13:2, Joh 5:23
Son: Psa 2:7
and: etc. Or, “and ye lose the way,” or, “and ye perish in the way.” The LXX, and Vulgate have, “and ye perish from the righteous way:” and the Syriac, “and ye perish from his way.”
ye perish: Psa 1:6, Joh 14:6
when: Psa 2:5, 2Th 1:8, 2Th 1:9, Rev 6:16, Rev 6:17, Rev 14:9-11
Blessed: Psa 40:4, Psa 84:12, Psa 146:3-5, Pro 16:20, Isa 26:3, Isa 26:4, Isa 30:18, Jer 17:7, Rom 9:33, Rom 10:11, Eph 1:12, 1Pe 1:21, 1Pe 2:6
Reciprocal: Exo 18:7 – kissed Exo 23:21 – Beware of him Num 24:9 – who shall Deu 31:17 – my anger 1Ch 17:13 – my son Job 31:27 – my mouth hath kissed my hand Job 36:18 – Because Job 41:10 – dare Psa 1:1 – Blessed Psa 4:5 – put Psa 21:9 – in his Psa 32:10 – but Psa 34:8 – blessed Psa 45:11 – worship Psa 68:30 – every Psa 76:7 – when Psa 99:1 – people Psa 109:20 – Let this Psa 130:4 – that thou mayest Son 1:2 – him Son 8:1 – I would Isa 60:12 – General Jer 39:18 – because Eze 37:22 – and one Nah 1:6 – can stand Zep 2:2 – before the fierce Mat 2:11 – worshipped Mat 5:3 – Blessed Mat 21:44 – whosoever Mat 28:17 – worshipped Mar 12:6 – They Luk 14:21 – being Luk 22:70 – the Son Joh 3:36 – but Joh 6:29 – This Joh 9:35 – the Son Joh 9:38 – Lord Joh 20:31 – these Act 9:5 – it is Act 9:20 – that Heb 3:6 – as 1Jo 3:23 – his commandment
Fuente: The Treasury of Scripture Knowledge
Psa 2:12. Kiss the Son The Son of God, in token of your subjection and adoration; of which this was a sign among the eastern nations; lest ye perish from the way Be taken out of the way by death or destruction. Or, perish out of the way by losing the right way, by taking wrong and evil courses, the end of which will be your certain and utter ruin. Or, in the way, that is, your wicked way or course; in the midst of your plots and rebellions against him: and so you will die in your sins, Joh 8:24, which would be a sad aggravation of their death, and therefore is here fitly proposed as a powerful argument to dissuade them from such dangerous and destructive courses. When his wrath is kindled but a little The least degree of his anger is very terrible, much more the heat and extreme of it, caused by such a desperate provocation as this is. But the Hebrew, , jibgnar chimgnat appo, may be rendered, For his wrath will be kindled shortly, or suddenly. His patience will not last always, but will shortly be turned into fury; and, therefore, take heed that you neither deny nor delay to be subject to him; but speedily comply with his offers before it be too late. Blessed are all they that put their trust in him Who put themselves under his protection, believing in him, and expecting safety and happiness from him. This cannot, with any colour, be applied to David, who always dissuaded all men from putting their trust in princes, or any child of man, or any thing besides or below God. And therefore it would ill have become him to invite others to put their trust in himself, and that person is pronounced accursed that trusteth in man, Jer 17:5. But Christ is everywhere set forth as an object of trust, not only in the New Testament, but also in the Old, as Isa 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 accursed and miserable creatures that provoke and oppose him. Mark this well, reader!
In the day of wrath, when the wrath of Christ is kindled against others, they, and only they, will be blessed, who, by trusting in him, have made him their refuge and patron.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
2:12 {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.
Fuente: Geneva Bible Notes
"Kissing" the son (NIV) is an act of submissive homage to the king (cf. 1Ki 19:20; Hos 13:2). [Note: See Chisholm, p. 266, n. 16, for discussion of the textual problem involving "son."] The custom of kissing the pope’s ring pictures the same thing. The human king and the Lord enjoy close association in this whole psalm. Their wrath and their pleasure are different only in the spheres in which they operate, the local and the cosmic. The nations would serve the Lord as they served His son, the king of Israel. Only by taking refuge in His anointed, rather than rebelling against him, could they avoid the wrath of God. "Trust" is the characteristic Old Testament word for the New Testament words "faith" and "believe." The Hebrew words for taking refuge in (e.g., Rth 2:12), leaning on (e.g., Psa 56:3), rolling on (e.g., Psa 22:8), and waiting for (e.g., Job 35:14) all refer to trusting in. [Note: The New Scofield . . ., p. 602. See also Ronald B. Allen, Rediscovering Prophecy: A New Song for a New Kingdom, pp. 155-72.] Psalms 1 opened with a benediction, and Psalms 2 closes with one.
The Apostle Peter saw in the opposition of Israel’s leaders to Jesus a parallel with the refusal of the nations’ leaders in David’s day to submit to David’s authority (Act 2:22-36). The writer to the Hebrews also saw a fulfillment of the coronation of God’s "son" in Jesus’ resurrection and ascension (Heb 1:5; cf. Heb 5:5). By that exaltation, Paul wrote, Jesus was declared to be the Son of God (cf. Rom 1:4). In another eternal sense, of course, Jesus was always God’s Son (Mat 3:17; Mat 17:5; 2Pe 1:17). When God instructs His Son to ask for His inheritance, He will then bring Jesus back into the world (i.e., back to earth; Heb 1:6). Then the Anointed One will smash His enemies and rule over them with absolute control (cf. Rev 19:11-21), but those who submit to Him will experience His protection and great joy (cf. Rev 20:1-7).
"The 2nd Psalm gives the order of the establishment of the kingdom. It is in six parts: (1) The rage and the vain imagination of the Jews and Gentiles against the LORD and His Anointed (Psa 2:1-3). The inspired interpretation of this is in Act 4:25-28, which asserts its fulfillment in the crucifixion of Christ. (2) The derision of the LORD (Psa 2:4), that men should suppose it possible to set aside His covenant (2Sa 7:8-17) and oath (Psa 89:34-37). (3) The vexation (Psa 2:5) fulfilled in the destruction of Jerusalem, A.D. 70, and the dispersion of the Jews at that time; yet to be fulfilled more completely in the tribulation (Mat 24:29 [sic 15-20]) which immediately precedes the return of the King (Mat 24:30). (4) The establishment of the rejected King upon Zion (Psa 2:6). (5) The subjection of the earth to the King’s rule (Psa 2:7-9). And (6) the present appeal to the world powers (Psa 2:10-12)." [Note: The New Scofield . . ., pp. 601-2.]