Psalms 2:12

Verse Psalms 2:12. Kiss the Son, lest he be angry] It is remarkable that the word son (בר 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 Psalms 1:1, אשרי 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 Psalms 2:6 begins the exaltation of Christ to his kingdom, which is the SECOND PART of the Psalm; in which the prophet, by a προσωποποιια, 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.