Psaltaren 2:12

Svenska Bibel

Hyllen sonen, så att han icke vredgas och I förgåns på eder väg; ty snart kunde hans vrede upptändas. Saliga äro alla de som taga sin tillflykt till honom.

Bible Verse Review
  from Treasury of Scripure Knowledge

Kiss: Genesis 41:40, Genesis 41:43, Genesis 41:44, 1 Samuel 10:1, 1 Kings 19:18, Hosea 13:2, John 5:23

Son: Psalms 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: Psalms 1:6, John 14:6

when: Psalms 2:5, 2 Thessalonians 1:8, 2 Thessalonians 1:9, Revelation 6:16, Revelation 6:17, Revelation 14:9-11

Blessed: Psalms 40:4, Psalms 84:12, Psalms 146:3-5, Proverbs 16:20, Isaiah 26:3, Isaiah 26:4, Isaiah 30:18, Jeremiah 17:7, Romans 9:33, Romans 10:11, Ephesians 1:12, 1 Peter 1:21, 1 Peter 2:6

Reciprocal: Exodus 18:7 - kissed Exodus 23:21 - Beware of him Numbers 24:9 - who shall Deuteronomy 31:17 - my anger 1 Chronicles 17:13 - my son Job 31:27 - my mouth hath kissed my hand Job 36:18 - Because Job 41:10 - dare Psalms 1:1 - Blessed Psalms 4:5 - put Psalms 21:9 - in his Psalms 32:10 - but Psalms 34:8 - blessed Psalms 45:11 - worship Psalms 68:30 - every Psalms 76:7 - when Psalms 99:1 - people Psalms 109:20 - Let this Psalms 130:4 - that thou mayest Song of Solomon 1:2 - him Song of Solomon 8:1 - I would Isaiah 60:12 - General Jeremiah 39:18 - because Ezekiel 37:22 - and one Nahum 1:6 - can stand Zephaniah 2:2 - before the fierce Matthew 2:11 - worshipped Matthew 5:3 - Blessed Matthew 21:44 - whosoever Matthew 28:17 - worshipped Mark 12:6 - They Luke 14:21 - being Luke 22:70 - the Son John 3:36 - but John 6:29 - This John 9:35 - the Son John 9:38 - Lord John 20:31 - these Acts 9:5 - it is Acts 9:20 - that Hebrews 3:6 - as 1 John 3:23 - his commandment

Gill's Notes on the Bible

Kiss the Son,.... The Son of God, spoken of in Psalms 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 בר but the law, according to Psalms 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 פתאום, "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 בר εκλεκτον, Aquila; "purum", Cocceius; so Kimchi & Ben Melech. l T. Bab. Sanhedrin, fol. 92. 1. m דרך "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 εν ταχει Sept. "subito", Noldius, p. 433. No. 1371.

Barnes' Notes on the Bible

Kiss the Son - Him whom God hath declared to be his Son Psalms 2:7, and whom, as such, he has resolved to set as King on his holy hill Psalms 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 Psalms 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 Psalms 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 Psalms 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.

Clarke's Notes on the Bible

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.