Psalms 2:12

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 not 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, (John 6:27) because a peculiar dignity was conferred upon him, which removes him to a distance from all creatures. Some interpreters expound it, kiss or embrace what is pure, The word בר, Bar, which here signifies son, is also sometimes used to denote pure, as it is in Job 11:4, Psalm 24:4 and 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.

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, Pour rendre raison du precedent ascavoir pour quoy c’est qu’ila periront. — Fr.

The concluding sentence of the psalm qualifies what was formerly said concerning the severity of Christ; for his iron rod and the fiery wrath of God would strike terror into all men without distinction, unless this comfort had been added. Having, therefore discoursed concerning the terrible judgment which hangs over the unbelieving, he now encourages God’s faithful and devout servants to entertain good hope, by setting forth the sweetness of his grace. Paul likewise observes the same order, (2 Corinthians 10:6) for having declared that vengeance was in readiness against the disobedient, he immediately adds addressing himself to believers “When your obedience is fulfilled.” Now, we understand the meaning of the Psalmist. As believers might have applied to themselves the severity of which he makes mention, he opens to them a sanctuary of hope, whither they may flee, in order not to be overwhelmed by the terror of God’s wrath; Pour n’estre point accablez de la frayeur d’ire de Dieu. — Fr.

Qui de soy est espouvantable aux hommes — Fr.

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.