Psalm 2:12 Komentář

As the foregoing psalm was moral, and showed us our duty, so this is evangelical, and shows us our Saviour. Under the type of David's kingdom (which was of divine appointment, met with much opposition, but prevailed at last) the kingdom of the Messiah, the Son of David, is prophesied of, which is the primary intention and scope of the psalm; and I think there is less in it of the type, and more of the anti-type, than in any of the gospel psalms, for there is nothing in it but what is applicable to Christ, but some things that are not at all applicable to David (Psa 2:6, Psa 2:7): "Thou art my Son" (Psa 2:8), "I will give thee the uttermost parts of the earth," and (Psa 2:12), "Kiss the Son." It is interpreted of Christ Act 4:24; Act 13:33; Heb 1:5. The Holy Ghost here foretels, I. The opposition that should be given to the kingdom of the Messiah (Psa 2:1-3). II. The baffling and chastising of that opposition (Psa 2:4, Psa 2:5). III. The setting up of the kingdom of Christ, notwithstanding that opposition (Psa 2:6). IV. The confirmation and establishment of it (Psa 2:7). V. A promise of the enlargement and success of it (Psa 2:8, Psa 2:9). VI. A call and exhortation to kings and princes to yield themselves the willing subjects of this kingdom, (Psa 2:10-12). Or thus: We have here, I. Threatenings denounced against the adversaries of Christ's kingdom (Psa 2:1-6). II. Promises made to Christ himself, the head of this kingdom (Psa 2:7-9). III. Counsel given to all to espouse the interests of this kingdom (Psa 2:10-12). This psalm, as the former, is very fitly prefixed to this book of devotions, because, as it is necessary to our acceptance with God that we should be subject to the precepts of his law, so it is likewise that we should be subject to the grace of his gospel, and come to him in the name of a Mediator.

INTRODUCTION TO PSALM 2 This psalm is the second in order, and so it is called in Act 13:33; which shows that the book of Psalms was in the same form in the apostles' days as now, and as it ever had been; and though it is without a title, yet certain it is that it is a psalm of David, since the twelve apostles of Christ with one voice ascribe it to him, in which no doubt they the generally received sense of the Jewish Act 4:24; and the Messiah is the subject of and that it is a prophecy concerning him, his person, office, and kingdom, appears from the express mention of the Lord's Anointed, or Messiah, in his being set as King over Zion, notwithstanding the opposition made against him; from the person spoken of being called the Son of God, and that in such sense as angels and men are not, and therefore cannot belong to any creature; and from his having so large an inheritance, and such power over the Heathen; and from the reverence, service, and obedience due to him from the kings and judges of the earth; and from the trust and confidence which is to be put in him, which ought not to be placed but in a divine Person; and more especially this appears from several passages cited out of it in the New Testament, and applied to the Messiah, Act 4:25, to which may be added, that the ancient Jewish doctors interpreted this psalm of the Messiah (s); and some of the modern ones own that it may be understood either of David or of the Messiah, and that some things are clearer of the Messiah than of David (t); and some particular passages in it are applied to him both by ancient and later writers among the Jews, as Psa 2:1, "Why do the Heathen rage", &c. (u); Psa 2:6, "I have set", &c. (w); Psa 2:7, "I will declare the decree", &c. (x), and Psa 2:8, "Ask of me", &c. (y); and we may very safely interpret the whole of him. (s) Jarchi in loc. (t) Kimchi in v. 12. & Aben Ezra in v. 6. 12. (u) T. Bab. Avodah Zarah, fol. 3. 2. Pirke Eliezer, c. 19. (w) R. Saadiah Gaon in Dan. vii. 13. (x) Yalkut Simeoni, par. 2. fol. 90. 2. Zohar in Numb. fol. 82. 2. Maimon in Misn Sanhedrin, c. 11. 1. & Abarbinel Mashmiah Jeshuah, fol. 37. 4. &. 38. 1. (y) T. Bab. Succah, fol. 52. 1. & Bereshit Rabba, s. 44. fol. 38. 4.

Kiss the Son,.... The Son of God, spoken of in Psa 2:7; the word used is so rendered in Pro 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, Gen 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, Sa1 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 Psa 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. Next: Psalms Chapter 3

"Lay hold of discipline, lest at any time the Lord be angry, and you perish from the righteous way" [Psalm 2:12]. This is the same as, "understand," and, "be instructed." For to understand and be instructed, this is to lay hold of discipline. Still in that it is said, "lay hold of," it is plainly enough intimated that there is some protection and defence against all things which might do hurt unless with so great carefulness it be laid hold of. "Lest at any time the Lord be angry," is expressed with a doubt, not as regards the vision of the prophet to whom it is certain, but as regards those who are warned; for they, to whom it is not openly revealed, are wont to think with doubt of the anger of God. This then they ought to say to themselves, let us "lay hold of discipline, lest at any time the Lord be angry, and we perish from the righteous way." Now, how "the Lord be angry" is to be taken, has been said above. And "you perish from the righteous way." This is a great punishment, and dreaded by those who have had any perception of the sweetness of righteousness; for he who perishes from the way of righteousness, in much misery will wander through the ways of unrighteousness. "When His anger shall be shortly kindled, blessed are all they who put their trust in Him;" that is, when the vengeance shall come which is prepared for the ungodly and for sinners, not only will it not light on those "who put their trust in" the Lord, but it will even avail for the foundation and exaltation of a kingdom for them. For he said not, "When His anger shall be shortly kindled," safe "are all they who put their trust in Him," as though they should have this only thereby, to be exempt from punishment; but he said, "blessed;" in which there is the sum and accumulation of all good things. Now the meaning of "shortly" I suppose to be this, that it will be something sudden, while sinners will deem it far off and long to come.

Next he admonishes to acceptance, when he adds, "embrace": that no one may live as he pleases, but as is fitting. And therefore he says "discipline" -- precepts and good morals, or adversities as a protection and defense: Ps. 17: "And your discipline," etc. And the reason for the admonition is given: "lest he become angry." And there is a twofold reason: to avoid punishment, and to obtain glory, at "Blessed are all who trust in him." He says, moreover, "lest at any time," on account of God's patience, because in this age he endures for a long time: Ps. 7: "Will he be angry every day?" saying, "unless you are converted"; as if to say, keep the admonition lest the time of punishment come. "Lest you perish from the right way," namely of justice and the fellowship of the good, which is very painful for those who have tasted the sweetness of justice. Jerome's text has, "lest you perish from the way"; "right" is not there. For when a man is in the world, he is as on a way: for if he falls, he can rise again. Nor is that said to perish which can be restored -- even what does not fall from the way but on the way. But if one perishes from the way, it is irreparable (Job 5). "And because no one understands, they shall perish forever." And therefore he says "when." Another reason is set forth, which is for obtaining glory; as if to say, embrace discipline, because "when it blazes forth," etc. Blessed will be all who trust in him. He rightly says, "when it blazes forth": for now it does not blaze, since he chastises as a father; but in the future it will consume and blaze, when he punishes with eternal punishment. Is. 30: "Behold, the name of the Lord comes from afar; burning is his fury and heavy to bear; his lips are filled with indignation, and his tongue is like a devouring fire." He says, moreover, "shortly," because he will not examine individual sins separately but all at once. Hence that judgment will take place shortly, nor will it last for a thousand years, as Lactantius said: 1 Cor. 15: "In a moment, in the twinkling of an eye, at the last trumpet," and then all the good will be changed into the glory of immortality. Hence, "blessed are those who trust"; as if to say: the vengeance will not only not touch those who trust, but they will be blessed, because they will attain the kingdom. This blessedness or glory will appear greater from the punishment of the wicked: Jer. 17: "Blessed is the man who trusts in the Lord, and the Lord will be his confidence," etc.

The number and authorship of this Psalm are stated (Act 4:25; Act 13:33). Though the warlike events of David's reign may have suggested its imagery, the scenes depicted and the subjects presented can only find a fulfilment in the history and character of Jesus Christ, to which, as above cited and in Heb 1:5; Heb 5:5, the New Testament writers most distinctly testify. In a most animated and highly poetical style, the writer, in "four stanzas of three verses each," sets forth the inveterate and furious, though futile, hostility of men to God and His anointed, God's determination to carry out His purpose, that purpose as stated more fully by His Son, the establishment of the Mediatorial kingdom, and the imminent danger of all who resist, as well as the blessing of all who welcome this mighty and triumphant king. (Psa 2:1-12) Why do the heathen, &c.--Beholding, in prophetic vision, the peoples and nations, as if in a tumultuous assembly, raging with a fury like the raging of the sea, designing to resist God's government, the writer breaks forth into an exclamation in which are mingled surprise at their folly, and indignation at their rebellion. heathen--nations generally, not as opposed to Jews. the people--or, literally, "peoples," or races of men.

Kiss the Son--the authority of the Son. perish from the way--that is, suddenly and hopelessly. kindled but a little--or, "in a little time." put their trust in him--or take refuge in Him (Psa 5:11). Men still cherish opposition to Christ in their hearts and evince it in their lives. Their ruin, without such trust, is inevitable (Heb 10:29), while their happiness in His favor is equally sure. Next: Psalms Chapter 3