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" F11; 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 ) ( Ruth 1:14 ) ; 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 Job 31:27 ) ( Hosea 13:2 ) ; 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
F12 this is interpreted of the law, where it is said,
``there is no (rb) 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 F13, 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" F14; 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" F15; 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 John 8:24 ) , 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" F16, "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 (Mwatp) , "suddenly" F17, 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.
F11 (rb) (eklekton) , Aquila; "purum", Cocceius; so Kimchi & Ben Melech.
F12 T. Bab. Sanhedrin, fol. 92. 1.
F13 (Krd) "quoad viam", Cocceius, Gussetius.
F14 "Propter viam", Vatablus, Muis.
F15 "In via", Pagninus, Junius & Tremellius, Piscator, Ainsworth, Gejerus.
F16 "Subito", Noldius, p. 230. No. 1052.
F17 (en tacei) Sept. "subito", Noldius, p. 433. No. 1371.