Kiss the Son— The Son primarily denotes David himself; but the character is more especially applicable to his great successor, who is the Son of God, in a more appropriate and much higher sense than David. A kiss in the East was a token of respect and reverence from inferiors to their superiors: so that kissing David means paying that homage and veneration which was due to him as God's adopted son and king, and which was paid to eastern monarchs by their subjects. Kissing the hand of sovereign princes is now an act of homage, an act of fealty and submission. As applied to the Messiah, it means submission to him in his character of Saviour, and honouring him, as we also honour the Father, in obedience to that Father's command. Dr. Chandler renders the next clause, and, like wandering sheep, ye utterly perish. The original notion of אבד abed, is not only to perish, but to wander, as sheep do; and, consequently, to be lost and perish by wandering so far as that they can never return or be recovered to the fold.
See Psalms 119:176. Jeremiah 50:6. But a little, refers either to degree or duration; for the word מעט meat, is frequently used in both senses. "If he arouse but a little of his indignation, or should his indignation last but a little while, the effect will be so awful, that it will abundantly appear that they only are, happy who trust in, and are secure under, his protection."
REFLECTIONS.—1st, Since the day that, after war in heaven, rebellion began on earth at the instigation of the old serpent cast out from his place in glory, the fierce contest and struggle has continued between the seed of the serpent and the seed of the woman: and this, with especial bitterness, was renewed when the bruiser of his head appeared incarnate, to destroy him and all his hated works. We have here,
1. This furious opposition to Christ and his kingdom described. Though he appeared as the prince of peace, came diffusing blessings on every side, brought the most welcome tidings, spake as never man spake, and, in his life, appeared the pattern of every thing great and excellent; yet against him is the fiercest rage of earth and hell levelled. [1.] The instruments employed are the heathen, the Roman governor and soldiery, and the people, the peculiar people, the Jews: their kings and governors head the riotous assembly; and Herod and Pontius Pilate, with the whole sanhedrim, unite for the destruction of the divine Messiah. Vainly promising themselves a temporal king, they cannot bear the pretensions of the lowly Jesus; and, confounded by his just and severe rebukes, they gnash upon him with indignation; persecute him with the most deliberate and unrelenting enmity; and, laying aside every quarrel among themselves, are joined in strictest league to suppress his rising kingdom among men. Note; (1.) The cause of Jesus has ever hitherto been a suffering one; they who embark in it must begin by taking up the cross. (2.) The religion of Jesus has often groundlessly excited the jealousy of earthly princes; his kingdom is not of this world. (3.) They who were at enmity, as great as was between Jew and Gentile, Scribe and Pharisee, will readily consent to drop all their differences, when the cause of Jesus is to be run down; and cordially unite against him and his. (4.) The enmity of the heart against the religion of Jesus, is unspeakably more bitter and inveterate than against anything beside; nor will the greatest harmlessness of conduct, or purity of manners, soothe the rage of persecutors. (5.) It is our comfort, that, however mighty our enemies, or however politic their contrivances, they imagine a vain thing; the church, and every faithful believer, are fixed upon a rock, against which the powers of earth and the gates of hell cannot prevail. [2.] The occasion of this fury is observed; they cannot endure the government of the Lord's Anointed, or bear him in any of his characters as prophet, priest, or king. Wise in their own conceit, they will not submit as little children to learn his heavenly doctrine: proud in their own sufficiency, and trusting in their own righteousness, they cannot stoop, as miserable and perishing sinners, to seek his atoning blood, as the only foundation of their acceptance before God: and, hating the holy ways of this heavenly king, their stubborn hearts reject his rule, and that internal spiritual kingdom which he erects in the soul, mortifying every earthly, sensual, devilish temper; this they cannot endure. Note; None can be the subjects of Christ's kingdom, who do not renounce their own wisdom, righteousness, and strength, and come to Jesus, to teach, atone for, and rule in and over them.
2. As the contest is highly unequal, the ruin of the enemy is sure. How vain for worms to oppose the mighty God? for dust of the earth to rise up against him who sitteth in the heavens? how foolish that secret counsel which cannot be hid from his all-seeing eye! and how mad the attempt to dethrone Omnipotence itself! (1.) God derides the impotent menaces of his foes; he sits secure against their rage, serene and undisturbed with their tumults; and looks down with scorn on their vain imaginations. (2.) His indignation rises at their wickedness, and at last he breaks the silence that he had kept, speaking to them in the awful strokes of providential judgments, and vexing them in his sore displeasure; filling their hearts with inward misery, and quickly about to pour out upon them wrath unto the uttermost. (3.) With triumph the king, Messiah, is exalted in spite of all his foes: Yet have I set, or, Behold I have set, &c. As mediator, he is invested with a delegated rule and authority, and given to be head of his church, the spiritual mount Zion; and to his sceptre all must bow as willing subjects, or break under the rod of his indignation as obstinate rebels.
2nd, Christ, being exalted to the mediatorial throne, speaks in his own person: I will declare the decree. 1. His title to the throne is here produced: The Lord hath said unto me, Thou art my son, this day have I begotten thee: Which some interpret of the eternal generation of the Son of God, and ascribe to his person as begotten, though of the same substance with the Father, co-existent and co-eternal. I rather incline to refer it to him as mediator, and as spoken either when the purposes of God's grace to man were first declared in heaven, and the exalted Jesus in this divine character received the worship of adoring angels: or when, at his incarnation, his baptism, and most eminently at his resurrection and ascension, he was declared to be the Son of God with power, Romans 4:2. His influence, in virtue of this advancement, is described. Being exalted to the throne of Majesty on high in virtue of his sufferings, according to the conditions of the covenant of redemption, all power is given him in heaven and in earth. His intercession is now effectual; the Father always heareth him. Two things are promised him at his request: (1.) The hearts of believers. I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. Thus we see that the gospel of Jesus has already gone forth unto the ends of the earth, and reached even to us. Multitudes of the various nations of the world have yielded themselves up through grace, to his happy government; and we are still expecting, in virtue of this promise, the more extensive spread of the Redeemer's influence, when the kingdoms of the world shall become the kingdoms of the Lord and of his Christ. Our blessed island, in profession, already owns its sway; happy for us if our inmost souls actually enjoyed his government, and he reigned Lord of every motion there! (2.) The necks of his enemies. Thou shalt break them with a rod of iron, thou shalt dash them in pieces like a potter's vessel. They who refuse the Saviour's gentle sway, must feel his heavy hand: the Jews, who rejected him, were first broken in pieces and dispersed: the heathen Rome, where the blood of his martyrs was shed, is long since destroyed; and it remains, that Rome, papal as well as pagan, still red with the blood of the saints, receive the same terrible doom, with all the other anti-christian powers, whether Jewish, Mahometan, or heathen; whose desolations are determined, when the Lord shall take his great power and reign, and his foes be made his foot-stool. Sinner, whoever thou art, tremble at that day, when, if thou art found an enemy and rebel against Jesus and his government, thy final and eternal overthrow will be completed, and thou as unable to resist as a potter's vessel before an iron rod, and thy ruin as irreparable as these shreds which never more can be united.
3rdly, Here is wisdom. Since Jesus is exalted king in Zion, and opposition vain, it is most highly our interest to court his favour, as it is our bounden duty to submit to his government.
1. The address is directed to the kings and judges of the earth. Those who, as most exalted, will be most apt to say, Who is Lord over us? Let them know that there is one who is higher than they, with whom is no respect of persons; and in whose sight they stand equally accountable with the meanest subjects: and as their station and influence is great, from them especially the Lord requires obedience, that they may set an example to those who are committed to their charge.
2. The exhortation directed to them is, (1.) To serve the Lord with fear, and rejoice before him with trembling, or reverence. The service of Jehovah is the duty and happiness of every creature: his will must be our rule, his worship our daily exercise, his glory our constant aim. To rejoice in him, is both our privilege and duty, as our reconciled God in Christ, as our best portion in time, and our exceeding great reward in eternity: yet with fear and reverence we are commanded to serve him, and rejoice before him; knowing the corruption and deceitfulness of our hearts, the snares of the enemy, and the dangers with which we are encompassed; and especially need we fear the workings of pride and self-righteousness, which are so apt to creep in, and turn our eyes off the Lord Christ and our rejoicing in him, to have confidence in the flesh. Note; Holy jealousy and filial fear are most consistent with, yea, most productive of substantial and abiding joy. (2.) To kiss the Son. God wills that all should honour the Son, even as they honour the Father.
3. The exhortation is enforced by a twofold powerful argument. (1.) Lest he be angry; for, though he sits on his throne, meek and gentle as a lamb to those who come to him as humble supplicants, he will roar as a lion against the obstinately impenitent, and tear them in pieces, while there is none to deliver them. Lest he be angry, and ye perish from the way; that is, by leaving the way of righteousness, and turning to the paths of sin and death: or, in the way, being cut off in the midst of your iniquities: or, suddenly, as the word may be rendered, by some divine judgment stopping the sinner short in his career of wickedness. When his wrath is kindled but a little, the least sin provokes it, and the least measure of his wrath is intolerable; and therefore, how should we fear to offend? (2.) Blessed are all they that put their trust in him. The pleasantness of Christ's yoke should engage us to yield our necks to it, as the terrors of his wrath should lead us to avoid them. They who trust in him are blessed; they now enjoy his favour and regard, peace in their conscience, reviving confidence of his protection, and transporting hope of the glory which shall be revealed; and hereafter how unutterably more blessed will they appear, when this king in Zion shall sit on the mount in judgment, place them at his right hand, welcome them to his presence, seat them on his throne; and while their enemies and his are gnawing their tongues with pain, and doomed to dwell in everlasting burnings, they shall be filled with everlasting consolations, and spend a glorious eternity in adoration, love, and praise. Lord, may my happy lot be with them!