John Calvin Commentary Psalms 2:12

"Kiss the son, lest he be angry, and ye perish in the way, For his wrath will soon be kindled. Blessed are all they that take refuge in him." — Psalms 2:12 (ASV)

David expresses even more distinctly what kind of fear and service God requires. Since it is the will of God to reign by the hand of his Son, and since he has engraved on his person the marks and insignia of his own glory, the proper proof of our obedience and piety towards him is reverently to embrace his Son, whom he has appointed king over us, according to the declaration:

“He that honoureth not the Son,
honoureth not the Father who hath sent him” (John 5:23).

The term “kiss” refers to the solemn token or sign of honor which subjects were accustomed to give to their sovereigns. The point is, that God is defrauded of his honor if he is not served in Christ. The Hebrew word בר Bar, means both a son and an elect person; but however you interpret it, the meaning will remain the same. Christ was truly chosen by the Father, who has given him all power, so that he alone should stand pre-eminent above both men and angels. For this reason also he is said to be “sealed” by God (John 6:27), because a peculiar dignity was conferred upon him, which sets him apart from all creatures.

Some interpreters explain it, kiss or embrace what is pure, which is a strange and rather forced interpretation. For my part, I willingly retain the name of son, which corresponds well to a former sentence, where it was said, “Thou art my Son, this day have I begotten thee.”

What immediately follows is a warning to those who despise Christ, that their pride will not go unpunished. It is as if to say, just as Christ is not despised without indignity being done to the Father, who has 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 warn them against vainly deceiving themselves with the hope of a long delay, and, due to 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 tolerates the wicked and is patient with them, how they abuse this forbearance by becoming more presumptuous, because they think of his judgments only in terms of what they see and feel.

Some interpreters, I know, explain the Hebrew word כמעט (Camoat), which we have translated in a moment, in a different way: namely, that as soon as God’s wrath is kindled even in 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 to flatter themselves, based on God’s patience, with the hope of escaping unpunished.

Moreover, although this word appears to be used to give a reason for what precedes it—namely, why those who refuse to kiss the Son will perish—and although the Hebrew word כי (ki) more frequently means for than when, yet I am unwilling to depart from the commonly accepted translation. I have thought it proper to translate the original word with the adverb when, which denotes both the reason and the time of what is stated.

Some explain the phrase to perish from the way as meaning a perverse way or wicked inclination. Others interpret it thus: “Lest your way perish,” according to that saying of the first psalm, “the way of the ungodly shall perish.” But I am more inclined to attach a different meaning to the words and to view them as a denunciation against the ungodly, by which they are warned that the wrath of God will cut them off when they think themselves to be only in the middle of their race.

We know how those who despise God are accustomed to flatter themselves in prosperity and engage in excessive revelry. The prophet, therefore, very appropriately threatens that when they shall say, “Peace and safety,” reckoning themselves at a great distance from their end, they shall be cut off by a sudden destruction (1 Thessalonians 5:3).

The concluding sentence of the psalm qualifies what was previously said concerning the severity of Christ; for his iron rod and the fiery wrath of God would strike terror into all people without distinction, unless this comfort had been added. Therefore, having discussed the terrible judgment that hangs over unbelievers, he now encourages God’s faithful and devout servants to have good hope, by presenting the sweetness of his grace.

Paul likewise observes the same order (2 Corinthians 10:6). For having declared that vengeance was ready against the disobedient, he immediately adds, addressing believers, “When your obedience is fulfilled.”

Now we understand the Psalmist’s meaning. As believers might have applied to themselves the severity he mentions, he opens to them a sanctuary of hope where they may flee, so as not to be overwhelmed by the terror of God’s wrath. This is just as Joel (Joel 2:32), after having summoned the ungodly to the awful judgment seat of God (which of itself is terrible to people), immediately adds the comfort: “Whosoever shall call on the name of the Lord shall be saved.”

For it appears to me that this exclamation, “Blessed are all they that put their trust in him,” should be read as a distinct sentence by itself. The pronoun “him” can be referred to God as well as to Christ, but, in my judgment, it better fits the whole scope of the psalm to understand it as referring to Christ, whom the Psalmist previously instructed kings and judges of the earth to kiss.