Jesus was to be kissed or else

JESUS WAS TO BE KISSED OR ELSE
EDITED BY GLENN PEASE
PSALM 2:12 Kiss the Son, lest He be angry and you
perish in your rebellion,when His wrath ignites in an
instant. Blessedare all who take refuge in Him.
BIBLEHUB RESOURCES
The False And The True In Kingship
Psalm2:2-6
W. Forsyth
There is a silent contrastthroughout this psalm betweenthe "kings of earth"
(ver. 2) and" my King" (ver. 6).
I. THE FALSE IS CHARACTERIZED BY SELF-SEEKING;THE TRUE
BY SELF-SACRIFICE. The false begin and end with self. They actfrom and
for "themselves"(ver. 2). The true have regard to others, and are always
ready to subordinate and sacrifice themselves for the goodof others. In the
one case it is the many for the one, the people for the king; in the other, it is
the one for the many, the king for the people.
II. THE FALSE RULE BY FORCE;THE TRUE BY RIGHTEOUSNESS.
"Bands" and "cords" mark the restraints of law, but the false care for none of
these things. Might, not right, is their rule. Whatever stands in the way must
give place to their ambitions. On the other hand, the true are animated by the
spirit of justice. Insteadof grasping violently what does not belong to them,

they accepttheir place and use their powers as from God. They hold that the
"decree" mustbe righteous to be respected - that the law must be just and
goodto commend itself to reason, and to command the obedience of the heart.
Powerthat a man gains for himself he will use for himself, but powerthat is
held as a trust from God will be wisely and rightly employed.
III. THE FALSE IS MARKED BY CORRUPTIONAND MISERY; THE
TRUE IS PRODUCTIVE OF THE HIGHEST GOOD. Greatare the perils of
power. Well did the Preachersay, "Oppression[i.e. the power of oppressing]
maketh a wise man mad" (Ecclesiastes 7:7). If this be so with the wise, how
much worse will it be with the unwise! The Books ofChronicles and Kings in
the Old Testament, and the history of heathen and Christian nations, are full
of proofs as to the evils of powerwrongly and wickedlyused. Crimes, revolts,
revolutions, wars upon wars, with manifold and terrible woes, mark the
course of the Pharaohs and the Nebuchadnezzars, the Herods and Napoleons
of this world. On the other hand, the rule of the true is conducive to the
highest interests of men. Their aim is to do justly and to love mercy. Their
motto is, "Deathto evil, life to good." "The work of righteousness is peace"
(Isaiah 32:17).
IV. THE FALSE ARE DOOMED TO FAILURE; THE TRUE TO VICTORY
AND IMMORTAL HONOUR. The rule of the false inevitably leads to ruin.
Sin is weakness. Evil canonly breed evil. Where obedience is given from fear,
and not from love, it cannot last. Where homage is rendered for reasons of
prudence, and not from conviction, it cannot be depended upon. Where there
is not deserton the one hand, there cannotbe devotion on the other. Empire
founded on the wrong is rotten through and through. But the true reign after
another fashion. Their charactercommands respect. Theirgovernment, being
founded in righteousness, secures confidenceand support. Their rule, being
exercisedfor the benign and holy ends of love, contributes to the generalgood.
Two things follow.
1. God's ideal of kingship is found in Jesus Christ, and the nearer earthly
kings resemble him, and the more perfectly they conform their lives and rule
to his mind, the better for them and their subjects.

2. On the other hand, our first duty is to acceptChrist as our King, and in
love and loyalty to serve him. Thus we shall best fulfil our duty in all other
relationships. The best Christian is the best subject. - W.F.
Biblical Illustrator
Kiss the Son, lest He be angry.
Psalm2:12
The symbol of the kiss
John Donne.
I. OUR DUTY. "Kiss the Son." An expressionof love. To whom? The Sonof
God. The testimony of our love to this personis the kiss. This outward act has
been diversely depraved and vitiated amongstmen. It hath been ill-used. See
casesofJoabwith Amasa, and Judas with Christ. Treacheryoften, but
licentiousness more, hath depraved this sealof love; and yet God stoops even
to the words of our foul and unchaste love, that thereby He might raise us to

the heavenly love of Himself and His Son. In innocent and harmless times
persons near in blood did kiss one another. There is no person so near of kin
to thee as Jesus Christ. The kiss was also in use as a recognitionof sovereignty
and power. There is the kiss of reconciliation. Theykissedin reverence, in the
olden times, even false gods.
II. OUR FEAR. "LestHe be angry." Anger and love, in God, are not
incompatible. Anger consists withlove. If God gave me nothing for my love I
should not love Him, nor fear Him if He were not angry at my displeasing
Him. Even the Son, whom we may kiss, may be angry.
(John Donne.)
An earnestinvitation
I. THE COMMAND. A kiss has divers meanings in it, progressive meanings
—
1. It is a kiss of reconciliation, a sign of enmity removed and of peace
established.
2. A kiss of allegiance andhomage. It is an Easterncustom for subjects to kiss
the feetof the king. Christ requires of every man who would be saved that he
shall yield to His government and rule. Salvation cannotbe cut in twain, If
you would have justification you must have sanctificationtoo. If your sins are
pardoned they must be abhorred. You must give Him the kiss of fealty, of
homage, and loyalty, and take Him to be your King.
3. It is the kiss of worship. It was the customfor idolaters to kiss the god
which they foolishly adored. The commandment is that we should give to
Christ Divine worship.
4. There is another meaning which is the sweetestof all. It is the kiss of
penitent love; of deep and sincere affection.

II. THE ARGUMENT. "LestHe be angry," etc. When He is angry it is anger
that none can match. What a fearful conjunction of terms — "the wrath of the
Lamb."
III. THE BENEDICTION. "Blessedare all they that put their trust in Him."
1. They are really blessed. It is no fiction, no imaginary blessing. It is a
blessing that will stand the test of consideration, the test of life and the trial of
death.
2. They have a conscious blessedness.Theyknow what it is to be blessedin
their troubles, for they are in their trials comforted; and they are blest in their
joys, for their joys are sanctified.
3. They are increasingly blessed. Theirblessedness grows. Theyare blessed
the more their experience widens, and their knowledge deepens,and their love
increases.Theyare blessedin the hour of death, and best of all their
blessednessincreases to eternalblessedness — the perfection of the saints at
the right hand of God.
( C. H. Spurgeon.)
A timely remonstrance
The words were spoken, to those who had wilfully opposedthe reign of our
Saviour, the Son of God, the Lord's anointed. They had determined to reject
Him. Hence the warning — "Be wise now, therefore; be instructed; do listen a
little." Every wise man, before he commits himself to defend or withstand a
policy, would make quite sure, as far as human judgment can, whether it be
right or wrong; to be desiredor to be deprecated. These words were spokento
those who ought to have been wise — to kings and judges of the earth. We are
none of us so wise but we may profit by a little more instruction. He that
cannot learn from a fool is a fool himself. The text has an especialreferenceto
those who are thoughtless and careless abouttheir bestinterests. People do
not think. Some of them bold to the religion of their ancestors,whateverthat
may be. Not conviction, but tradition shapes their ends. Others are of the

religion of the circle in which they live. Man seems to think of everything but
of his God, to read everything but his Bible. Oh, when will men consider? The
advice given in the text is — "rebelno more againstGod." You have done so
some of you, actively and wilfully, others of you by ignoring His claims and
utterly neglecting His will. It is not right to continue in this rebellious state.
Serve the Lord with fear, and rejoice with trembling. Here is the pith of the
advice — "Kiss the Son, pay Him homage;yield the affectionate fealtyof your
hearts to the Son of God." Betweenyou and the great King there is an awful
breach. God will deal with you through His Son. You must have an advocate.
This advice is urgent. How is this advice pressedhome upon us. The vanity of
any other course is made palpable. The claims of the Son are presented. The
exhortation is backedup with bright and beautiful congratulations forthose
who yield to it. "Blessedare all they who put their trust in Him."
( C. H. Spurgeon.)
The soul's kiss
James Wells, M. A.
(to children): — The first three verses give a life-like picture of a greatmob or
riot. The kings of the earth become unkingly, and join the rabble againstthe
Lord and His anointed. From the tenth verse Jehovahgives advice to all on
the earth.
I. WHAT IT IS TO KISS THE SON. When you kiss your mother it is a sign of
love. When a friend brings you a present, you speak your thanks with a kiss.
A kiss, then, is a sign of grateful love. A kiss is in some countries a signof
loyalty. In England the hand of the sovereignis kissed. To kiss the Son means
much. You thereby give Him your all, and get it back with His goodwill. True
loyalty is without selfishness,and without stint. Loyalty never means, how
little can I do for my king? It asks onlyhow much?
II. WHY YOU SHOULD KISS THE SON. BecauseChrist's foes are under
God's wrath. In this Psalm David shows us the terrors of God, so that fear
may drive us to Him. And because Christ's friends are blessed. Blessedevery

way and blessedalways. It is as plain as day that if all kissedthe Sonthe most
of our miseries would straightwaycease. Countup all the ills of life, and then
ask how many of them could continue if the Spirit of Christ ruled in every
heart. But the true subjects of the King are not all blessedin the same way.
God does promise that, come what may, all who kiss the Son shall be blessed.
The curse and the blessing unite to add force to the appeal, "Kiss the Son."
(James Wells, M. A.)
Christ's wrath kindled
You have heard of the prairie burning. The traveller has lit his fire and
dropped a spark — the fire is kindled but a little, and a small circle of flame is
formed. You cannot judge what will be the mighty catastrophe, whenthe
sheetof flame shall coverhalf the continent. But mark that when it is kindled
"but a little," it is enough to utterly destroy, for they shall perish from the
way.
( C. H. Spurgeon.)
Blessedare all they who put their trust in Him.
The blessednessoftrusting in God
A. Alexander, D. D.
Whether this Psalmhas a primary respectto David, and the establishment of
his kingdom on Mount Zion, or should be entirely referred to Messiah, is a
point on which expositors are not agreed. The passageis quoted and expressly
applied to Christ by the whole college ofapostles, afterthey had receivedthe
plenary inspiration of the Holy Spirit. The act of trust is so familiar to all that
it requires no explanation. Two things are implied in trusting. A conviction of
need and a sense ofdependence. A persuasionof the goodwill, ability, and
fidelity of the person in whom we trust. The exercise ofa saving faith is not
more frequently expressedby any term than by trust. Man is so dependent on

Providence for the common blessings of this life that trust in God for these is
the state of mind which is becoming. In regard to spiritual and eternal
blessings, our dependence is still greater;for man has alreadylost the favour
of God, and has fallen under His dreadful curse. The inability of his heart and
will, so far from furnishing any excuse to the sinner is the chief ground of his
criminality. A three-fold misery is common to all the children of Adam —
blindness, deadness, guilt. To qualify himself as a physician to cure the
threefold malady, Christ has assumedas Mediator a threefold office, namely
— of a prophet, priest, and king; and in this threefold office the sinner must
trust in Him for salvation. All men need a refuge to which they may flee for
safety; and happy are they who have been so made sensible of their danger
and misery that they are anxiously seeking a place of safety. They cannot
escape by their own wisdom or power, and no other creature has ability to
rescue them from ruin. Whither, then, shall they turn? There is no hope but in
the gospelofsalvation. Sin cannotescape punishment in the just government
of a holy God. But sin may be punished in an adequate substitute. It has been
punished in our Divine Surety. The satisfactionis complete. Trust in the
Redeemersupposes that He has manifested in some way a willingness to save
us. In order that trust have a firm foundation it is requisite that there should
be explicit promises of relief. Such promises are especiallynecessaryin the
case ofthe sinner. We find the gospelfull of kind invitations and gracious
promises to all who will come and receive salvationas a free gift. The first
views of faith are not always clear;commonly the first light is like that of the
dawn, which gradually increases. Theywho have once found Christ, and
trusted in Him, howeverthey may be tossedwith temptations or distressedby
doubts of their acceptance, neverthink of any refuge but Christ; they never
attempt to build on another foundation. The believer also trusts in Christ for
future help and future good. As to the blessednessofthose who trust in the
Redeemer, we note —
1. They have receivedthe forgiveness of sin.
2. They have the indwelling of the Spirit of God.
3. They are the specialcare of Divine Providence.

4. They enjoy inward peace.
5. When they leave the world they shall be blessedin the open vision of God's
glory.Theyshall be perfectly cleansedfrom the pollutions of sin, and when
they shall see their Saviour they shall be like Him, for they shall see Him as He
is.
(A. Alexander, D. D.).
Lord, how are they increasedthat trouble me.
Psalm3
Morning thoughts
J. J. S. Perowne.
With returning day there comes back on the monarch's heart the recollection
of the enemies who threaten him, a nation up in arms againsthim; his own
son heading the rebellion, his wisestand most trusted counsellorin the ranks
of his foes (2 Samuel 15-17). Never, noteven when hunted by Saul, had he
found his position one of greaterdanger. The odds are overwhelmingly
againsthim. This is a fact which he does not attempt to hide from himself:
"How many are mine enemies." Meanwhile, where are his friends, his army,
his counsellors?Nota word of allusion to any of them in the Psalm. Yet he is
not crushed, he is not desponding. Enemies may be as thick as leaves of the
forest, and earthly friends may be few, or uncertain, or far off. But there is
one Friend who cannot fail him, and to Him David turns with a confidence
and an affectionwhich lilt him above all his fears. Neverhad he been more
sensible of the reality and preciousness ofthe Divine protection. If he was
surrounded by enemies, Jehovahwas his shield. If Shimei and his crew turned
his glory into shame, Jehovahwas his glory; if they sought to revile and
degrade him, Jehovah was the lifter up of his head. Nor did the mere fact of
distance from Jerusalemseparate betweenhim and his God. He had sent back
the ark and the priests, for he knew that God could still hear him from "His
holy mountain" (Psalm3:4), could still lilt up the light of His countenance

upon him, and put gladness in his heart (Psalm 4:6, 7). Sustainedby Jehovah,
he had lain him down and slept in safety; trusting in the same mighty
protection, he would lie down againto rest. Enemies might taunt, and friends
might fail him, but the victory was Jehovah's, and He could break the teeth of
the ungodly (Psalms 3:7,8).
(J. J. S. Perowne.)
A morning hymn
A. Maclaren, D. D.
The Psalmfalls into four strophes;three of which are marked by "Selah."
1. Vers. 1, 2: The Psalmistrecounts his enemies. As a morning Psalmthis is
touchingly true to experience. The first waking thought is often a renewed
inrush of the trouble which sleephad for a time dammed back. His enemies
are many, and they taunt him as forsakenof God. The Psalmistis finding
refuge from fears and foes, even in telling how many there are, since he begins
his complaint with "Jehovah." Without that word the exclamations of his first
strophe are the voice of cowardice ordespair. With it they are calmed into the
appeal of trust. The Selah here is probably a direction for an instrumental
interlude while the singerpauses.
2. Vers. 3, 4: The utterance of faith, based on experience, laying hold of
Jehovahas defence. By an effort of will the Psalmist rises from the
contemplation of surrounding enemies to that of the encircling Jehovah. This
harassedman flings himself out of the coilof troubles round about him, and
looks up to God. He sees in Him preciselywhat he needs at the moment, for in
that infinite nature is fulness corresponding to all emptiness of ours. How
comes this sudden burst of confidence to lighten the complaining soul? Ver. 4
tells. Experience has taught him that as often as he cries to Jehovah he is
heard. The tenses in ver. 4 express a habitual actand a constantresult.
3. Vers. 5, 6 beautifully express the tranquil courage that comes from trust.
"Surrounded by enemies, he was quite safe under God's protection, and

exposedto no peril even in the night." This suits the situation pointed to in the
superscription of the Psalm.
4. Vers. 7, 8 give the culmination of faith in prayer. "Arise, Jehovah" is
quoted from the ancient invocation (Numbers 10:35), and expresses in
strongly anthropomorphic form the desire for some interposition of Divine
power. Fearlessness is not so complete that the Psalmistis beyond the need of
praying.
(A. Maclaren, D. D.)
The number of a man's foes
JosephParker, D. D.
When a man's enemies increase fit number the man should bethink himself,
for surely they will not increase without reason. This is a matter which cannot
be decided without careful consideration. It is no argument againsta man that
his enemies are millions strong, nor is it any argument in favour of a man that
his friends are at leastequal in number. At the same time, it may be
spiritually educative and useful to consider why there are so many enemies.
Enmity may be founded on jealousy, or envy, or oppositionof conviction; or
upon assurance that the individual againstwhom the enmity is directed is
pursuing a mischievous course. It is for the man himself to retire within the
sanctuary of his own conscience, to discoverhis moral purpose in everything,
and, according as his integrity can be proved to stand fast even in solitude and
desolation. But there is a self-analysis that is irreligious. It is conducted upon
wrong principles, and the conductor of it is resolvedupon self-vindication,
rather than upon an absolute discovery of truth, be it on which side it may. It
should be remembered, too, that there are some questions which cannotbe
decided in solitude, the help of socialinfluence is necessaryto modify the
judgment and chastenthe feeling of the inquirer. A secondthought arising in
this connectionis that the very fact of the enemies being all but countless in
number may be a tribute to a man's greatness. Armies are not sent to cut
down mushrooms or bulrushes. The very magnitude of the host encamped

againsta man may saywithout words how great the man is and mighty, and
how worthy of being attacked. To leave some men alone is to withhold from
them every moral and intellectual tribute. The numbers of a man's enemies
may be a tribute to the very greatnesswhichthey desire to modify or
overthrow.
(JosephParker, D. D.)
A soul's complaint to God
F. B. Meyer, B. A.
I. AN ENUMERATION OF TROUBLE (1, 2). ThoughGod knows all, it
relieves the surchargedheart to tell all unto Him. The foes were "many."
They quoted his sin as a reasonfor supposing that God had forsakenhim (2
Samuel 16:7, 8). The word "help" is "salvation," whichbelongs only unto
God.
II. AN EXPRESSION OF UNFALTERING TRUST (3, 4). Godour shield
(Genesis 15:1). It is a goodthing to use the voice in prayer as our Lord did.
Words keepthe heart awake (Hebrews 5:7).
III. AN ACKNOWLEDGMENT OF MERCY(5, 6). It was the perfectionof
trust to be able to sleepunder such circumstances. Butit is possible (Mark
4:38; Acts 12:6). If we are where we should be God will save us, if not from,
then in our troubles.
IV. AN URGENT ENTREATY. He counts his foes as wild beasts, harmless
because their jaws are brokenand their teeth dashed out. They may prowl
around, but they cannot hurt.
(F. B. Meyer, B. A.)
The greattrials of life
Homilist.

I. A GOOD MAN UNDER GREAT TRIAL.
1. It involved greatdangers:the danger of losing his palace, throne,
reputation, life.
2. It came from an unlikely source. From his own and favourite son.
3. It was morally deserved. He had committed heinous crimes. His guilty
conscienceaddedmuch to the weight of the trial which now befell him.
II. AN ALL-SUFFICIENT FRIEND UNDER GREAT TRIAL. Here Jehovah
is presented as —
1. A protecting;
2. A glorifying;
3. A restoring;
4. A prayer hearing;
5. A life-sustaining friend.
III. A RIGHT MORAL TEMPER UNDER GREAT TRIAL. Two
characteristicsin David's temper at this time —
(1)courage;
(2)prayerfulness.David's whole soulseems to have gone out in this prayer, and
in truth all true prayer is earnest. "As a painted fire," says a brilliant old
writer, "is no fire, a dead man no man, so coldprayer is no prayer. In a
painted fire there is no heat, in a dead man there is no life; so in a cold prayer
there is no omnipotency, no devotion, no blessing. Cold prayers are as arrows
without heads, as swords without edges, as birds without wings. Cold prayers
always freeze before they reach heaven. As a body without a soul, much wood
without fire, a bullet in a gun without powder, so are words in prayer without
fervency of spirit."
(Homilist.)

The via dolorosa
E. S. Prout.
The title is, "A Psalmof David when he fled from Absalom, his son" (2
Samuel 15-18).
I. NONE ARE EXEMPT FROM TROUBLE. The man who sorrows is a king,
even David. All meet togetherin sorrow, for it is the lot of all.
II. TROUBLES OFTEN COMEIN TROOPS. "How are they increasedthat
trouble me." So was it here with David, and so was it with Job. All sorrows
are akin, and hence they come in crowds.
III. OUR TROUBLE MAY BE OUR SIN FINDING US OUT. It was so with
David here. "The backsliderill heart shall be filled with his own ways."
IV. TROUBLE IS APT TO STAGGER OUR FAITH IN GOD. The enemy
took advantage of David's troubles, and said to him, "Godhath forsakenthee,
and left thee." Men in trouble are prone to run into one of two extremes —
despair or indifference. We are not to steelour hearts againstchastening, for
God means that we should feel it; nor, on the other hand, are we to faint.
Doubt God's very existence soonerthan His mercy. defines suicide to be "a
desertionof our post." We are to be like that Roman soldier who stoodto his
post in the sentry. box at Pompeii, when the scoriae ofMount Vesuvius buried
it with the city.
V. THE POWER OF SUSTAINING GRACE UNDER AFFLICTION IS
HERE SEEN. "Ilaid me down and slept." There are myriads today who are
able to testify of the peace of God, which passethall understanding. David in
flight finds God his Shield and high Tower, though he has but six hundred
men. Ahithophel at court, backedby an army of twelve thousand troops, is in
despair, and hangs himself. God keepus from unsanctified affliction.
(E. S. Prout.)
The harassedman

Homiletic Review.
1. One elementof the harassmentis multitudinousness of trouble. A
characteristic feature ofthe trouble time with Absalom.
2. Another element is unkind and taunting speech. The cruel scoff — "no help
for him in God" — cuts like a knife to the very centre of his personality.
3. Another element is a kind of internal despair. It sounds in the first
sentences ofthe Psalm. What are the resourcesofthe harassedman? Turning
Godward. He flings himself out of the coil of troubles round about him, and
looks up to God. The thought of God as possessing preciselywhat he, amid his
harassments, needs. Godis the three things he needs — "shield," or defence;
"my glory"; and the "lifter up of my head," for God can both cheerthe
harassedman's spirit, and restore to him the consciousness ofhis own real
dignity, notwithstanding his trials. I came upon the most beautiful illustration
of all this the other day. One of those spiritual Christians, a Stundist as they
call them in Russia, was standing amidst a lot of Russiancriminals in the
courtyard of a Russianprison, chained with them, and sentencedwith them to
Siberia for his faith's sake. His fellow prisoners were jeering at him. "But
you're no better off than we are. You are wearing the bracelets, as we do; if
your God is of any use to you, why doesn't He knock off your chains and set
you free?" The man replied reverently: "If the Lord will, He canset me free
Wen now; and though my hands are chained, my heart is free." He was freed.
But though he had been obligedto trudge the wearyway to Siberia, for his
free heart God would still have been shield, glory, the lifter up of the head.
Calmness and courage cancome to the harassedman. There is this possible
mood for the harassedman — confident expectation. Salvationbelongeth unto
God; Thy blessing is upon Thy people."
(Homiletic Review.)
Many are they that rise up againstme.
The Psalmist's complaint

Robert Rollocks.
The superscription of the Psalm indicates the occasionofits composition(2
Samuel 15).
I. THE MAGNITUDE OF HIS COMPLAINT. It proceeds from a heart at
once oppressedby the grievousness ofits sorrows, and terrified at the number
of its enemies. The severity of the trial is evident from its progressive
character. He has adversaries who even blaspheme God, and insultingly say of
His servant, "There is no help for him in God." The bestmen have many
faults, and sin often appears sweetto them. So God suffers them to taste the
unpalatable fruit of transgression;but He even extracts sweetnessfrom its
very bitterness, educing from chastisementamendment of life, and help
heavenward. Goodmen flee to their heavenly Father in the day of trouble,
and this factshows that the very nature of punishment is transformed.
II. THE NATURE OF HIS TRIAL. The Psalmistsighs over the extreme
severity of his trials. But God never lays more upon His own children than
they are able to bear. The sense ofgracious support in the hour of trial is an
evidence that God is assuaging griefand providing a way of escape fromit.
When the wickedare punished there is no such alleviation, nor any access to
God.
III. THE SOURCE OF HIS COMPLAINT. It does not proceedfrom mere
human nature. The complaint originates with the Spirit of God, and with that
spirit of adoption which He sheds abroad in the heart. The son, conscious of
his father's affection, expostulates in the midst of his chastisement. He even
feels that God suffers with him, and is deeply affectedby the trials which He
Himself sends. We shall do well to imitate David's complaint in our time of
trouble, ever seeking profoundly to realise God's love in Christ Jesus.
(Robert Rollocks.)
COMMENTARIES

Ellicott's Commentary for English Readers
(12) Kiss the Son.—This familiar translationmust be surrendered. It has
againstit the weight of all the ancient versions exceptthe Syriac. Thus the
Chaldaic has, “receive instruction“; LXX., followedby Vulg., “lay hold of
discipline.” Symmachus and Jerome render “pay pure adoration.”Aquila has
“kiss with discernment.” Bar, in the sense of“son,” is common in Chaldee,
and is familiar to us from the Aramaic patronymics of the New Testament:
e.g., Bar-Jonas, Bar-nabas,&c. The only place where it occurs in Heb., is
Proverbs 31:2, where it is repeated three times; but the Book of Proverbs has
a greatdeal of Aramaic colouring. Our psalmist uses ben for “son” in Psalm
2:7, and it is unlikely that he would change to so unusual a term, unless
nashshekû-barwere a proverbial saying, and of this there is no proof Surely,
too, the article or a suffix would have been employed. “Kiss son” seems
altogethertoo abrupt and bald even for Hebrew poetry. The change of subject
also in the co-ordinate clause, “lesthe (i.e., Jehovah, as the context shows)be
angry,” is very awkward. As to the translation of the verb, the remark of
Delitzsch, that it means “to kiss, and nothing else,” is wide of the mark, since
it must in any case be taken figuratively, with sense of doing homage, as in
Genesis 41:40 (margin), or worshipping (1Kings 19:18;Hosea 13:2). The most
consistentrendering is, therefore, proffer pure homage (to Jehovah), lesthe
be angry. It may be added that the current of Rabbinical authority is against
our Authorised version. Thus R. Solomon:“Arm yourselves with discipline;”
(so, with a slight variation, one of the latestcommentators, E. Reuss:“Arm
yourselves with loyalty”;) another Rabbi: “Kiss the covenant”;another,
“Adore the corn.” Among the best of modern scholars, Hupfeld renders “yield
sincerely”;Ewald, “receive wholesome warning”;Hitzig, “submit to duty”;
Gratz (by emendation), “give goodheed to the warning.”
From the way.—The LXX. and Vulg. amplify and explain “from the righteous
way.” It is the way in following which, whether for individuals or nations,
alone there is peace and happiness. (See Note Psalm119:1.)
When his wrath.—Better, for his wrath is soonkindled, or easily kindled.
Put their trust.—Better, find their refuge.

Notice in the close of the psalm the settled and memorable belief that good
must ultimately triumph over evil. The rebels againstGod’s kingdom must be
conquered in the noblestway, by being drawn into it.
BensonCommentary
Psalm2:12. Kiss the Son — The Son of God, in token of your subjectionand
adoration; of which this was a sign among the easternnations; lestye perish
from the way— Be taken out of the way by death or destruction. Or, perish
out of the way by losing the right way, by taking wrong and evil courses, the
end of which will be your certain and utter ruin. Or, in the way, that is, your
wickedway or course;in the midst of your plots and rebellions againsthim:
and so you will die in your sins, John 8:24, which would be a sadaggravation
of their death, and therefore is here fitly proposed as a powerful argument to
dissuade them from such dangerous and destructive courses.When his wrath
is kindled but a little — The leastdegree of his angeris very terrible, much
more the heat and extreme of it, causedby such a desperate provocationas
this is. But the Hebrew, ‫ופא‬ ‫רפב‬ ‫,ׂשעמ‬ jibgnar chimgnat appo, may be
rendered, For his wrath will be kindled shortly, or suddenly. His patience will
not lastalways, but will shortly be turned into fury; and, therefore, take heed
that you neither deny nor delay to be subject to him; but speedily comply with
his offers before it be too late. Blessedare all they that put their trust in him
— Who put themselves under his protection, believing in him, and expecting
safetyand happiness from him. This cannot, with any colour, be applied to
David, who always dissuadedall men from putting their trust in princes, or
any child of man, or any thing besides or below God. And therefore it would
ill have become him to invite others to put their trust in himself, and that
person is pronounced accursedthat trusteth in man, Jeremiah17:5. But
Christ is everywhere setforth as an objectof trust, not only in the New
Testament, but also in the Old, as Isaiah 28:16. And therefore they are most
truly and fitly said to be blessedthat put their trust in him. Under which
sentence the contrary is implied: that they are most accursedand miserable
creatures that provoke and oppose him. Mark this well, reader!

In the day of wrath, when the wrath of Christ is kindled againstothers, they,
and only they, will be blessed, who, by trusting in him, have made him their
refuge and patron.
Matthew Henry's Concise Commentary
2:10-12 Whateverwe rejoice in, in this world, it must always be with
trembling, because ofthe uncertainty of all things in it. To welcome Jesus
Christ, and to submit to him, is our wisdom and interest. Let him be very dear
and precious;love him above all, love him in sincerity, love him much, as she
did, to whom much was forgiven, and, in token of it, kissedhis feet, Lu 7:38.
And with a kiss of loyalty take this yoke upon you, and give up yourselves to
be governed by his laws, disposedof by his providence, and entirely devoted to
his cause. Unbelief is a sin againstthe remedy. It will be utter destruction to
yourselves;lest ye perish in the way of your sins, and from the way of your
vain hopes;lest your way perish, lest you prove to have missed the way of
happiness. Christ is the way; take heed lest ye be cut off from Him as your
way to God. They thought themselves in the way; but neglecting Christ, they
perish from it. Blessedwill those be in the day of wrath, who, by trusting in
Christ, have made him their Refuge.
Barnes'Notes on the Bible
Kiss the Son - Him whom Godhath declared to be his SonPsalm 2:7, and
whom, as such, he has resolvedto set as King on his holy hill Psalm2:6. The
word "kiss" here is used in accordancewith Oriental usages,for it was in this
way that respectwas indicatedfor one of superior rank. This was the ancient
mode of doing homage or allegiance to a king, 1 Samuel 10:1. It was also the
mode of rendering homage to an idol, 1 Kings 19:18; Hosea 13:2;Job 31:27.
The mode of rendering homage to a king by a kiss was sometimes to kiss his
hand, or his dress, or his feet, as among the Persians. DeWette. The practice of
kissing the hand of a monarch is not uncommon in Europeancourts as a
tokenof allegiance. The meaning here is that they should express their
allegiance to the Son of God, or recognize him as the authorized King, with
suitable expressions ofsubmission and allegiance;that they should receive

him as King, and submit to his reign. Applied to others, it means that they
should embrace him as their Saviour.
Lest he be angry - If you do not acknowledgehis claims, and receive him as
the Messiah.
And ye perish from the way - The word from in this place is supplied by the
translators. It is literally, "And ye perish the way." See the notes at Psalm 1:6.
The meaning here seems to be either "lestye are lost in respectto the way,"
that is, the way to happiness and salvation;or "lestye fail to find the way" to
life; or "lestye perish by the way," to wit, before you reach your destination,
and accomplishthe object you have in view. The design seems to be to
representthem as pursuing a certain journey or path - as life is often
represented(compare Psalm 1:1) - and as being cut down before they reached
the end of their journey.
When his wrath is kindled - When his wrath burns. Applying to angeror
wrath a term which is common now, as when we speak ofone whose angeris
heated, or who is hot with wrath.
But a little - Prof. Alexander renders this, "Forhis wrath will soonburn."
This, it seems to me, is in accordancewith the original; the word "little"
probably referring to time, and not to the intensity of his anger. This accords
better also with the connection, for the design is not to state that there will be
degrees in the manifestationof his anger, but that his angerwould not long be
delayed. In due time he would execute judgment on his enemies; and
wheneverhis angerbegan to burn, his enemies must perish.
Blessedare all they that put their trust in him - Kings, princes, people; - all, of
every age and every land; the poor, the rich, the bond, the free; white, black,
copper-colored, ormixed; all in sickness orhealth, in prosperity or adversity,
in life or in death; all, of every condition, and in all conceivable circumstances
- are blessedwho put their trust in him. All need him as a Saviour; all will
find him to be a Saviour adapted to their wants. All who do this are happy
(compare the notes at Psalm 1:1); all are safe in time and in eternity. This
greattruth is stated everywhere in the Bible; and to induce the children of

men - weak, andguilty, and helpless - to put their trust in the Son of God, is
the greatdesignof all the communications which God has made to mankind.
Jamieson-Fausset-BrownBible Commentary
12. 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 (Ps 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.
Matthew Poole's Commentary
Kiss, in tokenof your subjection and adoration;whereofthis was a sign
among the Easternnations, as is manifest both from Scripture, as 1 Samuel
10:1 1 Kings 19:18 Hosea 13:2, and from heathen authors. Submit to his
person and government.
The Son, to wit, the Son of God, as appears from Psalm 2:7, calledhere the
Son, by way of eminency, and in a singular manner; which agreesmuch better
to Christ than to David, who is never particularly called by this name.
And ye perish from the way, i.e. be takenout of the way by death or
destruction; or, perish out of the way, i.e. by losing the right way, by taking
wrong and evil courses, the end of which will be your certain and utter ruin;
or, for the way, i.e. for your evil way or manner of living, for your perverse
and foolishcourse of opposing my Son instead of submitting to him. Or, in
(which particle is oft. understood) the way, i.e. in your wickedwayor course,
in the midst of your plots and rebellions againsthim; and so you will die in
your sins, as it is expressed, John8:24, which is a sad aggravationoftheir

death, and therefore here fitly proposedas a powerful argument to dissuade
them from such dangerous and destructive courses.
But a little, i.e. the leastdegree, of his anger is very terrible, much more the
heat and height of it, causedby such a desperate provocationas this is. Or, for
his wrath will be kindled shortly, or suddenly, or within a very little time, as
this word is used, Psalm81:14 Song of Solomon3:4 Isaiah 26:20. His patience
will not last always, but will shortly be turned into fury; and therefore take
heed that you neither deny nor delay subjection to him, but speedily comply
with his offers and commands before it be too late.
They that put their trust in him; who put themselves under his power and
protection, believing in him, and expecting safety and happiness from him;
which cannot with any colourbe applied to David, who always dissuades all
men from putting their trust in princes, or in any men or thing besides or
below God, Psalm20:7 44:6 62:6-8 118:8 146:3, and every where;and
therefore it would very ill have become him to invite others to put their trust
in him. And he is pronounced cursed that trusteth in man, Jeremiah 17:5. But
Christ is every where propounded as an object of trust, not only in the New
Testament, but also in the Old, as Isaiah 28:16;and therefore they are most
truly and fitly said to be
blessedthat put their trust in him. Under which sentence the contrary is
implied, that they are most cursedand miserable creatures that provoke and
oppose him; and so cursedand miserable that David dreaded the very
thoughts and mention of it, and therefore expressethit by the contrary and
blessedcondition of his friends and subjects. And such-like significations of
the miseries of sinners by the blessedness ofothers opposedto them we have
Matthew 23:39 Revelation14:13.
Gill's Exposition of the Entire Bible

Kiss the Son,.... The Son of God, spokenof in Psalm 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 "chosenOne", or"the pure One" (k); and both agree with Christ, who is
God's elect, chosento be the Redeemerand Saviour of his people, and who is
pure free from sin, original and actual. And whereas a kiss is a tokenof love
among friends and relations, at meeting and parting, Genesis 33:11;it may
here designthe love and affectionthat is to be expressedto 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 tokenof adoration and worship, Job
31:26;it may design the worship which is due to him from all ranks of
creatures, angels andmen, Hebrews 1:6; and the honour which is to be given
to him, as to the Father, John 5:22; which shows the greatnessand 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 Psalm 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
greatday 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 revealedfrom heaven in flaming fire; then kings and
freemen will callto 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 Septuagintand 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, salvationand eternal life by Jesus Christ, which being missed
by persons, they are eternally lostand undone: some render it "because ofthe
way" (n); that is, because oftheir sinful course of life; for the wayof 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 ofsin, 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, and
everlastinglyperish; 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", andour 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, orbut for a
little while; for the leastdegree 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 Jarchiinterprets it; and so
sudden wrath brings sudden destruction;
blessedare 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 Sonof 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 goodthing needful for them; and they have much peace,
joy, and comfort here, and shall have more grace as they want it, and
hereaftereternal 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.
Geneva Study Bible

{h} Kiss the Son, lesthe be angry, and ye {i} perish from the way, when his
wrath is kindled but a little. Blessedare all they that put their trust in him.
(h) In a sign of homage.
(i) When the wickedwill say, Peace andrest, then will destruction suddenly
come, 1Th 5:3.
EXEGETICAL(ORIGINAL LANGUAGES)
Cambridge Bible for Schools andColleges
12. Kiss the Son] According to this rendering the exhortation to serve Jehovah
is followedby an exhortation to pay homage to His representative. Forthe
kiss of homage cp. 1 Samuel 10:1; 1 Kings 19:18; Job31:27; Hosea 13:2. But
this rendering must certainly be abandoned, (1) Not to mention some minor
difficulties, it assumes that the Psalmisthas used the Aramaic word bar for
son (cp. Bar-jona, Bar-Jesus)insteadof the usual Hebrew word ben. The only
example of its use in the Hebrew of the O.T. (it is of course found in the
Aramaic of Ezra and Daniel) is in Proverbs 31:2, a passagewhichcontains
other marked Aramaisms. No satisfactoryreasonhas beensuggestedfor its
introduction here. We should not expecta poet to borrow a foreign word for
son either for ‘emphasis’or for ‘euphony.’
(2) None of the ancient Versions, with the exceptionof the Syriac, give this
sense to the words. They represent two views as to the meaning, (a) The LXX,
and of course the Versions dependent on it, render, Lay hold of instruction:
and similarly the Targum, Receive instruction, (b) Symmachus and Jerome
render, Worship purely; and to the same effect, but with his usual bald
literalism, Aquila gives, Kiss choicely.
The Syriac gives the meaning Kiss the son:but its rendering is merely a
transcription of the Hebrew words. The reading of the Ambrosian MS., which
agrees withthe rendering of the LXX, is a correctionby a later hand to the
reading of the Hexaplar Syriac.

Jerome was acquaintedwith the translation Worship the son, but rejectedit
as doubtful. The passagein his treatise againstRuffinus (i. 19) deserves
quotation. He had been chargedwith inconsistencyfor translating Worship
purely (adorate pure) in his Psalter, though he had given Worship the son
(adorate filium) in his Commentary. After discussing the possible meanings of
the words he concludes thus: “Why am I to blame, if I have given different
translations of an ambiguous word? and while in my short commentary where
there is opportunity for discussionI had said Worship the Son, in the text
itself, to avoid all appearance offorcedinterpretation, and to leave no opening
for Jewishcavils, I have said, Worship purely, or choicely;as Aquila also and
Symmachus have translated it.”
It is howevereasierto shew that the rendering Kiss the Son is untenable, than
to decide what rendering should be adopted. Bar (beside other senses
inapplicable here) may mean choice, or, pure. Hence some commentators have
adopted the renderings Worship the chosenone; or, Worship in purity (cp.
Psalm18:20; Psalm18:24; Psalm24:3-5). But the substantial agreementof the
LXX and Targum points to the existence of a widely-spreadearly tradition as
to the sense, andon the whole it seems bestto follow their generaldirection
and render, Embrace instruction, or perhaps, obedience. No rendering is free
from difficulty, and it may be doubted whether the text is sound. But an
exaggeratedimportance has frequently been attached to the words. The
uncertainty as to their meaning does not affect the generaldrift of the Psalm,
or its Messianicinterpretation.
lest he be angry] The subjectof the verb is JehovahHimself. The verb is
applied to God in all the thirteen passages where it occurs.

perish from the way] Rather, as R.V., perish in the way: find that your
expedition leads only to ruin. Cp. Psalm1:6. P.B.V. adds right from the LXX
(ἐξ ὁδοῦ δικαίας).
when his wrath is kindled but a little] Better, For quickly (or easily) may his
angerblaze forth. Kindled fails to give the idea of the Divine wrath blazing up
to consume all adversaries. Cp. Psalm83:14 f.; Isaiah 30:27.
Blessedare all they that put their trust in him] Rather, Happy are all they
that take refuge in him: lit. seek asylum or shelter: cp. Jdg 9:15; Ruth 2:12
(R.V.); Psalm7:1; Psalm57:1. Here primarily, those are congratulatedwho
place themselves under His protectorate by accepting the suzerainty of His
king; but as in the preceding verse, the deeperspiritual sense must not be
excluded. Cp. Psalm 34:8. Nahum 1:7 combines the thought with that of
Psalm1:6 a.
Pulpit Commentary
Verse 12. - Kiss the Son. It is certainly remarkable that we have here a
different word for "Son" from that employed in ver. 7, and ordinarily in the
Hebrew Bible. Still, there is other evidence that the word here used, bar,
existed in the Hebrew no less than in the Aramaic, viz. Proverbs 31:2, where it
is repeatedthrice. It was probably an archaic and poetic word, like our "sire"
for "father," rarely used, but, when used, intended to mark some special
dignity. Hengstenberg suggeststhat the writer's motive in prefering bar to
ben in this place was to avoid the cacophonywhich would have arisen from
the juxtaposition of ben and pen (‫;)ןע‬ and this is quite possible, but as a
secondaryrather than as the main reason. By "kiss the Son" we must
understand "pay him homage," salute him as King in the customary way (see
1 Samuel 10:1). Lest he be angry. The omissionof a customary tokenof
respectis an insult which naturally augers the object of it (Esther 3:5). And ye
perish from the way; or, as to the way." To angerthe Son is to bring
destruction on our "way," or course in life. When his wrath is kindled but a

little; rather, for soonhis wrath may be kindled (see the RevisedVersion).
Blessedare all they that put their trust in him. The writer ends with words of
blessing, to relieve the generalseverity of the psalm (comp. Psalm3:8; Psalm
5:12; Psalm 28:9; Psalm41:13, etc.). (On the blessedness oftrusting in God,
see Psalm34:8; Psalm40:4; Psalm84:12, etc.)
Keil and DelitzschBiblical Commentary on the Old Testament
Psalm2:5 is like a peal of thunder (cf. Isaiah 10:33); ‫,ונבמחמ‬ Psalm2:5, like the
lightning's destructive flash. And as the first strophe closedwith the words of
the rebels, so this secondcloseswith Jahve's ownwords. With ‫חׂשמ‬ begins an
adverbial clause like Genesis 15:2;Genesis 18:13;Psalm50:17. The
suppressedprincipal clause (cf. Isaiah3:14; Ew. 341, c)is easilysupplied: ye
are revolting, whilst notwithstanding I.... With ‫חׂשמ‬ He opposes His irresistible
will to their vain undertaking. It has been shownby Bttcher, that we must not
translate "I have anointed" (Targ., Symm.). ‫,חסנ‬ Arab. nsk, certainly means to
pour out, but not to pour upon, and the meaning of pouring wide and firm (of
casting metal, libation, anointing) then, as in ‫ה‬ ‫גי‬ ,‫ה‬ ‫,גי‬ goes overinto the
meaning of setting firmly in any place (fundere into fundare, constituere, as
lxx, Syr., Jer., and Luther translate), so that consequently ‫נ‬ ‫חס‬ the word for
prince cannot be compared with ‫נ‬ ‫,וי‬ but with ‫צח‬ ‫.ר‬
(Note:Even the Jalkut on the Psalms, 620, waversin the explanation of ‫ס‬ ‫חס‬
between‫ג‬ ‫ׂשוינס‬ I have anointed him, (after Daniel 10:3), ‫ג‬ ‫ס‬ ‫ׂשס‬ (I have cast
him (after Exodus 32:4 and freq.), and ‫מ‬ ‫היתס‬ I have made him great(after
Micah5:4). Aquila, by rendering it καὶ ἐδιασάμην(from διάζεσθαι equals
ὑφαίνειν), adds a fourth possible rendering. A fifth is ‫נסח‬ to purify, consecrate
(Hitz.), which does not exist, for the Arabic nasaka obtains this meaning from
the primary significationof cleansing by flooding with water(e.g., washing
awaythe briny elements of a field). Also in Proverbs 8:23 ‫ּס‬ ‫חּת‬ means I am
castequals placed.)

The Targum rightly inserts ‫ּו‬ ‫ס‬ ‫ּהוח‬ (et praefecieum) after ‫ס‬ ‫בו‬ (unxi), for the
place of the anointing is not ‫.פתּיצ־מן‬ History makes no mention of a king of
Israelbeing anointed on Zion. Zion is mentioned as the royal seatof the
Anointed One; there he is installed, that He may reign there, and rule from
thence, Psalm 110:2. It is the hill of the city of David (2 Samuel 5:7, 2 Samuel
5:9; 1 Kings 8:1) including Moriah, that is intended. That hill of holiness, i.e.,
holy hill, which is the resting-place of the divine presence and therefore excels
all the heights of the earth, is assignedto Him as the seatof His throne.
PRECEPTAUSTIN RESOURCES
AN EARNEST INVITATION NO. 260
A SERMON DELIVERED ON SABBATHMORNING, JULY 3, 1859, BY
THE REV. C. H. SPURGEON, AT THE MUSIC HALL, ROYAL SURREY
GARDENS.
“Kiss the Son, lest he be angry, and you perish from the way, when his wrath
is kindled but a little. Blessedare all they that put their trust in him.” Psalm
2:12.
IT will not be necessaryfor me this morning to be controversialin my
discourse, for but two Sabbaths ago I addressedyou from that text, “The
mighty God,” and endeavoredwith the utmost of my ability to prove that
Christ must be “very God of very God”—co-equalandco-eternalwith His

Father. Without, then, attempting to prove that, let us drive onward towards
the practicalissue, for, after all, practice is the end of preaching, or, if you will
have it, I will put it into Herbert’s words—
“Attend sermons, but prayers most, Praying’s the end of preaching.”
And that too is in the text, for what lip cangive the kiss of sincerity to the Son
of God, save the lip of prayer. We drive onward, then, towards the practical
conclusion. MayGod the Holy Spirit assistus. Now it has sometimes been
disputed among most earnestand zealous ministers, which is the most likely
means of bringing souls to Christ, whether it is the thunder of the threatening,
or the still small whisper of the promise. I have heard some ministers who
preferred the first, they have constantly dwelt upon the terrors of the law, and
they have certainly, many of them, been eminently useful, they have had
Scripture for their warrant—“Knowing therefore the terror of the Lord, we
persuade men.” With “terrible things in righteousness”declaring the just
angerand judgment of God againstsin, they have alarmed those who were
sitting at ease in a gracelessstate, andhave thus been the means in the hands
of God, of inducing them to flee from the wrath to come. Some, onthe other
hand, have rather decried the threatenings, and they have dwelt almost
entirely upon the promises. Like John, their ministry has been full of love,
they have constantly preachedfrom such texts as this—“Come now, and let us
reasontogether, says the LORD: though your sins be as scarlet, they shall be
as white as snow;though they be red like crimson, they shall be as wool.”
“Come unto me, all you that labor and are heavy laden, and I will give you
rest”—andsuch like. Now, these also have been eminently useful, and they too
have had Scriptural warrant in abundance, for thus spoke Christ’s apostles
full often, and thus spoke Jesus ChristHimself, wooing with notes of mercy,
and melting with tones of love those whom the law’s terrors would but have
hardened in their sins. My text, however, seems to be a happy combination of
the two, and I take it, that the most successfulministry will combine both
means of bringing men to Christ. Our text thunders with all the bolts of

God—“Lesthe be angry, and you perish from the way, when his wrath is
kindled but a little.” But it does not end in thunder, there comes a sweetsoft,
reviving showerafter the storm, “Blessedare all they that put their trust in
him.” This morning I shall endeavorto use both arguments, and shall divide
my text thus—First, the command, “Kiss the Son,” secondly, the argument
used, “Lesthe be angry, and you perish from the way,” and thirdly, the
benediction with which the text closes—“Blessedare all they that put their
trust in him,” this benediction being a secondreasonwhy we should obey the
commandment. I. First, then, THE COMMAND—“Kiss the Son.”
An EarnestInvitation Sermon #260
Volume 5
2
2
This bears four interpretations. A kiss has many meanings in it—progressive
meanings. I pray that we may be led by grace from step to step, so that we
may understand the command in all its fullness, by putting it in practice. 1. In
the first place, it is a kiss of reconciliation. The kiss is a token of enmity
removed, of strife ended and of peace established. Youwill remember that
when Jacobmet Esau, although the hearts of the brothers had been long
estranged, and fear had dwelt in the breastof one, and revenge had kindled its
fires in the heart of the other, when they met they were pacified towards each
other, and they fell upon eachother’s neck, and they kissed, it was the kiss of
reconciliation. Now, the very first work of grace in the heart is, for Christ to
give the sinner the kiss of His affection, to prove His reconciliationto the
sinner. Thus the father kissedhis prodigal son when he returned. Before the
feastwas spread, before the music and the dance began, the father fell upon
his son’s neck, and kissedhim. On our part, however, it is our business to
return that kiss, and as Jesus gives the reconciling kiss on God’s behalf, it is
ours to kiss the lip of Jesus, and to prove by that deed that we are “reconciled
to God by the death of His Son.” Sinner, you have hitherto been an enemy of
Christ’s Gospel. You have hated His Sabbaths, you have neglectedHis Word,
you have abhorred His commandments and castHis laws behind your back,

you have, as much as lies in you, opposedHis kingdom, you have loved the
wages ofsin, and the ways of iniquity better than the ways of Christ. What do
you say? Does the Spirit now strive in your heart? Then, I beseechyou, yield
to His gracious influence, and now let your quarrel be at an end. Castdown
the weapons ofyour rebellion, pull out the plumes of pride from your helmet,
and castawaythe sword of your rebellion. Be His enemy no longer, for, rest
assured, He wills to be your friend. With arms outstretched, ready to receive
you, with eyes full of tears, weeping over your obstinacy, and with bowels
moved with compassionfor you, He speaks through my lips this morning, and
He says, “Kiss the Son,” be reconciled. This is the very messageofthe
Gospel—“The ministry of reconciliation.” Thus speak we, as God has
commanded us. “We pray you in Christ’s stead, be you reconciledto God.”
And is this a hard thing we ask of you, that you should be at friendship with
Him who is your best friend? Is this a rigorous law, like the commands of
Pharaohto the children of Israel in Egypt, when He bids you simply strike
hands with Him who shed His blood for sinners? We ask you not to be friends
of death or hell, we beg you rather to dissolve your league with them, we pray
that grace may lead you to forsweartheir company forever, and be at peace
with Him who is incarnate love and infinite mercy. Sinners, why will you
resistHim who only longs to save you? Why scorn Him who loves you? Why
trample on the blood that bought you, and rejectthe cross whichis the only
hope of your salvation? “Kiss the Son.”—
“Bow the knee, and kiss the Son, Come and welcome, sinner, come.”
That is the first meaning of the text—the kiss of reconciliation. The Spirit of
God must work a change in man’s heart before he will be willing to give this
kiss, and it is my heart’s desire that by the words which shall be uttered this
morning, the Spirit may bow the obdurate heart, and lead you to give Christ
the kiss of reconciliationthis very day. 2. Again, the kiss of my text is a kiss of
allegiance andhomage. It is an Easterncustomfor the subjects to kiss the feet
of the king, nay, in some instances their homage is so abjectthat they kiss the
dust beneath his feet, and the very steps of his throne. Now, Christ requires of
every man who would be saved, that he shall yield to His government and His

rule. There are some who are willing enoughto be savedand take Christ to be
their priest, but they are not willing to give up their sins, not willing to obey
His precepts, to walk in His ordinances, and keepHis commandments. Now,
salvationcannot be cut in two. If you would have justification you must have
sanctificationtoo. If your sins are pardoned they must be abhorred, if you are
washedin the blood to take awaythe guilt of sin, you must be washedin
Sermon #260 An EarnestInvitation
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the waterto take awaythe powerof sin over your affections and life. Oh,
sinners, the command is, “Kiss the Son,” bow your knee, and come and own
Him to be a monarch, and say, “Otherlords have had dominion over us; we
have worshipped our lusts, our pleasures, our pride, our selfishness, but now
will we submit ourselves to Your easyyoke. Take us and make us Yours, for
we are willing to be Your subjects”— “Oh, sovereigngrace our hearts subdue,
We would be led in triumph too, As willing captives to our Lord, To sing the
triumphs of His Word.”
You must give Him the kiss of fealty, of homage, and loyalty, and take Him to
be your king. And is this a hard thing? Is this a rigorous commandment? Why
look at Englishmen, how they spring to their feetand sing with enthusiasm—
“Godsave our gracious Queen, Long live our noble Queen, God save the
Queen!”
And is it a hard thing for you and me to be bid to cry, “God save King Jesus!
Spread His kingdom! Let Him reign, King of kings and Lord of lords! Let
Him reign in our hearts”? Is it a hard thing to bow before His gentle scepter?
Is there any cruelty in the demand that we should submit ourselves to the law
of right, and rectitude, and justice, and love? “His ways are ways of
pleasantness andall His paths are peace.” “His commandments are not

grievous.” “Come unto me,” says the Lord, “and I will give you rest; take my
yoke upon you,” It is not heavy, “Take my yoke upon you, and learn of me,
for I am meek and lowly of heart, and you shall find restunto your souls.” O
sinner, leave that black monarch, turn your back upon the king of hell. May
grace enable you now to flee awayfrom him who deludes you today, and shall
destroy you forever, and come you to the Prince Immanuel, the Son of God,
and now declare yourselves to be the willing subjects of His blessedkingdom.
“Kiss the Son.” It is the kiss of reconciliationand the kiss of homage. 3. Again,
it is the kiss of worship. They who worshipped Baalkissedthe calves. It was
the customin the Eastfor idolaters to kiss the god which they foolishly
adored. Now the commandment is that we should give to Christ divine
worship. The Unitarian will not do this, he says, “Christ is but a mere man,”
he will not kiss the eternal Sonof God. Then let him know that God will not
alter His Gospelto suit his heresy. If he rebelliously denies the Godheadof
Christ, he need not marvel if in the lastday Christ shall say—“Butthose my
enemies, which would not that I should reign over them, bring hither and slay
them before me.” It is no marvel if he who rejects the Godheadof Christ
should find that he has built his house upon sand, and when the rain descends,
and the flood comes, his hope shall totter, and greatshall be the fall thereof.
We are bidden to worship Christ, and O, how pleasantis this command, to
kiss Him in adoration! It is the highestjoy of the Christian to worship Jesus. I
know of no thrill of pleasure that can more rejoice the Christian’s breast, and
thrill his soulto music, than the song of—
“Worthy is he who once was slain, The Prince of Peacethat groan’d and died,
Worthy to rise, and live, and reign At his Almighty Father’s side.”
Surely that shall be the very song of heaven, to sing, “Worthy the Lamb,” and
yet againto shout louder still, “Worthy the Lamb! Worthy the Lamb!” Well,
sinner, you are bidden to do this—to acknowledgeChrist your God. “Kiss the
Son,” go to Him in prayer this very day; castyourself on your knees and
worship Him; confess your sin committed againstHim; lay hold of His
righteousness;touch the hem of His garment; adore Him by your faith,
trusting in Him; adore Him by your service, living for Him; adore

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Him with your lip, praising Him; adore Him with your heart, loving Him, and
surrendering your whole being to Him. God help you in this way to, “Kiss the
Son.” 4. There is yet a fourth meaning, and I think this is the sweetestofall.
“Kiss the Son.” Ah, Mary Magdalene, I need you this morning! Come hither,
Mary, you shall explain my text. There was a woman who had much forgiven
and she loved much, and as a consequence, loving much she desired much the
company and the presence ofthe objectof her affection. She came to the
Pharisee’s house where He was feasting, but she was afraid to enter for she
was a sinner, the Pharisee would repulse her, and tell her to go away. Why
was a harlot there in the house of a holy Pharisee?So she came to the door, as
if she would peep in and just geta glimpse of Him whom her soulloved. But
there He lay beside the table, and happily for her, the Pharisee had slighted
Christ, he had not put Him at the head of the table, but at the end, and
therefore His feet—lying backwardas He declined—were close againstthe
door. She came, and oh! she could not dare to look upon His head, she stood at
His feet, behind Him, weeping. And as she wept, the tears flowed so
plenteously that she washedHis feet—whichthe Pharisee hadforgotten to
wash—withher tears. And then unbraiding her luxurious tresses, whichhad
been the nets into which she had entangled her lovers, she beganto wipe His
feet with the hairs of her head, and stooping down she kissedHis feet, and
kissedthem yet again. Poor sinner, you that are full of guilt, if you have
played the harlot, or if you have been a sinner in other ways, come, I beseech
you, to Jesus now. Look to Him, believe in Him—
“Trust in His blood, for it alone Hath power sufficient to atone.”

And this done, come you and “Kiss the Son”—kissHis feet with love. Oh, if
He were here this morning, I think I would kiss those feetagainand again.
And if any should inquire the reason, I would answer—
“Love I much? I’ve much forgiven, I’m a miracle of grace.”
Jesus, do You permit me to kiss Your feet with the kissesofaffection? And
may I pray like the spouse in the Canticles, “Lethim kiss me with the kisses of
his mouth, for your love is better than wine”? MayI so pray? Then, glory be
to Your name, I will not be slow in praying it. If I may be so highly favored, I
will not lose the favor through negligence andcoldness of heart. Even now my
soul gives the kiss of deep and sincere affection—
“Yes, I love Thee and adore. O for grace to love Thee more.”
“Kiss the Son.” Do you see, then, the meaning of it? It is a kiss of
reconciliation, a kiss of homage, a kiss of worship, and a kiss of affectionate
gratitude. “Kiss the Son.” And what if in this greatassemblythere should be
some soul that says, “I will not kiss the Son, I owe Him nothing, I will not
serve Him, I will not be reconciledto Him”? Ah! soul, there are tears for you.
Would God that all the people of Christ would weepfor you until your heart
were changed, for the terrible part of the text which we are to read belongs to
you, and ere long you shall know its fearful meaning. But may we not hope
better things? Have we not, somewhere in this greathall some poor trembling
penitent, who with the tear in his eye is saying, “Kiss him and be reconciledto
him!—Oh that I might! My fearis, sir, if I should try to draw near to Christ,
He would say, ‘Get you gone, I will have nought to do with you, you are too
vile, too hardened, you have too long resistedthe Word, too long despisedMy
grace—getyougone.’” No, soul, Jesus never said that yet, and He never will.
Whateverare your sins as

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long as you are in the body there is hope. However greatyour guilt, however
enormous your transgressions,if you are now willing to be reconciled, God
has made you willing, and He would not have put the will if He did not intend
to gratify it. There is nothing that can keepyou from Christ if you are willing
to come. Christ casts outnone that desire to be saved. There is in His heart
enough for all that seek Him, enough for each, enough for evermore. Oh!
think not that Christ is ever slowerthan we are. We never love Him before He
loves us. If our heart loves Him, His soul loved us long ago, and if we are now
willing to be reconciledto Him, let us rest assuredthat JEHOVAH’S melting
bowels yearns to clasp His Ephraims to His breast. May God bless this
exhortation to every heart now present, and to Him be the glory! II. This
brings us to the secondpart of the text. “Kiss the Son”—andTHE
ARGUMENT is, “Lest he be angry, and you perish from the way, when his
wrath is kindled but a little,” read it—“Lesthe be angry.” And can He be
angry? Is He not the Lamb of God? Can a lamb be angry? Did not He weep
over sinners? Can He be angry? Did not He die for sinners—canHe be
angry? Yes and when He is angry, it is anger indeed. When He is angry it is
angerthat none can match. The most awful word I sometimes think in the
whole Bible is that shriek of the lost. “Rockshide us! mountains fall upon us,
and hide us from the face of him who sits upon the throne, and from the wrath
of the Lamb.” What a fearful conjunction of terms—“the wrath of the
Lamb.” Can you picture that dear face of His, those eyes that wept, those
hands that bled, those lips that spoke notes oflove, such words of pity, and
can you believe that one day those eyes shall know no tears, but shall flash
with lightning, that those hands shall know no mercy, but shall graspa rod of
iron and break the wickedinto pieces like potter’s vessels. And those feet shall
know no errands of love, but He shall tread upon His enemies, and crush
them, even as grapes are trodden by the wine pressers, and the blood thereof
shall stain His garments. And as He comes up from their destruction, they
shall ask Him, “Who is this who comes”—notfrom Calvary, not from

Gethsemane, but, “Who is this who comes from Edom”—the land of His
enemies—“withdyed garments from Bozrah?”—the land of His stoutest
foes— “This that is glorious in His apparel, traveling in the greatness ofHis
strength”? And what shall be the answer? It is most terrible. Who is this who
has trodden His enemies and crushed them?—“I that speak in righteousness,
mighty to save.” Why, Jesus, if You had said, “Mighty to destroy,” we might
have understood You, but “mighty to save”!—and so He is—this gives the
edge to the whole sentence, that when He shall destroy His enemies, He that is
mighty to save will be mighty to crush, mighty to damn, mighty to devour, and
rend His prey in pieces. I know nothing, I repeat, more fearful than the
thought that Christ will be angry, and that if we live and die finally
impenitent, rejecting His mercy and despising His sacrifice, we have good
need to tremble at this sentence, “Kiss the Son, lest He be angry.” And now
do you see againthat if Christ once be angry, it must be all overwith our
hopes or our rest? We will suppose now some poor girl who has stepped aside
from the paths of right. She has perseveredin her iniquity despite many
warnings. Friends rise up to help her, but they drop off one by one, for she has
become incorrigibly wicked. Others come to help her, but as often as they rise
they fall again, for she sins, and sins, and sins again. There is, however, one
who has oftentimes receivedher to his bosom, erring though she be—her
father. He says, “ShallI forgetthe child I have begotten? Sinner she is, but
she is still my child,” and often as she sins and goes awayhe will not reject
her, he receives herto his house again, tainted and defiled, againhe gives her
the kiss of fond affection. At lastshe perseveres in her iniquity, and goes to
such a length, that one day in her desperate despair, someone says to her,
“Why not seek a friend to deliver you in this your awful hour of distress and
anguish on accountof sin?” “Oh,” says she, “I have none left.” “But there is
your father, have you not father or a mother?” “Yes,” says she, “but he is
angry, and he will do nothing for me.” Then her lastdoor is shut, and her
hope is over. What wonder that—
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“Madfrom life’s history, Glad to death’s mystery, Swift to be hurled —
Anywhere, anywhere, Out of the world,”
she ends her life because heronly helper is angry, and her hope is gone?
Despairmust seize her then, when her best, her only helper is angry with her.
Let me give you another picture—a simpler one. There is a dove long gone out
of Noah’s ark, suppose that dove to have been flying many hours till its wing
is weary. Poor, poor dove! Across the shoreless seait flies, and finds never a
spot whereonits weary feetmay rest. At last, it thinks itself of the ark, it flies
there, hoping to find a shelter, but suppose it should see Noahstanding
looking through the window with crossbow to destroy it—then where were its
hope? Its only hope has proved the gate of death. Now let it fold its wings and
sink into the black stream, and die with all the rest. Ah! sinner, these two are
but faint pictures of the desperatenessofyour despair when once He is
angry—He who is the sinner’s friend, the sinner’s wooer, He of whom we
sometimes say—
“Jesus, loverof my soul.”
When He is angry, where, where, oh where can sinners hide? When He is
angry, when He takes a bow and fits an arrow to the string, where is your
shelter then?—where your defense and refuge? Sinners, “Kiss the Son,” bow
before Him now, and receive His grace, acknowledge His sway, lestHe be
angry with you, and forever shut you up in black despair, for none can give
you hope or joy when once He is angry. And now mark the effects of Christ’s
anger. “And you perish from the way, when his wrath is kindled but a little.”
Let me give you a picture. You have seenthe maid light the fire. At first it is
the match, the spark, and there is a little kindling, a kindling but a little. What

is that comparedwith the fire that is to succeed?You have heard of the
prairie burning. The traveler has lit his fire and dropped a spark—the fire is
kindling but a little, and a small circle of flame is forming. You cannotjudge
what will be the mighty catastrophe when the sheetof flame shall seemto
coverhalf the continent. And yet, mark you, our text says that “when God’s
wrath is kindled but a little,” it is even then enough to utterly destroy the
wicked, so that they, “perish from the way.” What a fearful thought it
presents to us if we have but eyes to see it! It is like one of Martin’s great
pictures, it has more cloud in it than plain outline, it has in it greatmasses of
blackness,there is only this little kindling and there is the sinner destroyed.
But what is that! Black, thick darkness forever. What must become of the
sinner then, when the breath of the Lord like a stream of brimstone shall blow
up Tophet till its flames reachabove all thought, and till the fire burns,
beneath, even to the lowesthell? His wrath is kindled but a little then. I find,
however, Calvin, togetherwith severalother excellentcommentators, give
another interpretation to this—“In but a little,” and you perish from the way
when His wrath is kindled very soon, or, “in but a little time.” So it may be
well translatedwithout any violence whateverto the original. God’s anger
kindles very speedily when once men have rejectedHim, when the period of
their mercy is passedaway, then comes the hour of their black despair, and
His wrath is kindled in a little time. This should make eachone of us think
about our souls—the factthat God may take us awaywith a stroke and a
greatransom cannot deliver us. We had, last Sabbath day, a terrible picture
of how soonGod can take awaya man with a stroke. Onour common, you
will remember, at Clapham, a man sought shelter beneath a poplar tree, and
in a moment a bolt fell from heavenand rent his body in pieces, and he died. I
should not have marveled if lastnight, when I was reading my text by the
glare of the lightning, thinking it over amidst the roaring of the thunder, if
many such deaths had occurred. Godcan soontake us away. But this is the
wonder, that
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men will visit that tree by which their fellow died, and go awayand be just as
carelessas they were before. You and I hear of sudden deaths, and yet we
imagine we shall not die suddenly. We cannot think God’s wrath will be
kindled in a little time, and that He will take us awaywith a stroke. We getthe
idea that we shall die in our nests, with a slow and gradual death, and have
abundance of time for preparation. Oh, I beseechyou, let no such delusion
destroy your soul, “Kiss the Son now, lest he be angry in a little while, and you
perish from the way.” Now bow before Him and receive His grace. However, I
return to the old reading of the text, “Kiss the Son, lest He be angry, and you
perish from the way, when His wrath is kindled but a little.” How terrible is
the doom of the wicked!The little kindling of God’s wrath kills them, what
shall the eternalburnings be? Who among us shall dwell with the devouring
fire? Who among us shall abide with everlasting burnings? There is a land of
thick darkness and despair where dwells the undying worm, which in its
ceaselessfolds does crush the spirits of the damned. There is a fire quick
burning that dries up the very marrow of body and soul and yet destroys
them not. There also is the pit that knows no bottom, the hopeless falling
without a thought of ever coming to an end. There is a land where souls linger
in eternal death, and yet they never die, crushed, but not annihilated; broken,
but not destroyed; forever, forever, forever, is the ceaselesswave which rolls
its fresh tide of fire upon a shore of agony, whose years are as countless as the
sands of the sea. And shall it be your lot and mine to dwell forever with the
howling spirits of the damned? Must these eyes weepthe briny tearthat
cannot assuagethirst? Must these lips be parched with infinite heat? Must
this body be everlastingly tormented, and this soul with all its powers, become
a lake of grief into which torrents of Almighty wrath shall roll ceaselesslywith
black and fiery streams? Oh, my God, and can the thought be uttered—there
may be some in this hall this morning, who, ere long, shall be in hell? If you
should see an arrow fitted to a string pointed in yon direction, would you
think it a hard prophecy if I should say, that, ere long, the arrow would find
its mark over yonder? “No,” youwould say, “it is but natural that it should go
in the way in which it is directed.” But, sinners, some of you are this day
fitted on the bow of sin. Sin is the string that impels you forward. Nay, more

than this. Some of you are whistling onwardtowards death, despair, and hell.
Sin is the path to hell, and you are traveling in it with lightning speed. Why
need you think me harsh if I prophecy that you will getto the end ere long,
and reap the harvest to your soul? Oh, “Kiss the Son,” I beseechyou, for if
you kiss Him not, if you receive not His grace and mercy, perish you must,
there is no hope for you, desperate, without remedy, your end must be, if you
will not yield your pride and submit to Jesus. Oh! what language shallI use?
Here were a task for Demosthenes, if he could rise from the dead, and be
converted, and preach with all his mighty eloquence, and exhort you to flee
from the wrath to come. Here is a text that might exhaust the eloquence ofthe
apostle Paul, while with tears running down his cheeks, he would plead with
you to flee to Christ, and lay hold upon His mercy. As for me, I cannot speak
my soulout. Would that my heart could speak without my lips to tell of the
agonyI feel just now concerning your souls. Oh, why will you die? “Why will
you die, O house of Israel?” Will you make your beds in hell? Will you wrap
yourselves about with flames forever? Will you have the merriment of sin in
this life, and then reap the harvest of destruction in the world to come? Oh,
men and brethren, I beseechyou by the living God, by death, by eternity, by
heaven, and by hell, I implore you, stop! stop! and “Kiss the Son, lest He be
angry, and you perish from the way.” Oh! the terrors of the Lord! Who shall
speak them?! Last night, we saw, as it were, the back parts of the terrible
God, when His skirts of light sweptthrough the sky. He made clouds His
chariot, and He did ride upon the wings of the wind. Sinners, can you stand
before the God of thunder? Canyou war againstthe God of lightning? Will
you resistHim, and despise His Son, and rejectthe offer of mercy, and dash
yourselves upon His spear, and rush upon His sword? Oh, turn you! Turn you
now! Thus says the Lord, “Consideryour ways”—
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“Bow the knee, and kiss the Son; Come, and welcome, sinner, come!”
III. And now give me your attention just a moment or two longer while with
all earnestness Iendeavor to preachfor a little while upon THE
BENEDICTION WITHWHICH THE TEXT CLOSES, “Blessedare all they
that put their trust in Him.” I have been beating the big drum of threatening,
and now let us have the soft, sweetharp of David, of sweet, wooing
benedictions. “Blessedare all they that put their trust in Him.” Do you put
your trust in Him, my hearer? Beneaththe wings of Godwe nestle, and we
know of no security elsewhere.This is enough for us. Now the text says that
those that trust in Him are blessed, and I would observe, first, that they are
really blessed. It is no fiction, no imaginary blessing, it is a real blessedness
which belongs to those that trust in God, a blessedness thatwill stand the test
of consideration, the test of life, and the trial of death, a blessednessinto which
we cannot plunge too deeply, for it is none of it a dream, but all a reality.
Again—those who trust in Him have not only a real blessedness, but they
oftentimes have a consciousblessedness. Theyknow what it is to be blest in
their troubles, for they are in their trials comforted, and they are blest in their
joys, for their joys are sanctified. They are blest and they know it, they sing
about it and they rejoice in it. It is their joy to know that God’s blessing is
come to them not in word only but in very deed. They are blessedmen and
blessedwomen—
“Theywould not change their blest estate Forall the world calls goodand
great.”
Then, further, they are not only really blessed, and consciouslyblessed, but
they are increasingly blessed. Theirblessedness grows. Theydo not go
downhill, as the wickeddo, from bright hope to black despair. They do not
diminish in their delights, the river deepens as they wade into it. They are
blessedwhen the first ray of heavenly light streams on their eye-balls, they are

blessedwhen their eyes are opened wider still, to see more of the love of
Christ, they are blessedthe more their experience widens, and their
knowledge deepens, andtheir love increases.Theyare blessedin the hour of
death, and, best of all, their blessednessincreasesto eternal blessedness—the
perfection of the saints at the right hand of God. “Blessedare all they that put
their trust in Him.” Time fails me to enter into this blessedbenediction, and
therefore I pause and come back to my old work again, of endeavoring to
reachyou by earnestentreaty, while I urge you to “Kiss the Son.” Sinner, you
are bid to trust in Christ this morning. Come, this is your only hope.
Remember, you may do a hundred things, but you will be none the better.
You will be like the woman mentioned in Scripture, who spent all her money
on physicians, and was none the better, but, rather, grew worse. There is no
hope for you but in Christ. Restassuredthat all the mercy of God is
concentratedin the cross. I hear some talk about the uncovenantedmercies of
God: there are no such things. The mercies of God are all emptied out into the
covenant, God has put all His grace into the personof Christ, and you shall
have none elsewhere. Trust, then, in Christ—so you shall be blessed, but you
shall be blessedno how else. Again, I urge you to “Kiss the Son,” and trust
Christ, because this is the sure way. None have perished trusting in Christ. It
shall not be said on earth, nor even in hell shall the blasphemy be uttered, that
ever a soul perished that trusted in Christ. “But suppose I am not one of
God’s elect,” says one. But if you trust in Christ you are, and there is no
supposing about it. “But suppose Christ did not die for me.” But if you trust
Him, He did die for you. That fact is proved, and you are saved. Castyourself
simply on Him, dare it, run the risk of it, venture on Him, venture on Him
(and there is no risk). You shall not find that you have been mistaken.
Sometimes I feelanxiety and doubt about my own salvation, and the only way
I can getcomfort is this, I go back to where I began, and say—
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“I the chief of sinners am;”
I go to my chamber, and once more confess thatI am a wretch undone,
without His sovereigngrace, and I pray Him to have mercy on me yet again.
Depend on it, it is the only way to heaven, and it is a sure one. If you perish
trusting in Christ, you will be the first of the kind. Do you think Godwould
allow any to say, “I trusted in Christ and yet He deceivedme, I castmy soul
on Him, and He was not strong enough to bear me”? Oh, do not be afraid, I
beseechyou. And I conclude now by noticing that this is an open salvation.
Every soul in the world that feels its need of a Savior, and that longs to be
saved, may come to Christ. If Godhas convicted you of sin, and brought you
to know your need—come, come away, come,come away!Come now, trust
now in Christ, and you shall now find that blessedare all they that trust in
Him. The door of mercy does not stand ajar, it is wide open. The gates of
heaven are not merely hanging on the latch, but they are wide open both night
and day. Come, let us go togetherto that blessedhouse of mercy, and drive
our wants away. The grace ofChrist is like our streetdrinking fountains, open
to every thirsty wanderer. There is the cup, the cup of faith. Come and hold it
here while the waterfreely flows and drink. There is no one cancome up and
say it is not made for you, for you can say, “Oh, yes it is, I am a thirsty soul, it
is meant for me.” “Nay,” says the devil, “you are too wicked.” No, but this is a
free drinking fountain. It does not say over the top of the fountain, “No
thieves to drink here.” All that is wantedat the drinking fountain is simply
that you should be willing to drink, that you should be thirsty and desire.
Come, then—
“Let not conscience make youlinger, Nor of fitness fondly dream; All the
fitness He requires, Is to feel your need of Him.”

He has given you this; come and drink; drink freely. “The Spirit and the
bride say come;and let him that hears say come;and whosoeveris athirst, let
him come, and take the waterof life freely.”
PULPIT COMMENTARY
The kiss of homage.
"Kiss the Son," etc. That is, the Son of God, spokenof in Psalms 2:7. Our
Saviour loved to call himself "Sonof man," but he did not shrink from using
also this name for which the Jews accusedhim of blasphemy (Matthew 11:27;
John 9:35; John 10:36; John 19:7). The kiss of friendly greeting, still the
ordinary custom in many countries, is referred to in innumerable passagesof
Scripture. Else the traitor Judas had not dared so to crownhis treachery.
Jesus noted the neglectof the kiss of hospitality (Luke 7:45); did not disdain
the kissesshoweredon his feet by the weeping penitent. But the text speaks,
not of any of these, but of the kiss of homage or worship.
I. THE SUMMONS. "Kiss the Son"' Kings and judges of the earth (cf. Psalms
148:11)are summoned to do homage to "the Son" as "Head over all" (Luke
5:6). "Serve the Lord ' (Psalms 2:11) implies this homage. Why rulers? As
representing the nations (Psalms 2:1, Psalms 2:2). Civil poweris God's
ordinance (Romans 13:1, etc.). Otherwise neither despots nor democracies
could have any right to make and execute laws. Christ's kingdom is not a
kingdom of this world; but he is the Ruler of nations as well as individuals
(Psalms 22:28). Till this is practicallyacknowledged—the whole ofhuman life,
public and private, rendered obedient to Christ's law—the nations cannot be
"blessedin him" (Galatians 3:8; Revelation11:15).
II. THE WARNING. "Lesthe be angry." The compassion, gentleness,
tenderness of Jesus, are sometimes dwelton to the exclusionof his majesty
and righteousness (but see Matthew 24:44, Matthew 24:50, Matthew 24:51;

Matthew 25:31, etc.;Luke 19:27). There is no more tremendous phrase in
Scripture than" the wrath of the Lamb" (Revelation6:16).
III. THE DOOM OF THE DISOBEDIENT."Perishfrom the way." What
way? The way of salvation—ofGod; of truth; of holiness;of peace;of life
(Acts 16:17; Matthew 22:16;2 Peter2:2, 2 Peter2:21; Isaiah35:8; Luke 1:79;
Matthew 7:14; Proverbs 15:24). The most fearful punishment of sin is
incapacity for holiness—spiritualdeath (Revelation22:11). "Lest" is the
awful shadow over the future, if you are rejecting Christ. "Now" is the
sunshine on the path of faith and repentance (2 Corinthians 6:2; 2
Corinthians 5:20).
HOMILIES BY C. CLEMANCE
Psalms 2:1-12
The King in Zion: a Messianic psalm.
A close examinationof this psalm will show it to be at once prophetic and
Messianic. Its date and author are not certainly known. The style rather
points to David as the probable writer. To him especiallythe promise of a
King who should reign in righteousness formedpart of that "everlasting
covenant, ordered in all things and sure." By faith in that covenanthe foresaw
him, who, being emphatically the Just One, should rule in the fear of God (see
2 Samuel 23:2-5, where, as well as in this psalm, we have a remarkable
illustration of what the Apostle Paul speaks ofas the foresightevinced in the
Old TestamentScriptures;see also Galatians 3:8). In fact, we regardthis
psalm, though much briefer than Isaiah53:1-12;yet as being as distinctly and
clearly, yea, as wonderfully, Messianic as eventhat celebratedchapter of the
evangelicalprophet. Hence we regard it as affording as cleara proof of the
guidance of a foreseeing Spirit, and of the facts of inspiration and of
revelation, as are the starry heavens of the glory of God. Forwe know, as
matters of fact,
but numerous minute details which no human eye could possibly have
discernedbeforehand; so that we are shut up, by a severelyintellectual

process, to the conclusionthat the author of this psalm is none other than he
who sees the end from the beginning. This will, we trust, appear as we proceed
to examine and expound it. £
I. HERE IS AN ANOINTED ONE FORESEEN. (Isaiah53:2.)"His
Anointed." Who is this "Anointed One?" Let us see:Anointing was chiefly for
purposes of consecrationand inauguration. It signified the setting apart of the
anointed one for God's service, and symbolized those heavenly gifts which
were needed in its discharge. Priests, prophets, and kings were anointed (cf.
Le Isaiah 4:3, Isaiah 4:5, 16;7:35; 1 Kings 19:16;1 Samuel 16:12, 1 Samuel
16:13;1 Kings 1:39). There is in this psalm One referred to as the Anointed
One. The Hebrew word for the Anointed is "Messiah." The Greek word, in its
Anglicized form is "Christ." This Anointed One is the Sonof God (see Isaiah
53:7). He is King (Isaiah53:6). He has the nations for his possession(Isaiah
53:8). He is One before whom kings are to bow (Isaiah 53:10-12). This cannot
possibly be any other than the King of kings. To no one canthe words of the
psalm possibly apply but to him who is Lord of the whole earth, i.e. to the
Lord Jesus Christ (cf. Psalms 132:17;Daniel 9:25, Daniel9:26; Acts 17:3).
II. RESISTANCETO GOD, AND TO HIS ANOINTED ONE, FORETOLD.
This resistance comes
1. Raging. Tumultuous agitation, as when waves ofoceanare lashed to fury.
2. Imagining. Meditating (same word as in Psalms 1:2). Turning over and over
in the mind some plan of opposition.
3. Betting themselves. The result of the meditation in a resolution.
4. Taking counseltogether. Forcombined action.
5. Saying, etc. Meditation, resolution, and concertedactiontaking effectin a
verbal utterance: "Let us break their bands asunder," etc. (For the fulfilment
of all this, see Matthew 21:33-44;Matthew 23:31-35;John 5:16-18;John 7:1,
John 7:30, John 7:45; John 8:40-59;John 10:39; John 11:53, John 11:57;
John 12:10; John 18:3; John 19:15, John 19:16, John 19:30;Acts 4:24, Acts
4:27.)

III. RESISTANCE TO THE ANOINTED ONE IS FOLLY. (Isaiah 53:1.)
Why do the nations rage? Isaiah53:4-6 foretell the utter discomfiture of the
opponents, in four respects.
1. The utter impotence of the assaultwould be matter for infinite ridicule and
scorn. (Isaiah 53:4.)It were as easyfor a spider to remove Mont Blanc from
its base as for puny man to injure the Lord's Anointed One.
2. The displeasure of God should trouble the opposers. (Isaiah53:5;cf.
Matthew 23:37, Matthew 23:38.) Note how fearfully the imprecation in
Matthew 27:25 was fulfilled. Readthe accountin Josephus ofthe miseries that
came on the Jews atthe destruction of their city (cf. Acts 12:1, Acts 12:2, Acts
12:23).
3. The power of God would effecta mighty restraint, and even a complete
destruction. (Matthew 27:9.) See Spurgeon's 'Treasuryof David,' vol. 1. p. 29,
for some admirable remarks on Matthew 27:9; Dr. Geikie, in his 'Holy Land
and the Bible,' vol. 2. p. 50, et seq; for some strikingly instructive remarks on
the pottery of the East;and also Dr. Plummer's extraordinary collectionof
historic facts on the miseries which have befallen the persecutors ofthe
Church.
4. The Anointed One would be enthroned in spite of all. (Matthew 27:6,
Matthew 27:7.) The seatof Christ's throne is called"my holy hill of Zion," in
allusion to Zion as the city of David. Christ is the Son and Lord of David, and
hence David's throne is the type of Christ's. Christ is now reigning in heaven.
He is at once our Prophet, Priest, and King (see Acts 2:22-36;Acts 3:13-15;
Acts 4:10-12;Hebrews 10:12, Hebrews 10:13; 1 Corinthians 15:25).
IV. WHATEVER MAY BE THE DECREESOF EARTH, THERE IS A
DECREE IN HEAVEN, WHICH THE ANOINTED ONE DECLARES.
(Matthew 27:7-9.) "I will declare the decree." The decree ofthe kings and
rulers, which they resolve to carry out, is given in Matthew 27:3; but! will tell
of a decree from a higher throne. It has four parts.
1. The Anointed One is to be the begottenSon of God. (Matthew 27:7.)
2. He is to have the swayover the whole world. (Matthew 27:8.)

3. He is to have this as the result of his intercession. "Ask ofme" (Matthew
27:8.)
4. His swayand conquestare to be entire and complete. (Matthew 27:9.) If
men will not bend, they must break.
V. THE HOLY GHOST CALLS FOR SUBMISSION TO THE ANOINTED
SON OF GOD. This is setforth in five ways.
1. Be wise. Kings and judges are reminded that the only true wisdomis found
in yielding to the Anointed One. There is no reasonwhy he should be resisted.
Resistancecanend only in defeat.
2. Be instructed. Learn the Divine purpose and plan concerning the King in
Zion.
3. Serve the Lord with fear. Not in servile terror, but in loyal reverence.
4. Rejoice withtrembling. Be glad that the sceptre is in such hands.
5. Kiss the Son. Do homage, acknowledging his supremacy. This course is
urged on them by two powerful pleas.
Note:
1. It is very foolishto fret and chafe againstthe government of God.
2. All mankind are under Christ's sway, whether in this state of being or in
any other.
3. Christ has a heart of love as well as a sceptre of power; and he rules to save.
4. Those who will not submit to the sceptre of Christ's grace must feel the
weight of his iron rod.
5. True blessednessis found in submission to Christ; this blessednessis
greaterthan tongue can express or heart conceive.—C.
HOMILIES BY W. FORSYTH
Psalms 2:1-12

The heathen in three aspects.
I. AS SLAVES OF SIN. The condition of peoples varies. Civilization was more
advancedin Greece andRome than in other parts of the world. But though
there may be superiority in some respects, withregard to the highest things
there is no difference (Romans 3:9). What a terrible picture have we in this
psalm of the crimes and violence and miseries that desolate the world, where
"the lust of the eye, and the lust of the flesh, and the pride of life" prevail, and
not the Law of God!
II. AS OBJECTS OF DIVINE INTEREST. The Jews were in covenantwith
God as his peculiar people. But this did not imply that other peoples were
unloved and uncared for. God has his purposes with regard to all the tribes
and kindreds of the earth. Though they have forsakenhim, he has not
forsakenthem. In their consciencethey feel his presence. In the results of their
actions they arc subject to his Law. In their fears and darkness they are
groping after him, and in their cruel rites and superstitions, consciouslyor
unconsciously, they are declaring that without God they are without hope, and
that the desire of their hearts is for his light and blessing. Things are dark and
gruesome, but yet, in ways unknown to us, God is ruling over all, and working
for the accomplishmentof his own will and holy ends. The heathen are in
God's hand. He promises to give them to Christ. All prayer and evangelistic
effort should be founded on this: "Ask of me." Prayeris good; but prayer
without work is vain. Have we the mind of Christ? Do our hearts yearn in love
and pity over the multitudes who are sitting in darkness and the shadow of
death? Then let us plead God's word, and labour to carry out Christ's
command (Matthew 28:19, Matthew 28:20).
III. AS THE SUBJECTSOF MESSIAH'S KINGDOM. "Thine inheritance."
1. This inheritance is moral, not material. It is the people that God is
concernedabout. "All souls are mine."
2. This inheritance is obtained by right, and not by might. God "gives," notin
an arbitrary way, but in accordancewith law. There will be no forcing. The
heathen must be won by truth and convictionif they are to be won at all.
Hence there is scope forall reasonable motive and argument.

Jesus was to be kissed or else

Jesus was to be kissed or else

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