Mark Tabata’s Weekday Devotionals
Tuesday, October 6
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Psalm 2:12-Kiss the Son, lest He be angry, And you perish in the way, When His wrath is kindled but a little. Blessed are all those who put their trust in Him.
Within the Book of Psalms, there is a theme that is woven throughout. We find many references to the coming Messiah, the King invested with the authority of God Who will lead and save the world of humanity. Sometimes, there is a lack of comprehension regarding this theme throughout Psalms, yet it was seen and recognized by the Jewish rabbis for centuries before Jesus was born.
However, there is significant and considerable evidence from the original Hebrew language of the book itself that proves that it is not a haphazard collection. Evidence of repeated words or expressions from one psalm to another indicates every chapter should be understood in the light of those around it. Psalms are chained together with unique vocabulary, and these are signposts from the author that they belong together and should be read accordingly. They also shed light on the message intended by the order. …The repeated language and concepts between Pss 20 and 21, and also between Pss 21 and 22, indicates they were intentionally placed together. Both speak repeatedly of the messianic king who is granted salvation[ 6] out of trouble (Ps 20: 5[ 6], 6[ 7], 9[ 10], and Ps 21: 1[ 2], 5[ 6]).[ 7] Ps 20: 5 Let us rejoice in your salvation Ps 20: 6a …the Lord has saved his anointed/ messiah Ps 20: 6b by the strength of the salvation of his right hand Ps 20: 9 Lord save the king Ps 21: 1 the king… how he will exceedingly exult in your salvation Ps 21: 5 his glory is great through your salvation It is no coincidence that it is only Ps 20’ s final half and Ps 21’ s first half that repeat the particular word “salvation.” The deliberate linking of the two psalms is explicit and there are more examples. Psalm 20: 6[ 7] refers to him as “his anointed one (messiah)” and then in verse 9[ 10] as “the king.” Immediately following in Ps 21: 1 he is mentioned again as “the king,” as well as in verse seven. Remarkably, it is the last verse of Ps 20 that matches the word “king,” found in the first verse of Ps 21. This is further proof of a deliberate juxtaposition of the two psalms. Ps 20: 6 his anointed one Ps 20: 9 the king Ps 21: 1 the king Ps 21: 7 the king It is the same king messiah whom God saves or delivers in each psalm….These psalms describe the same king presented at the book’s introductory Pss 1-2 and in the intervening Pss 3-19. As noted above, Ps 20: 6[ 7] calls him the “Lord’s anointed,” which is the same title Ps 2: 2 gives him. Undoubtedly it is the same messianic king described in both.[ 8] (Robert Cole, Why Psalm 23 Is Not About You, 33-82 (Kindle Edition): College And Clayton Press)
With this Messianic theme throughout the Book of Psalms in mind, carefully consider what this verse in Psalms teaches us.
First, the “Son” here was understood by the Jewish rabbis to be a reference to the Messiah.
In all fairness, using the word “Son” and capitalizing it to imply a reference to Jesus has some basis. For one thing, although there is no superscription attributing this psalm to David as its author, Acts 4: 24–26 suggests that it was written by him. This would follow the teaching of the Talmud in Sukkah 52a that the Messiah would descend from the line of David. Genesis Rabbah, a commentary by ancient Jewish rabbis, teaches in 44: 8 that there were three persons who were bidden by God to ask Him for something: The first was Solomon, who was instructed to request what he wanted God to give him. (See 1 Kings 3: 4–15.) The second was Ahaz, who was invited to ask for a sign. (See Isaiah 7: 1–14.) And the third was the Messiah, to whom God says, “Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession” (Psalm 2: 8). Thus, even Jewish tradition teaches this psalm in a messianic context. On this basis, Christians may legitimately assume that the word bar (רב) is Aramaic and correctly render it as “Son” with a capital S, implying that we are to kiss the Son of God—Jesus. (Chaim Bentorah, Laura Bertone, Hebrew Word Study: Exploring the Mind of God, 280 (Kindle Edition): New Kensington, PA: Whitaker House)
Second, what does it mean to kiss the Son?
The word nashaq (קשׁנ) is in a piel (intensive), imperative (command) form. My study partner expressed it as “setting ablaze your desire to know Him.” If we follow this with the word “Son,” it pretty well follows the traditional interpretation of “kiss the Son” as a sign of both submission and love. Since “kiss” is in an intensive form, it would indicate a kiss of desire. Thus, this is not a command to kiss in order to show respect and submission, but rather a command to express your passion and desire for Jesus.…The idea is that we are to embrace, with passion, purity in our relationship with God—having no personal agendas other than to just love Him. If we “love” Him like some gold digger wanting to gain material blessings or personal honor, it will grieve God’s heart, just as it would grieve the heart of a wealthy woman to discover her fiancé is courting her only for her money and not out of genuine love. If we seek God for personal gain—to become rich and receive other material benefits—then we using God for our own personal desires, and we would be in danger of “perish[ing] from the way.” The Hebrew word for “perish” is ’abad (דבא), which means “to be destroyed,” “to be exterminated,” or just “to vanish.” God would be distraught if our motives were not pure because we would be in danger or wandering down a path into an abyss.…I think I am more blessed by submitting to a God who passionately loves me and is grieved that, by not loving Him in purity, I have placed myself on a path of destruction. To me, that really expresses the heart of David, a heart that was truly in love with God. (Chaim Bentorah, Laura Bertone, Hebrew Word Study: Exploring the Mind of God, 282-285 (Kindle Edition): New Kensington, PA: Whitaker House)
Third, observe who is exhorted here to kiss the Son. It is specifically those who are the enemies of God and His people. The Lord invites all-even the most wicked-to turn to Him and be redeemed. Yet make no mistake: God will not allow the evil these people inflict to continue unavenged. If they choose to reject His grace, they will be stopped by His judgment.
Psalm 7:12 (ERV)-If the wicked will not change, then God is ready to punish them. He has prepared his deadly weapons. His sword is sharp. His bow is strung, drawn back, and ready to shoot its flaming arrow.
Have you made the decision to kiss the Son?
Lord, we praise You and thank You. Amen.
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