The Eternal Majesty of the Messiah.

Even the Jewish commentators applied this psalm to the times of the Messiah. It is a glorious song of praise to Jehovah, the second person of the Godhead, and to the majesty of His kingdom.

v. 1. The Lord reigneth, He is King from everlasting to everlasting; He is clothed with majesty; according to His human nature He has been clothed with the majesty which was His, according to His divine nature, from eternity. The Lord is clothed with strength, almighty power, wherewith He hath girded Himself, the full possession of omnipotence being imparted to Him, to His humanity, and He, at the same time, girding Himself therewith; the world also is stablished that it cannot be moved. In His state of humiliation Christ did not always and not fully use the divine attributes communicated to Him, but with His exaltation came the establishment of His throne which made Him, true man, the Ruler of the universe, never to be moved from that exalted position.

v. 2. Thy throne is established of old, literally, “from that time,” since He was exalted to the right hand of the Father; and at the same time He, according to His divine nature, is from eternity; Thou art from everlasting. The two natures of Christ, the divine and the human, in His work of redemption, in His exaltation, are here referred to.

v. 3. The floods have lifted up, O Lord, the streams of His adversaries have arisen, the floods have lifted up their voice; the floods lift up their waves, the enmity of all Christ’s opponents being compared to the raging of swollen streams, to the rush of the mighty ocean as it pounds against the shore.

v. 4. The Lord on high is mightier than the noise of many waters, yea, than the mighty waves of the sea, on His height, the undisturbed Ruler, sits Jehovah, Messiah, who reigns forever, in whose eyes the wild efforts of the mightiest enemies are but puny struggles of pygmies; He has them all in derision with their attempts to dethrone Him.

v. 5. Thy testimonies are very sure, altogether trustworthy, they are the sure basis and foundation of the faith and security of the believers, the witness of God’s eternal Word, of the Gospel of our salvation, sustains us; holiness becometh Thine house, O Lord, forever, this ornament and glory of Jehovah’s house becoming the garment of every believer. Every one who places his trust in Jesus as the promised Messiah, the Redeemer of the world, is cleansed by virtue of the righteousness imparted to him by faith, has received the holiness of the Savior as his own, and stands before the Lord as a perfect child of His good pleasure through all eternity, assured of the fullness of heavenly blessings.

Fuente: The Popular Commentary on the Bible by Kretzmann

EXPOSITION

Line the preceding, a psalm of praise. Jehovah is set forth as manifesting himself in the character of King. He robes himself in majesty, and reigns openly. The world, unstable as it may seem, is in reality fixed under his sway. His throne, i.e. his rule, has been established from everlasting (Psa 93:1, Psa 93:2). Yet there is resistance to his sway. The waters toss themselves; i.e. the powers of the world array themselves in opposition to God (Psa 93:3). Vainly, however: God in heaven is mightier than they (Psa 93:4). His might is especially shown in his “house” and in his “testimonies.” The latter are “sure,” the former is inviolate.

Psa 93:1

The Lord reigneth; rather, is become King (, LXX.); comp. Psa 10:16; Psa 47:6; Psa 96:10; Psa 97:1, etc. God is regarded as having for a time laid aside, or hidden, his sovereignty, but as now at length coming forward and inaugurating the theocracy. The writer may have in his mind some recent manifestation of Divine power, or he may be anticipating the final establishment of the reign of Messiah. He is clothed with majesty; or, “he hath robed himself in majesty” (Cheyne). The Lord is clothed with strength, wherewith he hath girded himself; literally, the Lord is clothed, he hath girded himself, with strength (comp. “Awake, awake, put on strength, O arm of the Lord,” Isa 51:9). The world also is stablished, that it cannot be moved. When God “takes his kingdom,” he firmly establishes his sway over the earth, with its inhabitants, in such sort that “it cannot be moved”it can suffer no violent agitation or disturbance.

Psa 93:2

Thy throne is established of old. Though God from time to time comes forward, as it were, and asserts his sovereignty, yet it is no new rule that he sets up. He has always been the King both of heaven and earth. Thou art from everlasting. Not merely from “of old,” but from all eternity (comp. Psa 90:2; Pro 8:23; Isa 63:15; Mic 5:2; Hab 1:12).

Psa 93:3

The floods have lifted up, O Lord, the floods have lifted up their voice. By “the floods” seem to be meant the world powers, God’s enemies; perhaps especially Egypt, Assyria, and Babylon. Invading hosts are constantly compared to “floods” or “rivers” in Scripture (see Isa 8:7, Isa 8:8; Isa 28:2; Isa 17:12, Isa 17:13; Isa 59:19; Jer 46:8, etc.). The floods lift up their waves; or, “their din,” “their roaring” (comp. Psa 65:7, “Which stilleth the noise of the seas, the noise of their waves, and the tumult of the people”).

Psa 93:4

The Lord on high (comp. Psa 92:8) is mightier than the noise of many waters; literally, than the voices of many waters (comp. Psa 93:3). As the waters represent angry nations, the poet speaks not only of their “noise,” but of their “voices.” Yea, than the mighty waves of the sea; or, “the glorious breakers of ocean” (so Kay; and comp. Exo 15:10).

Psa 93:5

Thy testimonies are very sure. God’s “testimonies” are his commandments, considered as witnesses to man of his nature and his will respecting them. They are “very sure,” i.e. firm and unalterable, partaking of his unchangeability (Jas 1:17). Holiness becometh thine house, O Lord, forever. “Holiness” here seems to mean “sanctity,” “inviolability”. This is a tacit appeal to God to keep his temple free from all profanation and pollution in the future. The psalmist does not really ask that it shall continue inviolate “forever,” but “to length of days,” i.e. for an ample period.

HOMILETICS

Psa 93:2

The eternity of God.

“Thou art from everlasting.” There are truths self-evident, yet incomprehensible. We can neither doubt nor grasp them. Light, which reveals all things else, dazzles, even blinds, if we gaze on it. So these truths, in whose light reason sees all things, baffle and confound our reason. One of these is the eternity of God. We speak of time sometimes as “flying,” as though we ourselves stood still. Sometimes of ourselves as “travelling on.” Either way, we feel that eternity is behind us, not increased by our past years; eternity is before us, undiminished as the future becomes present. God fills eternity (Isa 57:15). Human language is employed in the Scriptures (Rev 1:4; Rev 4:8). But with God, reason assures us, can be no past, present, future, as with creatures. He is (Psa 90:2). The eternity of God, as taught in the Scriptures, is

I. A PROOF OF DIVINE INSPIRATION. The wonder of God’s works is never so clearly seen as when we compare with man’s (e.g. in the microscope). Heathen mythologies and philosophies utterly fail here. Painful, pitiable, to see the struggles of the ancient Greek mind to grapple with this problem, in the monstrous fables of the origin of the gods, or in its ever-shifting theories and guesses of philosophers. The Oriental mind, mystic, subtle, contemplative, lost itself in labyrinths of speculation. The Hindus distinguish the original fountain of being from the Creator, and even to the Creator no temples are built, nor worship offered. “Gods many and lords many” come between him and the worshipper. The Bible only shows us the eternal Creator as the Father of spirits. Its whole purpose is to teach us how near God is to us, and bring us near to him. This could never be man’s invention; it is God’s own voice.

II. Yet this is A CONTEMPLATION FULL OF AWE. One of the strongest motives to worship. Our cold Northern temperament, commercial hardness, keen pursuit of knowledge we can prove and analyze, frigid intellectualism, indispose us to worship. An Englishman may have “an idol in his heart”something he puts in place of God; but he cannot comprehend why a Hindu falls down before an image. Yet worship is a real, deep need of the human heart. God’s eternity is presented in the Scriptures, not as mere doctrine to be believed, but in the language of worship (see texts quoted above).

III. A BEAUTIFUL, REASSURING CONSIDERATION.

1. Rest for our thought, our heart, our love. Let all else change, God abides. “God is love.”

2. Light on the mystery of God’s dealings. If at such a moment, or critical turn, we could see good emerging from evil, the perplexity caused by the long continuance of sin and misery would be almost removed (Psa 94:3). But God is working for eternity, in eternity (2Pe 3:8, 2Pe 3:9).

IV. This glorious attribute IS ASCRIBED TO THE LORD JESUS, and CLAIMED BY HIM. (Heb 13:8; Rev 1:8, Rev 1:11; Rev 22:13, Rev 22:16.)

CONCLUSION. Show the bearing of this doctrine on sin; on salvation; on Christian work.

HOMILIES BY S. CONWAY

Psa 93:1-5

The Lord reigneth.

Note

I. THE PROPOSITION TO BE PROVEDthat “the Lord reigneth.” The psalmist describes:

1. The royal robes. “He hath clothed himself with majesty.” The sacred writers seem to have drawn their ideas of the regal splendour of God, not so much from the magnificence of Oriental potentates, as from the gorgeous glow of the heavensthe sun by day, the moon and stars by night. Further, “he hath girded himself with strength.” This seen in the steady march of the heavenly bodies, never breaking rank, never failing to appear in due course, never wearying by long continuance.

2. The permanence of his rule. “The world established, that it cannot be moved.” The order of his universe cannot be broken. And so it has ever been, “from everlasting.”

II. THE PROOF. The psalmist likens the wild tumult of the peoples in rebellion against God to the fury of a storm at sea. The roar of the breakers dashing against the rooks, the thunder of the surf upon the shore, the fierce agitation of the storm-tossed waves as they lift themselves on high,all this is the vivid picture which suggests to the mind the worse, because the wicked, rage of a rebellious people or of a rebellious soul. And how terribly true the likeness is! The souls of men setting themselves against God, in wrath and rage against him, and scornfully rejecting and renouncing his authority! But as he hushes the storm so that there is a great calm, in like manner doth he still the wrath of man, and makes it to praise him (Psa 93:4). How often he has done this!

III. THE DEDUCTION. It is twofold.

1. That God is faithful. Men may utterly rely upon his word. Fools that we are, we often fail thus to trust him, and follow instead the miserable maxims of men of the world. But, nevertheless, God remaineth true.

2. That holy obedience is our wisdom. We cannot have God on our side if we wander from his waysit is impossible. Let us, then, be on the side of God. Wisdom, gratitude, duty, love for our fellow men, all urge this.S.C.

Psa 93:1

Is God dead?

Mrs. Beecher Stowe relates an incident which once gave to a speech which Frederick Douglas was delivering a startling and almost overwhelming power. Douglas was descanting, in his usual impassioned manner, upon the wrongs and miseries of the negro race. Warming with his subject, and waxing more and more indignant with their persecutors, he seemed to lose all patience, and at last said that they must henceforth trust in the strength of their own right arms, seeing that it was in vain otherwise to hope for deliverance. At this moment there arose a tall, aged negress, who, while perfect silence reigned in the hall, said, in a voice not loud, but deep, “Frederick, is God dead?”S.C.

Psa 93:1

The God of vengeance.

To many it seems a strange prayer that God should show himself in this character. Therefore consider

I. WHAT VENGEANCE IS.

1. It is not the same as revenge, a human, an evil, and often unjust thing. Revenge is what men delight in when they have received some injury at the hands of their fellow men, and hence is never right, but ever condemned of God. But:

2. Vengeance is the avenging of public wrong, the upholding of justice and righteousness, and essential to the preservation of society and of all human well being. Therefore it may well be prayed for. See Milton’s appeal, “Avenge, O Lord, thy slaughtered saints,” etc. Wow, concerning this vengeance of God, note further

II. ITS REALITY. The history of mankind is marked by it. Again and again has God thus visited guilty men. The Bible, secular history, personal observation, experience, all attest it. Therefore when in the future life the Scriptures warn us of like vengeance, how can any dare so regard it as impossible?

III. ITS ONE AND ONLY EXCITING CAUSEHuman sin. Not a man’s circumstances nor anything that he cannot help, but only his sin, conscious, wilful, persisted in sin. In this psalm there are set forth some of these sins, which cry to God for vengeance.

IV. ITS RIGHTEOUSNESS. We confess this now when we see men who have steeped themselves in crime brought to judgment, and just doom passed upon them. And in the future there will be no vengeance that does not command the heartfelt confession from all beholders, that God is righteous who judgeth so.

V. ITS TERRIBLENESS. “Fools make a mock at sin;” did they know its doom, their mockery would soon cease. Even in this world the vengeance of God often utterly overwhelms the sinner. Well may the psalmist ask (Psa 90:11), “Who knoweth the power of thine anger?” etc. It is immeasurable.

VI. ITS CERTAINTY. It may be delayed, and for a long while seemingly evaded, hut sooner or later it surely comes.

VII. ITS CHOSEN HIGHWAY. It is along the path of little sins. The ungodly falleth by little and little. The mere cobwebs of separate single sins become at length twisted and transformed by the law of habit into the strenuous ligaments which bind the soul over to eternal sin.

VIII. ITS ARREST. Let the sinner repent and flee for shelter to Christ.S.C.

HOMILIES BY R. TUCK

Psa 93:1

The King figure for God.

Prayer book Version, “The Lord is King.” The sentence would be more precisely rendered “has become King,” for some particular manifestation of Jehovah’s kingly rule was then occupying the psalmist’s attention; but what that manifestation was cannot be discovered. Some associate the psalm with the returned captives, who, in some sense at least, re-established the theocracy. It represents the religious joy of the people in the setting up of Jehovah’s kingdom, and the realized presence of Jehovah as the spiritual King; but the setting is that of a poet, who has a wider sphere from which to draw his figures than the religious man has. It needs attention that the King figure for God is not altogether satisfactory, because kingship is not a natural relation; it cannot be either a permanent or universal relation. Kingship represents a human expediency. God made families; these naturally organize into tribes. For families and tribes the rulers are fathers and patriarchs. Men made cities and nations, and invented kingships to centralize the governmental systems which they designed. The figure of king should therefore always be applied to God, and to the Messiah, with great care and caution. The actual kings who have ruled over nations, though they may, in some things, fitly represent God, in other things are wholly unworthy of him. And an ideal king is difficult to create mentally. It was the peculiarity of the Jew, that he had no earthly, visible king. Jehovah unseen yet ever present, was to the nation of Israel, all, and more than all, that human kings were to the nations around them. But this high view of the Divine Kingship Israel proved unable to maintain. It is that spiritual theocracy which the Lord Jesus came to restore.

I. THE KING FIGURE FOR GOD DECLARES HIS AUGUST POWER. Take the Eastern, rather than Western, idea of the king. In the East kings are regarded as the embodiment of all kinds of power. At first they were chosen because of bodily size and strength, as was king Saul. Notions of Divine power were connected with them. So Israel’s God was thought of as the Omnipotent, All-controlling One.

II. THE KING FIGURE FOR GOD DECLARES HIS ABIDING PRESENCE. A king absent from his kingdom is inconceivable. If he is away, some one must take his place. So God as King is with his people.

III. THE KING FIGURE FOR GOD DECLARES HIS GRACIOUS PURPOSE. For a king ought to be the “father of his people;” supremely concerned for their highest well being. And God reigns with a view to securing righteousness, which is, for man, the supreme blessing.R.T.

Psa 93:1

The completeness of Divine Creation.

“The world also is established, that it cannot be moved.” It is a remarkable illustration of the mistakes made in explaining the poetical figures of God’s Word, that Calvin appealed to this passage as proving that the earth is motionless, which it is not. What the psalmist rejoices in is the completeness of the Divine creation. It needed no one to put to it a finishing touch. Man’s handiwork always needs finishing off. We may illustrate by the complicated machine which man may make. However complete it may be, no one thinks of its going alone, without any supervision and attention; and no one thinks of doubting its completeness because it receives such attention. Yet men so often persist that if God’s creation is perfect, it must be independent; it must need no attention and no repair, even if self-willed men do interfere with it.

I. COMPLETENESS MEANS THAT THE THINGS MADE ARE PERFECT AND SUFFICIENT. We may not think that God made all he could make. What he made was relative to the particular moral beings he designed. They were to be beings with five senses, and creation was to be fitted to those five senses. Of everything God made it was declared that it was good, not necessarily the best possible to God’s thought, but the best possible for God’s purpose. Show that man, in all the ages, has never of himself been able to improve a single thing God has made. He has only improved things by bringing out the latent possibilities God put in the things. As with developed flowers, roses, etc.

II. COMPLETENESS MEANS THAT THE LAWS RULING THE RELATIONS OF THINGS ARE ONCE FOR ALL FIXED AND DEFINED. Much is made of the fixity and certainty of the “laws of nature.” Too much cannot be made of it. “The law of the Lord,” in creation, “is perfect.” But in every set of laws it will be found that law qualifies, and limits, and even crosses, law in actual working. It is so with the laws of nature. And the best perfection is seen in the fact that the laws will work with each other harmoniously. Illustrate how the laws of life and of death work into each other throughout creation.

III. COMPLETENESS MEANS THAT A LIVING WILL PRESIDES OVER ALL THINGS AND THE WORKING OF ALL LAWS. Nothing can be moved, in the sense of being changed; but everything is within the Divine adjustment, and the confidence of the psalmist arises from the conviction of the actual present Divine rule.R.T.

Psa 93:2

The distinction between God and God’s handiwork.

“Thou art from everlasting.” Thou wast before the world was. He was. He made the earth, and all that therein is. “In the beginning God.” His name is the “I am.” “The first and foundation stone of the great temple of revealed truth is a declaration which grasps all space, all being, all time, and bids us see before them, above them, and altogether independent of themOne lonely, infinite Being, having life in himself. When there was no heaven and no earth, in the silent dark eternities, in the beginning, there was God.” The first chapter of Genesis is evidently “designed to impress on us that the world was not created by chance, by self-generation, by impersonal powers of nature, or by many agents acting either in harmony or in antagonism. God is distinct from all that he has made.” Bishop Wordsworth says, on Gen 1:1, “The declaration of this verse opposes the Pantheist, who says, ‘The world is God;’ the Peripatetics, who say, ‘The world exists from eternity;’ the Stoics, who say, ‘The world was made by Fate and Necessity;’ the Epicureans, who say, ‘It arose from a fortuitous concourse of atoms;’ the Persians and Manichaeans, who say, ‘It arose from the antagonism of two rival powers;’ the Gnostics, who say, ‘It was made by angels, or emanations of aeons;’ Hermogenes, who says, ‘It was made out of matter coeternal with God;’ and the modern notion, that it arose out of the spontaneous agency and evolution of self developing powers.” The distinction between a man and the machine he makes is clear enough; but the complication of thought, in relation to God, arises from the fact that he makes the material of which he makes the machine of creation. Illustrate the distinction along the following lines.

I. CREATION HAD A BEGINNING; THE CREATOR HAD NONE.

II. CREATION IS A MATERIAL THING; THE CREATOR IS A SPIRITUAL BEING.

III. CREATION, AS WE KNOW IT, MAY BE ONE OF MANY CREATIONS; THE CREATOR; AS WE KNOW HIM, IS THE ORIGINATOR OF THEM ALL.

IV. CREATION IS SUBJECT TO CHANGE; THE CREATOR IS UNCHANGEABLE.

V. CREATION HAS BUT A TEMPORARY EXISTENCE; THE CREATOR IS ETERNAL. “From everlasting to everlasting thou art God;” “Of thy years there is no ending” (2Pe 3:10).R.T.

Psa 93:3

The irresistible power of floods.

Though we have experience of disastrous floods, the full force of the figure can only be felt in Eastern and in mountainous lands. The “spate” in Scotland, the wady floods of Palestine, and the gigantic overflow of such rivers as the Tigris and the Euphrates, or the awful desolations of Chinese rivers when the embankments give way, alone provide adequate illustration of such texts as this now before us. If we take Mosaic associations for this psalm, then desert wadyfloods will be in the poet’s mind. If we take the associations of the returned captives, then the awful floods of the Babylon rivers will be in his mind. In a previous homily the Jewish dread of the sea has been recalled. The Mosaic associations may include reference to God’s control of the waters of the Red Sea, and using them as agents of his judgment on Pharaoh. One forcible illustration of a wady flood will indicate the force of this poetic figure, and help us to realize what he must be who can mate and master even such floods. A traveller was at Nazareth when a sudden but violent storm arose. The rain fell in torrents; and in the course of an hour a river flowed past the convent door, along what lately was a dry and quiet street. In the darkness of the night were heard loud shrieks for help. The flood carried away baskets, logs of wood, tables, and fruit stands. At length, a general alarm was given. Two houses, built on the sand, were undermined by the water, and both fell together, while the people in them escaped with difficulty. Loosened waters have been for man, in every age, the type of the masterful, the uncontrolled. Man never feels his helplessness so much as in presence of loosened waters. He can fight with fire; he can do nothing with water, when it once gets free.

I. THE POWER OF GOD IS SEEN IN HIS MASTERY OF WATERS. See especially the impression produced by the crossing of the Red Sea, and the destruction of the Egyptians. See same impression from crossing of Jordan. Great nations are likened to floods. And they too are fully within Divine control.

II. THE POWER OF GOD MANIFEST IS SEEN IN HIS MASTERY OF WATERS. Two striking scenes: Walking on the waters. Quelling the storm on Galilee with a word of command.R.T.

Psa 93:5

God in revelation the same as God in nature.

“Thy testimonies are very sure.” The use of this word “testimonies” in other psalms suggests that God’s witness to man in his revealed Word is meant by it. The unity of the psalm would, however, be preserved if we regarded the “testimonies” here as those which God makes to man through nature. The point of the verse is usually set forth in such a way as this: “The permanence of the covenant, and of the outward signs that attest it, is to the Israelite proof of the superiority of the Divine power over the forces of nature.” “The moral Law is a truer evidence of the existence of God than the uniformity of natural law.”

I. REVELATION NEVER CONTRADICTS NATURE. When there are seeming contradictions, it is necessary to inquire whether we have the testimony of nature clear or confused. For man, interfering with Nature’s order, has confused her witness. And so it is necessary to inquire whether we have the revelation pure and simple, since there is often a material difference between what God has revealed, and what man makes of that which is revealed. The contradictions belong to the man mark put on revelation and nature. Both are from one hand and mind, and are in absolute harmony.

II. REVELATION CONFIRMS NATURE. Set out an orderly scheme of nature religion; carefully fix its principles; and you will surely find they are the first principles of revelation. Indeed, revelation only comes to support primary principles of nature religion, because men overlay them with manufactured religious systems. Nature worship is quite a different thing from natural religion.

III. REVELATION ENLARGES UPON NATURE. Nature sets forth mainly what may be called the physical attributes of Godpower, wisdom, etc. In a general way it shows God’s goodness, and, declaring that qualities attach to actions, prepares for the realization of God as Judge, Rewarder, and Punisher. Revelation deals fully with God’s moral qualities and relations; and has for its climax the disclosure of the Divine redemptive purpose, which, as wrought out, upholds every primary attribute of God that nature exhibits.R.T.

Psa 93:5

Holiness the characteristic of Divine authority.

The word “house” has been taken to mean God’s earthly temple. And some writers can see an allusion to the newly built temple of Zerubbabel. But it is better to regard the term “house” in the light of the psalm; and then it evidently means this world of created things and created beings, which God controls and rules. The psalm deals with the Kingship of God; his absolute power and authority in his world; and this last clause seems designed to meet the question which is at once called forth by the comparison of Jehovah with earthly kings. It would be an awful thing if we could know nothing of the character of the Being set in rule over us, who has such absolute, such irresistible, power. Our God may have it; for he is “holy in all his ways, and righteous in all his works.”

I. HOLINESS RULES ACCORDING TO THE PERFECT STANDARD.

II. HOLINESS WORKS TOWARDS THE HIGHEST ENDS.

III. HOLINESS IS CONSISTENT WITH NEEDFUL SEVERITIES.

IV. HOLINESS INCLUDES PATIENT CONSIDERATIONS.

The rule of God can therefore be fully acquiesced in. Infinite goodness unites with infinite wisdom; these combine with infinite power; and all are toned by the infinite righteousness, which proves to be the infinite charity. Men may say rejoicingly, “The Lord God omnipotent reigneth,” because they may be quite sure that “holiness characterizes his rule.”R.T.

HOMILIES BY C. SHORT

Psa 93:1-5

The psalm celbrates the majesty of

Jehovah as Creator and Ruler of the universe.

Three principal thoughts

I. GOD IS ABLE TO OVERCOME THE FIERCEST OPPOSITION OF HIS FOES. The “floods” and “many waters” and “mighty waves” are figures denoting the angry and turbulent opposition of his foes. But he is mightier than and high above them all.

1. He is actual King, and reigns over the whole universe. (Psa 93:1.) He hath girded himself with strength for the subjugation of his enemies.

2. He created man and nature. (Psa 93:1.) “The world is established, that it cannot be moved.” It stands fast by his will and power.

3. His righteous sway and government are of eternal duration. (Psa 93:2, Psa 93:4.) And cannot be overthrown by the utmost power of man.

II. GOD IS NOT ONLY ABLE BUT FAITHFUL TO FULFIL THE PROMISES HE HAS MADE. (Psa 93:5.) Promises of deliverance from captivity, and of safety and salvation.

III. BECAUSE GOD IS MIGHTY AND FAITHFUL AND HOLY, HE WILL PRESERVE HIS CHURCH INVIOLATE. (Psa 93:5.) God dwells with his Church and people, and is the guarantee of their holiness and perfection.S.

Fuente: The Complete Pulpit Commentary

Psalms 93.

The majesty, power, and holiness of Christ’s kingdom.

THIS psalm has no title in the Hebrew; but it is supposed to be David’s, to whom it is attributed by the LXX, and most of the ancient versions. It was used by the Jews in their public worship on the day before the Sabbath; and by their interpretation, this and all the psalms to the 100th, are to be understood in their sublimest sense, of the kingdom of Christ.

Psa 93:1. The Lord reigneth It was the Psalmist’s glory and confidence, that though the nations boasted of the power and splendor of their kings, and trusted to their military preparations, yet the Lord, the great Jehovah, the God of Israel, still reigned. God is here very elegantly represented as clothed with majesty itself, as kings are with their royal ornaments; and as girded with almighty strength, as warriors are with the sword: some render the verse thus, The Lord reigneth; he is robed with majesty: The Lord is robed; he is girded with strength, &c.

Fuente: Commentary on the Holy Bible by Thomas Coke

Psalms 93

1The Lord reigneth, he is clothed with majesty;

The Lord is clothed with strength, wherewith he hath girded himself:

The world also is stablished, that it cannot be moved.

2Thy throne is established of old:

Thou art from everlasting.

3The floods have lifted up, O Lord,

The floods have lifted up their voice;
The floods lift up their waves.

4The Lord on high is mightier

Than the noise of many waters,

Yea, than the mighty waves of the sea.

5Thy testimonies are very sure:

Holiness becometh thine house,
O Lord, for ever.

EXEGETICAL AND CRITICAL

Contents and Composition.The superscription in the Septuagint: For the day before the Sabbath, when the earth had been peopled; song of praise of David, arises in the first portion from the tradition, according to which this Psalm was the Psalm for the sixth day of the week in the Temple-liturgy: because God had finished His work on the sixth day, and had begun to rule over it, (Rosh-ha-shana 31 a., cited by Delitzsch). But the truth is that it is the beginning of Gods ruling in history, and not in the kingdom of nature, that is referred to in the Psalm. For the lifting up of the waters is only an image of the raging of rebellious bodies of men. And it is Jehovah, the God of revelation, who is the subject, of the Psalm, who has manifested in history His kingly glory, surpassing all the powers of the world, in the defence of His people and the preservation of His temple from desecration. By this He at the same time has proved Himself to be the King of that people, according to His revealed testimony, and has strengthened the hopes founded upon that testimony. The interchange of perfects and imperfects corresponds to this view which the Psalmist held as to the workings of God, a view based upon special manifestations of His power. It is not expressed as a doxology (Hupfeld), still less is it refined away in general expressions and to abstract truths, but presents in the concrete the history of the kingdom of God, and contemplates it from the prophetical stand-point. It is of the highest importance for the understanding of many Psalms, to distinguish between the theocratic Psalms, which begin with the motto: (after Psa 47:9), and the Messianic Psalm, as two series of prophecies of the time of consummation running parallel to one another (Delitzsch). The one class has as its central theme the Anointed of Jehovah, who rules out of Zion over all nations; the other, Jehovah sitting above the Cherubim, to whom the whole earth does homage. These two series converge, indeed, in the Old Testament, but do not meet. The history of their fulfilment alone makes clear what had only glimmered forth before from some lofty heights of prophecy and poetry, (see in Psa 45:7), that the Parusia of the Anointed and that of Jehovah, are one and the same (Del.). Accordingly this motto could express the feelings of Gods people at quite different periods, and find its application in quite distinct events, which had brought about a victory of the Theocracy, especially as the figure of the raging waters is based upon an allusion to the Red Sea, which, in the poetic recital of the famous events preceding the founding of the Theocracy, is described by the epithet: (Exo 15:10), elsewhere applied to Jehovah (Isa 10:34; Psa 93:4) and His people (Psa 16:3). Since we cannot assign the composition of the Psalm to the period whose features are described in Deu 33:4, we have presented for our choice the age of David (the ancients), the Assyrian period (Hengst.), the times succeeding the exile (Del.), the Maccaban period (Venema, Olsh., Hitzig). The position of the Psalm along with the related ones is especially favorable to the age following the Exile. [Hitzig remarks that the substance of the Psalm is contained in Psa 94:8 of the preceding. Hence its position.J. F. M.]

Psa 94:1-2. Jehovah shows Himself King, [E.V., the Lord reigneth.] The emphasis does not lie restrictively upon Jehovah (Geier, and others), as the eternal King upon an everlasting throne, as contrasted with earthly rulers over ephemeral kingdoms, but just as strongly upon the manifestations of that relation, by which disturbances that have shaken the earth and threatened the kingdom of God have been quelled. The usual term for ascending the throne (2Sa 15:10; 1Ki 1:11; 1Ki 1:13; 2Ki 9:13) is chosen. It is also applied in Isa 24:23; Isa 52:7, and finally Rev 11:17; Rev 19:6, as in Psa 96:10; Psa 97:1; Psa 99:1, to the coming of the Lord in His kingdom, Oba 1:21, Zec 14:9. Then follow the declarations that Jehovah clothes Himself (Isa 51:9; Psalms 104.) with exaltation (Isa 12:5; Isa 26:10; Psa 68:35), and girds Himself with strength like a warrior (Isa 8:9; Isa 59:17; Isa 63:1; Dan 7:9), to assert His sovereign sway, and thereby to establish the earth shaken to its foundations and disturbed in its order (Psa 75:4).

Psa 94:3-5. The Nile (Jer 46:7), the Euphrates (Isa 8:7), and the Tigris (Isa 27:1) are particularly employed, among streams, as emblems of the kingdoms of the world. The sea (Psa 46:4; Psa 89:10), and especially the Red Sea, subdued by Jehovahs voice and might (Hab 3:8; Hab 3:10; Psa 74:15; Psa 77:17 f.; Psa 114:3), are used as an emblem of the outbreak of the forces of nature and of hostile kingdoms,. in Psa 94:4 is not causal (Geier) but comparative.The testimonies (Psa 94:5) are those of revelation, especially of the law (Psa 19:8; Psa 25:10; Psa 111:7). [Perowne: The transition is abrupt, from the majesty of God as seen in His dominion in the world of nature, to His revelation of Himself in His word. At the same time there is a connection between the two, as in Psalms 19.; God, who rules the world, whose are the kingdom and the power and the glory for ever, has given His testimonies to His people, a sure and faithful word, and has Himself come to dwell with them, making His house and His people holy.J. F. M.]

DOCTRINAL AND ETHICAL

1. Jehovah can as little cease to be God, as His power over all things can come to an end. But two things are to be observed in this connection: First, there are times in which God veils His majesty and restrains the exercise of His power, followed by times in which He displays His kingly glory, eternal and exalted over all; Secondly, there is a radical difference between Gods government of the world which He has created, and of the Church which He has established upon the earth, and yet both kingdoms are not only kept, by their common King, in existence and order, but are fixed by Him in their mutual relations, and carried forward to their several destinies.
2. God, by His might, preserves, first of all, the world in its physical existence, so that the outbreak of the elements cannot destroy it, but proves them to be powerless before the throne of the Almighty, whose voice in the clouds drowns the thunder of their raging, and at whose nod all their proud waves are stilled. But God rules the whole world also by His might, and defends His people who are in it, by controlling the agitations in the life of its nations, and directing the current of history according to His will. These reflections should strengthen our trust, and, in serious crises, enliven our courage and confirm our patience. All acknowledge with the mouth what the prophet here teaches, but how few there are who oppose this shield, as they ought, to the hostile might of the world, so that they fear nothing, be it ever so terrible! (Calvin).
3. But, besides, Jehovah is not merely a God of might and of faithfulness, upon whom we can rely. He is the God who has revealed His salvation in the world, and for this reason He will not only preserve His people, in whom is His earthly dwelling, but distinguish them as His own inheritance. For this end He has made known to them His will, and given testimony that it is good and gracious, that it is the will of the Holy God, who has impressed this character of holiness, which is peculiar to His nature and His word, upon His house as becoming to it, and will make it clearly manifest in His people and kingdom. By keeping ever before them this claim of holiness, on which the continuance of the moral order of the world depends, Gods people are encouraged to the obedience of faith, and at the same time, by reflecting upon the credibility of these testimonies, are comforted by the infallible promises of His word.

HOMILETICAL AND PRACTICAL

The immovableness of Gods kingly throne in the midst of the commotions of the world: (1) as a token of the incomparable exaltation of this throne over all the royal seats of the world; (2) as security for the inviolable faithfulness of such a King, who from this throne preserves and rules the world and the Church; (3) as a reason why the citizens of earthly kingdoms must yield themselves up to the service of this King and His throne.The firmness of Gods throne answers to the reliability of His word; does the same relation exist between our belief and our faithfulness?When Gods glory is concealed from us, let us only be the more mindful of His holiness.No one need or can rely upon the power of God, who is not willing to rely upon His testimonies, or to seek after the holiness of His house.Three fundamental reasons for the preservation of the Church of God: (1) the immovableness of Gods throne; (2) the truth of His word; (3) the holiness of His house.

Starke: Christ is King over the whole world , O let us take delight in lying at His feet and worshipping Him! We are blessed, if we become subjects of His kingdom of power, and kingdom of grace.Where Christ is, there the world rages; no one can endure His presence.Our duty is not performed if we merely beautify the house of God with gold and silver and precious stones; we give it its true adorning, if we resort to it attired in the holy robe of faith.Menzel: We must esteem Gods word as our greatest ornament and noblest treasure.Frisch: Be not anxious, no matter how great cause of anxiety there be in the world. The world must bear the kingdom of the heavenly King, even if it should break beneath it.Berlenburger Bible: The testimonies of God are well worthy of human belief, and yet men trust them not.Tholuck: God has established in its whole extent that world, over whose several countries the kings of the earth rule. Behold in this a proof of His power. He who alone has given it existence has never received it, but holds it as an eternal possession. Behold in this a proof of His exaltation.

[Scott: We should carefully inquire whether Christs kingdom has indeed been set up in our hearts. This will best be decided by examining whether we so believe His testimonies and depend on Him for salvation, as to be led to love and follow after that holiness which His precepts command and His example displays, and which becomes all who profess the truth.

Barnes: Attendance in a place of public worship is calculated to make the heart pure, and to banish unholy thoughts and purposes from the soul. A man who feels that he is in the presence of a Holy God will not be likely to welcome into his soul polluted images and unholy desires.

Wordsworth: The walking of Christ on the waves of the sea was a prophetical foreshadowing of the ease and majesty, with which He shall one day tread the swelling waves of all human pride and earthly power, and make their tumultuous billows a pavement for His feet.J. F. M.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

CONTENTS

This Psalm, though short, is sweet and full of Jesus; and celebrates the person, glory, and majesty of Christ and his kingdom.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

That it is the person of Jesus, as the glorious Head of his church, who is here spoken of, and with reference to his mediatorial kingdom, is evident, from the Lord being said to be clothed with majesty and strength. Yes! God the Father girded him with strength for the warfare: and the human nature which the Son of God put on, was of Jehovah’s providing. A body hast thou prepared me; Heb 10:5 . Behold, my soul, thy God and king in Zion! Rejoice, that the Lord thy God reigneth; all power is his in heaven and earth. Oh! what a thought to comfort the mind under every event that may arise. Mat 18:18-20 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

PSALMS

XI

AN INTRODUCTION TO THE BOOK OF PSALMS

According to my usual custom, when taking up the study of a book of the Bible I give at the beginning a list of books as helps to the study of that book. The following books I heartily commend on the Psalms:

1. Sampey’s Syllabus for Old Testament Study . This is especially good on the grouping and outlining of some selected psalms. There are also some valuable suggestions on other features of the book.

2. Kirkpatrick’g commentary, in “Cambridge Bible for Schools and Colleges,” is an excellent aid in the study of the Psalter.

3. Perowne’s Book of Psalms is a good, scholarly treatise on the Psalms. A special feature of this commentary is the author’s “New Translation” and his notes are very helpful.

4. Spurgeon’s Treasury of David. This is just what the title implies. It is a voluminous, devotional interpretation of the Psalms and helpful to those who have the time for such extensive study of the Psalter.

5. Hengstenburg on the Psalms. This is a fine, scholarly work by one of the greatest of the conservative German scholars.

6. Maclaren on the Psalms, in “The Expositor’s Bible,” is the work of the world’s safest, sanest, and best of all works that have ever been written on the Psalms.

7. Thirtle on the Titles of the Psalms. This is the best on the subject and well worth a careful study.

At this point some definitions are in order. The Hebrew word for psalm means praise. The word in English comes from psalmos , a song of lyrical character, or a song to be sung and accompanied with a lyre. The Psalter is a collection of sacred and inspired songs, composed at different times and by different authors.

The range of time in composition was more than 1,000 years, or from the time of Moses to the time of Ezra. The collection in its present form was arranged probably by Ezra in the fifth century, B.C.

The Jewish classification of Old Testament books was The Law, the Prophets, and the Holy Writings. The Psalms was given the first place in the last group.

They had several names, or titles, of the Psalms. In Hebrew they are called “The Book of Prayers,” or “The Book of Praises.” The Hebrew word thus used means praises. The title of the first two books is found in Psa 72:20 : “The prayers of David the son of Jesse are ended.” The title of the whole collection of Psalms in the Septuagint is Biblos Psalman which means the “Book of Psalms.” The title in the Alexandrian Codex is Psalterion which is the name of a stringed instrument, and means “The Psalter.”

The derivation of our English words, “psalms,” “psalter,” and “psaltery,” respectively, is as follows:

1. “Psalms” comes from the Greek word, psalmoi, which is also from psallein , which means to play upon a stringed instrument. Therefore the Psalms are songs played upon stringed instruments, and the word here is used to apply to the whole collection.

2. “Psalter” is of the same origin and means the Book of Psalms and refers also to the whole collection.

3. “Psaltery” is from the word psalterion, which means “a harp,” an instrument, supposed to be in the shape of a triangle or like the delta of the Greek alphabet. See Psa 33:2 ; Psa 71:22 ; Psa 81:2 ; Psa 144:9 .

In our collection there are 150 psalms. In the Septuagint there is one extra. It is regarded as being outside the sacred collection and not inspired. The subject of this extra psalm is “David’s victory over Goliath.” The following is a copy of it: I was small among my brethren, And youngest in my father’s house, I used to feed my father’s sheep. My hands made a harp, My fingers fashioned a Psaltery. And who will declare unto my Lord? He is Lord, he it is who heareth. He it was who sent his angel And took me from my father’s sheep, And anointed me with the oil of his anointing. My brethren were goodly and tall, But the Lord took no pleasure in them. I went forth to meet the Philistine. And he cursed me by his idols But I drew the sword from beside him; I beheaded him and removed reproach from the children of Israel.

It will be noted that this psalm does not have the earmarks of an inspired production. There is not found in it the modesty so characteristic of David, but there is here an evident spirit of boasting and self-praise which is foreign to the Spirit of inspiration.

There is a difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint. Omitting the extra one in the Septuagint, there is no difference as to the total number. Both have 150 and the same subject matter, but they are not divided alike.

The following scheme shows the division according to our version and also the Septuagint: Psalms 1-8 in the Hebrew equal 1-8 in the Septuagint; 9-10 in the Hebrew combine into 9 in the Septuagint; 11-113 in the Hebrew equal 10-112 in the Septuagint; 114-115 in the Hebrew combine into 113 in the Septuagint; 116 in the Hebrew divides into 114-115 in the Septuagint; 117-146 in the Hebrew equal 116-145 in the Septuagint; 147 in the Hebrew divides into 146-147 in the Septuagint; 148-150 in the Hebrew equal 148-150 in the Septuagint.

The arrangement in the Vulgate is the same as the Septuagint. Also some of the older English versions have this arangement. Another difficulty in numbering perplexes an inexperienced student in turning from one version to another, viz: In the Hebrew often the title is verse I, and sometimes the title embraces verses 1-2.

The book divisions of the Psalter are five books, as follows:

Book I, Psalms 1-41 (41 chapters)

Book II, Psalms 42-72 (31 chapters)

Book III, Psalms 73-89 (17 chapters)

Book IV, Psalms 90-106 (17 chapters)

Book V, Psalms 107-150 (44 chapters)

They are marked by an introduction and a doxology. Psalm I forms an introduction to the whole book; Psa 150 is the doxology for the whole book. The introduction and doxology of each book are the first and last psalms of each division, respectively.

There were smaller collections before the final one, as follows:

Books I and II were by David; Book III, by Hezekiah, and Books IV and V, by Ezra.

Certain principles determined the arrangement of the several psalms in the present collection:

1. David is honored with first place, Book I and II, including Psalms 1-72.

2. They are grouped according to the use of the name of God:

(1) Psalms 1-41 are Jehovah psalms;

(2) Psalms 42-83 are Elohim-psalms;

(3) Psalms 84-150 are Jehovah psalms.

3. Book IV is introduced by the psalm of Moses, which is the first psalm written.

4. Some are arranged as companion psalms, for instance, sometimes two, sometimes three, and sometimes more. Examples: Psa 2 and 3; 22, 23, and 24; 113-118.

5. They were arranged for liturgical purposes, which furnished the psalms for special occasions, such as feasts, etc. We may be sure this arrangement was not accidental. An intelligent study of each case is convincing that it was determined upon rational grounds.

All the psalms have titles but thirty-three, as follows:

In Book I, Psa 1 ; Psa 2 ; Psa 10 ; Psa 33 , (4 are without titles).

In Book II, Psa 43 ; Psa 71 , (2 are without titles).

In Book IV, Psa 91 ; Psa 93 ; Psa 94 ; Psa 95 ; Psa 96 ; Psa 97 ; Psa 104 ; Psa 105 ; Psa 106 , (9 are without titles).

In Book V, Psa 107 ; III; 112; 113; 114; 115; 116; 117; 118; 119; 135; 136; 137; 146; 147; 148; 149; 150, (18 are without titles).

The Talmud calls these psalms that have no title, “Orphan Psalms.” The later Jews supply these titles by taking the nearest preceding author. The lack of titles in Psa 1 ; Psa 2 ; and 10 may be accounted for as follows: Psa 1 is a general introduction to the whole collection and Psa 2 was, perhaps, a part of Psa 1 . Psalms 9-10 were formerly combined into one, therefore Psa 10 has the same title as Psa 9 .

QUESTIONS

1. What books are commended on the Psalms?

2. What is a psalm?

3. What is the Psalter?

4. What is the range of time in composition?

5. When and by whom was the collection in its present form arranged?

6. What the Jewish classification of Old Testament books, and what the position of the Psalter in this classification?

7. What is the Hebrew title of the Psalms?

8. Find the title of the first two books from the books themselves.

9. What is the title of the whole collection of psalms in the Septuagint?

10. What is the title in the Alexandrian Codex?

11. What is the derivation of our English word, “Psalms”, “Psalter”, and “Psaltery,” respectively?

12. How many psalms in our collection?

13. How many psalms in the Septuagint?

14. What about the extra one in the Septuagint?

15. What is the subject of this extra psalm?

16. How does it compare with the Canonical Psalms?

17. What is the difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint?

18. What is the arrangement in the Vulgate?

19. What other difficulty in numbering which perplexes an inexperienced student in turning from one version to another?

20. What are the book divisions of the Psalter and how are these divisions marked?

21. Were there smaller collections before the final one? If so, what were they?

22. What principles determined the arrangement of the several psalms in the present collection?

23. In what conclusion may we rest concerning this arrangement?

24. How many of the psalms have no titles?

25. What does the Talmud call these psalms that have no titles?

26. How do later Jews supply these titles?

27. How do you account for the lack of titles in Psa 1 ; Psa 2 ; Psa 10 ?

XII

AN INTRODUCTION TO THE BOOK OF PSALMS (CONTINUED)

The following is a list of the items of information gathered from the titles of the psalms:

1. The author: “A Psalm of David” (Psa 37 ).

2. The occasion: “When he fled from Absalom, his son” (Psa 3 ).

3. The nature, or character, of the poem:

(1) Maschil, meaning “instruction,” a didactic poem (Psa 42 ).

(2) Michtam, meaning “gold,” “A Golden Psalm”; this means excellence or mystery (Psa 16 ; 56-60).

4. The occasion of its use: “A Psalm of David for the dedication of the house” (Psa 30 ).

5. Its purpose: “A Psalm of David to bring remembrance” (Psa 38 ; Psa 70 ).

6. Direction for its use: “A Psalm of David for the chief musician” (Psa 4 ).

7. The kind of musical instrument:

(1) Neginoth, meaning to strike a chord, as on stringed instruments (Psa 4 ; Psa 61 ).

(2) Nehiloth, meaning to perforate, as a pipe or flute (Psa 5 ).

(3) Shoshannim, Lilies, which refers probably to cymbals (Psa 45 ; Psa 69 ).

8. A special choir:

(1) Sheminith, the “eighth,” or octave below, as a male choir (Psa 6 ; Psa 12 ).

(2) Alamoth, female choir (Psa 46 ).

(3) Muth-labben, music with virgin voice, to be sung by a choir of boys in the treble (Psa 9 ).

9. The keynote, or tune:

(1) Aijeleth-sharar, “Hind of the morning,” a song to the melody of which this is sung (Psa 22 ).

(2) Al-tashheth, “Destroy thou not,” the beginning of a song the tune of which is sung (Psa 57 ; Psa 58 ; Psa 59 ; Psa 75 ).

(3) Gittith, set to the tune of Gath, perhaps a tune which David brought from Gath (Psa 8 ; Psa 81 ; Psa 84 ).

(4) Jonath-elim-rehokim, “The dove of the distant terebinths,” the commencement of an ode to the air of which this song was to be sung (Psa 56 ).

(5) Leannoth, the name of a tune (Psa 88 ).

(6) Mahalath, an instrument (Psa 53 ); Leonnoth-Mahaloth, to chant to a tune called Mahaloth.

(7) Shiggaion, a song or a hymn.

(8) Shushan-Eduth, “Lily of testimony,” a tune (Psa 60 ). Note some examples: (1) “America,” “Shiloh,” “Auld Lang Syne.” These are the names of songs such as we are familiar with; (2) “Come Thou Fount of Every Blessing” and “There Is a Fountain Filled with Blood,” are examples of sacred hymns.

10. The liturgical use, those noted for the feasts, e.g., the Hallels and Hallelujah Psalms (Psalms 146-150).

11. The destination, as “Song of Ascents” (Psalms 120-134)

12. The direction for the music, such as Selah, which means “Singers, pause”; Higgaion-Selah, to strike a symphony with selah, which means an instrumental interlude (Psa 9:16 ).

The longest and fullest title to any of the psalms is the title to Psa 60 . The items of information from this title are as follows: (1) the author; (2) the chief musician; (3) the historical occasion; (4) the use, or design; (5) the style of poetry; (6) the instrument or style of music.

The parts of these superscriptions which most concern us now are those indicating author, occasion, and date. As to the historic value or trustworthiness of these titles most modern scholars deny that they are a part of the Hebrew text, but the oldest Hebrew text of which we know anything had all of them. This is the text from which the Septuagint was translated. It is much more probable that the author affixed them than later writers. There is no internal evidence in any of the psalms that disproves the correctness of them, but much to confirm. The critics disagree among themselves altogether as to these titles. Hence their testimony cannot consistently be received. Nor can it ever be received until they have at least agreed upon a common ground of opposition.

David is the author of more than half the entire collection, the arrangement of which is as follows:

1. Seventy-three are ascribed to him in the superscriptions.

2. Some of these are but continuations of the preceding ones of a pair, trio, or larger group.

3. Some of the Korahite Psalms are manifestly Davidic.

4. Some not ascribed to him in the titles are attributed to him expressly by New Testament writers.

5. It is not possible to account for some parts of the Psalter without David. The history of his early life as found in Samuel, 1 and 2 Kings, and 1and 2 Chronicles, not only shows his remarkable genius for patriotic and sacred songs and music, but also shows his cultivation of that gift in the schools of the prophets. Some of these psalms of the history appear in the Psalter itself. It is plain to all who read these that they are founded on experience, and the experience of no other Hebrew fits the case. These experiences are found in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles.

As to the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition, I have this to say:

1. This theory has no historical support whatever, and therefore is not to be accepted at all.

2. It has no support in tradition, which weakens the contention of the critics greatly.

3. It has no support from finding any one with the necessary experience for their basis.

4. They can give no reasonable account as to how the titles ever got there.

5. It is psychologically impossible for anyone to have written these 150 psalms in the Maccabean times.

6. Their position is expressly contrary to the testimony of Christ and the apostles. Some of the psalms which they ascribe to the Maccabean Age are attributed to David by Christ himself, who said that David wrote them in the Spirit.

The obvious aim of this criticism and the necessary result if it be Just, is a positive denial of the inspiration of both Testaments.

Other authors are named in the titles, as follows: (1) Asaph, to whom twelve psalms have been assigned: (2) Mosee, Psa 90 ; (3) Solomon, Psa 72 ; Psa 127 ; (4) Heman, Psa 80 ; (5) Ethem, Psa 89 ; (6) A number of the psalms are ascribed to the sons of Korah.

Not all the psalms ascribed to Asaph were composed by one person. History indicates that Asaph’s family presided over the song service for several generations. Some of them were composed by his descendants by the game name. The five general outlines of the whole collection are as follows:

I. By books

1. Psalms 1-41 (41)

2. Psalms 42-72 (31)

3. Psalms 73-89 (17)

4. Psalms 90-106 (17)

5. Psalms 107-150 (44)

II. According to date and authorship

1. The psalm of Moses (Psa 90 )

2. Psalms of David:

(1) The shepherd boy (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 ).

(2) David when persecuted by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 52 ; Psa 54 ; Psa 57 ; Psa 142 ).

(3) David the King (Psa 101 ; Psa 18 ; Psa 24 ; Psa 2 ; Psa 110 ; Psa 20 ; Psa 20 ; Psa 21 ; Psa 60 ; Psa 51 ; Psa 32 ; Psa 41 ; Psa 55 ; Psa 3:4 ; Psa 64 ; Psa 62 ; Psa 61 ; Psa 27 ).

3. The Asaph Psalms (Psa 50 ; Psa 73 ; Psa 83 ).

4. The Korahite Psalms (Psa 42 ; Psa 43 ; Psa 84 ).

5. The psalms of Solomon (Psa 72 ; Psa 127 ).

6. The psalms of the era of Hezekiah and Isaiah (Psa 46 ; Psa 47 ; Psa 48 )

7. The psalms of the Exile (Psa 74 ; Psa 79 ; Psa 137 ; Psa 102 )

8. The psalms of the Restoration (Psa 85 ; Psa 126 ; Psa 118 ; 146-150)

III. By groups

1. The Jehovistic and Elohistic Psalms:

(1) Psalms 1-41 are Jehovistic;

(2) Psalms 42-83 are Elohistic Psalms;

(3) Psalms 84-150 are Jehovistic.

2. The Penitential Psalms (Psa 6 ; Psa 32 ; Psa 38 ; Psa 51 ; Psa 102 ; Psa 130 ; Psa 143 )

3. The Pilgrim Psalms (Psalms 120-134)

4. The Alphabetical Psalms (Psa 9 ; Psa 10 ; Psa 25 ; Psa 34 ; Psa 37 ; 111:112; Psa 119 ; Psa 145 )

5. The Hallelujah Psalms (Psalms 11-113; 115-117; 146-150; to which may be added Psa 135 ) Psalms 113-118 are called “the Egyptian Hallel”

IV. Doctrines of the Psalms

1. The throne of grace and how to approach it by sacrifice, prayer, and praise.

2. The covenant, the basis of worship.

3. The paradoxical assertions of both innocence & guilt.

4. The pardon of sin and justification.

5. The Messiah.

6. The future life, pro and con.

7. The imprecations.

8. Other doctrines.

V. The New Testament use of the Psalms

1. Direct references and quotations in the New Testament.

2. The allusions to the psalms in the New Testament. Certain experiences of David’s life made very deep impressions on his heart, such as: (1) his peaceful early life; (2) his persecution by Saul; (3) his being crowned king of the people; (4) the bringing up of the ark; (5) his first great sin; (6) Absalom’s rebellion; (7) his second great sin; (8) the great promise made to him in 2Sa 7 ; (9) the feelings of his old age.

We may classify the Davidic Psalms according to these experiences following the order of time, thus:

1. His peaceful early life (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 )

2. His persecution by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 7 ; Psa 52 ; Psa 120 ; Psa 140 ; Psa 54 ; Psa 57 ; Psa 142 ; Psa 17 ; Psa 18 )

3. Making David King (Psa 27 ; Psa 133 ; Psa 101 )

4. Bringing up the ark (Psa 68 ; Psa 24 ; Psa 132 ; Psa 15 ; Psa 78 ; Psa 96 )

5. His first great sin (Psa 51 ; Psa 32 )

6. Absalom’s rebellion (Psa 41 ; Psa 6 ; Psa 55 ; Psa 109 ; Psa 38 ; Psa 39 ; Psa 3 ; Psa 4 ; Psa 63 ; Psa 42 ; Psa 43 ; Psa 5 ; Psa 62 ; Psa 61 ; Psa 27 )

7. His second great sin (Psa 69 ; Psa 71 ; Psa 102 ; Psa 103 )

8. The great promise made to him in 2Sa 7 (Psa 2 )

9. Feelings of old age (Psa 37 )

The great doctrines of the psalms may be noted as follows: (1) the being and attributes of God; (3) sin, both original and individual; (3) both covenants; (4) the doctrine of justification; (5) concerning the Messiah.

There is a striking analogy between the Pentateuch and the Psalms. The Pentateuch contains five books of law; the Psalms contain five books of heart responses to the law.

It is interesting to note the historic controversies concerning the singing of psalms. These were controversies about singing uninspired songs, in the Middle Ages. The church would not allow anything to be used but psalms.

The history in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles, and in Ezra and Nehemiah is very valuable toward a proper interpretation of the psalms. These books furnish the historical setting for a great many of the psalms which is very indispensable to their proper interpretation.

Professor James Robertson, in the Poetry and Religion of the Psalms constructs a broad and strong argument in favor of the Davidic Psalms, as follows:

1. The age of David furnished promising soil for the growth of poetry.

2. David’s qualifications for composing the psalms make it highly probable that David is the author of the psalms ascribed to him.

3. The arguments against the possibility of ascribing to David any of the hymns in the Hebrew Psalter rests upon assumptions that are thoroughly antibiblical.

The New Testament makes large use of the psalms and we learn much as to their importance in teaching. There are seventy direct quotations in the New Testament from this book, from which we learn that the Scriptures were used extensively in accord with 2Ti 3:16-17 . There are also eleven references to the psalms in the New Testament from which we learn that the New Testament writers were thoroughly imbued with the spirit and teaching of the psalms. Then there are eight allusions ‘to this book in the New Testament from which we gather that the Psalms was one of the divisions of the Old Testament and that they were used in the early church.

QUESTIONS

1. Give a list of the items of information gathered from the titles of the psalms.

2. What is the longest title to any of the psalms and what the items of this title?

3. What parts of these superscriptions most concern us now?

4. What is the historic value, or trustworthiness of these titles?

5. State the argument showing David’s relation to the psalms.

6. What have you to say of the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition?

7. What the obvious aim of this criticism and the necessary result, if it be just?

8. What other authors are named in the titles?

9. Were all the psalms ascribed to Asaph composed by one person?

10. Give the five general outlines of the whole collection, as follows: I. The outline by books II. The outline according to date and authorship III. The outline by groups IV. The outline of doctrines V. The outline by New Testament quotations or allusions.

11. What experiences of David’s life made very deep impressions on his heart?

12. Classify the Davidic Psalms according to these experiences following the order of time.

13. What the great doctrines of the psalms?

14. What analogy between the Pentateuch and the Psalms?

15. What historic controversies concerning the singing of psalms?

16. Of what value is the history in Samuel, 1 Kings and 2 Chronicles, and in Ezra and Nehemiah toward a proper interpretation of the psalms?

17. Give Professor James Robertson’s argument in favor of the Davidic authorship of the psalms.

18. What can you say of the New Testament use of the psalms and what do we learn as to their importance in teaching?

19. What can you say of the New Testament references to the psalms, and from the New Testament references what the impression on the New Testament writers?

20. What can you say of the allusions to the psalms in the New Testament?

XVII

THE MESSIAH IN THE PSALMS

A fine text for this chapter is as follows: “All things must be fulfilled which were written in the Psalms concerning me,” Luk 24:44 . I know of no better way to close my brief treatise on the Psalms than to discuss the subject of the Messiah as revealed in this book.

Attention has been called to the threefold division of the Old Testament cited by our Lord, namely, the Law, the Prophets, and the Psalms (Luk 24:44 ), in all of which were the prophecies relating to himself that “must be fulfilled.” It has been shown just what Old Testament books belong to each of these several divisions. The division called the Psalms included many books, styled Holy Writings, and because the Psalms proper was the first book of the division it gave the name to the whole division.

The object of this discussion is to sketch the psalmist’s outline of the Messiah, or rather, to show how nearly a complete picture of our Lord is foredrawn in this one book. Let us understand however with Paul, that all prophecy is but in part (1Co 13:9 ), and that when we fill in on one canvas all the prophecies concerning the Messiah of all the Old Testament divisions, we are far from having a perfect portrait of our Lord. The present purpose is limited to three things:

1. What the book of the Psalms teaches concerning the Messiah.

2. That the New Testament shall authoritatively specify and expound this teaching.

3. That the many messianic predictions scattered over the book and the specifications thereof over the New Testament may be grouped into an orderly analysis, so that by the adjustment of the scattered parts we may have before us a picture of our Lord as foreseen by the psalmists.

In allowing the New Testament to authoritatively specify and expound the predictive features of the book, I am not unmindful of what the so-called “higher critics” urge against the New Testament quotations from the Old Testament and the use made of them. In this discussion, however, these objections are not considered, for sufficient reasons. There is not space for it. Even at the risk of being misjudged I must just now summarily pass all these objections, dismissing them with a single statement upon which the reader may place his own estimate of value. That statement is that in the days of my own infidelity, before this old method of criticism had its new name, I was quite familiar with the most and certainly the strongest of the objections now classified as higher criticism, and have since patiently re-examined them in their widely conflicting restatements under their modern name, and find my faith in the New Testament method of dealing with the Old Testament in no way shattered, but in every way confirmed. God is his own interpreter. The Old Testament as we now have it was in the hands of our Lord. I understand his apostle to declare, substantially, that “every one of these sacred scriptures is God-inspired and is profitable for teaching us what is right to believe and to do, for convincing us what is wrong in faith or practice, for rectifying the wrong when done, that we may be ready at every point, furnished completely, to do every good work, at the right time, in the right manner, and from the proper motive” (2Ti 3:16-17 ).

This New Testament declares that David was a prophet (Act 2:30 ), that he spake by the Holy Spirit (Act 1:16 ), that when the book speaks the Holy Spirit speaks (Heb 3:7 ), and that all its predictive utterances, as sacred Scripture, “must be fulfilled” (Joh 13:18 ; Act 1:16 ). It is not claimed that David wrote all the psalms, but that all are inspired, and that as he was the chief author, the book goes by his name.

It would be a fine thing to make out two lists, as follows:

1. All of the 150 psalms in order from which the New Testament quotes with messianic application.

2. The New Testament quotations, book by book, i.e., Matthew so many, and then the other books in their order.

We would find in neither of these any order as to time, that is, Psa 1 which forecasts an incident in the coming Messiah’s life does not forecast the first incident of his life. And even the New Testament citations are not in exact order as to time and incident of his life. To get the messianic picture before us, therefore, we must put the scattered parts together in their due relation and order, and so construct our own analysis. That is the prime object of this discussion. It is not claimed that the analysis now presented is perfect. It is too much the result of hasty, offhand work by an exceedingly busy man. It will serve, however, as a temporary working model, which any one may subsequently improve. We come at once to the psalmist’s outline of the Messiah.

1. The necessity for a Saviour. This foreseen necessity is a background of the psalmists’ portrait of the Messiah. The necessity consists in (1) man’s sinfulness; (2) his sin; (3) his inability of wisdom and power to recover himself; (4) the insufficiency of legal, typical sacrifices in securing atonement.

The predicate of Paul’s great argument on justification by faith is the universal depravity and guilt of man. He is everywhere corrupt in nature; everywhere an actual transgressor; everywhere under condemnation. But the scriptural proofs of this depravity and sin the apostle draws mainly from the book of the Psalms. In one paragraph of the letter to the Romans (Rom 3:4-18 ), he cites and groups six passages from six divisions of the Psalms (Psa 5:9 ; Psa 10:7 ; Psa 14:1-3 ; Psa 36:1 ; Psa 51:4-6 ; Psa 140:3 ). These passages abundantly prove man’s sinfulness, or natural depravity, and his universal practice of sin.

The predicate also of the same apostle’s great argument for revelation and salvation by a Redeemer is man’s inability of wisdom and power to re-establish communion with God. In one of his letters to the Corinthians he thus commences his argument: “For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world? -For after that in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preach-ing to save them that believe.” He closes this discussion with the broad proposition: “The wisdom of this world is foolishness with God,” and proves it by a citation from Psa 94:11 : “The Lord knoweth the thoughts of the wise, that they are vain.”

In like manner our Lord himself pours scorn on human wisdom and strength by twice citing Psa 8 : “At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent and hast revealed them unto babes. Even so, Father: for so it seemed good in thy sight” (Mat 11:25-26 ). “And when the chief priests and scribes saw the wonderful things that he did, and the children that were crying in the temple and saying, Hosanna to the Son of David; they were sore displeased, and said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?” (Mat 21:15-16 ).

But the necessity for a Saviour as foreseen by the psalmist did not stop at man’s depravity, sin, and helplessness. The Jews were trusting in the sacrifices of their law offered on the smoking altar. The inherent weakness of these offerings, their lack of intrinsic merit, their ultimate abolition, their complete fulfilment and supercession by a glorious antitype were foreseen and foreshown in this wonderful prophetic book: I will not reprove thee for thy sacrifices; And thy burnt offerings are continually before me. I will take no bullock out of thy house, Nor he-goat out of thy folds. For every beast of the forest is mine, And the cattle upon a thousand hills. I know all of the birds of the mountains; And the wild beasts of the field are mine. If I were hungry, I would not tell thee; For the world is mine, and the fulness thereof. Will I eat the flesh of bulls, Or drink the blood of goats? Psa 50:8-13 .

Yet again it speaks in that more striking passage cited in the letter to the Hebrews: “For the law having a shadow of good things to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshipers, once purged should have no more consciousness of sins. But in those sacrifices there is a remembrance made of sins year by year. For it is impossible that the blood of bulls and goats should take away sins. Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldst not, But a body didst thou prepare for me; In whole burnt offerings and sacrifices for sin thou hadst no pleasure: Then said I, Lo, I am come (In the roll of the book it is written of me) To do thy will, O God. Saying above, Sacrifice and offering and whole burnt offerings and sacrifices for sin thou wouldst not, neither hadst pleasure therein, (the which are offered according to the law), then hath he said, Lo, I am come to do thy will, O God. He taketh away the first, that he may establish the second” (Heb 10:1-9 ).

This keen foresight of the temporary character and intrinsic worthlessness of animal sacrifices anticipated similar utterances by the later prophets (Isa 1:10-17 ; Jer 6:20 ; Jer 7:21-23 ; Hos 6:6 ; Amo 5:21 ; Mic 6:6-8 ). Indeed, I may as well state in passing that when the apostle declares, “It is impossible that the blood of bulls and of goats should take away sins,” he lays down a broad principle, just as applicable to baptism and the Lord’s Supper. With reverence I state the principle: Not even God himself by mere appointment can vest in any ordinance, itself lacking intrinsic merit, the power to take away sin. There can be, therefore, in the nature of the case, no sacramental salvation. This would destroy the justice of God in order to exalt his mercy. Clearly the psalmist foresaw that “truth and mercy must meet together” before “righteousness and peace could kiss each other” (Psa 85:10 ). Thus we find as the dark background of the psalmists’ luminous portrait of the Messiah, the necessity for a Saviour.

2. The nature, extent, and blessedness of the salvation to be wrought by the coming Messiah. In no other prophetic book are the nature, fullness, and blessedness of salvation so clearly seen and so vividly portrayed. Besides others not now enumerated, certainly the psalmists clearly forecast four great elements of salvation:

(1) An atoning sacrifice of intrinsic merit offered once for all (Psa 40:6-8 ; Heb 10:4-10 ).

(2) Regeneration itself consisting of cleansing, renewal, and justification. We hear his impassioned statement of the necessity of regeneration: “Behold, I was shapen in iniquity and in sin did my mother conceive me. Behold, thou desirest truth in the inward parts,” followed by his earnest prayer: “Create in me a clean heart, O God; and renew a right spirit within me,” and his equally fervent petition: “Wash me thoroughly from mine iniquity and cleanse me from my sin. Purge me with hyssop and I shall be clean; wash me and I shall be whiter than snow” (Psa 51 ). And we hear him again as Paul describes the blessedness of the man, unto whom God imputes righteousness without works, saying, Blessed are they whose iniquities are forgiven, And whose sins are covered. Blessed is the man to whom the Lord will not reckon sin Psa 32:1 ; Rom 4:6-8 .

(3) Introduction into the heavenly rest (Psa 95:7-11 ; Heb 3:7-19 ; Heb 4:1-11 ). Here is the antitypical Joshua leading spiritual Israel across the Jordan of death into the heavenly Canaan, the eternal rest that remaineth for the people of God. Here we find creation’s original sabbath eclipsed by redemption’s greater sabbath when the Redeemer “entered his rest, ceasing from his own works as God did from his.”

(4) The recovery of all the universal dominion lost by the first Adam and the securement of all possible dominion which the first Adam never attained (Psa 8:5-6 ; Eph 1:20-22 ; Heb 2:7-9 ; 1Co 15:24-28 ).

What vast extent then and what blessedness in the salvation foreseen by the psalmists, and to be wrought by the Messiah. Atoning sacrifice of intrinsic merit; regeneration by the Holy Spirit; heavenly rest as an eternal inheritance; and universal dominion shared with Christ!

3. The wondrous person of the Messiah in his dual nature, divine and human.

(1) His divinity,

(a) as God: “Thy throne, O God, is forever and ever” (Psa 45:6 and Heb 1:8 ) ;

(b) as creator of the heavens and earth, immutable and eternal: Of old didst thou lay the foundation of the earth; And the heavens are the work of thy hands. They shall perish, but thou shalt endure; Yea, all of them shall wax old like a garment; As a vesture shalt thou change them, and they shall be changed. But thou art the same, And thy years shall have no end Psa 102:25-27 quoted with slight changes in Heb 1:10-12 .

(c) As owner of the earth: The earth is the Lord’s and the fulness thereof; The world, and they that dwell therein, Psa 24:1 quoted in 1Co 10:26 .

(d) As the Son of God: “Thou art my Son; This day have I begotten thee” Psa 2:7 ; Heb 1:5 .

(e) As David’s Lord: The Lord said unto my Lord, Sit thou at my right hand, Until I make thine enemies thy footstool, Psa 110:1 ; Mat 22:41-46 .

(f) As the object of angelic worship: “And let all the angels of God worship him” Psa 97:7 ; Heb 1:6 .

(g) As the Bread of life: And he rained down manna upon them to eat, And gave them food from heaven Psa 78:24 ; interpreted in Joh 6:31-58 . These are but samples which ascribe deity to the Messiah of the psalmists.

(2) His humanity, (a) As the Son of man, or Son of Adam: Psa 8:4-6 , cited in 1Co 15:24-28 ; Eph 1:20-22 ; Heb 2:7-9 . Compare Luke’s genealogy, Luk 3:23-38 . This is the ideal man, or Second Adam, who regains Paradise Lost, who recovers race dominion, in whose image all his spiritual lineage is begotten. 1Co 15:45-49 . (b) As the Son of David: Psa 18:50 ; Psa 89:4 ; Psa 89:29 ; Psa 89:36 ; Psa 132:11 , cited in Luk 1:32 ; Act 13:22-23 ; Rom 1:3 ; 2Ti 2:8 . Perhaps a better statement of the psalmists’ vision of the wonderful person of the Messiah would be: He saw the uncreated Son, the second person of the trinity, in counsel and compact with the Father, arranging in eternity for the salvation of men: Psa 40:6-8 ; Heb 10:5-7 . Then he saw this Holy One stoop to be the Son of man: Psa 8:4-6 ; Heb 2:7-9 . Then he was the son of David, and then he saw him rise again to be the Son of God: Psa 2:7 ; Rom 1:3-4 .

4. His offices.

(1) As the one atoning sacrifice (Psa 40:6-8 ; Heb 10:5-7 ).

(2) As the great Prophet, or Preacher (Psa 40:9-10 ; Psa 22:22 ; Heb 2:12 ). Even the method of his teaching by parable was foreseen (Psa 78:2 ; Mat 13:35 ). Equally also the grace, wisdom, and power of his teaching. When the psalmist declares that “Grace is poured into thy lips” (Psa 45:2 ), we need not be startled when we read that all the doctors in the Temple who heard him when only a boy “were astonished at his understanding and answers” (Luk 2:47 ); nor that his home people at Nazareth “all bear him witness, and wondered at the gracious words which proceeded out of his mouth” (Luk 4:22 ); nor that those of his own country were astonished, and said, “Whence hath this man this wisdom?” (Mat 13:54 ); nor that the Jews in the Temple marveled, saying, “How knoweth this man letters, having never learned?” (Joh 7:15 ) ; nor that the stern officers of the law found their justification in failure to arrest him in the declaration, “Never man spake like this man” (Joh 7:46 ).

(3) As the king (Psa 2:6 ; Psa 24:7-10 ; Psa 45:1-17 ; Psa 110:1 ; Mat 22:42-46 ; Act 2:33-36 ; 1Co 15:25 ; Eph 1:20 ; Heb 1:13 ).

(4) As the priest (Psa 110:4 ; Heb 5:5-10 ; Heb 7:1-21 ; Heb 10:12-14 ).

(5) As the final judge. The very sentence of expulsion pronounced upon the finally impenitent by the great judge (Mat 25:41 ) is borrowed from the psalmist’s prophetic words (Psa 6:8 ).

5. Incidents of life. The psalmists not only foresaw the necessity for a Saviour; the nature, extent, and blessedness of the salvation; the wonderful human-divine person of the Saviour; the offices to be filled by him in the work of salvation, but also many thrilling details of his work in life, death, resurrection, and exaltation. It is not assumed to cite all these details, but some of the most important are enumerated in order, thus:

(1) The visit, adoration, and gifts of the Magi recorded in Mat 2 are but partial fulfilment of Psa 72:9-10 .

(2) The scripture employed by Satan in the temptation of our Lord (Luk 4:10-11 ) was cited from Psa 91:11-12 and its pertinency not denied.

(3) In accounting for his intense earnestness and the apparently extreme measures adopted by our Lord in his first purification of the Temple (Joh 2:17 ), he cites the messianic zeal predicted in Psa 69:9 .

(4) Alienation from his own family was one of the saddest trials of our Lord’s earthly life. They are slow to understand his mission and to enter into sympathy with him. His self-abnegation and exhaustive toil were regarded by them as evidences of mental aberration, and it seems at one time they were ready to resort to forcible restraint of his freedom) virtually what in our time would be called arrest under a writ of lunacy. While at the last his half-brothers became distinguished preachers of his gospel, for a long while they do not believe on him. And the evidence forces us to the conclusion that his own mother shared with her other sons, in kind though not in degree, the misunderstanding of the supremacy of his mission over family relations. The New Testament record speaks for itself:

Son, why hast thou thus dealt with us? behold, thy father and I sought thee sorrowing. And he said unto them. How is it that ye sought me? Knew ye not that I must be in my Father’s house? And they understood not the saying which he spake unto them Luk 2:48-51 (R.V.).

And when the wine failed, the mother of Jesus saith unto him, They have no wine. And Jesus saith unto her, Woman, what have I to do with thee? Mine hour is not yet come. Joh 2:3-5 (R.V.).

And there come his mother and his brethren; and standing without; they sent unto him, calling him. And a multitude was sitting about him; and they say unto him. Behold, thy mother and thy brethren without seek for thee. And he answereth them, and saith, Who is my mother and my brethren? And looking round on them that sat round about him, he saith, Behold, my mother and my brethren) For whosoever shall do the will of God, the same is my brother, and sister, and mother Mar 3:31-35 (R.V.).

Now the feast of the Jews, the feast of tabernacles, was at hand. His brethren therefore said unto him, Depart hence, and go into Judea, that thy disciples also may behold thy works which thou doest. For no man doeth anything in secret, and himself seeketh to be known openly. If thou doest these things, manifest thyself to the world. For even his brethren did not believe on him. Jesus therefore saith unto them, My time is not yet come; but your time is always ready. The world cannot hate you; but me it hateth, because I testify of it, that its works are evil. Go ye up unto the feast: I go not up yet unto this feast; because my time is not fulfilled. Joh 7:2-9 (R.V.).

These citations from the Revised Version tell their own story. But all that sad story is foreshown in the prophetic psalms. For example: I am become a stranger unto my brethren, And an alien unto my mother’s children. Psa 69:8 .

(5) The triumphal entry into Jerusalem was welcomed by a joyous people shouting a benediction from Psa 118:26 : “Blessed is he that cometh in the name of the Lord” (Mat 21:9 ); and the Lord’s lamentation over Jerusalem predicts continued desolation and banishment from his sight until the Jews are ready to repeat that benediction (Mat 23:39 ).

(6) The children’s hosanna in the Temple after its second purgation is declared by our Lord to be a fulfilment of that perfect praise forecast in Psa 8:2 .

(7) The final rejection of our Lord by his own people was also clear in the psalmist’s vision (Psa 118:22 ; Mat 21:42-44 ).

(8) Gethsemane’s baptism of suffering, with its strong crying and tears and prayers was as clear to the psalmist’s prophetic vision as to the evangelist and apostle after it became history (Psa 69:1-4 ; Psa 69:13-20 ; and Mat 26:36-44 ; Heb 5:7 ).

(9) In life-size also before the psalmist was the betrayer of Christ and his doom (Psa 41:9 ; Psa 69:25 ; Psa 109:6-8 ; Joh 13:18 ; Act 1:20 ).

(10) The rage of the people, Jew and Gentile, and the conspiracy of Pilate and Herod are clearly outlined (Psa 2:1-3 ; Act 4:25-27 ).

(11) All the farce of his trial the false accusation, his own marvelous silence; and the inhuman maltreatment to which he was subjected, is foreshown in the prophecy as dramatically as in the history (Mat 26:57-68 ; Mat 27:26-31 ; Psa 27:12 ; Psa 35:15-16 ; Psa 38:3 ; Psa 69:19 ).

The circumstances of his death, many and clear, are distinctly foreseen. He died in the prime of life (Psa 89:45 ; Psa 102:23-24 ). He died by crucifixion (Psa 22:14-17 ; Luk 23 ; 33; Joh 19:23-37 ; Joh 20:27 ). But yet not a bone of his body was broken (Psa 34:20 ; Joh 19:36 ).

The persecution, hatred without a cause, the mockery and insults, are all vividly and dramatically foretold (Psa 22:6-13 ; Psa 35:7 ; Psa 35:12 ; Psa 35:15 ; Psa 35:21 ; Psa 109:25 ).

The parting of his garments and the gambling for his vesture (Psa 22:18 ; Mat 27:35 ).

His intense thirst and the gall and vinegar offered for his drink (Psa 69:21 ; Mat 27:34 ).

In the psalms, too, we hear his prayers for his enemies so remarkably fulfilled in fact (Psa 109:4 ; Luk 23:34 ).

His spiritual death was also before the eye of the psalmist, and the very words which expressed it the psalmist heard. Separation from the Father is spiritual death. The sinner’s substitute must die the sinner’s death, death physical, i.e., separation of soul from body; death spiritual, i.e., separation of the soul from God. The latter is the real death and must precede the former. This death the substitute died when he cried out: “My God, My God, why hast thou forsaken me.” (Psa 22:1 ; Mat 27:46 ).

Emerging from the darkness of that death, which was the hour of the prince of darkness, the psalmist heard him commend his spirit to the Father (Psa_31:35; Luk 23:46 ) showing that while he died the spiritual death, his soul was not permanently abandoned unto hell (Psa 16:8-10 ; Act 2:25 ) so that while he “tasted death” for every man it was not permanent death (Heb 2:9 ).

With equal clearness the psalmist foresaw his resurrection, his triumph over death and hell, his glorious ascension into heaven, and his exaltation at the right hand of God as King of kings and Lord of lords, as a high Driest forever, as invested with universal sovereignty (Psa 16:8-11 ; Psa 24:7-10 ; Psa 68:18 ; Psa 2:6 ; Psa 111:1-4 ; Psa 8:4-6 ; Act 2:25-36 ; Eph 1:19-23 ; Eph 4:8-10 ).

We see, therefore, brethren, when the scattered parts are put together and adjusted, how nearly complete a portrait of our Lord is put upon the prophetic canvas by this inspired limner, the sweet singer of Israel.

QUESTIONS

1. What is a good text for this chapter?

2. What is the threefold division of the Old Testament as cited by our Lord?

3. What is the last division called and why?

4. What is the object of the discussion in this chapter?

5. To what three things is the purpose limited?

6. What especially qualifies the author to meet the objections of the higher critics to allowing the New Testament usage of the Old Testament to determine its meaning and application?

7. What is the author’s conviction relative to the Scriptures?

8. What is the New Testament testimony on the question of inspiration?

9. What is the author’s suggested plan of approach to the study of the Messiah in the Psalms?

10. What the background of the Psalmist’s portrait of the Messiah and of what does it consist?

11. Give the substance of Paul’s discussion of man’s sinfulness.

12. What is the teaching of Jesus on this point?

13. What is the teaching relative to sacrifices?

14. What the nature, extent, and blessedness of the salvation to be wrought by the coming Messiah and what the four great elements of it as forecast by the psalmist?

15. What is the teaching of the psalms relative to the wondrous person of the Messiah? Discuss.

16. What are the offices of the Messiah according to psalms? Discuss each.

17. Cite the more important events of the Messiah’s life according to the vision of the psalmist.

18. What the circumstances of the Messiah’s death and resurrection as foreseen by the psalmist?

Fuente: B.H. Carroll’s An Interpretation of the English Bible

Psa 93:1 The LORD reigneth, he is clothed with majesty; the LORD is clothed with strength, [wherewith] he hath girded himself: the world also is stablished, that it cannot be moved.

Ver. 1. The Lord reigneth ] i.e. The Lord Christ. Kimchi here noteth that all the following psalms till the hundred and first are de diebus Christi, of the days of Christ. Here we have his empire and regality asserted, first, by his works; secondly, by his word, Psa 93:5 . See the like Psa 19:1-2 ; Psa 19:7-8 , &c., and that manifestation of himself by his word far preferred.

He is clothed with majesty ] He hath now put off his arms, and put on his robes, he will henceforth rule all wisely and righteously.

The Lord is clothed with strength ] For the battle, in case his enemies stir, to attempt against him, Ezr 8:22 .

The world also is established ] The earth, though it hang like a ball in the air, without a basis, Ponderibus librat a suis, yet is unmoveable; how much more the Church!

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

How glorious an opening, and stupendous the change for the earth! “Jehovah reigneth.” It is not so now. Satan is still the prince of the world, the god of this age: God does not share his throne.

Fuente: William Kelly Major Works (New Testament)

NASB (UPDATED) TEXT: Psa 93:1-2

1The Lord reigns, He is clothed with majesty;

The Lord has clothed and girded Himself with strength;

Indeed, the world is firmly established, it will not be moved.

2Your throne is established from of old;

You are from everlasting.

Psa 93:1-2 This strophe describes YHWH as the reigning King of creation (cf. Psa 47:2; Psa 96:10; Psa 97:1; Psa 99:1). The first four verbs of Psa 93:1 are perfects.

1. reigns – BDB 573, KB 590, Qal perfect, cf. Psa 96:10

2. clothed – BDB 527, KB 519, Qal perfect (twice)

3. girded Himself – BDB 25, KB 25, Hithpael perfect, note He girded Himself, which denotes the sovereignty of YHWH

It seems surprising that the next two verbs of Psa 93:1, which speak of His world being firmly established (cf. Psa 93:2, a Niphal; Psa 96:10) and that it will not be moved, are both imperfects, which denote an ongoing action (cf. 1Ch 16:30). In this context the perfects may denote past time and the imperfects current/future time, but limited to this age.

Psa 93:1 Notice that these perfect verbs speak of YHWH’s kingly dress. His dress is a metaphorical way of asserting His character and power.

1. clothed with majesty (BDB 145)

2. clothed with strength (BDB 738)

Psa 104:1 asserts He is clothed with splendor (BDB 217) and majesty (BDB 214). Psa 6:5-6 asserts He is girded with might (BDB 150).

Psa 93:2 The eternal reign of the eternal YHWH (cf. Psa 93:5 c; Psa 45:6; Psa 90:2) is secure (cf. Psa 10:16; Psa 29:10; Psa 46:10; Psa 52:7)! Circumstances may seem to be supreme but they are only temporary. Our God reigns (cf. Dan 2:44; Dan 7:14; Dan 7:27; Luk 1:33; Rev 11:15; Rev 11:17; Rev 19:6)!

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

The LORD. Hebrew. Jehovah. App-4.

The LORD reigneth. Three Psalms commence thus (93, 97, 99); they each end with the thought of “holiness” (the last has the word “holy” three times), indicating that, when He reigns, “all will be holy” (Isa 23:18. Zec 14:20, Zec 14:21). This explains the cry of the Zoa (Rev 4:8), because His judgments will prepare the way for His reign.

clothed . . . girded. Figure of speech Anthropopatheia. App-6.

The world. Hebrew. tebel = The habitable world. Compare 1Sa 2:8.

stablished. Aramaean, Septuagint, Syriac, and Vulg, render “firmly fixed”.

Fuente: Companion Bible Notes, Appendices and Graphics

Psa 93:1-5

The LORD reigneth, he is clothed with majesty; the LORD is clothed with strength, wherewith he hath girded himself: the world also is stablished, that it cannot be moved. Thy throne is established of old: thou art from everlasting ( Psa 93:1-2 ).

From everlasting to everlasting, Thou art God. Here, “Thou art from everlasting.” The prophecy of Micah concerning the birth of Jesus, and Bethlehem the birthplace, “And thou, Bethlehem, though thou be little among the provinces of Judea, yet out of thee shall come he who is to rule my people Israel; whose going forth is from everlasting” ( Mic 5:2 ). Lord, Thou art from the vanishing point.

The floods have lifted up, O LORD, the floods have lifted up their voice; the floods lift up their waves. The LORD on high is mightier than the noise of many waters, yea, than the mighty waves of the sea. Thy testimonies are very sure: holiness becometh thine house, O LORD, for ever ( Psa 93:3-5 ). “

Fuente: Through the Bible Commentary

Psa 93:1-2

THE ETERNAL THRONE OF GOD

As McCaw said, “If Jerusalem had an annual festival in which the Lord was especially worshipped as Creator-King, how suitable this psalm would be for use in it. But suitability does not constitute proof, and the psalm rather bears witness to the richness of the doctrine of God the Creator, as revealed in the Old Testament.”

It seems to be fashionable among present day scholars to speak of such annual festivals held by the Jews, one in particular, being a ceremonious “Enthronement of God as King.” We do not believe the Jews ever had any such festival. If they had such a thing, how could the nation’s principal authority, the Sanhedrin, have shouted before Pilate at the trial of Jesus Christ, “We have no king but Caesar?”

Kyle Yates, one of the translators of the RSV Old Testament, also questioned the reality of such alleged festivals.

“This psalm, along with Psalms 47, and Psalms 96-99 are usually called Royal Psalms or Enthronement Psalms. Mowinckel and others have done extensive research in an attempt to reconstruct an actual enthronement ceremony in connection with the New Year’s celebration … The positive evidence of such a practice is indeed slight.”

Additionally, the Old Testament has nothing that even suggests such a thing.

Psa 93:1-2

“Jehovah reigneth; he is clothed with majesty;

Jehovah is clothed with strength; he hath girded himself therewith:

The world also is established,

And it cannot be moved.

Thy throne is established of old.

Thou art from everlasting.”

These verses present three consecutive affirmations:

(1) There is the statement that God reigns majestically in the security of unlimited strength (Psa 93:1 a).

(2) Then there is the unmovable stability of the planet earth; and although the conclusion is not stated here, it is surely implied that the established world with its security and stability derives such qualities from the Creator-God who rules over everything (Psa 93:1 b).

(3) “Thy throne … thou art” (Psa 93:2). These words thunder the message that Israel is acquainted with the Great God and are able to address him in intimate terminology such as “Thy” and “Thou.” God’s people love to meditate upon such great truths of God as are stated here and are thus encouraged in their worship and adoration of their true King.

“Thy throne is established of old … from everlasting” (Psa 93:2). The author of Hebrews listed the credentials of the King of Kings, namely Jesus Christ; and, of course, those credentials are the same as those of the “ruling Jehovah” in this passage. These are: (1) King by right of eternal existence; (2) by right of creation; (3) by right of personal excellence, “majesty and strength;” (4) by divine right; (5) by right of maintenance, “upholding all things by the word of his power”; (6) by right of purchase (This establishes God’s right to rule over humanity in that he purchased, or redeemed us, through the blood of His Son); and (7) by right of his present position on the Eternal Throne (God is not a mere pretender; his rulership is a fait accompli). “Jehovah reigneth” (Psa 93:1).

E.M. Zerr:

Psa 93:1. Lord is from a word that is defined “self-Existent.” Such a Being would certainly have the right to reign. To be clothed with majesty means to be dignified and great in every good sense. It would also be expected that such an One would be strong and able to establish or make firm the whole world.

Psa 93:2. The Lord has existed always and hence his throne has been established of old. That means that He has been in authority and control from everlasting; that his reign never had any beginning.

Fuente: Old and New Testaments Restoration Commentary

There is a great majesty about this song. It celebrates Jehovahs assumption of the throne and government. The form in which the preliminary statements are made conveys the impression, not so much of the eternal sovereignty of the King, as the He has taken up His position, and acted upon it. The result is that the stability of all things is assured. This assumption of authority is but the enforcement of a perpetual fact, for Thy throne is established of old; Thou art from everlasting.

Moreover, this assumption has not been without opposition, and the figure of the storm-tossed sea is made use of to indicate the strength of this opposition, The floods have lifted up against him.

All this has been of no avail. The King is high above, and therefore Lord of them. This psalm was written in all likelihood after some deliverance Jehovah wrought for His people, but through the open window the singer, consciously or unconsciously, saw the far distant light of another day in which the Kingdom of God will be set up in His might, and the song of an established order shall be the anthem of His praise.

Fuente: An Exposition on the Whole Bible

the Lord Who Ruleth over All

Psa 93:1-5; Psa 94:1-5

It is thought that these two psalms date from the Assyrian invasion in Hezekiahs time, and that the psalmist compares the strength of Sennacherib and his hosts to the mighty breakers of the sea. But they well befit all times of anxiety and opposition. It is interesting to remember, also, that these and the six psalms which follow have always been applied by the Jews to the days of the Messiah. Surely, then, we may apply them to our own time.

It is an infinite comfort to know that above and beyond all that distresses and hinders the Church or our individual lives, there exists the great fact of our Lords sovereignty. This encourages us in conflict and makes us steadfast and unmovable. We can almost hear the dash of successive breakers with foam and fury around the throne of God, which, however, stands without a tremor. The miracle of Jesus in quieting the storm has a symbolic and far-reaching meaning. He is in our hearts, in the world, and in His Church, as it is tossed on the surface of the storm-swept water-and Jesus rules the waves. He must vindicate the law of righteousness and save His people.

Fuente: F.B. Meyer’s Through the Bible Commentary

Psalm 93

Jehovah Reigneth

This is a kingdom Psalm by an unknown author. The Lord reigneth in majesty. And under His reign the world is established; He is above all the floods of many waters, none can withstand Him. Rev 11:15-18 may be read in connection with this brief kingdom Psalm. The angry nations mentioned in this passage correspond with the floods of waters mentioned in the Psalm.

Fuente: Gaebelein’s Annotated Bible (Commentary)

– Title It is highly probable that this Psalm was written on the same occasion as the preceding, as a part of which it is written in twelve manuscripts.

Lord: Psa 59:13, Psa 96:10, Psa 97:1, Psa 99:1,

Fuente: The Treasury of Scripture Knowledge

THE KINGDOM OF GOD

The Lord reigneth.

Psa 93:1

Our psalm is the first of several beginning with the words, The Lord reigneth, and there must have been a time in the Old Testament when the notion of a reign or kingdom of God was one of the predominant notes of religion.

I. Coronation (Psa 93:1-2).The opening wordsThe Lord reignethmight be more accurately rendered, The Lord is become King, or they might be paraphrased by saying, The Lord hath taken to Himself His great power and reigneth. It may seem strange language that at any point of time the Lord has become King; but it has plenty of parallels. There are times when God seems far away; people can forget Him, they can even doubt if He exists at all; but there are other times when to doubt the reality of religion seems an absurdity; God overshadows and overawes the soul; and eternity is far more real than time. This may be experienced in private life or in public events; and we should pray for such experiences. Of course, this impression of God being nearer than at other times is subjective; He is there all the time, if we only realised it; He is always on the throne.

II. Defiance (Psa 93:3-4).The result of this Divine coronation or reascension of the throne is given in the closing words of the first verse, The world also is established that it cannot be moved. Evidently, before the Lord reasserted His sovereignty, there had been a period of wild commotion, when to the feeling of the godly it seemed as if the foundations were destroyed and the whole system of things was out of joint; but, when the King came back again, the disturbance was hushed, and everything settled down into order and peace. We should seek, when opposition to the Kingdom of God waxes high and its enemies become noisy and scornful, to answer their scorn with such proud confidence, as if we repeated the opening phrase of this psalm, The Lord reigneth.

III. Thanksgiving (Psa 93:5).The last verse is like the serene sunbeam which falls upon the sea after the storm has become hushed. It recalls that the deliverance which has taken place is, after all, only what might have been expectedonly the fulfilment of prediction and a new proof that the Lord is true to Himself. His testimonies, or ordinances, are sure; as in nature the seasons do not fail, so in history moral law fulfils itself, and in the spiritual domain all that God has promised will certainly be fulfilled. The other inferencethat holiness becomes the house of Godmay mean primarily that the Temple had been proved to be inviolateno enemy could touch itbut it has also a wider application. It is the mood in which all worship should be rendered, but never is the heart so full of the right spirit of worship as when God vouchsafes the sense of His nearness which this psalm depicts.

Illustration

This psalm is identified in subject with the preceding. Hengstenberg notices the reference of the Lord on high is mightier (Psa 93:4) to Thou, Lord, art most high for evermore (92:8). They are also connected by the thought of the Sabbath-rest which remaineth for the people of God, which is the subject of this one.

Fuente: Church Pulpit Commentary

The creature in the creature place.

And now in a short psalm of five verses we are made to see the kingdom of the Lord on earth: which is only to say, the creature in its place as such. Then God will be in His: of course, reigning.

Then there will be seen the majesty with which He clothes Himself, -the might which would be but destruction for those away from Him. Now it is only stability for everything, and the world is established, so that it cannot be moved. Yet it is the Throne established of old: nothing new, in that sense. Men have been blind to it, and now it is revealed.

2. There has been opposition: strange strife has been permitted: the floods have lifted up not merely their voice, but their dashing waves, against the Rock of Ages. No details of the strife are needful: one has only to compare the parties in it: “Jehovah is mightier than the sound of many waters! than the mighty breakers of the sea!”

What is the lesson of this strife? Only the lesson of God’s holiness and truth. Holiness becomes then His dwelling-place, -the place of His rest, -for ever. So the first series of the psalms of this book ends.

Fuente: Grant’s Numerical Bible Notes and Commentary

Psa 93:1. The Lord reigneth He is the king and governor, not only of Israel, but of the whole world, as the last clause of the verse expounds it; and accordingly he will, in his due time, set up his empire over all nations, in the hands of his Son the Messiah. It was the psalmists glory and confidence that, though the nations boasted of the power and splendour of their kings, and trusted to their military preparations, yet the Lord, the great Jehovah, the God of Israel, still reigned. He is clothed with majesty, &c. As kings are with their royal ornaments, and is girded with almighty strength, as warriors are with the sword: that majesty and strength, which he always had in himself, he now hath, and will shortly much more show forth in the eyes of all people. The world also is established that it cannot be moved The effect of Gods government of the world shall be this, that he will order and overrule all the confusions, and divisions, and hostilities in it, so as they shall end in an orderly, peaceable, and happy settlement, and in the erection of that kingdom of the Messiah which can never be moved.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

This psalm was sung when David removed the ark, and triumphed over every foe. But to this, and some following psalms, there is no title in the Hebrew, nor in the Hexapla of Origen, nor in Eusebius, as both Euthimius and Theodoret testify. It was written after the storms of war and commotion had subsided, and while the courts or worship of the Lord flourished; for it is said, Psa 93:5, Holiness becometh thine house for ever. It contemplates the majesty of God from the beginning of the world, as exalted above all opposing power. His throne, being established of old, the church laughs at the waterfloods, which lift up their voice against his saints.

Let God arise, and all his foes

Be scattered far and wide;

Well talk no more of Zions woes,

While he is on our side.

Fuente: Sutcliffe’s Commentary on the Old and New Testaments

XCIII. God in Nature and the Law.

Psa 93:1 b. Yahweh is apparelled with strength: He hath girded himself with? A word has fallen out at the end.

Psa 93:3. The floods are the chaotic powers which Yahweh reduced to order at creation.

Psa 93:4. The same God gave the Law and ordered the sanctity of His house.

Fuente: Peake’s Commentary on the Bible

PSALM 93

The Reign of Jehovah.

The 93rd Psalm is introductory to the second section of the Fourth Book, comprising Psalm 93 to 100. It presents the great theme of these psalms – the reign of Jehovah, the character of His throne, and the effect of His rule.

(v. 1) In the opening verse the reign of Jehovah is anticipated. By publicly taking His throne Jehovah displays His majesty and exercises His power. It is not only that dignity is His and that power belongs to Him, but when Jehovah reigns His royalty will be displayed, for He hath clothed himself with majesty; His strength will be exercised, for he hath girded himself with strength. The blessed result will be that, at last, the world will be brought into rest, and enjoy the blessings of a stable government, the world is established, it shall not be moved (JND).

(v. 2) However, the throne that is established on earth is no new throne. It is established of old; the One who reigns is from everlasting.

(vv. 3-4) Through long ages rebellious man has opposed the government of God. The floods lifted up their voice. The passion and will of man had risen up as the angry and tumultuous waves, but however mighty the power of man, Jehovah on high is mightier.

(v. 5) When the will of man, like the noise of many waters and the might of the waves, seems to triumph and carry all before it, faith has that in which it can rest, the testimonies, or Word of God. God’s testimonies are, like Himself, very sure. In the midst of the rising up of evil, His throne remains untouched. God is, and has been from all eternity, and His Word is as sure as Himself. Furthermore the certainty of His Word is linked with the holiness of His house. God will fulfill His Word; at the same time He will maintain His holy character. If we are to enjoy the certainty of His Word we must maintain the holiness of His house. It is not holiness apart from the Word, or knowledge of certainty apart from holiness. The Spirit of truth is the Holy Spirit, and the Holy Spirit the Spirit of truth.

Fuente: Smith’s Writings on 24 Books of the Bible

93:1 The LORD {a} reigneth, he is clothed with majesty; the LORD is clothed with strength, [wherewith] he hath girded himself: the world also is stablished, that it cannot be moved.

(a) As God by his power and wisdom has made and governed the world, so must the same be our defence against all enemies and dangers.

Fuente: Geneva Bible Notes

Psalms 93

The psalmist rejoiced in the Lord’s reign in this psalm. This is one of the "enthronement" or "theocratic" psalms that depict the righteous rule of God on earth (cf. Psalms 47, 95-99). They focus on God’s sovereignty over His people Israel, but they also point prophetically to the future reign of David’s greatest Son during the Millennium. Psalms 47, 93-100 all affirm Yahweh’s rule over the earth.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

1. The authority of Yahweh 93:1-2

The psalmist declared the sovereignty of Yahweh over the world. He described the Sovereign as clothed with strength rather than with ornate robes. Clothing says something about the person wearing it. That was true of this king too. The immovable condition of the world shows how absolutely God controlled it. However, this refers to life on the earth more than it does to the planet in the solar system. God will control all life on earth. God’s universal authority has existed forever. Therefore there is no doubt it will continue.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Psa 93:1-5

THIS is the first of a group of psalms celebrating Jehovah as King. It is followed by one which somewhat interrupts the unity of subject in the group, but may be brought into connection with them by being regarded as hymning Jehovahs kingly and judicial providence, as manifested in the subjugation of rebels against His throne. The remaining psalms of the group (Psa 95:1-11; Psa 96:1-13; Psa 97:1-12; Psa 98:1-9; Psa 99:1-9; Psa 100:1-5) rise to a height of lyric exultation in meditating on the reign of Jehovah. Psa 93:1-5; Psa 94:1-23 are followed by two {Psa 95:1-11; Psa 96:1-13} beginning with ringing calls for new songs to hail the new manifestation of Himself, by which Jehovah has, as it were, inaugurated a new stage in His visible reign on earth. Psa 97:1-12, again breaks out into the joyful proclamation “Jehovah is King,” which is followed, as if by a chorus, with a repeated summons for a new song. {Psa 98:1-9} Once more the proclamation “Jehovah is King” is sounded out in Psa 99:1-9, and then the group, is closed by Psa 100:1-5, with its call to all lands to crowd round Jehovahs throne with “tumult of acclaim.” Probably the historical fact underlying this new conviction of, and triumph in, the Kingdom of Jehovah is the return from exile. But the tone of prophetic anticipation in these exuberant hymns of confident joy can scarcely fail of recognition. The psalmists sang of an ideal state to which their most glorious experiences but remotely approximated. They saw “not yet all things put under Him,” but they were sure that He is King, and they were as sure. though with the certitude of faith fixed on His word and not with that of sight, that His universal dominion would one day be universally recognised and rejoiced in.

This short psalm but strikes the keynote for the group. It is overture to the oratorio, prelude of the symphony. Jehovahs reign, the stability of His throne, the consequent fixity of the natural order, His supremacy over all noisy rage of opposition and lawlessness, either in Nature or among men, are set forth with magnificent energy and brevity. But the King of the world is not a mere Nature-compelling Jove. He has spoken to men, and the stability of the natural order but faintly shadows the firmness of His “testimonies,” which are worthy of absolute reliance, and which make the souls that do rely on them stable as the firm earth, and steadfast with a steadfastness derived from Jehovahs throne. He not only reigns over, but dwells among, men, and His power keeps His dwelling place inviolate and lasting as His reign.

Psa 93:1 describes an act rather than a state. “Jehovah has become King” by some specific manifestation of His sovereignty. Not as though He had not been King before, as Psa 93:2 immediately goes on to point out, but that He has shown the world, by a recent deed, the eternal truth that He reigns. His coronation has beet, by His own hands. No others have arrayed Him in His royal robes. The psalmist dwells with emphatic reiteration on the thought that Jehovah has clothed Himself with majesty and girded Himself with strength. All the stability of Nature is a consequence of His self-created and self-manifested power. That Strength holds a reeling world steady. The psalmist knew nothing about the fixity of natural law, but his thought goes down below that fixity, and finds its reason in the constant forth-putting of Divine power. Psa 93:2 goes far back as well as deep down or high up, when it travels into the dim, unbounded past, and sees there, amidst its mists, one shining, solid substance, Jehovahs throne, which stood firm before every “then.” The Word rendered from of yore is literally “from then,” as if to express the priority of that throne to every period of defined time. And even that grand thought can be capped by a grander climax: “From eternity art Thou.” Therefore the world stands firm.

But there are things in the firm “world that are not firm. There are “streams” or perhaps “floods,” which seem to own no control, in their hoarse dash and devastating rush. The sea is ever the symbol of rebellious opposition and of ungoverned force. Here both the natural and symbolic meanings are present. And the picture is superbly painted. The sound of the blows of the breakers against the rocks, or as they clash with each other, is vividly repeated in the word rendered “tumult,” which means rather a blow or collision, and here seems to express the thud of the waves against an obstacle.

Psa 93:4 is difficult to construe. The word rendered “mighty” is according to the accentuation, attached to “breakers,” but stands in an unusual position if it is to be so taken. It seems better to disregard the accents, and to take “mighty” as a second adjective belonging to “waters.” These will then be described as both multitudinous and proud in their strength, while “ocean breakers” will stand in apposition to waters. Jehovahs might is compared with these. It would be but a poor measure of it to say that it was more than they; but the comparison means that He subdues the floods and proves His power by taming and calming them. Evidently we are to see shining through the nature picture Jehovahs triumphant subjugation of rebellious men, which is one manifestation of His kingly power. That dominion is not such as to make opposition impossible. Antagonism of the wildest sort neither casts doubt on its reality nor impinges a hairs breadth on its sovereignty. All such futile rebellion will be subdued. The shriek of the storm, the dash of the breakers, will be hushed when He says “Peace,” and the highest toss of their spray does not wet, much less shake, His stable throne. Such was the psalmists faith as he looked out over a revolted world. Such may well be ours, who “hear a deeper voice across the storm.”

That sweet closing verse comes by its very abruptness with singular impressiveness. We pass from wild commotion into calm. Jehovah speaks, and His words are witnesses both of what He is and of what men should and may be. Power is not an object for trust to fasten on, unless it is gracious, and gives men account of its motives and ends. Words are not objects for trust to fasten on, unless they have power for fulfilment behind them. But if the King, who sets fast earth and bridles seas, speaks to us, we may utterly confide in His word, and, if we do, we shall share in His stable being, in so far as man is capable of resemblance to the changeless God. Trust in firm promises is the secret of firmness. Jehovah has not only given Israel His word, but His house, and His kingly power preserves His dwelling place from wrong.

“Holiness” in Psa 93:5 expresses an attribute of Jehovahs house, not a quality of the worshippers therein. It cannot but be preserved from assault, since He dwells there. A king who cannot keep his own palace safe from invaders can have little power. If this psalm is, as it evidently is, post-exilic, how could the singer, remembering the destruction of the Temple, speak thus? Because he had learned the lesson of that destruction, that the earthly house in which Jehovah dwelt among men had ceased to be His, by reason of the sins of its frequenters. Therefore, it was “burned with fire.” The profaned house is no longer Jehovahs but, as Jesus said with strong emphasis on the first word, “Your house is left unto you desolate.” The Kingship of Jehovah is proclaimed eloquently and tragically by the desolated shrine.

Fuente: Expositors Bible Commentary