Exegetical and Hermeneutical Commentary of Psalms 103:19
The LORD hath prepared his throne in the heavens; and his kingdom ruleth over all.
19. Jehovah hath established his throne in heaven, the sphere of all that is sublime, unchanging, eternal (Psa 11:4; Psa 93:2).
his kingdom &c.] Cp. 1Ch 29:11-12. Cp. the watchword of other Psalms of the Return, “Jehovah hath proclaimed himself King” (Psa 93:1; Psa 96:10; Psa 97:1; Psa 99:1).
Fuente: The Cambridge Bible for Schools and Colleges
19 22. The thought of Jehovah’s supreme and universal sovereignty introduces a concluding call to the whole universe to unite in His praises.
Fuente: The Cambridge Bible for Schools and Colleges
The Lord hath prepared his throne in the heavens – He has fixed his throne there. This is the ground of the security that his blessing will be imparted to those who fear him, and to their childrens children, or that it will be transmitted to coming generations. God is a Sovereign. His throne is fixed and firm. His dominion is not vacillating and changing. His reign is not, like the reign of earthly monarchs, dependent on the capriciousness of a changeable will, or on passion; nor is it liable to be altered by death, by revolution, or a new dynasty. The throne of God is ever the same, and nothing can shake or overthrow it. Compare the notes at Psa 11:4.
And his kingdom ruleth over all – He reigns over all the universe – the heavens and the earth; and he can, therefore, execute all his purposes. Compare Psa 47:2.
Fuente: Albert Barnes’ Notes on the Bible
Psa 103:19-22
The Lord hath prepared His throne in the heavens.
Genuine piety
I. It recognizes God as the supreme governor of the universe (verse 19).
1. His government is absolute. His authority is not delegated, it is absolute.
2. His government is universal. It is in the heavens, over all. As the heavens encompass the earth, His government embraces the universe, over all matter and over all mind, over all loyal citizens and all rebels, all heavens and all hells.
II. It is enthusiastically interested in the universe and its God.
1. It is enthusiastically interested in the universe. Bless the Lord, ye His angels, etc. All His hosts, etc. His ministers, etc. All His works, etc. In all places.
2. It is enthusiastically interested in the universe because of its God. Piety is supreme love to God; and hence its supreme desire is that all should love and praise Him. If I love an artist, I am interested in his painting. If I love a father, I am interested in his children. If I love God, I have a deep interest in His universe.
III. Although it gives an enthusiastic interest in the universe, it does not deaden the sense of individual responsibility. Bless the Lord, O my soul. Though I may wish the whole creation to praise Him, let me not forget that I am bound to do so for myself. (Homilist.)
The dominion of God
Jehovahs dominion is here proclaimed as universal.
I. Some general propositions for the clearing and confirming this glorious fact.
1. We must know the difference between the power of God and His authority. As God is Lord, He hath a right to enact: as He is Almighty, He hath a power to execute. His strength is the executive power belonging to His dominion.
2. All the other attributes of God refer to this perfection of dominion. His goodness fits Him for it, because He can never use His authority but for the good of the creatures. His wisdom can never be mistaken in the exercise of it; His power can accomplish the decrees that flow from His absolute authority.
3. This of dominion, as well as that of power, hath been acknowledged by all. It is stamped upon the conscience of man, and flashes in his face in every act of self-judgment.
4. This notion of sovereignty is inseparable from the notion of God (Heb 11:6).
II. Wherein the dominion of God is founded.
1. On the excellency of His nature. God being an incomprehensible ocean of all perfection, and possessing infinitely all those virtues that may lay a claim to dominion, hath the first foundation of it in His own nature. On this account God claims our obedience (Isa 46:9; Jer 10:6-7).
2. In His act of creation. He is the sovereign Lord, as He is the almighty Creator.
3. As God is the final cause, or end of all, He is Lord of all (Pro 16:4; Rev 4:11).
4. The dominion of God is founded upon His preservation of things (Psa 95:8; Psa 95:4).
5. The dominion of God is strengthened by the innumerable benefits He bestows upon His creatures (Isa 1:2; 1Co 6:19-20).
III. The nature of this dominion.
1. Independent.
2. Absolute.
(1) In regard of freedom and liberty. Thus creation is a work of mere sovereignty; He created, because it was His pleasure to create. Preservation is the fruit of His sovereignty. Redemption is the fruit of His sovereignty.
(2) In regard of unlimitedness by any law without Him. He is an absolute monarch, that makes laws for His subjects, but receives no rules nor laws from His subjects for the management of His government.
(3) In regard of supremacy and uncontrollableness. None can implead Him, and cause Him to render a reason for His actions (Ecc 8:4). It is an absurd thing for any to dispute with God (Rom 9:20). In all the desolations He works, He asserts His own supremacy to silence men (Psa 46:10.
(4) In regard of irresistibleness. His word is a law; He commands things to stand out of nothing (2Co 4:6).
3. Yet this dominion, though it be absolute, is not tyrannical. If His throne be in the heavens, it is pure and good. This dominion is managed by the rule of wisdom, righteousness, goodness. His throne is a throne of holiness and of grace (Heb 4:16).
4. This sovereignty is extensive. God is King of all the earth, and rules to the ends of it.
IV. Wherein this dominion and sovereignty consists, and how it is manifested.
1. The first act of sovereignty is the making laws. This is essential to God; no creatures will can be the first to rule the creature. Hence the law is called the royal law (Jam 2:8; Isa 33:22). The Lord is our lawgiver, the Lord is our king.
2. His sovereignty appears in a power of dispensing with His own laws. Positive laws He hath reversed; as the ceremonial law given to the Jews; the very nature of that law required a repeal, and fell of course (Eph 2:14).
3. His sovereignty appears in punishing the transgression of the law.
4. His dominion is manifested as a governor as well as a lawgiver.and proprietor.
(1) In disposing of states and kingdoms (Psa 75:7).
(2) In raising up and ordering the spirits of men according to His pleasure (Exo 2:3-6; Isa 44:28; Isa 45:5).
(3) In restraining the furious passions of men, and putting a block in their way.
(4) In defeating the purposes and devices of men (Job 5:12; Job 5:14).
(5) In the means and occasions of mens conversion.
(6) In disposing of the lives of men.
Conclusion.
1. How great is the contempt of this sovereignty of God.
2. How dreadful is the consideration of this doctrine to all rebels against God.
3. What matter of comfort and strong encouragement for prayer. (S. Charnock.)
The dominion of God
I. The proper characteristics by which the Divine dominion is distinguished.
1. It is founded upon unimpeachable right.
2. It occupies a vast extent.
3. It is regulated by infinite moral perfection.
4. It is destined to accomplish the noblest purposes.
(1) The glory of the Governor.
(2) The well-being and happiness of the governed.
5. It is established for perpetual duration.
II. The various obligations which the character of the divine government impresses universally on mankind.
1. Men are under obligation to render praise to God, by whom this dominion is exercised.
2. Men are under obligation to render obedience to the laws by which the Divine government is sustained.
3. We are under obligation to exercise confidence that all the events which transpire within the sphere of the Divine dominion must be managed wisely and for the best.
4. We are under obligation habitually and daily to anticipate those great purposes in connection with the government of our own world which yet remain to be fulfilled. (James Parsons.)
The Lord rules over all
The Lord rules over all. All things belong to His kingdom, and are under His dominion. Nothing is more plain and express in Scripture than both His reign and the extent of it. For the first, Psa 93:1-2; Psa 97:1-2, where we have His royalty, and His throne, and the basis of it; and Psa 99:1. For the extent of it, see 1Ch 29:11-12.
I. The act. To rule includes–
1. Authority (Rom 13:1; Rev 1:5).
2. Power (Psa 66:7; Rev 19:6; Rev 11:17).
3. The actual ordering and disposing of what is under Him, for the ends of government–the actual exercise of power and authority for this purpose. God is not like an artificer, who, when he has made a clock, and set it in order, and hanged weights upon it, leaves it to go of itself; but more like a musician, who, knowing his instrument will make no music of itself, does not only tune it, but actually touch the strings, for the making of that harmony which pleases him.
II. The object of subject of His government.
1. He rules both heaven and earth (Isa 66:1). The glory of His kingdom appears most in heaven, but the power of it reaches the earth, yea, and hell too. That is the proper place of rebels indeed; but He has them in chains, and shows that He is their ruler by executing justice upon them. They would not obey the laws of His government, and therefore the penalty is inflicted on them; and this is an act of government, as well as enacting laws and propounding or giving rewards.
2. He rules not only heaven and earth, but all the parts thereof; the whole world, and every part of it (Psa 113:5; Col 1:16; 2Ch 20:6; Dan 5:20-21; Dan 4:32; Dan 4:34-35).
3. He rules not only great things, but small (Gen 31:11-12). Things so mean and inconsiderable as we mind them not, judge them not worthy of our thoughts, care, or regard, they are all under the government of God, and He actually orders and disposes of them.
4. He rules not only all beings, but all motions (Act 17:28).
5. He rules not only actions, but events, so that acts and undertakings have not such an issue as they promise or threaten, but such as the Lord pleases to order (1Ki 20:11; Ecc 9:11).
6. He rules and orders not only the substance, but the circumstances of things and actions (1Sa 25:32; 1Sa 25:34; Mat 2:5; Eze 21:20-21).
7. He rules and disposes both end and means (Hos 2:21-22; Isa 10:12; 1Ki 17:1-24; 2Ki 2:24).
3. He rules and disposes not only things orderly, but such as seem most confused (Gen 45:4-8; Gen 1:50). The Lord once, out of chaos, brought a well-ordered world. He rules still; and can, when He pleases, out of mere confusion and darkness, bring forth a new heaven and a new earth, wherein righteousness may dwell.
9. He rules and orders things, both necessary and contingent or casual. Things necessary, such as proceed from necessary causes, which act in one certain uniform way, and cannot of themselves vary nor proceed otherwise; such are the course of the heavens, the eclipses of the luminaries, the seasons of the year, the ebbings and flowings of the sea. The Lord gave law to all these, and keeps them to the observance of it, yet overrules them, and gives them other orders when He pleases. The Red Sea and Jordan are evidences that He who rules all can overrule anything. So things contingent and casual, which fall out uncertainly or accidentally, which those who know not God ascribe to chance and fortune, the Lord orders them, they fall out as He pleases.
10. He rules and orders not only that which is good, but that which is evil and sinful (Psa 118:12; Act 14:19).
(1) He limits and bounds it, so that it proceeds not so far as Satan and the depraved will of man would have if.
(2) He overrules it to good ends, and disposes it to excellent purposes (Act 4:27-28; Act 2:23).
11. He rules things natural and voluntary.
(1) Natural, such as have their next causes in nature, the hand of God rules them, as in thunder and lightning (Job 37:2-3); wind and rain (Jer 10:13; Psa 148:7).
(2) But more particularly He rules things voluntary; such are intelligent and rational beings. Man in special is the subject of His government. He takes order about His conception, formation, and birth (Job 10:9-11; Psa 139:14-16). He fixeth the period of his life, and determines how many his days shall be upon earth (Job 14:5). He orders what his state and condition shall be while he lives (Psa 75:6-7; 1Sa 2:7-8; Psa 113:7-8). He rules the mind and heart (Pro 21:2; Psa 119:36; Psa 105:25). No heart so obstinate but He can bend it; none so fast closed but He can open it (Act 16:4).
III. The mode of Gods government.
1. It is a supreme sovereignty. He that rules over all has none above Him, none co-ordinate with Him, none but such as are below Him, indefinitely below Him, none but what are subjected to Him, and under Him at an infinite distance.
2. He rules absolutely; His government is unlimited, for who can bound Him who rules over all?
3. He rules irresistibly. None can give check to His orders, nor hinder Him from accomplishing His pleasure (Isa 46:10-11; Dan 4:35; Job 9:12-13).
4. He rules perfectly. There is not the least weakness or imperfection in His government, as there is in that of other rulers; nothing of error or mistake; nothing that the most excellent prudence would order otherwise; nothing defective for want of judgment as to things present, or want of experience as to things past, or want of foresight as to things to come; for He has all things, past, present, and to come, clearly before His eyes, in every act of government, and in His ordering of every particular (Psa 147:5).
5. He rules all at once. The multiplicity of them is no more distraction to Him then if He had but one thing in hand.
6. He rules easily. He takes care of all without any solicitousness; He orders all, without any toil; He acts all, without any labour; he does it continually, without any weariness.
7. He rules continually. If He were but to withdraw His governing hand a moment, all the wheels of the great fabric of the world would stand still or fall to pieces. (D. Clarkson.)
The providence of God in the natural world
By the natural world, we understand the whole mass of matter, which is variously disposed into a multitude of shapes and forms, and different sorts of creatures, as sun, moon, and stars, air, earth, and sea; with all the vast variety with which they are stored, and by which they are inhabited. Gods providential kingdom is absolutely universal, and over all. But at present, consider the providence of God, as the preserver and sovereign disposer of all things, in the natural world only.
I. That there is a Providence, which presides over the whole course of nature, and all the world of creatures, may be argued–
1. From the perfections of God: and of those we need only single out His knowledge and His wisdom, His goodness and His power; for if we believe that God is infinitely possessed of such perfections as these, it will hardly be possible for us to stop short of believing His providence. For will not His wisdom and goodness incline Him to take care of His creatures, and govern them in the best manner?
2. Express testimonies of Scripture, for the proof of a Providence. It is said that God upholdeth all things; and that they continue according to His ordinance. He appointeth the moon for seasons (Psa 104:19). He bringeth the winds out of His treasure (Psa 104:24-25; Psa 104:27). God is the supreme governor among the nations. This providence of God presides not only over great and important affairs, but it reaches to the minutest creatures (Mat 10:29-30). I will only further hint to you one article of the doctrine of Providence, which we learn from Scripture, viz. that the kingdom of Providence is administered by Christ our Saviour. It is by Him that all things consist (Col 1:17). And to Him is all power given (Mat 28:18). The whole administration of Providence, over all creatures, and all worlds, is committed into the hands of the Mediator, Jesus Christ; which speaks both the dignity of His person, and the safety and happiness of His friends and people.
3. Appeal to the appearance of things: to the frame of nature, and the continued order and harmony of the whole creation; where we have as good testimonies to a Providence, as to the very being of a God. Can it be only by chance, that day and night, and summer and winter so regularly succeed to one another? (Gen 8:22).
II. Explain and illustrate the providence of God in the natural world, by some of the principal acts of it.
1. The providence of God is exercised in preserving His creatures.
(1) In the preservation of the several species or kinds of animal creatures; so that though all the individuals die, one after another, yet no species is lost out of the creation. And this is truly wonderful, if we consider what a natural enmity there is betwixt some animals and others, and with what diligence men have endeavoured, in all ages, to destroy some whole kinds of them. The due proportion of the various inhabitants of the world to one another, and especially of the males to the females, which is so constantly preserved throughout the animal creation, is a very sensible instance of providential care.
(2) God preserves them by His providence in their individual beings, until the end has been answered for which He made them. It is God that holdeth our soul in life. In Him we live. We are the living instances of Divine preservation: hitherto God has helped us. Nor is Gods providential care confined to man. He heareth the young raven cry. Not a sparrow falls to the ground, etc.
2. As God preserves, so He also disposes of, and governs His creatures and their actions by His providence.
(1) The inanimate creatures. He who fixed the laws of nature in the first creation, does still by His providence continue their force and power. Thus does God keep the springs of universal nature in His own hand, and turns them which way soever He pleaseth.
2. The whole animal creation. The beasts of the forest are His, and the cattle upon a thousand hills; they are all His creatures, and the subjects of His providence. What but a Providence could direct every beast, bird and insect where to seek its food and its habitation? Or teach every parent-animal how to take the properest care of its young? Or, what is it that conducts those birds, who shift their country and climate at certain seasons of the year, in their passage to some distant land, where multitudes of them never were before?
III. Some of the most remarkable properties of Gods providence, as it appears in the natural world.
1. The wisdom of Providence. A property so remarkable, that one may apply those words of the apostle to the mysteries of Providence, as well as those of grace: O the depth of the riches! How is the wisdom of God displayed in His preserving and governing the whole frame of nature! It is by this the sparrow is directed to find a house, and the swallow a nest for herself. How admirably is the wisdom of Providence displayed in the different instinct of the various tribes of animals! Or, if we hearken to the voice even of storms and tempests, they will further declare to us the admirable wisdom of that God whose word they obey, and whose designs they execute.
2. The goodness and kindness of it (Psa 33:5). These all wait upon God, and He giveth them their meat in due season (Psa 104:27-28). God extends His kind regard to many thousands of creatures, who have no capacity of knowing and praising their Benefactor (Jon 4:11). He causeth the grass to grow for the cattle (Psa 104:14-15). And as God has plentifully stored the earth with the blessings of His goodness, so His providence kindly directs us to find out the various uses, whether for food or physic, for necessary support, or for convenience and delight.
3. It is very powerful. God upholdeth all things by the word of His power. The continued harmony of nature, and the constant and regular revolutions of seasons, are sensible demonstrations of the power of God (Psa 119:90-91).
Improvement.
1. To raise our admiring thoughts to the great God. What a great and mighty Being must He be, who is able thus to wield and manage the whole frame of nature!
2. We may infer, how terrible the wrath of this great and mighty God must be, and of what importance it is to secure His favour. So Pharaoh and the Egyptians found it.
3. Let the reconciled friends and people of God learn from hence to trust and acquiesce in Providence (Rom 8:32).
4. Let us learn to observe and adore the providence of God in all that befalls us, and to bless Him for all our enjoyments and comforts. (S. Jennings.)
Gods universal rule
David said, His kingdom ruleth over all. Our Saviour, as Creator, is also the God of providence. His kingdom has no limits. In Detroit, in the State of Michigan, the last place where I was before coming home, wife and child and self frequently crossed the river into Canada, just to see the old Union Jack for a bit of change from the Stars and Stripes. There is the boundary; the black, solemn deep Detroit, on which Indians paddled their canoes not so long ago. The States ended at the one shore, and when you got to the other there was another flag, another kingdom, another ruler. But no man ever yet found the limits of Gods kingdom; no angel on mighty wing ever passed the boundary of Gods providential kingdom. Why, the very Devil as he tumbled to the pit never got beyond the kingdom of the God against whom he had rebelled. In hell God reigns. (John Robertson.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 19. The Lord hath prepared his throne in the heavens] There he is Sovereign, but his dominion extends equally over all the earth; for his kingdom – regal government, influence, and sway, ruleth over all.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Prepared; or rather, established. Having celebrated Gods mercy to his people, he now praiseth him for his excellent majesty and universal dominion.
His throne in the heavens which notes the eminency, glory, power, stability, and, in changeableness of Gods kingdom.
Over all; over all creatures both in heaven and in earth.
Fuente: English Annotations on the Holy Bible by Matthew Poole
19. God’s firm and universaldominion is a pledge that He will keep His promises (Psa 11:4;Psa 47:8).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
The Lord hath prepared his throne in the heavens,…. The heaven is his throne; here he sits enthroned in all the glory of his majesty, with all his attendants upon him, and courtiers about him. The Lord Christ is now in heaven; and where he will continue to the restitution of all things, and from whence his people expect him at the last day. Here he is on the same throne with his divine Father; which throne he has “prepared” or “established” d, so as it cannot be moved: when others are cast down, this shall stand; his throne is for ever and ever. The Targum in the king’s Bible is,
“the Word of the Lord hath prepared, c.”
And his kingdom ruleth over all over all created beings; over angels, good and bad; over men, righteous and wicked; over the greatest of men, the kings and princes of the earth. Good angels are subject to him devils tremble at him; saints acknowledge him as their King; the wicked he rules with a rod of iron; and kings reign by him, and are accountable to him; see Ps 22:28.
d “stabilivit”, Junius & Tremellius, Piscator.
Fuente: John Gill’s Exposition of the Entire Bible
He is able to show Himself thus gracious to His own, for He is the supra-mundane, all-ruling King. With this thought the poet draws on to the close of his song of praise. The heavens in opposition to the earth, as in Psa 115:3; Ecc 5:12, is the unchangeable realm above the rise and fall of things here below. On Psa 103:19 cf. 1Ch 29:12. refers to everything created without exception, the universe of created things. In connection with the heavens of glory the poet cannot but call to mind the angels. His call to these to join in the praise of Jahve has its parallel only in Psa 29:1-11 and Psa 148:1-14. It arises from the consciousness of the church on earth that it stands in living like-minded fellowship with the angels of God, and that it possesses a dignity which rises above all created things, even the angels which are appointed to serve it (Psa 91:11). They are called as in Joe 3:11, and in fact , as the strong to whom belongs strength unequalled. Their life endowed with heroic strength is spent entirely – an example for mortals – in an obedient execution of the word of God. is a definition not of the purpose, but of the manner: obediendo (as in Gen 2:3 perficiendo). Hearing the call of His word, they also forthwith put it into execution. the hosts ( ), as shows, are the celestial spirits gathered around the angels of a higher rank (cf. Luk 2:13), the innumerable (Psa 104:4, Dan 7:10; Heb 1:14), for there is a hierarchia caelestis . From the archangels the poet comes to the myriads of the heavenly hosts, and from these to all creatures, that they, wheresoever they may be throughout Jahve’s wide domain, may join in the song of praise that is to be struck up; and from this point he comes back to his own soul, which he modestly includes among the creatures mentioned in the third passage. A threefold now corresponds to the threefold ; and inasmuch as the poet thus comes back to his own soul, his Psalm also turns back into itself and assumes the form of a converging circle.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Cheerful Praise. | |
19 The LORD hath prepared his throne in the heavens; and his kingdom ruleth over all. 20 Bless the LORD, ye his angels, that excel in strength, that do his commandments, hearkening unto the voice of his word. 21 Bless ye the LORD, all ye his hosts; ye ministers of his, that do his pleasure. 22 Bless the LORD, all his works in all places of his dominion: bless the LORD, O my soul.
Here is, I. The doctrine of universal providence laid down, v. 19. He has secured the happiness of his peculiar people by promise and covenant, but the order of mankind, and the world in general, he secures by common providence. The Lord has a throne of his own, a throne of glory, a throne of government. He that made all rules all, and both by a word of power: He has prepared his throne, has fixed and established it that it cannot be shaken; he has afore-ordained all the measures of his government and does all according to the counsel of his own will. He has prepared it in the heavens, above us, and out of sight; for he holds back the face of his throne, and spreads a cloud upon it (Job xxvi. 9); yet he can himself judge through the dark cloud, Job xxiii. 13. Hence the heavens are said to rule (Dan. iv. 26), and we are led to consider this by the influence which even the visible heavens have upon this earth, their dominion,Job 38:33; Gen 1:16. But though God’s throne is in heaven, and there he keeps his court, and thither we are to direct to him (Our Father who art in heaven), yet his kingdom rules over all. He takes cognizance of all the inhabitants, and all the affairs, of this lower world, and disposes all persons and things according to the counsel of his will, to his own glory (Dan. iv. 35): His kingdom rules over all kings and all kingdoms, and from it there is no exempt jurisdiction.
II. The duty of universal praise inferred from it: if all are under God’s dominion, all must do him homage.
1. Let the holy angels praise him (Psa 103:20; Psa 103:21): Bless the Lord, you his angels; and again, Bless the Lord, all you his hosts, you ministers of his. David had been stirring up himself and others to praise God, and here, in the close, he calls upon the angels to do it; not as if they needed any excitement of ours to praise God, they do it continually; but thus he expresses his high thoughts of God as worthy of the adorations of the holy angels, thus he quickens himself and others to the duty with this consideration, That it is the work of angels, and comforts himself in reference to his own weakness and defect in the performance of this duty with this consideration, That there is a world of holy angels who dwell in God’s house and are still praising him. In short, the blessed angels are glorious attendants upon the blessed God. Observe, (1.) How well qualified they are for the post they are in. They are able; for they excel in strength; they are mighty in strength (so the word is); they are able to bring great things to pass, and to abide in their work without weariness. And they are as willing as they are able; they are willing to know their work; for they hearken to the voice of his word; they stand expecting commission and instructions from their great Lord, and always behold his face (Matt. xviii. 10), that they may take the first intimation of his mind. They are willing to do their work: They do his commandments (v. 20); they do his pleasure (v. 21); they dispute not any divine commands, but readily address themselves to the execution of them. Nor do they delay, but fly swiftly: They do his commandments at hearing, or as soon as they hear the voice of his word; so Dr. Hammond. To obey is better than sacrifice; for angels obey, but do not sacrifice. (2.) What their service is. They are his angels, and ministers of his–his, for he made them, and made them for himself–his, for he employs them, though he does not need them–his, for he is their owner and Lord; they belong to him and he has them at his beck. All the creatures are his servants, but not as the angels that attend the presence of his glory. Soldiers, and seamen, and all good subjects, serve the king, but not as the courtiers do, the ministers of state and those of the household. [1.] The angels occasionally serve God in this lower world; they do his commandments, go on his errands (Dan. ix. 21), fight his battles (2 Kings vi. 17), and minister for the good of his people, Heb. i. 14. [2.] They continually praise him in the upper world; they began betimes to do it (Job xxxviii. 7), and it is still their business, from which they rest not day nor night, Rev. iv. 8. It is God’s glory that he has such attendants, but more his glory that he neither needs them nor is benefited by them.
2. Let all his works praise him (v. 22), all in all places of his dominion; for, because they are his works, they are under his dominion, and they were made and are ruled that they may be unto him for a name and a praise. All his works, that is, all the children of men, in all parts of the world, let them all praise God; yea, and the inferior creatures too, which are God’s works also; let them praise him objectively, though they cannot praise him actually, Ps. cxlv. 10. Yet all this shall not excuse David from praising God, but rather excite him to do it the more cheerfully, that he may bear a part in this concert; for he concludes, Bless the Lord, O my soul! as he began, v. 1. Blessing God and giving him glory must be the alpha and the omega of all our services. He began with Bless the Lord, O my soul! and, when he had penned and sung this excellent hymn to his honour, he does not say, Now, O my soul! thou hast blessed the Lord, sit down, and rest thee, but, Bless the Lord, O my soul! yet more and more. When we have done ever so much in the service of God, yet still we must stir up ourselves to do more. God’s praise is a subject that will never be exhausted, and therefore we must never think this work done till we come to heaven, where it will be for ever in the doing.
Fuente: Matthew Henry’s Whole Bible Commentary
19. Jehovah hath established his throne in the heavens David having recounted the benefits by which God lays each of us in particular, and also the whole Church, under obligation to him, now extols in general his infinite glory. The amount is, that whenever God is mentioned, men should learn to ascend in their contemplations above the whole world, because his majesty transcends the heavens; and they should farther learn not to measure his power by that of man, since it has under its control all kingdoms and dominions. That none may think that earthly creatures only are here put in subjection to God, the Psalmist chiefly addresses the angels. In calling upon them to join in praising God, he teaches both himself and all the godly, that there is not a better nor a more desirable exercise than to praise God, since there is not a more excellent service in which even the angels are employed. The angels are doubtless too willing and prompt in the discharge of this duty, to stand in need of incitement from us. With what face then, it may be said, can we, whose slothfulness is so great, take it upon us to exhort them? But although these exalted beings run swiftly before us, and we with difficulty come lagging after them, yet David enjoins them to sing God’s praises for our sake, that by their example he may awaken us from our drowsiness. The object he has in view, as I have adverted to before, is to be noted, which is, by addressing his discourse to the angels to teach us, that the highest end which they propose to themselves is to advance the divine glory. Accordingly, while in one sentence he clothes them with strength, in the immediately following, he describes them as hanging on God’s word, waiting for his orders, — Ye who do his commandment However great the power, as if he had said, with which you are endued, you reckon nothing more honorable than to obey God. And it is not only said that they execute God’s commandments, but to express more distinctly the promptitude of their obedience, it is asserted, that they are always ready to perform whatever he commands them.
Fuente: Calvin’s Complete Commentary
(19) Prepared.Rather, established.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
19. The Lord hath prepared his throne in the heavens In contrast with “man,” who is “dust.” Psa 103:14. From this majesty of God, his ability to perpetuate mercy through all generations to his faithful children is inferred, and the doxology of Psa 103:20-22 is due. Comp. 1Ch 29:11-12.
Over all Over the universe of created beings, as Psa 103:22
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 103:19. The Lord hath prepared Hath established.
Fuente: Commentary on the Holy Bible by Thomas Coke
Psa 103:19 The LORD hath prepared his throne in the heavens; and his kingdom ruleth over all.
Ver. 19. The Lord hath prepared ] Or, fixed, founded, firmed, established. Here God is further praised for his most excellent Majesty, which appeareth, first, from the loftiness of his throne; secondly, from the largeness of his dominion.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Psa 103:19-22
19The Lord has established His throne in the heavens,
And His sovereignty rules over all.
20Bless the Lord, you His angels,
Mighty in strength, who perform His word,
Obeying the voice of His word!
21Bless the Lord, all you His hosts,
You who serve Him, doing His will.
22Bless the Lord, all you works of His,
In all places of His dominion;
Bless the Lord, O my soul!
Psa 103:19 His sovereignty rules over all The term all is a reference to the praise due God by the cosmos. He made it; it praises Him, both animate and inanimate.
Psa 103:20 Bless the Lord, you His angels This describes the personal, conscious servants of God. There has been some discussion about the term, His hosts (BDB 838) in Psa 103:21, which some see as other groups of angels. The term does usually mean army. However, because of the inanimate praise of Psa 103:22, others have seen His host as referring to the starry heavens (cf. Deu 4:19; Psa 19:1-6).
Notice that as faithful followers must obey YHWH, so too, the angels must obey (cf. Heb 1:6-14).
Psa 103:22 All nature, animals, humans, and angels praise God (cf. Php 2:9-11). Blessing and praise are due the Creator (Psalms 104) and Redeemer (Psalms 103) of all! I can hardly wait to be a part of this great choir (cf. Rev 5:9-14)!
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. What is the central truth of this Psalm?
2. How is this Psalm related to Psalms 104?
3. Is healing a specific promise in the atonement of Christ? (cf. Isa 53:5)
4. Is the covenant conditional or unconditional? Explain.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
prepared = established.
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 103:19-22
Psa 103:19-22
UNIVERSAL ADORATION OF GOD IS COMMANDED
“Jehovah hath established his throne in the heavens;
And his kingdom ruleth over all.
Bless Jehovah, ye his angels,
That are mighty in strength, that fulfill his word,
Hearkening unto the voice of his word.
Bless Jehovah, all ye his hosts,
Ye ministers of his that do his pleasure.
Bless Jehovah, all ye his works,
In all places of his dominion: Bless Jehovah, O my soul.”
This portion of the psalm is an exhortation for the universal adoration and worship of God. None are excepted. The mighty angels of heaven, all the “hosts” of whatever nature, over whom God reigns – let them all bless Jehovah and praise his holy name.
“His kingdom ruleth over all” (Psa 103:19). The conception that God the creator of all things merely wound things up, set them on their way and then abandoned them is totally in error. Nebuchadnezzar the king of Babylon was humiliated by God Himself and compelled to eat grass for seven years in order to teach that vainglorious ruler that, “The Most High rules in the kingdom of men and giveth it to whomsoever he will” (Dan 4:25).
“Bless Jehovah, ye his angels” (Psa 103:20). The angels of heaven are represented as worshipping God; and in Heb 1:6 this verse is quoted and applied to Jesus Christ, indicating the Divinity of Our Lord Jesus Christ.
“All ye his hosts … ye ministers of his” (Psa 103:21). The psalmist is here still speaking of angels, as Briggs observed. “In the expression `hosts,’ the angels are conceived as an organized army; and as `ministers’ they are conceived of as faithful ministerial servants doing the Father’s will.” This view is confirmed in Hebrews: “Are they not all ministering servants (spirits) sent forth to do service for them that shall be the heirs of salvation?” (Heb 1:14).
It is impossible to think of an occasion of either public or private worship when this psalm would be inappropriate. It is one of the most priceless jewels of the whole Psalter.
E.M. Zerr:
Psa 103:19. Heavens is plural and is used as a form of emphasis. It indicates that God’s throne is high, and for that reason his kingdom is over all other kingdoms.
Psa 103:20. See the comments at Psa 103:1 on bless. Excel in strength refers to the various ranks of the angels. We are not told how or why some angels are above others, we are only made to know that they are. The term archangel (1Th 4:16) indicates a distinction in the rank and importance of some, and Jud 1:6 does the same. Our verse calls upon these greatest of the angels to bless the Lord. Do his commandments, etc. The Bible does not inform us just what laws are placed over the angels, but this passage clearly shows that they are under law. And that further agrees with the fact that angels are capable of sinning. (2Pe 2:4.)
Psa 103:21. This verse is a general call for all classes of the Lord’s creatures to bless him. A motive is suggested in the phrase do his pleasure. This means they do things that please Him and do so for that purpose.
Psa 103:22. The call is made still more general and bids the works of creation all to express praise. This is not a new thought with the Psalmist, it is the same as expressed at Psa 19:1. The chapter closes with the same words with which it began, bless the Lord, O my soul; see the comments at that place.
Fuente: Old and New Testaments Restoration Commentary
prepared: Psa 2:4, Psa 9:7, Psa 11:4, Psa 115:3, Isa 66:1, Heb 8:1
his kingdom: Psa 47:2, Dan 4:25, Dan 4:34, Dan 4:35, Eph 1:21, Eph 1:22, Phi 2:9, Phi 2:10, 1Pe 3:22
Reciprocal: Psa 93:1 – Lord Pro 8:27 – he prepared Jer 17:12 – General Mat 6:10 – as Rom 9:5 – who is
Fuente: The Treasury of Scripture Knowledge
Psa 103:19. The Lord hath prepared, &c. Having celebrated Gods mercy to his people, he now praises him for his excellent majesty and universal dominion; his throne in the heavens Which expression denotes the eminence, glory, power, stability, and unchangeableness of Gods kingdom; and his kingdom ruleth over all Over all creatures, both in heaven and earth.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
3. Praise for God’s sovereignty over all 103:19-22
God reigns from heaven as King over all. His authority extends to every created thing.
"The central theme of the book of Psalms, which its prayers assume and its songs of praise affirm, is God’s kingship. . . .
"The book’s theological message may be summarized as follows: As the Creator of all things, God exercises sovereign authority over the natural order, the nations, and Israel, His unique people. In His role as universal King God assures order and justice in the world and among His people, often by exhibiting His power as an invincible warrior. The proper response to this sovereign King is trust and praise." [Note: Chisholm, "A Theology . . .," p. 258.]
In view of His beneficent character, all creatures should bless the Lord. This includes his powerful angelic servants (cf. Heb 1:14) and all His creation. David ended this psalm as he began it-by exhorting himself to bless the Lord.
This great psalm glorifies God by expounding His character. It teaches us what God is like. We should join the rest of creation in praising God because of who He is.