Exegetical and Hermeneutical Commentary of Psalms 99:4

The king’s strength also loveth judgment; thou dost establish equity, thou executest judgment and righteousness in Jacob.

4. The king’s strength also loveth judgment ] The construction of this clause is doubtful, but this is the simplest way of taking it. The objection that strength cannot properly be said to love is prosaic. The rendering, And the strength of a king who loveth judgement hast thou established in equity, is possible but cumbrous. The king is Jehovah Himself (cp. Isa 61:8). Thou is emphatic: it is He Himself Who has established a kingdom of righteousness, fulfilling the ideal of the Davidic kingdom (Isa 16:5): and by the recent deliverance of Israel He has given proof of its character.

Fuente: The Cambridge Bible for Schools and Colleges

4, 5. The righteous character of Jehovah’s kingdom.

Fuente: The Cambridge Bible for Schools and Colleges

The kings strength – The word king here undoubtedly refers to God as a king, Psa 99:1. The word rendered strength, means power, force; and the reference here is to what constitutes the main strength or power of his character and government. It is rendered in the Septuagint, time – honor. So in the Latin Vulgate – honor. DeWette renders it, The praise of the king who loves judgment. So Rosenmuller, Let them praise the strength – the power – of the king who loves judgment. But perhaps our common version best expresses the sense, that whatever there is in the character of the king, that is God, which constitutes strength, or gives power to his administration, is favorable to justice, or will be exerted in the cause of right. Gods essential character; all the acts of his power; all the demonstrations of his authority, will be in favor of justice, and may be relied on as sustaining the righteous cause. It is not the mere exertion of power – it is power that is always exercised in favor of right; and this lays the foundation of praise. We could not praise a being of mere power, or one who was merely almighty, without respect to his moral character. It is only when the character is such that power will be exerted in favor of that which is right and just that it becomes the proper subject of praise.

Loveth judgment – Is always on the side of justice and right. He so loves justice that his power will be put forth only in behalf of that which is right. God shows this by his law, and by all the acts of his administration.

Thou dost establish equity – That which is equal and just; alike by thy law, and by thine interpositions. All that thou doest, and all that thou dost appoint, is in favor of that which is equal and just.

Thou executest judgment and righteousness in Jacob – That which is just; that which ought to be done. Thou doest this among thy people; thou doest it in their relation to the surrounding nations. All the acts of thy administration tend to the establishment of that which is right.

Fuente: Albert Barnes’ Notes on the Bible

Verse 4. The king’s strength] If this Psalm were written by David, he must mean by it that he was God’s vicegerent or deputy, and that, even as king, God was his strength, and the pattern according to which equity, judgment, and righteousness should be executed in Jacob.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

The Kings strength also loveth judgment; though his dominion be absolute and uncontrollable, and his power irresistible, yet he doth not abuse it to tyranny and oppression, as the princes of the world commonly do, but tempers and manageth it with righteousness; and not only doth judge justly, but, which is more, loves to do so. The Kings strength is by a known Hebraism put for the strong or powerful King.

Establish equity, to wit, in all thy proceedings. Equity is thy constant and stable course. In Jacob; amongst thine own people; who, when they do amiss, he punisheth no less than other people, as he notes below, Psa 99:8, whereby he showeth that he is no respecter of persons, but a righteous and impartial Judge to all sorts of men.

Fuente: English Annotations on the Holy Bible by Matthew Poole

4, 5. To His wise and righteousgovernment all nations should render honor.

king’s . . . judgmentHispower is combined with justice.

he is holy(compare Ps22:3).

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

The King’s strength also loveth judgment,…. Or he who is a strong and mighty King, as Christ is; which appears by saving his people, and preserving them to his kingdom and glory, and by destroying all his and their enemies; but, though he is so potent and victorious a Prince, yet no tyrannical one, he loves and does what is just and righteous; he loved the righteous law of God, and obeyed it in the whole course of his life; he wrought out a perfect righteousness for his people, and encourages and loves righteousness in them; he will judge the world in righteousness hereafter; and is now on his throne, and in his kingdom, ordering it with judgment and justice; all the administrations of his kingly office are just and true, and herein he delights:

thou dost establish equity, or “equities” a; uprightnesses, righteousnesses; a perfect and a complete righteousness:

this he has prepared b, as the word signifies, by his obedience, sufferings, and death, and has established as an everlasting one; moreover, equity, righteousness, and justice, are the settled rules and laws of his government; see Isa 9:7,

thou executest judgment and righteousness in Jacob; among the true Israel and people of God, as David his type did, 2Sa 8:15, thereby keeping them in due order, in the observance of his righteous judgments and statutes, and defending them from their enemies.

a “rectitudines”, Montanus, Gejerus, Michaelis; “aequitates”, Vatablus; “recta”, Musculus. b “parasti”, Pagninus, Montanus, Vatablus, Gejerus; “praeparasti”, Tigure version.

Fuente: John Gill’s Exposition of the Entire Bible

The second Sanctus celebrates Jahve with respect to His continuous righteous rule in Israel. The majority of expositors construe it: “And (they shall praise) the might of the king, who loves right;” but this joining of the clause on to over the refrain that stands in the way is hazardous. Neither can , however, be an independent clause, since cannot be said of , but only of its possessor. And the dividing of the verse at , adopted by the lxx, will therefore not hold good. is an attributive clause to in the same position as in Psa 11:7; and , with what appertains to it, is the object to placed first, which has the king’s throne as its object elsewhere (Psa 9:8, 2Sa 7:13; 1Ch 17:12), just as it here has the might of the king, which, however, here at the same time in takes another and permutative object (cf. the permutative subject in Psa 72:17), as Hitzig observes; or rather, since is most generally used as an adverbial notion, this (Psa 58:2; Psa 75:3; Psa 9:9, and frequently), usually as a definition of the mode of the judging and reigning, is subordinated: and the might of a king who loves the right, i.e., of one who governs not according to dynastic caprice but moral precepts, hast Thou established in spirit and aim (directed to righteousness and equity). What is meant is the theocratic kingship, and Psa 11:4 says what Jahve has constantly accomplished by means of this kingship: He has thus maintained right and righteousness (cf. e.g., 2Sa 8:15; 1Ch 18:14; 1Ki 10:9; Isa 16:5) among His people. Out of this manifestation of God’s righteousness, which is more conspicuous, and can be better estimated, within the nation of the history of redemption than elsewhere, grows the call to highly exalt Jahve the God of Israel, and to bow one’s self very low at His footstool. , as in Psa 132:7, is not a statement of the object (for Isa 45:14 is of another kind), but (like in other instances) of the place in which, or of the direction (cf. Psa 7:14) in which the is to take place. The temple is called Jahve’s footstool (1Ch 28:2, cf. Lam 2:1; Isa 60:13) with reference to the ark, the capporeth of which corresponds to the transparent sapphire (Exo 24:10) and to the crystal-like firmament of the mercaba (Eze 1:22, cf. 1Ch 28:18).

Fuente: Keil & Delitzsch Commentary on the Old Testament

4 The king’s strength also loves judgment This may be viewed as a threatening designed to fill his enemies with dismay; as if he should say, such is God’s regard for righteousness and equity, that he hath clothed himself with power to avenge the injuries which his enemies have done to him. I think it preferable, however, to apply it to the Church, because she is under the government of God for the express purpose (116) of practicing righteousness and holiness. There is another interpretation which is by no means objectionable, namely, that which does not associate ideas of tyranny with the government of God, because there is constant concord between his power and justice. But when I consider the whole context, I have no doubt, that the prophet, after having introduced God as established upon his royal throne, now speaks of the manner in which he governs his kingdom; for he adds, thou hast established equity and righteousness. This clause is susceptible of two interpretations; either that God in his law has commanded his people to practice perfect equity, or that, in supporting and defending them, he has uniformly testified his great regard for his justice and equity. It is most true that the highest equity has always characterized the works and judgments of God, yet it appears more probable that it refers to that system, that form of government which God, who loves justice, appointed among the people of Israel, and which was the best rule for leading a life of honesty and integrity. And hence the word to do is improperly taken to signify to order or command. Should any one choose to consider this last clause as relating to God’s government, I am by no means disposed to disagree with him. For there is nothing that more animates and encourages the faithful to render obedience to God, or inspires them with greater zeal to observe his law, than to find in this course of action that they are the objects of his paternal care, and that the righteousness, which he requires from his own people in words, is on his part reciprocated by kind deeds.

(116) “ A ceste condition.” — Fr. “Upon condition.”

Fuente: Calvin’s Complete Commentary

4. The king’s strength also loveth judgment “The meaning seems to be, that God’s power is controlled in its exercise by his love of justice.” Alexander. But who is the “king?” The most natural construction would refer it to David, (or Solomon,) whose administration is regarded as the type and expression of the true theocracy. The language conforms to the description given of David’s reign, (2Sa 8:15,) “And David reigned over all Israel; and David executed judgment and justice unto all his people.” Also David’s charge to Solomon, (2Sa 23:3,) “He that ruleth over men must be just, ruling in the fear of God.” The next sentence is an address to Jehovah:

Thou dost establish equity That is, a government thus conformed to thine, and of thine appointment, thou wilt render firm and effective against all hostility.

In Jacob An enlargement of “in Zion,” (Psa 99:2,) but prophetically the true Church. And so, from the ground idea found in the history of David’s throne, above given, we must advance to the conception of Messiah’s kingdom. The verbs in the last clause are in the preterit, but equally apply to the future kingdom of Messiah, because they affirm what God has always done, and hence what is abstractly fit that he should always do.

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

Psa 99:4 The king’s strength also loveth judgment; thou dost establish equity, thou executest judgment and righteousness in Jacob.

Ver. 4. The king’s strength also loveth judgment] i.e. Abest a Tyrannide. God abuseth not his kingly power to tyranny, but joineth it with his justice and uprightness. Regiment without righteousness is but robbery with authority. The Arabic hath it, Magnificentia regis est, ut diligat aequitatem.

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