PSALM 93 COMME�TARYEDITED BY GLE�� PEASE

I�TRODUCTIO�

SPURGEO�, "This brief Psalm is without title or name of author, but its subject is

obvious enough, being stated in the very first line. It is the Psalm of Omnipotent

Sovereignty: Jehovah, despite all opposition, reigns supreme. Possibly at the time

this sacred ode was written, the nation was in danger from its enemies, and the

hopes of the people of God were encouraged by remembering that the Lord was still

King. What sweeter and surer consolation could they desire?

ELLICOTT, "There is a power in the very brevity of this song. God is King, and all

the rage and unrest of the world are impotent before that fact. It may have been

inspired by some particular event, which it is hopeless to seek to recover, but it

expresses a general truth. The angry tumult of men beats as vainly against the

granite firmness of His righteous will as the waves against the shore. The tempests

of history subside and pass as the tempest of the sea, but His laws remain for ever

fixed and sure. The poetical form is regular.

1 The Lord reigns, he is robed in majesty; the Lord is robed in majesty and armed with strength; indeed, the world is established, firm and secure.

BAR�ES, "The Lord reigneth - The same commencement of a psalm occurs in Psa_97:1-12; Psa_99:1-9. The same idea is often found in the Scriptures. 1Ch_16:31;

Psa_47:8; Isa_52:7; Rev_19:6. The thought seems abrupt here. It would appear as if the psalmist had been meditating on the dark things which occur in the world; the mysteries which abound; the things which seem irreconcilable with the idea that there is a just government over the world, and that suddenly the idea occurs, as a flash of lightning in a storm, that Yahweh reigns over all, and that all must be right. Amidst all these things God sits upon the throne; he orders all events; he sways his scepter over all; he orders all things according to his own will; he secures the accomplishment of his own purposes.

He is clothed with majesty - That is, he puts on, or wears this; he appears in this as a garb, or robe. The word rendered “majesty” means properly “loftiness,” and is applied to the swelling of the sea Psa_89:9, or to a column of smoke, Isa_9:18. The idea here is, that God is exalted; and that he appears in such a manner as to indicate his proper dignity. See the notes at Isa_6:1.

The Lord is clothed with strength, wherewith he hath girded himself -There is an allusion here to the mode of dress among the Orientals - the custom of girding the loins when one labored, or walked, or ran. See the notes at Mat_5:38-41.

The world also is stablished - Is firm; is on a solid foundation. It cannot be shaken or destroyed by natural convulsions, or by the power of man.

That it cannot be moved - Moved out of its place; overthrown; destroyed. This seems to have been spoken in view of some impending calamity, as if everything were to be swept away. The psalmist consoles himself with the thought that the world was firmly established; that no storm or tempest could be so violent as to remove it out of its place. The ground of consolation is the essential stability of what God has ordained.

CLARKE, "The Lord reigneth - He continues to govern every thing he has created; and he is every way qualified to govern all things, for he is clothed with majesty and with strength - dominion is his, and he has supreme power to exercise it; and he has so established the world that nothing can be driven out of order; all is ruled by him. Nature is his agent: or rather, nature is the sum of the laws of his government; the operations carried on by the Divine energy, and the effects resulting from those operations.

He hath girded himself - The girding with strength refers to the girding in order to strengthen the loins, arms, knees, etc. When a Hindoo is about to set off on a journey, to lift a burden, or to do something that requires exertion, he binds firmly his loose upper garment round his loins - Ward.

GILL, "The Lord reigneth,.... The King Messiah, the Lord Jesus Christ, who is the true Jehovah. God over all, the Lord God omnipotent: he has reigned, he was set up as King from everlasting; he reigned throughout the whole Old Testament dispensation; he was promised, and prophesied of, as a King; he came as such, in human nature, into the world, though his kingdom was not with observation; when he ascended to heaven, he was made or declared Lord and Christ, and was crowned with glory and honour; he now reigns in the hearts of his people, by his Spirit and grace; and, ere long, he will take to himself his great power, and reign more manifestly; when the kingdoms of this world shall become his, and he shall be King over all the earth; and this his government will be still more apparent when he shall come in person, and reign with his saints on earth a thousand years; and, after that, for ever and ever, in heaven:

he is clothed with majesty; with all the regalia and ensigns of royalty; seated on a throne of glory, with a crown of pure gold on his head, a sceptre of righteousness in his hand, and arrayed with robes of honour and majesty; so that his appearance at his kingdom will be very splendid, Psa_104:1,

the Lord is clothed with strength, wherewith he hath girded himself; as he was, when he came here on earth, travelling in the greatness of his strength, and mighty to save; bearing the sins of his people, conflicting with and spoiling principalities and powers, and obtaining eternal redemption; and which also appeared in carrying the Gospel into the Gentile world, and succeeding it, against all the opposition made unto it; and making his way into the hearts of sinners at conversion, binding the strong man armed, and dispossessing him, and taking his place; in strengthening them with strength in the inward man, against him and all enemies; and keeping them by his power, through faith, unto salvation: and which will be further manifest in the destruction of antichrist, and in the ruin of all the antichristian states, which will make way for his spiritual reign; and especially this will be seen, at his personal coming, by raising the dead in Christ, causing the heavens and earth to pass away, and making new ones; and binding Satan for a thousand years, that he may give no disturbance to his subjects during that time:

the world also is established, that it cannot be moved; the world to come, of which Christ is the Father; that which is not put into subjection to angels, Isa_9:6, the Gospel dispensation, the church state in it; which, though it has been unsettled, the church has been tossed about with tempests, and has been moved from place to place, and obliged to fly into the wilderness; yet, in the latter day, it will be established on the top of the mountains: this is one of the glorious things that are spoken of it, and for the accomplishment of which we should earnestly pray, and give the Lord no rest until it is; after which it shall never be moved again; it shall be a tabernacle that shall never be taken down; there will be no enemies to attack it; all will be vanquished and destroyed; the beast, the false prophet, and the old serpent the devil, Psa_87:3.

HE�RY, "Next to the being of God there is nothing that we are more concerned to believe and consider than God's dominion, that Jehovah is God, and that this God reigns (Psa_93:1), not only that he is King of right, and is the owner and proprietor of all persons and things, but that he is King in fact, and does direct and dispose of all the creatures and all their actions according to the counsel of his own will. This is celebrated here, and in many other psalms: The Lord reigns. It is the song of the gospel church, of the glorified church (Rev_19:6), Hallelujah; the Lord God omnipotent reigns. Here we are told how he reigns.

I. The Lord reigns gloriously: He is clothed with majesty. The majesty of earthly princes, compared with God's terrible majesty, is but like the glimmerings of a glow-worm compared with the brightness of the sun when he goes forth in his strength. Are the enemies of God's kingdom great and formidable? Yet let us not fear them, for God's majesty will eclipse theirs.

II. He reigns powerfully. He is not only clothed with majesty, as a prince in his court, but he is clothed with strength, as a general in the camp. He has wherewithal to support his greatness and to make it truly formidable. See him not only clad in robes, but clad in armour. Both strength and honour are his clothing. He can do every thing, and with him nothing is impossible. 1. With this power he has girded himself; it is not derived from

any other, nor does the executing of it depend upon any other, but he has it of himself and with it does whatsoever he pleases. Let us not fear the power of man, which is borrowed and bounded, but fear him who has power to kill and cast into hell. 2. To this power it is owing that the world stands to this day. The world also is established; it was so at first, by the creating power of God, when he founded it upon the seas; it is so still, by that providence which upholds all things and is a continued creation; it is so established that though he has hanged the earth upon nothing (Job_26:7) yet it cannot be moved; all things continue to this day, according to his ordinance. Note, The preserving of the powers of nature and the course of nature is what the God of nature must have the glory of; and we who have the benefit thereof daily are very careless and ungrateful if we give him not the glory of it. Though God clothes himself with majesty, yet he condescends to take care of this lower world and to settle its affairs; and, if he established the world, much more will he establish his church, that it cannot be moved.

JAMISO�, "Psa_93:1-5. This and the six following Psalms were applied by the Jews to the times of the Messiah. The theme is God’s supremacy in creation and providence.

God is described as a King entering on His reign, and, for robes of royalty, investing Himself with the glorious attributes of His nature. The result of His thus reigning is the durability of the world.

CALVI�, "1Jehovah hath reigned We here see what I have lately adverted to, that

in the power of God there is exhibited to us matter of confidence; for our not

investing God with the power which belongs to him, as we ought to do, and thus

wickedly despoiling him of his authority, is the source of that fear and trembling

which we very often experience. This, it is true, we dare not do openly, but were we

well persuaded of his invincible power, that would be to us an invincible support

against all the assaults of temptation. All admit in word what the prophet here

teaches, That God reigns; but how few are there who oppose this shield to the

hostile powers of the world, as it becomes them to do, that they may fear nothing

however terrible? In this then consists the glory of God, that he governs mankind

according to his will. It is said that he clothes himself with majesty and strength; not

that we ought to imagine that there is any thing in him which is derived from

another, but it is intended by the effect and indubitable experience to show his

wisdom and righteousness in the government of mankind. The Psalmist proves that

God will not neglect or abandon the world, from the fact that he created it. A simple

survey of the world should of itself suffice to attest a Divine Providence. The

heavens revolve daily, and, immense as is their fabric, and inconceivable the

rapidity of their revolutions, we experience no concussion — no disturbance in the

harmony of their motion. The sun, though varying its course every diurnal

revolution, returns annually to the same point. The planets, in all their wanderings,

maintain their respective positions. How could the earth hang suspended in the air

were it not upheld by God’s hand? By what means could it maintain itself unmoved,

while the heavens above are in constant rapid motion, did not its Divine Maker fix

and establish it? Accordingly the particle אף , aph, denoting emphasis, is introduced

— Yea, he hath established it.

SPURGEO�, "Ver. 1. The LORD reigneth, or Jehovah reigns. Whatever opposition

may arise, his throne is unmoved; he has reigned, does reign, and will reign for ever

and ever. Whatever turmoil and rebellion there may be beneath the clouds, the

eternal King sits above all in supreme serenity; and everywhere he is really Master,

let his foes rage as they may. All things are ordered according to his eternal

purposes, and his will is done. In the verse before us it would seem as if the Lord

had for a while appeared to vacate the throne, but on a sudden he puts on his regal

apparel and ascends his lofty seat, while his happy people proclaim him with new

joy, shouting "The Lord reigneth." What can give greater joy to a loyal subject than

a sight of the king in his beauty? Let us repeat the proclamation, "the Lord

reigneth, " whispering it in the ears of the desponding, and publishing it in the face

of the foe.

He is clothed with majesty. �ot with emblems of majesty, but with majesty itself:

everything which surrounds him is majestic. His is not the semblance but the reality

of sovereignty. In nature, providence, and salvation the Lord is infinite in majesty.

Happy are the people among whom the Lord appears in all the glory of his grace,

conquering their enemies, and subduing all things unto himself; then indeed is he

seen to be clothed with majesty.

The LORD is clothed with strength. His garments of glory are not his only array, he

wears strength also as his girdle. He is always strong, but sometimes he displays his

power in a special manner, and may therefore be said to be clothed with it; just as

he is always majestic essentially, but yet there are seasons when he reveals his glory,

and so wears his majesty, or shows himself in it. May the Lord appear in his church,

in our day in manifest majesty and might, saving sinners, slaying errors, and

honouring his own name. O for a day of the Son of man, in which the King

Immortal and Almighty shall stand upon his glorious high throne, to be feared in

the great congregation, and admired by all them that believe.

Wherewith he hath girded himself. As men gird up their loins for running or

working, so the Lord appears in the eyes of his people to be preparing for action,

girt with his omnipotence. Strength always dwells in the Lord Jehovah, but he hides

his power full often, until, in answer to his children's cries, he puts on strength,

assumes the throne, and defends his own. It should be a constant theme for prayer,

that in our day the reign of the Lord may be conspicuous, and his power displayed

in his church and on her behalf. "Thy kingdom come" should be our daily prayer:

that the Lord Jesus does actually reign should be our daily praise.

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

terrestrial things for a while are stable. We could not be sure of anything if we were

not sure that he has dominion. When he withdraws his manifest presence from

among men all things are out of order; blasphemers rave, persecutors rage, the

profane grow bold, and the licentious increase in wantonness; but when the divine

power and glory are again manifested order is restored, and the poor distracted

world is at peace again. Society would be the football of the basest of mankind if

God did not establish it, and even the globe itself would fly through space, like

thistle down across the common, if the Lord did not hold it in its appointed orbit.

That there is any stability, either in the world or in the church, is the Lord's doings,

and he is to be adored for it. Atheism is the mother of anarchy; the reigning power

of God exhibited in true religion is the only security for the human commonwealth.

A belief in God is the foundation and cornerstone of a well ordered state.

EXPLA�ATORY �OTES A�D QUAI�T SAYI�GS.

Whole Psalm. This is one of those magnificent psalms which describe Jehovah's

reign. Even Jewish interpreters say of them: "these all treat of the things which will

take place in the times of Messiah." Throughout it reads like a commentary and

application of the great fundamental truth, "Jehovah reigneth." Already he hath

laid the foundations of his kingdom in his Church, and anon shall he in his

faithfulness and power establish it. Those elements which have hitherto resisted

shall not be allowed to continue. Right royally he manifests himself. "He is clothed

with majesty; clothed is Jehovah, might hath he girt about him." The present state

of things is connected with Christ's humiliation. But when he puts on his royal

mantle of majesty, and girds about him the sword of his might: "thus the world

shall be established; it cannot be moved." And yet, though seemingly the enemy has

long prevailed, "Thy throne is established of old: thou art from everlasting." The

establishment of his throne is the ground and the pledge of the establishment of the

world and of his kingdom. "Jesus Christ, the same yesterday, and today, and for

ever." In view of all this the Church stands a wondering spectator, first struck with

awe, and then filled with adoring, gratitude. "The floods have lifted up, 0 Jehovah,

they have lifted up their roaring; the floods are lifting up their dashing noise." The

latter term refers to the sound of the waves as they break, and in connexion with it

the change of tense is very marked. The enemies of God and his kingdom have risen

like the floods or waves of the sea, lashed by the storm; with roaring noise have they

advanced; but as they near the vessel which bears the King, their noise is that of

waves dashing into foam. Their utmost nearness is— to their destruction; their

utmost noise is—in breaking. And even now, and in the height of the storm also far

overtopping not only all danger, but even its threatening noise, is Jehovah.

"Jehovah on high" (even there) "is mightier than the roaring of many waters and

mighty, than the breaking waves of the sea" (the word here rendered "breaking

waves" being literally a derivative from the verb to break). What a picture this of

our safety; what an epitome of the history of God's government and of his church!

Thus the calming of the storm on the lake of Galilee was not only a parabolic

representation of the history of the Kingdom of God, but also typical of the final

consummation of all things; a summary of the past, a prophecy of the future, a type

of the end. And what applies to the Church as a whole, holds equally true of

individual believers. Let us ever remember that the noise is that of the breaking

wave. Our greatest dangers are only breaking waves; waves which break at his feet.

The same expression is also sometimes applied to the waves of God's wrath or

judgments threatening to engulf the believer, as in Ps 42:7 88:7. These also, blessed

be his name, are only breaking waves. Meanwhile, while waiting for the

manifestation of his majesty and might, "we have the more sure word of prophecy."

"Thy testimonies are very sure" (very reliable, literally very Amen-ed): and, so far

as we are concerned, our faith and patience are tried and proved: "Holiness

becometh thine house, 0 LORD, for ever."

Thus we have here the history of the Church of God deduced from the text,

"Jehovah reigneth." Those words are to us as "a light that shineth in a dark place,

until the day dawn and the daystar arise in our hearts." So long as they are left us,

all that threatens us from without is only like the noise of the breaking wave. The

unspeakable comfort conveyed in this assurance is ever tested in the experience of

God's people. There is no truth more precious to the heart of the Christian than that

"the LORD reigneth." The conviction of this must carry us far above all cares and

fears. A personal God, a living God, a reigning God—alike in the armies of heaven

and among the inhabitants of the earth—and this God the Father of our Lord and

Saviour Jesus Christ, —such are the steps by which we reach a height, where, far

removed from the turmoil of men, we gain a comprehensive and clear view of earth

and its concerns. I would not exchange the assurance which these two words,

"Jehovah reigneth, "convey, for all the wisdom, combined with all the power, of this

world. Received into my heart, they are the solution of every difficulty, the end of all

perplexity. It seems to me as if, after puzzling over the cross writing and

hieroglyphics of men, I turned a fresh leaf, on the top of which stood these words, as

the text to be preached out in all history, whether of the individual, the family, or

the nation, the Church or the world. It seems as if, after revolving sorrowfully and

helplessly all the difficulties and wants which distress my heart, I were at once rising

above those floating clouds into clear atmosphere: as if all at once I were

unburdened; as if I had reached a haven of rest; as if I had found a firm foundation,

an ultimate principle. After all, in every real trial there is but this one final and full

comfort. What matters the opinion of men, —who may be for and who against me;

who may be with me, or who may leave me. Who would speak of prospects or

probabilities, of the support to be derived from wealth or power, or of the defections

of friends on whose sympathy and help we had counted? "Jehovah reigneth!" There

is light here across my every path, provided I follow Christ, walking in the narrow

way. Only let me be sure that, in any and every respect, I am on the Lord's side and

in the Lord's way, and I ask no more. My God has all the silver and all the gold in

his own hand. He holdeth the hearts of all men at his disposal; he directeth all

events, from the least to the greatest. If I want power with God or with men, let me

pray; for, Jehovah reigneth. �or let me think that special interpositions are either

impossible or rare. They are constant. The course of God's providence is one of

constant interposition; for "all things work together for good to them that love

God." Only these interpositions are not violent, and therefore not noticed by the

superficial observer; they are the interpositions of all wise and almighty God, not of

poor, weak man; they are the interpositions, not interferences; they are the working

of the machinery by the Mastermind which designed, and the Master hand which

framed it. They are not the stoppage, but the working of the machinery, whereby its

real object is wrought out.

Lastly, let me note in the Psalm these three things:

In creation and nature:preestablished law along with continuous, personal

government, —not as opposed to, but as presupposing one another (Psalms 93:1-2).

In Providence:"The LORD on high is mightier than the noise of many waters" —

which would otherwise strike terror, even as their swelling would threaten constant

danger. And in grace:"His testimonies are very sure." I can rest on them. �ot one

tittle or iota shall fall to the ground. Wherever I have a word of promise, I can safely

plant my steps. The conclusion and inference from the whole matter is that

"holiness" —not fear nor man serving, but separation unto the Lordâ

€”"becometh, "or is the right, wise, and proper attitude of his house and people.

Alfred Edersheim, in "The Golden Diary of Heart Converse with Jesus in the Book

of Psalms, "1866.

Whole Psalm. It is mentioned in the Babylonian Talmud that it was the custom of

the Jews to sing this psalm on the sixth day of the week, to which it is well suited as

celebrating the reestablishing and founding again of the world in the new creation

(Psalms 93:1): which is confirmed by a title given to it in the Septuagint—"On the

day before the Sabbath, when the earth was founded: A Psalm of thanksgiving to

(or for) David" —adopted by the Vulgate and the Oriental Version in general. And

thus is this Psalm identified in subject with the preceding: as also Hengstenberg

observes—"The reference, which it is impossible not to notice, in which `The Lord

on high is mightier, 'here (Psalms 93:4) stands to `But Thou, Lord, art most high for

evermore' (Psalms 92:8) —the kernel and middle point of the whole psalm—has

already led commentators to notice a near connexion between these two psalms...

which is decidedly favoured by the contents; both psalms minister consolation to the

Church, exposed to danger by the might of the world." He might have added—in

the promise they give of "the rest the Sabbatism that remains to the people of God,

"when both shall be fulfilled. W. De Burgh.

Ver. 1. The LORD reigneth. It is a kind of proclamation in which God's people are

invited to declare before men and angels that the Lord is King, He and He only. It is

the response of the Church to the preaching of the gospel—so rapturously hailed in

Isaiah—the preaching of the messenger "that bringeth good tidings, that

publisheth peace; that bringeth good tidings of good, that publisheth salvation; that

saith unto Zion, Thy God reigneth!" William Binnie.

Ver. 1. The LORD. He describes God by the name Jehovah, partly, to lead us to

think of the God of Israel, accustomed by this name to be distinguished from the

gods of the nations; partly, to call to mind the virtues of veracity, grace and justice,

comprehended by this name, and now clearly made known... When he says, Jehovah

reigns, without adding any restriction, or mentioning any people, it would seem that

the Kingdom of Jehovah is to be taken absolutely and generally, with equal

reference to the government of the world and the church. In the former sense

Jehovah may be said to reign, not as if He then at last begun to reign, but because

He proved himself to be the King of the world in an extraordinary way, by giving

public and manifest signs; by which it was clearly established that Jehovah is the

true God, the Creator of heaven and earth, the Lord and Ruler of the whole

universe, and a just and equitable judge, in inflicting notable judgements upon

sinners, in casting down the idols, and vindicating the cause of true religion and

virtue. This meaning I regard as contained in the general proposition: yet directly in

its primary signification I understand the Kingdom of God in His Church, partly,

because God is here said to vindicate the cause of religion, and of his people; partly,

he is said, in Psalms 99:1 to show himself exalted in Zion, and there to undertake the

Kingdom, Isaiah 24:23, and often elsewhere in the Prophetic word; and lastly,

because Jehovah, the King of his people, he himself who reigns, is set forth as the

ruler of the universe. He is the King therefore of his people, He has his Kingdom in

their midst, but to Him all things in heaven and earth are subject as well.

In this latter sense, therefore, the phrase, Jehovah has reigned, will stand for, He

has undertaken the Kingdom, He is become King, as it is often used in the histories

of the Kings of Judah and Israel; so also in Isaiah 28:23, and elsewhere... When He

is said to have taken the Kingdom in the midst of his people, it must not be

understood absolutely, but in a restricted sense, in reference partly to the manner

and form of rule, being more or less theocratic;partly, to the displays of the Divine

Majesty, being more or less conspicuous; and partly, to the servile or afflicted state

of his people, as extending from the Babylonish exile to the time of the Maccabees.

In which times God is said to have taken the Kingdom, in many other prophecies

beside this, Isaiah 24:21-23, Obad., ult. Micah 4:6-8. Venema.

Ver. 1. The LORD reigneth. These are the initial words of Psalms 97:1 and Psalms

99:1 also. Perhaps a threefold manner of reigning is suggested, namely, over things

subjected to God by a natural necessity, over those that resist his will and as far as

in them lies withdraw themselves from his dominion, and over those who

spontaneously and freely obey. For in this place the Kingdom is declared to be

coextensive with the foundation of the world: in Psalms 97:1 it is hinted at for the

exultation of the earth, and for the gladness of the isles; in Psalms 99:1 God is said

to reign, although the people are angry, and the earth is filled with commotion.

Zorinus.

Ver. 1. The LORD reigneth. Having considered in all quarters the worldly rule of

idols, and earthly deities or kings, the Psalmist at last bursts forth into the words

which attribute supreme government to none other, but to Jehovah the true God.

Let it be granted that the monarchs of Assyria, the kings of Egypt, and the masters

of other nations, extend their empire far and wide; let it be allowed that royal

majesty is ascribed to the idols by their worshippers; yet all these are as nothing to

the kingdom and majesty of Jehovah. Martin Geier.

Ver. 1. The LORD reigneth, i.e., the Lord has become King (Ps 96:10 97:1 99:1). The

formula proclaimed at the accession of earthly sovereigns (2 Samuel 15:10, 1 Kings

1:11; 1 Kings 1:13; margin, 2 Kings 9:13, "Jehu reigneth"). The reference is not to

the ordinary and constant government of God, but to his assuming a new and

glorious kingdom. The arrogant proclamation of the world power was virtually "the

Assyrian reigneth"; the overthrow of him was God's counter proclamation: "The

Lord (Jehovah) reigneth." The antitypical sense is, the world powers under

Antichrist, energized by Satan (Re 16:14 17:12-14,17), shall make one last desperate

stroke, seemingly for the moment successful, for the dominion of the earth, in

defiance of the Lord, (2 Thessalonians 2:3-12) But Christ will take his great power

and reign as King of kings and Lord of lords, having overthrown utterly the

antichristian enemy. (Isaiah 24:23, Obadiah 1:21; Zechariah 14:9 Re 11:15,17 19:6.)

A. R. Fausset.

Ver. 1. The LORD reigneth. The very first words of this psalm seem to indicate a

morning of calm repose after a night of storm, a day of stillness after the tumult of

battle. "The LORD reigneth." "He hath put all enemies under his feet." Barton

Bouchier.

Ver. 1. The world also is established. The word world is properly taken for the

habitable globe, and metonymically for the inhabitants of the earth. This is clear

from Ps 24:1-2 89:12 9:9; Ps 96:1,3 98:9. In this passage the former signification

seems to obtain, because this majestic King has fortified no tower or palace strongly,

but the whole world, by the word of his power, that therein there might be a

constant habitation for the men who worship Him, even to the destined day of the

last judgment. Martin Geier

K&D 1-2, "The sense of מלך� (with ā beside Zinnor or Sarka as in Psa_97:1; Psa_99:1beside Dechî)

(Note: It is well known that his pausal form of the 3rd masc. praet. occurs in connection with Zakeph; but it is also found with Rebia in Psa_112:10 (the reading

Lev_6:2 ,(וכעס זל)), Jos_10:13 Lam_2:17 ,(עמד) ,but not in Deu_19:19; Zec_1:6 ;זמם)which passages Kimchi counts up with them in his grammar Michlol); with Tarcha

in Isa_14:27 Hos_6:1 ,(יעץ) Amo_3:8 ,(טרף) with Teb|=r in Lev_5:18 ;(ש�ג) and ;(שגג)

even with Munach in 1Sa_7:17 and according to Abulwalîd with Mercha in ,(שפט)

1Ki_11:2 ((.(!בק)

is historical, and it stands in the middle between the present מלך� ה: מלך� and the future הJahve has entered upon the kingship and now reigns Jahve's rule heretofore, since He has given up the use of His omnipotence, has been self-abasement and self-renunciation: how, however, He shows Himself in all His majesty, which rises aloft above everything; He has put this on like a garment; He is King, and now too shows Himself to the world in

the royal robe. The first לבש has Olewejored; then the accentuation takes לבש�ה together

by means of Dechî, and עז�הת'&ר together by means of Athnach. עז, as in Psa_29:1-11, points to the enemies; what is so named is God's invincibly triumphant omnipotence. This He has put on (Isa_51:9), with this He has girded Himself - a military word (Isa_8:9): Jahve makes war against everything in antagonism to Himself, and casts it to the ground with the weapons of His wrathful judgments. We find a further and fuller

description of this עז�התאזר in Isa_59:17; Isa_63:1., cf. Dan_7:9.

(Note: These passages, together with Psa_93:1; Psa_104:1, are cited in Cant. Rabba 26b (cf. Debarim Rabba 29d), where it is said that the Holy One calls Israel

ten times in the Scriptures, and that Israel on the other hand ten times (bride) כלה

assigns kingly judicial robes to Him.)

That which cannot fail to take place in connection with the coming of this accession of

Jahve to the kingdom is introduced with ף'. The world, as being the place of the kingdom of Jahve, shall stand without tottering in opposition to all hostile powers (Psa_96:10). Hitherto hostility towards God and its principal bulwark, the kingdom of the world, have disturbed the equilibrium and threatened all God-appointed relationships with dissolution; Jahve's interposition, however, when He finally brings into effect all the abundant might of His royal government, will secure immoveableness to the shaken

earth (cf. Psa_75:4). His throne stands, exalted above all commotion, מ�ז; it reaches back

into the most distant past. Jahve is מעולם; His being loses itself in the immemorial and

the immeasurable. The throne and nature of Jahve are not incipient in time, and therefore too are not perishable; but as without beginning, so also they are endless, infinite in duration.

ELLICOTT, "(1) The Lord reigneth.—Comp. Psalms 97:1; Psalms 99:1. Better,

Jehovah has become king: the usual term for ascending the throne (2 Samuel 15:10;

1 Kings 1:11; 1 Kings 1:13; 2 Kings 9:13); used in Isaiah of the re-establishment of

the State after the Captivity (Isaiah 24:23; Isaiah 52:7); and by the latest of Israel’s

poets, in that prophetic strain which looks beyond time and this world (Revelation

19:6). The robing and girding with the sword were part of the ceremony of

inauguration of a monarch’s reign. (See �ote, Psalms 45:3.)

The Lord is clothed . . .—These clauses run better: majesty he has put on: Jehovah

has put (it) on: with strength has girded himself.

For the same representation of Jehovah as a warrior arranging himself for battle,

compare Isaiah 59:17; Isaiah 63:1; or as a monarch robed in splendour, Psalms

104:1.

The world also is established.—This would better begin Psalms 93:3. That the earth

should be solidly seated in its hidden foundation, is itself a marvel; but this wonder

is mentioned only to bring into greater relief the thought of the next verse, that the

throne of God, to which the earth is only as a footstool (Isaiah 66:1), has its

foundation firm and everlasting, free from the vicissitudes which beset earthly

monarchies.

COKE, "Verse 1

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.

Psalms 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.

WHEDO�, "1. The Lord reigneth—The usual proclamation at the beginning of the

reign of a new sovereign. Thus: “Absalom reigneth,” (2 Samuel 15:10;) and, “Jehu

reigneth,” 2 Kings 9:13. Delitzsch: “The allusion makes it plain that the language

does not apply to the constant government of God, but to a new, glorious

manifestation of his dominion—as it were, a new ascent to the throne—as at the

overthrow of Sennacherib.” See Psalms 96:10; Psalms 97:1; Psalms 99:1.

Girded himself—To denote that he is ready for action; (Jeremiah 1:17; Luke 12:25;)

also a symbol of strength. (Psalms 18:39; Isaiah 45:5.)

The world also is stablished—And as securely has he founded his Church against

the tumult and rage of her enemies.

Matthew 16:18. This original “establishment of the world” proves God’s right and

ability to govern it.

BE�SO�, "Psalms 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 psalmist’s 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 God’s 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.

COFFMA�, "Verse 1

PSALM 93

THE ETER�AL THRO�E 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."[1]

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 �ew Year's celebration ... The positive evidence of such a

practice is indeed slight."[2]

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

Psalms 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 (Psalms 93:1a).

(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 (Psalms 93:1b).

(3) "Thy throne ... thou art" (Psalms 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" (Psalms 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" (Psalms 93:1).

CO�STABLE, "Verse 1-2

1. The authority of Yahweh93:1-2

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.

Verses 1-5

Psalm 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. Psalm 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. Psalm 47 , 93-100 all affirm Yahweh"s rule over the earth.

EBC, "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 Jehovah’s

kingly and judicial providence, as manifested in the subjugation of rebels against

His throne. The remaining psalms of the group (Psalms 95:1-11; Psalms 96:1-13;

Psalms 97:1-12; Psalms 98:1-9; Psalms 99:1-9; Psalms 100:1-5) rise to a height of

lyric exultation in meditating on the reign of Jehovah. Psalms 93:1-5; Psalms 94:1-

23 are followed by two [Psalms 95:1-11; Psalms 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. Psalms 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. [Psalms 98:1-9] Once

more the proclamation "Jehovah is King" is sounded out in Psalms 99:1-9, and then

the group, is closed by Psalms 100:1-5, with its call to all lands to crowd round

Jehovah’s 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. Jehovah’s 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 �ature or among men, are set forth with

magnificent energy and brevity. But the King of the world is not a mere �ature-

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 Jehovah’s throne. He not only reigns

over, but dwells among, men, and His power keeps His dwelling place inviolate and

lasting as His reign.

Psalms 93:1 describes an act rather than a state. "Jehovah has become King" by

some specific manifestation of His sovereignty. �ot as though He had not been King

before, as Psalms 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. �o 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 �ature 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. Psalms 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, Jehovah’s 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.

�ISBET, "THE KI�GDOM OF GOD

‘The Lord reigneth.’

Psalms 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 (Psalms 93:1-2).—The opening words—‘The Lord reigneth’—might

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 (Psalms 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 (Psalms 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 expected—only 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 inference—that holiness becomes the

house of God—may mean primarily that the Temple had been proved to be

inviolate—no enemy could touch it—but 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” (Psalms 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.’

PULPIT, "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 (Psalms 93:1, Psalms 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 (Psalms 93:3). Vainly, however: God in

heaven is mightier than they (Psalms 93:4). His might is especially shown in his

"house" and in his "testimonies." The latter are "sure," the former is inviolate.

Psalms 93:1

The Lord reigneth; rather, is become King ( ἐβασίλευσεν, LXX.); comp. Psalms

10:16; Psalms 47:6; Psalms 96:10; Psalms 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," Isaiah 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.

PULPIT, "Psalms 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 KI�G 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. �otions of Divine power were connected with them.

So Israel's God was thought of as the Omnipotent, All-controlling One.

II. THE KI�G FIGURE FOR GOD DECLARES HIS ABIDI�G PRESE�CE. 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 KI�G 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.

BI 1-5, "The Lord reigneth; He is clothed with majesty.

The Supreme Ruler of the world

The psalm teaches the following things concerning the rule of God over the world:—

I. It is all-glorious. God “clothed!” Poetry has represented the universe as the costume of the mighty Maker. How inexpressibly magnificent is that costume! But His clothing is of no material fabric. His moral character is His garment, and that character is transcendently grand—“glorious in holiness.”

II. It is all-mighty. “The Lord is clothed with strength.” How strong in might must He be who sustains and manages the stupendous universe! How strong in intellect, to arrange and plan and balance the countless globes of space! How strong in purpose! No swerving from the original plan; the same from age to age.

III. It is all-enduring (Psa_93:2). Under His Government all past generations of men lived and died, and all coming ones, down to the last, will be the subjects of His Almighty rule.

IV. It is all-victorious (Psa_93:3-4). What within the whole range of human vision or experience is more sublimely awful than the sea when the tempest has lashed it into fury, when its waters rise like lofty mountains, and fight and foam like maddened lions? But these floods are only emblems of floods more terrible and dangerous—the floods of the wicked passions of wicked souls. But He is above those floods.

V. It is all-holy (Psa_93:5). This “house”—where is it? Everywhere. (Homilist.)

The Eternal Sovereign

I. The king.

1. Supreme in authority—none higher, greater; the primal source of law.

2. Infinite in wisdom—omniscient, unerring.

3. Holy in character (Psa_93:5) knowing nothing of prejudice, partiality, connivance at wrongdoing: hence, righteous in administration, consistent, and beautiful in all.

4. Glorious in apparel—“clothed with majesty,” “clothed with strength” (His attributes are His royal robes) (Psa_93:1).

5. Excellent in laws (Psa_93:5)—“thy testimonies are very sure,” in rewarding obedience, in punishing transgression—they are just, perfect, good, can never fail.

6. Almighty in power (Psa_93:3-4)—tumults and wars are all under His sovereign control.

II. The Kingdom.

1. Creation.

2. Providence.

3. Grace.

4. Everywhere. From eternity unto eternity.

III. The lessons.

1. We must first know Him as Saviour before we can obey Him as Sovereign.

2. Despite the most furious storms that may rage around the Christian or the Church, we have nothing to fear while “The Lord reigneth.” He is mightier than nature’s mightiest forces, and stronger than the “Strong man armed.” We are “in His hand”; nor earth nor hell can pluck us thence (J. O. Keen, D.D.)

The Divine Kingship

I. In relation to creation. Life has no intelligible meaning, there is no satisfactory explanation of anything apart from the belief, “The Lord reigneth.” To find “laws,” yet to deny the Lawmaker; to admit processes, yet to negative the mind which started and controls the processes; to gaze on astounding effects, and yet ignore the only adequate cause; to talk of kingdoms, and yet reject the reigning Sovereign, is, to all intents and purposes, the climax of folly, and a gross violation of all correct logical principles. “Worlds are but signs of His presence, systems are but His initials in bold type, and the universe but His flaming superscription. All the activities displayed are but a faint symbol of the unlimited and ceaseless movements of the King. They are but bubbles on the rushing torrent of His onward sweep, sprays from the cataracts of His operations, wavelets upon the fathomless ocean of His activity.”

II. In the sphere and mysteries of Providence. In all the dramas of life—individual life, family life, national life, Church life—we must rise in thought and faith from secondary causes to the great First Cause: from mere caprice to Eternal Sovereignty: from the seeming accidental to the actual Divinity, which governs every life, evolves every history, and works all things after the counsel of His own Will. His march is in mystery—through the shadowed avenues of His “Hidings,” the very emblems of His Majesty being the robes of His concealment. What can we know of the interlacings of life with life? of the mysterious and untraceable effects of blood relationship? of hereditary and transmitted evil, disease, influence, and so forth, down through the vast chain of human life and history? Here, the highest created intellect must pause in adoring wonder, and say, “Just and true are Thy ways, O King of saints.” Are any of you troubled and dismayed about the outcome of events, complicated and strange in your eyes, relative to the Church? “The Lord reigneth.” We have nothing to fear.

III. In the history and progress of Christianity. Christianity does not rest on such side-issues as the miracles of Christ, but on Christ Himself, and its culminating fact—the miracle of His Resurrection. He is its grand historic Reality, its abiding supernatural fact. How came it to be a history, if it is not true? How came it to be first reported, and then to be written, if it were wholly or in part false? The magnetism of Christianity was never greater among the nations than it is to-day. “Think of the undermining process that has been slowly but surely going on in the hoary systems of idolatry, and how the old mythologies have been transfixed by rays of light from Bethlehem and Tabor. Brahma and Vishnu are quaking on their precarious thrones, and Buddha lies sprawling

on the rivers of China. Add to this the fact that the Christian religion is making in our day a vast impression on society, and enters more deeply than ever into the thoughts and life of the world. It is leavening all literature. Essays, poems, treatises, biographies, and even novels are almost as full of it as sermons are. It affects legislation, sweetening the Statute-book, and purifying the fountains of justice. It is never weary of erecting hospitals, asylums, orphanages, homes, colleges, and other monuments of beneficence whose name is legion.” Do these look like the symptoms of an exhausted force or a dying cause? (J. O. Keen, D. D.)

The stability of God’s throne

I. The stability of God presented to us in the Scripture consists in His fixed character and purposes, backed by unlimited power. It is not law—regular and uniform sequence, dependent on the necessity of things—to which the Bible refers the order of nature. There is a will above law, and a character of infinite wisdom and goodness behind will, which is the support of the universe. But this wisdom and moral excellence could not sit upon a throne, God could not be a king without power equal to His wisdom. Separate the two, conceive of wisdom without power, or power without wisdom, and there could be no stability in the system of things. Power alone would be ever fashioning and destroying; wisdom would be ever contriving without accomplishing, or else would confine itself to the field of its own limited resources, because, it would be unwise to push further. God’s majesty and strength as a ruler is, in fact, the union of His perfect attributes.

II. The stability of the world results from the stability of God. It is the place where He unfolds His fixed but progressive system. “The world is established that it cannot be moved.” This stability is an emanation of the wisdom and power of God—of wisdom which has contrived it as the theatre where He is carrying forward His great plan, and which must be kept in its place as long as the plan demands, and of power which deals with unyielding matter, as easily as the potter with the clay.

III. The psalmist proceeds to speak of forces natural, and perhaps moral or human, whose violence seems for the time to obstruct the plan of God and to endanger the stability of the system.

1. Casting our eyes first upon the seemingly irregular forces of nature, with what awe we behold the great deep agitated by tempests, etc. These are wild, convulsionary forces, but others wear away or alter the earth in silence. In a course of ages what vast effects are produced by moisture, by heat and cold, by the soil descending with the currents of rivers, by melting snow and the decay of vegetable matter. But notwithstanding all these powers, violent or quiet, the world is established that it cannot be moved. The agitated sea and air, the flood and the lightning, do their work, and that on the whole a beneficent work according to God’s laws, without endangering the safety of the system.

2. But violence in the moral world, the fury and wild force of nations, as of individuals, is not only against moral order but also against the original conception of the system. The fact of sin, then, the impetuous rage of sin on the great scale, looks as if finite beings were getting the better of God, as if they were disappointing Him, and marring somewhat the majesty of His throne, when they lift up their waves against Him. But it is far otherwise: the Lord on high is in the end shown to be “mightier than the noise of many waters, yea than the mighty waves of the sea.”

(1) The law of retribution is continually coming into play, when nations commit great crimes. The blind force of finite minds punishes itself, and thus clothes God before the eyes of His creatures with majesty, and establishes His throne.

(2) God draws good out of evil.

IV. The psalmist passes on by an easy sequence to teach us that God’s testimonies or precepts are sure, that is, are true, permanent, and to be relied upon. If the swelling waters that lift up their voice are symbols of disorder among nations as well as in nature, the transition is yet more smooth; for from the majesty and power of God as displayed against rebellious nations we go directly to His precepts which they have violated and which He upholds by His judgments. The great system of righteousness must take a permanent place in a mind of boundless wisdom, which has no biasses and needs no experience. And not only this, but the moral in God’s sight must have a far higher value than the physical; righteousness is the stability of His throne; it were better for heaven and earth to pass away than that He should favour or sanction one jot of injustice. If so, His precepts are sure, they can never be abrogated, never be made light of. They are the reliance of all who love righteousness, individuals or nations. And thus holiness becomes His house for ever. Having a character of holiness which will never alter, He demands a like disposition from those who worship Him.

1. Whatever adds to the strength of the conviction that God and His precepts are immovable, adds also to the power of the righteous in the world.

2. Times of natural and moral convulsion are preeminently times calculated to bring God before the mind. They bring Him from behind the cloud, He seems to show His face, and to those who humble themselves before Him He speaks words of encouragement and hope.

3. How glorious the system of God will appear to those who shall see it in its oneness and completion. God will not seem slow or slack then, but majestic, almighty, all-wise, one and the same through the whole drama. We look upon some vast mountain of solid rock; we call to mind that it has defied the elements for ages; the flood rose and fell leaving it as it was, the rains and snows have scarcely made an impression on its surface; it has outlasted all human works and will stand until the doom. Such, to illustrate great things by small, will the stability of God’s system appear, when surveyed and traced out from the heights of Heaven. But even in this world we may expect that at some future time there will be a most profound impression pervading mankind of the stability and oneness of God’s counsels; general history will one day be more wrought out than now, and will be brought into harmony with revelation. When such a time shall come, the world will appear to be one more than now, and the race one, and the counsels of God one from their germ to their perfect fulfilment. (T. D. Woolsey.)

2 Your throne was established long ago; you are from all eternity.

BAR�ES, "Thy throne is established of old - Whatever might occur, the throne of God was firm. That could not be moved. It had been set up from all eternity. It had stood through all the convulsions and changes which had occurred in the universe; and it would stand firm forever. Whatever might change, that was immovable; and as long as that is unchanged we have a ground of security and hope. Should “that” be moved, all would be gone. The margin here is, as in Hebrew, “from then:” but it means “of old;” from the most ancient times; that is, from the period indicated by the next clause, “from everlasting.”

Thou art from everlasting - From all eternity; thou hast always existed; thou art ever the same Psa_90:1.

CLARKE, "Thy throne is established of old - There never was a time in which God did not reign, in which he was not a supreme and absolute Monarch; for he is from everlasting. There never was a time in which he was not; there never can be a period in which he shall cease to exist.

GILL, "Thy throne is established of old,.... Or "prepared from eternity" (b); Christ was set up and anointed as King from everlasting; he had a kingdom appointed and prepared for him so early; and his throne, which is prepared in the heavens, is an established one; it is for ever and ever; his kingdom is an everlasting kingdom; of his government, and the increase of it, there is no end:

thou art from everlasting; as a divine Person, as God, and the Son of God; or he could not have been anointed unto or invested with the kingly office so early; nor have had a glory with his Father before the world began: his eternal existence, as God, accounts for the establishment of his throne of old, without which it could not be.

HE�RY, ". He reigns eternally (Psa_93:2): Thy throne is established of old. 1. God's right to rule the world is founded in his making it; he that gave being to it, no doubt, may give law to it, and so his title to the government is incontestable: Thy throne is established; it is a title without a flaw in it. And it is ancient: it is established of old, from the beginning of time, before any other rule, principality, or power was erected, as it will continue when all other rule, principality, and power shall be put down, 1Co_15:24. 2. The whole administration of his government was settled in his eternal counsels before all worlds; for he does all according to the purpose which he purposed in himself; The chariots of Providence came down from between the mountains of brass, from those decrees which are fixed as the everlasting mountains (Zec_6:1): Thou art from everlasting, and therefore thy throne is established of old; because God himself was from everlasting, his throne and all the determinations of it were so too; for in an eternal mind there could not but be eternal thoughts.

JAMISO�, "His underived power exceeds the most sublime exhibitions of the most powerful objects in nature (Psa_89:9).

CALVI�, "2Thy throne is stable Some read, is prepared, and this agrees well with

the context. provided we take the two clauses as one sentence, meaning — O Lord,

as thou art from eternity, even so thy throne is erected or prepared from that time

For the sense which some have attached to the words, as if they contained a simple

assertion of God’s eternity, is poor; and the Psalmist evidently intends to say that as

God is eternal in essence, so he has always been invested with power and majesty.

The term throne signifies, by the figure synecdoche, righteousness, and office or

power of government; it being customary to transfer such images taken from men to

God, in accommodation to our infirmity. (4) By this ascription of praise the Psalmist

effectually disposes of all the absurd ideas which have been broached, tending to

deny or disparage the power of God, and declares, upon the matter, that God may

sooner cease to be, than to sit upon his throne in the government of this world.

SPURGEO�, "Ver. 2. Thy throne is established of old. Though thou mayest just

now appear in more conspicuous sovereignty, yet thine is no upstart sovereignty: in

the most ancient times thy dominion was secure, yea, before time was thy throne

was set up. We often hear of ancient dynasties, but what are they when compared

with the Lord? Are they not as the bubble on the breaker, born an instant ago and

gone as soon as seen?

Thou art from everlasting. The Lord himself is eternal. Let the believer rejoice that

the government under which he dwells has an immortal ruler at its head, has existed

from all eternity and will flourish when all created things shall have for ever passed

away. Vain are the rebellions of mortals, the kingdom of God is not shaken.

EXPLA�ATORY �OTES A�D QUAI�T SAYI�GS.

Ver. 2. Thy throne is established. The invariable perpetuity of the divine kingdom is

celebrated in these words. �o vicissitudes are apprehended there, as in earthly

monarchies and kingdoms, where thrones are not infrequently shaken, either on

account of the death of their kings or principal men, or by reason of the

unfaithfulness of subjects or ministers, or because of the schemes or attacks of

enemies; none of which can disturb the divine rule. Martin Geier.

Ver. 2. Thy throne is established of old. Lest any one should suspect that the royal

dignity depicted and demonstrated in the previous verse by the creation of the

world, which was the effect of kingly power and majesty, was a new thing or came

into existence yesterday or the day before, or that God had recently obtained the

office of ruling and governing, or that by long use and experience he had acquired

skill, or held a somewhat foreign throne as other kings are wont, he says that this

dignity is as ancient as creation itself, so that the throne of this kingdom was

founded at the very time when the foundations of the earth were laid; and as the

earth was established by him as his footstool, so the heaven was his throne, (Isaiah

66:1), which endures for ever. Especially does he teach that from eternity, before the

formation of the world, God always remained the same in himself, not needing

creation or any creature, thereby to obtain any new perfection. Lorinus.

Ver. 2. Of old. The Italian, from all eternity:Hebrew, from then;an Hebrew phrase

to signify an eternity without any beginning, Proverbs 8:22 : as eternity without end

is signified by another term, which is as much as, until then. Diodati.

WHEDO�, "2. Thy throne is established of old—Literally, Thy throne is

established from then, or, from that time; that is, from the time that thou hast

been— from eternity. “This phrase, spoken of God or Christ, means eternity; in

respect to creation it is the beginning of time.” Isaiah 44:8.— Ainsworth. When

there is no historic indication of the particular time referred to, it must be

determined by the nature of the subject, which in this case must be the duration of

divine existence.

BE�SO�, "Verses 2-4

Psalms 93:2-4. Thy throne is established of old, &c. — This kingdom of thine is no

new or upstart kingdom; as it may seem to the ignorant world, but the most ancient

of all kingdoms, being from everlasting to everlasting, although it was not always

equally manifested to mankind. The floods —

The enemies of thy kingdom, who are often compared to floods for their numbers,

force, rage, &c., have lifted up their waves — Have both, by their words and

actions, made opposition against it. The Lord on high is mightier than many waters,

&c. — The King of heaven is too strong for all earthly potentates, and will subdue

them under his feet,

PULPIT, "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.

�ot merely from "of old," but from all eternity (comp. Psalms 90:2; Proverbs 8:23;

Isaiah 63:15; Micah 5:2; Habakkuk 1:12).

3 The seas have lifted up, Lord, the seas have lifted up their voice; the seas have lifted up their pounding waves.

BAR�ES, "The floods have lifted up, O Lord, the floods have lifted up their voice - The word here rendered “floods,” means properly rivers, and then it may be applied to any waters. The word voice here refers to the noise of raging waters when they are agitated by the winds, or when they dash on the shore. See the notes at Psa_42:7.

The floods lift up their waves - As if they would sweep everything away. The allusion here is to some calamity or danger which might, in its strength and violence, be compared with the wild and raging waves of the ocean. Or if it refers literally to the ocean in a storm, then the psalm may have been the reflections of the author as he stood on the shore of the sea, and saw the waves beat and dash against the shore. To one thus looking upon the billows as they roll in toward the shore, it seems as if they were angry; as if they intended to sweep everything away; as if the rocks of the shore could not resist them. Yet they have their bounds. They spend their strength; they break, and retire as if to recover their force, and then they renew their attack with the same result. But their power is limited. The rocky shore is unmoved. The earth abides. God is over all. His throne is unshaken. No violence of the elements can affect that; and, under his dominion, all is secure.

CLARKE, "The floods have lifted up - Multitudes of people have confederated against thy people; and troop succeeds troop as the waves of the sea succeed each other.

GILL, "The floods have lifted up, O Lord, the floods have lifted up their voice,.... The Targum adds,

"in a song,''

taking the words in a good sense; and so some of the ancients, as Jerome particularly, understood them of the apostles and their ministrations; who lifted up their voice like a trumpet, which went into all the world, and unto the ends of the earth; and who came with the fulness of the gifts and graces of the Spirit; and were attended with a force and power which bore down all before them: but rather by "the floods" are meant the enemies of Christ, his kingdom, and interest; and by their "lifting up their voice", the opposition made by them thereunto; see Isa_8:7, this was fulfilled in the Jews and Gentiles, who raged, like foaming waves of the sea, against Christ, and lifted up their voices to have him crucified; in the Roman emperors, and in the ten persecutions under them; in those floods of errors and heresies, which the dragon has cast out of his mouth to devour the church of Christ, against which the Spirit of the Lord has lifted up a standard in all ages; in the antichristian kingdoms, compared to many waters, on which the whore of Rome is said to sit, Rev_17:1 and especially in antichrist himself, who has opened his mouth in blasphemy against God, his tabernacle, and they that dwell therein; and will be further fulfilled in the last persecution and slaying of the witnesses, and in the Gog and Magog army, which shall encompass the beloved city and camp of the saints. Kimchi interprets it of Gog and Magog, and of the kings that shall be gathered together to fight against Jerusalem:

the floods lift up their waves; with great strength, making a great noise, and threatening with ruin and destruction, as before.

HE�RY 3-4, " He reigns triumphantly, Psa_93:3, Psa_93:4. We have here, 1. A threatening storm supposed: The floods have lifted up, O Lord! (to God himself the remonstrance is made) the floods have lifted up their voice, which speaks terror; nay, they have lifted up their waves, which speaks real danger. It alludes to a tempestuous

sea, such as the wicked are compared to, Isa_57:20. The heathen rage (Psa_2:1) and think to ruin the church, to overwhelm it like a deluge, to sink it like a ship at sea. The church is said to be tossed with tempests (Isa_54:11), and the floods of ungodly menmake the saints afraid, Psa_18:4. We may apply it to the tumults that are sometimes in our own bosoms, through prevailing passions and frights, which put the soul into disorder, and are ready to overthrow its graces and comforts; but, if the Lord reign there, even the winds and seas shall obey him. 2. An immovable anchor cast in this storm (Psa_93:4): The Lord himself is mightier. Let this keep our minds fixed, (1.) That God is on high, above them, which denotes his safety (they cannot reach him, Psa_29:10) and his sovereignty; they are ruled by him, they are overruled, and, wherein they rebel, overcome, Exo_18:11. (2.) That he is mightier, does more wondrous things than the noise of many waters; they cannot disturb his rest or rule; they cannot defeat his designs and purposes. Observe, The power of the church's enemies is but as the noise of many waters; there is more of sound than substance in it. Pharaoh king of Egypt is but a noise, Jer_46:17. The church's friends are commonly more frightened than hurt. God is mightier than this noise; he is mighty to preserve his people's interests from being ruined by these many waters and his people's spirits from being terrified by the noise of them. He can, when he pleases, command peace to the church (Psa_65:7), peace in the soul, Isa_26:3. Note, The unlimited sovereignty and irresistible power of the great Jehovah are very encouraging to the people of God, in reference to all the noises and hurries they meet with in this world, Psa_46:1, Psa_46:2.

JAMISO�, "His underived power exceeds the most sublime exhibitions of the most powerful objects in nature (Psa_89:9).

CALVI�, "3The floods have lifted up, O Jehovah! Various meanings have been

attached to this verse. Some think there is an allusion to the violent assaults made

upon the Church by her enemies, and the goodness of God seen in restraining them.

(7) Others are of opinion that the words should be taken literally, and not

figuratively, in this sense — Though the noise of many waters be terrible, and the

waves of the sea more fearful still, God is more terrible than all. I would not be

inclined to insist too nicely upon any comparison that may have been intended. I

have no doubt the Psalmist sets forth the power of God by adducing one brief

illustration out of many which might have been given, (8) Intimating that we need

not go farther for a striking instance of Divine power — one that may impress us

with an idea of his tremendous majesty — than to the floods of waters, and

agitations of the ocean; as in Psalms 29:4, the mighty voice of God is said to be in the

thunder. God manifests his power in the sound of the floods, and in the tempestuous

waves of the sea, in a way calculated to excite our reverential awe. Should it be

thought that there is a comparison intended, then the latter clause of the verse must

be understood as added, with this meaning, That all the terror of the objects

mentioned is as nothing when we come to consider the majesty of God himself, such

as he is in heaven. There is still another sense which may be extracted from the

words, That though the world may to appearance be shaken with violent

commotions, this argues no defect in the government of God, since he can control

them at once by his dreadful power.

SPURGEO�, "Ver. 3. The floods have lifted up, 0 LORD. Men have raged like

angry waves of the sea, but vain has been their tumult. Observe that the psalmist

turns to the Lord when he sees the billows foam, and hears the breakers roar; he

does not waste his breath by talking to the waves, or to violent men; but like

Hezekiah he spreads the blasphemies of the wicked before the Lord.

The floods have lifted up their voice; the floods lift up their waves. These repetitions

are needed for the sake both of the poetry and the music, but they also suggest the

frequency and the violence of wicked assaults upon the government of God, and the

repeated defeats which they sustain. Sometimes men are furious in words—they lift

up their voice, and at other times they rise to acts of violence—they lift up their

waves; but the Lord has control over them in either case. The ungodly are all foam

and fury, noise and bluster, during their little hour, and then the tide turns or the

storm is hushed, and we hear no more of them; while the kingdom of the Eternal

abides in the grandeur of its power.

EXPLA�ATORY �OTES A�D QUAI�T SAYI�GS.

Ver. 3. The floods have lifted up, etc. Advisedly in this place does he make mention

of floods, in order better to depict the effects of war. For when rivers are raised and

swollen with inundations, they burst the restraining banks, and sweep far and wide

over the neighbouring plains, carrying everything in their course. Such is the

manner of war; when armies are despatched into countries, they lay waste and fill

all places with slaughter. Whence Virgil employs this simile (Aeneid 2) in describing

the violence of the Grecian army breaking into the citadel of Priam, —rendered by

Dryden thus —

"In rush the Greeks, and all the apartments fill;

Those few defendants whom they find, they kill.

�ot with so fierce a rage the foaming flood

Roars, when he finds his rapid course withstood;

Bears down the dittos with unresisted sway,

And sweeps the cattle and the cots away." Mollerus.

Ver. 3. Their waves. The word k signifies a wave; because the water being dashed

against a rock, or the shore, or another wave, is broken into spray. For the central

idea of the word is breaking. And this aptly serves to picture the issue of those

commotions and wars which are undertaken for the overthrow of empires and the

church. For as mighty waves fill the beholders with horror, so great and powerful

armies fill all things with fear and terror. But as the waves striking, in a moment are

broken, and disappear, so the mighty power of kings and princes is often dissolved

at one glance of God. The Church dwells in this life, as a rock in the waves, beaten

by the waves of every tempest; but yet remains immutable, because the Son of God

confirms and sustains her. Mollerus.

HI�TS TO THE VILLAGE PREACHER.

Ver. 3. The voice of the floods.

1. The voice of �ature is the voice of God.

2. It is a voice from God.

3. It is a voice for God.

"God hath a voice that ever is heard,

In the peal of the thunder, the chirp of the bird:

It comes in the torrent, all rapid and strong,

In the streamlet's soft gush, as it ripples along;

In the waves of the ocean, the furrows of land,

In the mountain of granite, the atom of sand;

Turn where ye may, from the sky to the sod,

Where can ye gaze that ye see not a God?" G. R. Poetry by Eliza Cook.

ELLICOTT, "(3) Waves.—Better, for the parallelism, roaring: but literally,

breaking of the waves on the shore.

Floods, here poetically for the sea, as in Psalms 24:2.

Lift up.—The repetition of the verb the third time in a different tense adds to the

force. In LXX. and Vulgate this clause is “from the voices of many waters.”

COKE, "Psalms 93:3. The floods have lifted up, O Lord— Instead of waves at the

end of the verse, some translators read roar, which is equivalent to voice. The

meaning of the verse is, "Multitudes of combined enemies threaten to break in upon

us, like a flood."

WHEDO�, "3. Floods— .rivers (,neharoth) ,נהרות

Lifted up their voice—This could be done by rivers only in the rushing and roaring

of cataracts. The cataracts of the Jordan were used as a figure of the civil

commotions which drove David for a season from his capital. See on Psalms 42:7.

Probably the word rivers, here, refers to the Euphrates and the Tigris, as

representing the mad power of Assyria.

Waves—The word signifies “waves” that are broken by being dashed against the

shore, or otherwise broken with violence—breakers. The radical idea is, to dash in

pieces—to break. The common word for wave is different, and comes from the idea

to heap together, to cast up a mound. In symbolic language, the sea, or any great

body of water, represents a great collection of people; and a troubled, or

tumultuous, sea signifies a nation or nations at war. See Psalms 65:7; Daniel 7:2;

Jeremiah 51:42. The figure here clearly points to such war and commotion as

threatened the destruction of the nation, and is a strong indication of the date we

have assigned to the psalm.

COFFMA�, "Verse 3

"The floods have lifted up, O Jehovah,

The floods have lifted up their voice;

The floods lift up their waves

Above the voice of many waters,

The mighty breakers of the sea,

Jehovah on high is mighty."

"The floods ... their voice ... their waves ... the mighty breakers of the sea" (Psalms

93:3-4). God's enemies among the pagan Gentile nations are often described in the

Old Testament as "floods." Isaiah 8:7-8 is an outstanding example. "The floods here

seem to mean the world powers, God's enemies."[3]

Delitzsch also agreed with this.

"The sea with its mighty mass of waters, with the constant unrest of its waves, with

its ceaseless pressing against the land and foaming against the rocks, is an emblem

of the Gentile world alienated from God and at enmity against Him. The rivers

(floods) are emblems of worldly kingdoms; the �ile stands for Egypt, the Tigris for

Assyria, and the Euphrates for Babylon."[4]

"The mighty breakers of the sea" (Psalms 93:4), This writer was stationed once on

the USS Midway (CVB-41), a mighty aircraft carrier, and we encountered a storm

in the Arctic Ocean. The waves of the ocean reached a height of something like a

hundred feet, and the terrible power of such mighty waves strikes fear into the

hearts of all who ever witnessed them. Through the courtesy of Gene Hazen of the

Washington D.C. television pool of reporters, we procured moving pictures of those

mighty waves breaking over the bow of the Midway. These may still be viewed in

the A.C.U. Library, in the documentary film released by the U.S. �avy, entitled

"Exercise Mainbrace" (1952).

Those mighty waves crashed in the hanger door of our great ship and destroyed a

couple of aircraft.

The sea metaphor of the evil populations of mankind appears also in the �ew

Testament in Revelation 13, which depicts the great Scarlet Beast with seven heads

and ten horns coming up out of the restless populations of the earth.

Before leaving these verses, we should note the fashion among some schools of

commentators to find all kinds of Babylonian mythology in a passage like this. Our

conviction is that they are finding what is definitely not in it. We do not believe that

the Israelites were overly conscious of the mythology of their Babylonian captors.

"In its theology, Israel was not half as much influenced by Babylonian mythology as

many commentators are inclined to believe."[5]

"Jehovah on high is mighty" (Psalms 93:4). The adverb `above' which stands at the

head of Psalms 93:4 applies to this clause. Jehovah is on high above the thundering

breakers of the mighty ocean. This is a beautiful way of saying that Jehovah reigns

supremely above the roaring passions of earth's wicked nations foaming out their

hatred of God and their opposition to his kingdom.

CO�STABLE, "Verse 3-4

2. The power of Yahweh93:3-4

God"s power is greater than that of the tumultuous seas that move with irresistible

force and great noise. The Canaanites believed Baal overcame the sea, which they

called Prince Yamm. Here the psalmist pictured Yahweh as much mightier than the

sea. The early readers of this psalm would have understood it as a polemic against

Baalism. Yahweh has true authority over the sea that to ancient �ear Easterners

typified everything uncontrollably powerful and hostile.

PULPIT, "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 Isaiah 8:7, Isaiah 8:8; Isaiah 28:2; Isaiah

17:12, Isaiah 17:13; Isaiah 59:19; Jeremiah 46:8, etc.). The floods lift up their

waves; or, "their din," "their roaring" (comp. Psalms 65:7, "Which stilleth the

noise of the seas, the noise of their waves, and the tumult of the people").

K&D 3-5, "All the raging of the world, therefore, will not be able to hinder theprogress of the kingdom of God and its final breaking through to the glory of victory. The sea with its mighty mass of waters, with the constant unrest of its waves, with its ceaseless pressing against the solid land and foaming against the rocks, is an emblem of the Gentile world alienated from and at enmity with God; and the rivers (floods) are emblems of worldly kingdoms, as the Nile of the Egyptian (Jer_44:7.), the Euphrates of the Assyrian (Isa_8:7.), or more exactly, the Tigris, swift as an arrow, of the Assyrian, and the tortuous Euphrates of the Babylonian empire (Isa_27:1). These rivers, as the poet says whilst he raises a plaintive but comforted look upwards to Jahve, have lifted up, have lifted up their murmur, the rivers lift up their roaring. The thought is unfolded in a so-called “parallelism with reservation.” The perfects affirm what has taken place,

the future that which even now as yet is taking place. The +παξ�λεγ. כי! signifies astriking against (collisio), and a noise, a din. One now in Psa_93:4 looks for the thought

that Jahve is exalted above this roaring of the waves. מן will therefore be the min of

comparison, not of the cause: “by reason of the roar of great waters are the breakers of the sea glorious” (Starck, Geier), - which, to say nothing more, is a tautological sentence.

But if מן is comparative, then it is impossible to get on with the accentuation of אדירים, whether it be with Mercha (Ben-Asher) or Dechî (Ben-Naphtali). For to render: More than the roar of great waters are the breakers of the sea glorious (Mendelssohn), is

impracticable, since מים�רבים are nothing less than ים (Isa_17:12.), and we are prohibited

from taking אדירים�משברי־ים as a parenthesis (Köster), by the fact that it is just this clause

that is exceeded by אדיר�במרום�ה. Consequently אדירים has to be looked upon as a second

attributive to the waves of) מש5רי־ים brought in afterwards, and מים the sea breaking upon the rocks, or even only breaking upon one another) as a more minute designation of

these great and magnificent waters ,(according to Exo_15:10 ,אדירים)

(Note: A Talmudic enigmatical utterance of R. Azaria runs: באדירים�יבא�אדיר�ויפרע�

Let the glorious One (Jahve, Psa_93:4, cf. Isa_10:34; Isa_33:21) ,לאדירים�מאדירים

come and maintain the right of the glorious ones (Israel, Psa_16:3) against the glorious ones (the Egyptians, Exo_15:10 according to the construction of the Talmud) in the glorious ones (the waves of the sea, Psa_93:4).)),

and it should have been accented: מקלות | מים�רבים�אדירים�משברי�ים. Jahve's celestial majesty towers far above all the noisy majesties here below, whose waves, though lashed never so high, can still never reach His throne. He is King of His people, Lord of His church, which preserves His revelation and worships in His temple. This revelation, by virtue of His unapproachable, all-overpowering kingship, is inviolable; His testimonies, which minister to the establishment of His kingdom and promise its future

manifestation in glory, are λόγοι�πιστοί�κα>�?ληθινοί, Rev_19:9; Rev_22:6. And holiness

becometh His temple (3 ,נאוה־קדשrd praet. Pilel, or according to the better attested

reading of Heidenheim and Baer, נאוה;

(Note: The Masora on Ps 147 reckons four נאוה, one ונאוה, and one נאוה�eno�d, and

therefore our נאוה is one of the יז�מלין�דמפקין�אלף�וכל�חד�לית�מפיק (cf. Frensdorf's Ochla we-Ochla, p. 123), i.e., one of the seventeen words whose Aleph is audible, whilst it is

otherwise always quiescent; e.g., מוצאתL, otherwise מוצאת.)

therefore the feminine of the adjective with a more loosened syllable next to the tone,

like יMיחשב־ in Ps 40:18), that is to say, it is inviolable (sacrosanct), and when it is profaned, shall ever be vindicated again in its holiness. This clause, formulated after the manner of a prayer, is at the same time a petition that Jahve in all time to come would be pleased to thoroughly secure the place where His honour dwells here below against profanation.

4 Mightier than the thunder of the great waters, mightier than the breakers of the sea— the Lord on high is mighty.

BAR�ES, "The Lord on high is mightier than the noise of many waters -That is, he is more powerful than those waters; he is able to control them. See Psa_65:7, note; Job_38:11, note. The original here is more rapid in the course of the thought; more emphatic and forcible: “More than the voice of waters - many - mighty - the breakers of the sea - in the high place is Jehovah.” He is over all those billows and breakers; more mighty than they all. They can proceed no further than he permits; they will be stayed

when and where he commands. We can conceive of few things which more illustrate the power and the majesty of God than the fact that he thus presides over, and controls, the waves of the ocean.

Yea, than the mighty waves of the sea - The original word here corresponds precisely with our word “breakers” - the mighty waves that “break” on the beach.

CLARKE, "The Lord - is mightier than the noise of many waters - Greater in strength than all the peoples and nations that can rise up against him.

Mighty waves of the sea - Even the most powerful empires can prevail nothing against him; therefore those who trust in him have nothing to fear.

GILL, "The Lord on high is mightier than the noise of many waters,.... Christ is the most High; he is God over all, higher than the highest; he is, as King, higher than the kings of the earth; he is in the highest heavens, and higher than they; he is highly exalted, as Mediator, at the right hand of God: he is the mighty God, and mighty Saviour; yea, he is Almighty, and therefore mightier than all his enemies, and the noise they make, and the force they use; he is stronger than the strong man armed; than Satan, and all his principalities and powers; than all the persecuting princes and potentates of this world; than antichrist, and all the antichristian states: yea, than "the mighty waves of the sea"; the same are intended as before (c).

(c) Vide Homer. Iliad. 21. v. 190, 91. where the same is said of Jove, al

JAMISO�, "His underived power exceeds the most sublime exhibitions of the most powerful objects in nature (Psa_89:9).

SPURGEO�, "Ver. 4. The LORD on high is mightier than the noise of many

waters. The utmost of their power is to him but a sound and he can readily master

it, therefore he calls it a noise by way of contempt. When men combine to overthrow

the kingdom of Jesus, plot secretly, and by and by rage openly, the Lord thinks no

more of it than of so much noise upon the sea beach. Jehovah, the self existent and

omnipotent, cares not for the opposition of dying men, however many or mighty

they may be.

"Loud the stormy billows spoke,

Loud the billows raised their cry;

Fierce the stormy billows broke,

Sounding to the echoing sky.

Strong the breakers tossing high,

Stronger is Jehovah's might.

True thy words; and sanctity

Well becomes thy temple bright."

Yea, than the mighty waves of the sea. When the storm raises Atlantic billows, and

drives them on with terrific force, the Lord is still able to restrain them, and so also

when impious men are haughty and full of rage the Lord is able to subdue them and

overrule their malice. Kings or mobs, emperors or savages, all are in the Lord's

hands, and he can forbid their touching a hair of the heads of his saints.

EXPLA�ATORY �OTES A�D QUAI�T SAYI�GS.

Ver. 4. The LORD on high. "On high" is not to be regarded in the sense of locality,

as none compete with God in that, but in reference to dominion and glory. Martin

Geier.

Ver. 4. The LORD on high is mightier, etc. Therefore consider not so much thy

distress, as thy Deliverer; and when men's malicious combination may affright thee,

let Divine association support thee. The danger may exceed thy resistance, but not

God's assistance; the enemies' power may surpass thy strength, their subtlety outwit

thy prudence, but neither can excel the wisdom and might of God that is with thee.

O learn therefore to try God in his strength, to trust him in difficulties; and when

the merciless waves are ready to swallow thee; commit thyself to his custody. The

mariner in straits looks up to heaven, do thou so; and remember that when the

waters of affliction are never so high, yet "the Lord on high is mightier than they."

Abraham Wright.

WHEDO�, "4. The Lord on high is mightier—This surely celebrates a sudden

victory by the hand of God over a most formidable combination of haughty nations,

rushing upon Israel like noisy breakers or cataracts. The imagery naturally refers

us to the Assyrian invasion and catastrophe, already mentioned.

Many waters—Many nations or peoples, such as always made up the armies of the

eastern conquerors.

EBC, "Psalms 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. Jehovah’s 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 Jehovah’s

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 hair’s 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 psalmist’s

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.

PULPIT, "The Lord on high (comp. Psalms 92:8) is mightier than the noise of many

waters; literally, than the voices of many waters (comp. Psalms 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. Exodus 15:10).

5 Your statutes, Lord, stand firm; holiness adorns your house for endless days.

BAR�ES, "Thy testimonies are very sure - All that thou hast borne witness to; all that thou hast affirmed or declared to be true. This would embrace “all that” God has spoken, whether his law, his promises, his commands, his prophecies, or his statements of what has occurred and of what will occur. See the notes at Psa_19:7.

Holiness becometh thine house, O Lord - The psalm seems to have been intended to be used in the sanctuary, as a part of public worship, and the word “holiness” here would seem to mean a proper respect for God; confidence in him; a state of mind free from all doubt, and from all that is impure. Perhaps there may be here, also, the idea that in all the convulsions of the world; in all that threatens to overthrow truth and righteousness; in all the attacks which are made on the divine government; in all the efforts of the defenders of error, and in the midst of abounding iniquity, the church should maintain a firm adherence to the principles of “holiness,” to that which is right and true. There should be one place - the church - where there would be no wavering in regard to truth and holiness; one place, where the truth would be defended whatever commotions might be abroad. The main idea, therefore, in the psalm is, that, in view of the fact that God reigns, and that nothing can frustrate his plans, or disturb his throne, we should approach him with reverence, with humble trust, with sincere and pure hearts.

In a larger sense, also, in the largest sense conceivable - it is true that “holiness,” purity, freedom from evil thoughts, from a wanton eye and a wanton imagination, from

unholy plans and purposes, should prevail in the house of God, and should be regarded as indispensable to proper worship. As heaven is pure, and as there shall enter there nothing “that defileth, neither whatsoever worketh abomination or maketh a lie” Rev_21:27, so in the place where we seek to prepare for that holy world - the sanctuary of God - nothing should be allowed to enter that is impure and polluting; nothing that tends to corrupt or defile the soul. It may be added, that 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.

Forever - Margin, as in Hebrew, “to length of days.” The idea is, that it is always appropriate. See the notes at Psa_23:6.

CLARKE, "Thy testimonies are very sure - Thou wilt as surely fulfill thy word as thou wilt keep possession of thy throne.

Holiness becometh thine house - Thy nature is holy, all thy works are holy, and thy word is holy; therefore, thy house - thy Church should be holy. The building itself should be sanctified - should be so consecrated to thy worship alone, that it shall never be employed in any other service. The ministers of this Church should be holy, the members holy, the ordinances holy; its faith, its discipline, and its practice holy. And this

at all times, and in all circumstances; for holiness becometh thine house-for ever,” לארך�

le-orech�yamim, for length of days. During the whole lapse of time; till the sun and ימים

moon shall be no more. The old Psalter says the house of God is man’s saule; and of this

house holiness is נאוה naavah, “the ornament;” it produces that meek and quiet spirit

which is in the sight of God of great price. No decoration of person nor simplicity of dress can supply the place of this heavenly clothing.

GILL, "Thy testimonies are very sure,.... Meaning not the works of God, of nature, and providence, which testify of his power and Godhead, and other perfections of it; rather the word of God, the Scriptures of truth, the law and Gospel; the one being a testimony of his will to be done by men, the other a testimony of his good will to men; which are sure and true, and to be believed; though it seems best of all to understand them of the promises of God, which testify what he will do, or shall be done hereafter, and which are all yea and amen in Christ; and especially those that respect his kingdom and interest, the glory, stability, and eternity of it, things which are the principal subjects of this psalm; all which promises are sure and certain, true and faithful, firm, and to be believed; see Gen_19:9,

holiness becometh thine house, O Lord, for ever; or "unto length of days" (d): holiness is a dress or clothing; though it is not the robe of a justifying righteousness, yet it is an inner garment, which makes the saints all glorious within; it is a very beautiful and becoming dress; it is called "the beauty of holiness", and it is always becoming; it becomes the church and people of God, all that are of the household of God, both now and for evermore; it will never be out of use; it will be more and more in use, both in the spiritual reign of Christ, and in the New Jerusalem church state, and in heaven to all eternity; see Zec_14:20.

HE�RY, " He reigns in truth and holiness, Psa_93:5. 1. All his promises are

inviolably faithful: Thy testimonies are very sure. As God is able to protect his church, so he is true to the promises he has made of its safety and victory. His word is passed, and all the saints may rely upon it. Whatever was foretold concerning the kingdom of the Messiah would certainly have its accomplishment in due time. Those testimonies upon which the faith and hope of the Old Testament saints were built were very sure, and would not fail them. 2. All his people ought to be conscientiously pure: Holiness becomes thy house, O Lord! for ever. God's church is his house; it is a holy house, cleansed from sin, consecrated by God, and employed in his service. The holiness of it is its beauty (nothing better becomes the saints than conformity to God's image and an entire devotedness to his honour), and it is its strength and safety; it is the holiness of God's house that secures it against the many waters and their noise. Where there is purity there shall be peace. Fashions change, and that which is becoming at one time is not so at another; but holiness always becomes God's house and family, and those who belong to it; it is perpetually decent; and nothing so ill becomes the worshippers of the holy God as unholiness.

JAMISO�, "While His power inspires dread, His revealed will should secure our confidence (compare Psa_19:7; Psa_25:10), and thus fear and love combined, producing all holy emotions, should distinguish the worship we offer in His house, both earthly and heavenly.

CALVI�, "5Thy testimonies (9) are singularly true As yet the Psalmist has insisted

upon the excellency of God in the work of creation, and the providential government

of the world. �ow he speaks of his distinguishing goodness to his chosen people, in

making known to them the doctrine which bringeth salvation. He begins by

commending the absolute trust-worthiness and truthfulness of the law of God. This

being a treasure which was not extended to all nations promiscuously, he adds

immediately that the house of God would be adorned with a glory which should last

for ever. The Divine goodness is displayed in every part of the world, but the

Psalmist justly considers it as of all others the most inestimable blessing, that God

should have deposited in his Church the covenant of eternal life, and made his glory

principally to shine out of it. Some translate the Hebrew word נאוה , naävah,

desirable, (10) as if the Psalmist had said that the adorning of the temple was

precious; but the grammatical construction will not admit of this. By length of days

is meant perpetual succession, (11) and to this we find Isaiah referring in striking

terms, that the Divine truth might be preserved in faithful custody through

successive ages.

“Behold, I have put my word in thy mouth, in the mouth of thy seed, and of thy

seed’s seed,” (Isaiah

SPURGEO�, "Ver. 5. Thy testimonies are very sure. As in providence the throne of

God is fixed beyond all risk, so in revelation his truth is beyond all question. Other

teachings are uncertain, but the revelations of heaven are infallible. As the rocks

remain unmoved amid the tumult of the sea, so does divine truth resist all the

currents of man's opinion and the storms of human controversy; they are not only

sure, but very sure. Glory be to God, we have not been deluded by a cunningly

devised fable: our faith is grounded upon the eternal truth of the Most High.

Holiness becometh thine house, 0 LORD, for ever. Truth changes not in its

doctrines, which are very sure, nor holiness in its precepts, which are incorruptible.

The teaching and the character of God are both unaltered. God has not admitted

evil to dwell with him, he will not tolerate it in his house, he is eternally its enemy,

and is for ever the sworn friend of holiness. The church must remain unchanged,

and for ever be holiness unto the Lord; yea, her King will preserve her undefiled by

the intruder's foot. Sacred unto the Lord is the church of Jesus Christ, and so shall

she be kept evermore. "Jehovah reigns, "is the first word and the main doctrine of

the psalm, and holiness is the final result; a due esteem for the great King will lead

us to adopt a behaviour becoming his royal presence. Divine sovereignty both

confirms the promises as sure testimonies, and enforces the precepts as seemly and

becoming in the presence of so great a Lord.

The whole psalm is most impressive, and is calculated to comfort the distressed,

confirm the timorous, and assist the devout. O thou who art so great and gracious a

King, reign over us for ever! We do not desire to question or restrain thy power,

such is thy character that we rejoice to see thee exercise the rights of an absolute

monarch. All power is in thine hands, and we rejoice to have it so. Hosanna!

Hosanna!

EXPLA�ATORY �OTES A�D QUAI�T SAYI�GS.

Ver. 5. Thy testimonies, i.e., thy words; either, 1. Thy precepts, which are commonly

called God's testimonies. And so having spoken of God's kingdom, he now showeth

that the laws of that kingdom are just, and true, and holy; which is a singular

commendation of it. Or, 2. Thy promises, as may be gathered from the following

words, "are sure, "or true, or faithful;which attribute properly belongs, and

everywhere in Scripture is ascribed, to promises rather than to precepts. And the

promises no less than the precepts are God's testimonies, or the witnesses or

declarations of his mind and will to mankind. And he seems here to speak of those

great and precious promises concerning the erection and establishment of his

kingdom in the world by the Messias; which, saith he, are infallibly true, and shall

certainly be accomplished in thy time. Matthew Pool.

Ver. 5. Holiness becometh thine house, O LORD. Singular things are expected of all

that draw nigh to God in any duty, but especially in the office of the ministry; they

must sanctify themselves with a singular care above that of the rest of the people.

Those that stand in the presence of princes must be exact in their carriage. God

appointed both the weights and measures of the sanctuary to be twice as large as

those of the commonwealth, to shew that he expects much more of those that serve

him there, than he doth of others. Holiness becomes every house well, but best

God's; and every man, but most of all the minister, who is the mirror in which the

people behold heaven, and the convoy to direct them thither. �ow if the glass be

spotted, instead of an angel they look upon a fury; and if the conduct be false, there

is more danger in the guide than the way. �one, therefore, are to walk so strictly as

the ministry. Abraham Wright.

Ver. 5. Holiness becometh thine house, O LORD, for ever. �o hangings, no tapestry

become God's house so well as holiness; and no place is so proper as the house of

God for this costly, comely furniture... The blind heathen were choice and devout in

the service of dumb idols; they served them in white, an emblem of purity; they

thought nothing too good for those false gods, for whom the worst was not bad

enough. Solon, the Athenian lawgiver, enacted, that none should serve the gods

obiter, or by the by, that their sacrificers should purify themselves some days

beforehand. George Swinnock.

ELLICOTT, "(5) Thy testimonies.—This statement must be taken in close

connection with that of the preceding verse. 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. We may extend the thought, and say that the

moral law is a truer evidence of the existence of God than the uniformity of natural

laws.

CO�STABLE, "3. The holiness of Yahweh93:5

In contrast to Baal"s morally corrupt sanctuaries, the Lord"s house was holy. What

transpired in the temple contrasted strongly with what took place where the

Canaanites worshipped their god. This behavior reflected the character of the two

deities. God"s holiness guarantees the trustworthy nature of His words.

Unblemished holiness manifests itself in unlimited power. [�ote: See Allen,

Rediscovering Prophecy, pp55-68.]

This psalm teaches the reader that God"s power demonstrates that He is alive and

active. Consequently, everyone should submit to Him and obey His commands.

COKE, "Psalms 93:5. Thy testimonies are very sure— Here, as in Psalms 19 the

laws of nature and God's word are considered as laws of the same hand, and having

the same promises; עדתיך eidotheka, comprehends both. He adds, Holiness becometh

thine house: i.e. "Thou canst as soon renounce thy holiness, as thy faithfulness in

performing thy promises. It is the ornament and glory of thy house for ever."

REFLECTIO�S.—The sovereign dominion, the glorious and eternal kingdom of

Jesus, Jehovah, God over all, blessed for ever, is a subject of pleasing meditation to

the believing soul.

1. He reigns in majesty and power. The Lord reigneth; all power in heaven and

earth is given to the Lord Christ; his kingdom of grace is set up in the hearts of his

believing people, and his throne in glory is prepared, where he shall reign over his

faithful ones for ever and ever; he is clothed with majesty; compared with which, all

the glory of earthly monarchs vanishes as the light of the glow-worm before the

meridian sun; the Lord is clothed with strength wherewith he hath girded himself,

needing no support but from his own almighty arm, doing whatsoever pleaseth him

among the hosts of heaven and the inhabitants of the earth, and able to bear down

all opposition which can be raised against his kingdom and people in an instant: the

world also is established, that it cannot be moved; he upholdeth all things which he

created, and especially his church and faithful people. �ote; The more we look to

the Lord Jesus Christ, clothed with majesty and power, the less shall we fear worms

of the earth.

2. He reigns from everlasting to everlasting. Of old, even from eternity, his throne is

established: thou art from everlasting, the eternal God, and therefore the everlasting

King; of whose government there will be no end.

3. He reigns unmoved by all the opposition of his enemies. Though angels in heaven

dared to rebel, and men and devils join on earth to destroy his kingdom, and, like

roaring waves of the sea, lift up themselves to overwhelm his people, their rage is

impotent and vain. The Lord on high is mightier than the noise of many waters; and

as of old he cast from their shining thrones the angels which sinned, so will he

destroy all the principalities and powers of earth leagued against his people, will

silence their tumult, and keep his faithful ones in perfect peace, whose minds are

stayed on him. �ote; In all our frights and fears, if we look up with an eye of faith,

our tempestuous souls will soon be calmed, and Jesus will say to every storm,

"Peace, be still."

4. He reigns in righteousness. Thy testimonies are very sure; all his promises

inviolably faithful, and we may confidently trust him for support and salvation;

only let it be our care to walk agreeable to our glorious hope, since, holiness

becometh thine house, O Lord, for ever. This is the great ornament of the church of

Christ on earth; and while every faithful member of Jesus seeks to grow in grace

below, it is his joy and happiness, that a never-fading crown and the full enjoyment

of God for ever form the glorious prospect before him.

WHEDO�, "5. Thy testimonies—The words apply to the charges and declarations

delivered to Moses for the people, constituting the entire torah, or system of the law,

(Psalms 19:7,) but is here specially used of the annexed promises of divine protection

and favour to such as keep the law. Psalms 94:12.

Are… sure—Literally, Have been amen. Compare 2 Corinthians 1:20; Revelation

19:9; Revelation 21:5; Revelation 22:6. They have proved faithful and true through

all this terrible ordeal of danger and suffering by the uproar and tumult of the

nations.

Holiness becometh thine house— And therefore God will defend it against the

daring assaults of wicked men, and purge his own people from corruptions by the

terrible ordeal of judgments, like a summer threshing floor. The psalmist recognises

the preserved sanctity of the house of God as the moral reason for the divine

interference, and as the crowning glory of deliverance. Also, this recognition of the

standing of the temple at the time offers a clew to the date of writing.

For ever—Hebrew, To length of days; and the duration of this term being

determined by the nature of the subject, makes it “for ever.” Compare the same

form in Psalms 23:6. But when God’s own people forget that holiness is the chief

adornment of them and the sanctuary where they worship, he will sweep them from

the earth. See in 2 Chronicles 36:15-19.

BE�SO�, "Psalms 93:5. Thy testimonies — Thy words: either, 1st, Thy precepts,

which are commonly called God’s testimonies. And so, having spoken of God’s

kingdom, he now showeth that the laws of that kingdom are just, and true, and holy,

which is a singular commendation of it. Or, rather, 2d, Thy promises, as may be

gathered from the following words, are sure, or true, or faithful; which attribute

properly belongs, and everywhere in Scripture is ascribed to, promises rather than

to precepts. And the promises, no less than the precepts, are God’s testimonies, or

the witnesses or declarations of his mind and will to mankind. And he seems here to

speak of those great and precious promises concerning the erection and

establishment of his kingdom in the world by the Messiah. Which promises, saith

he, are infallibly true, and shall certainly be accomplished in thy time. Holiness

becometh thy house — This is to be understood, either, 1st, Of God’s church or

people, who are sometimes called his house, and whose business and delight are in

God’s house and in his service there performed. So the sense is, It becometh thy

people to be holy in all their approaches to thee, and worshipping of thee. Or,

rather, 2d, Of God himself, who dwelt in his house, from whence he gave forth his

oracles, and where all his testimonies were kept upon record. And so the sense is,

Holiness is the constant ornament and glory of thy house. Or, it becometh thee, who

dwellest in thy house, to be holy in all thy words and actions, and therefore thy

testimonies are very sure, and thou wilt undoubtedly fulfil all thy promises, for

“thou canst as soon renounce thy holiness as thy faithfulness in performing them.”

COFFMA�, "Verse 5

"Thy testimonies are very sure:

Holiness becometh thy house,

O Jehovah forevermore."

Here the psalm moves from the turbulent and rebellious nations of mankind and the

absolute control over them by the reigning Jehovah to the calm security of eternal

truth. Two tremendous lessons appear in this verse.

(1) First, is the absolute trustworthiness and truth of the Word of God. �o matter

what considerations may seem to point in another direction, God's Word is always

right. As an apostle stated it, "Let God be true, and every man a liar."

The "testimonies" here mentioned are of many kinds. There are warnings,

instructions, commandments, promises, ordinances, prohibitions, prophecies and

axioms of eternal truth; and all of them are to be trusted implicitly.

(2) The second great lesson here is that "holiness" or sanctity is alone appropriate

for the house of God. The sacred fellowship of the family of God must not be defiled

by wanton, lustful behavior. �o person whomsoever can remain within the

periphery of the grace of God who does not strive continually "to walk worthily of

the saints." Holiness is that quality, "without which no man shall see God." The

"cheap grace" featured in modern pulpits today seems to contradict this, but God's

Word can be trusted.

PULPIT, "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 (James 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.

EBC, ""Holiness" in Psalms 93:5 expresses an attribute of Jehovah’s 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 Jehovah’s 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.