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Psalm Ninety-three
Psalm 93
Chapter Contents
The majesty
power
and holiness of Christ's kingdom.
The Lord might have displayed only his justice
holiness
and awful power
in his dealings with fallen men; but he has been pleased to
display the riches of his mercy
and the power of his renewing grace. In this
great work
the Father has given all power to his Son
the Lord from heaven
who has made atonement for our sins. He not only can pardon
but deliver and
protect all who trust in him. His word is past
and all the saints may rely
upon it. Whatever was foretold concerning the kingdom of the Messiah
must be
fulfilled in due time. All his people ought to be very strictly pure. God's
church is his house; it is a holy house
cleansed from sin
and employed in his
service. Where there is purity
there shall be peace. Let all carefully look if
this kingdom is set up in their hearts.
── Matthew Henry《Concise Commentary on Psalms》
Psalm 93
Verse 1
[1] The LORD reigneth
he is clothed with majesty; the LORD
is clothed with strength
wherewith he hath girded himself: the world also is
stablished
that it cannot be moved.
Clothed — That majesty and strength which he always had
he will
shew in the eyes of all people.
Moved — He will overrule all the confusions in the world
so
that they shall end in the erection of that kingdom of the Messiah
which can
never be moved.
Verse 3
[3] The floods have lifted up
O LORD
the floods have
lifted up their voice; the floods lift up their waves.
Floods — The enemies of thy kingdom.
Verse 5
[5] Thy testimonies are very sure: holiness becometh thine
house
O LORD
for ever.
Testimonies-Thy promises
which no less than the precepts
are God's testimonies
or the witnesses
or declarations of his will to
mankind. He seems here to speak of those precious promises concerning the
erection of his kingdom in the world by the Messiah.
Holiness — It becometh thy people to be holy in all their
approach to thee.
── John Wesley《Explanatory Notes on Psalms》
Exposition
Explanatory Notes and
Quaint Sayings
Hints to the Village
Preacher
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?
EXPOSITION
Verse 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. Not 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.
Verse
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.
Verse
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.
Verse
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.
Verse
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!
EXPLANATORY
NOTES AND QUAINT SAYINGS
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. Nor 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 (Ps 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. Not 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 Lord—"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 (Ps 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 (Ps 93:4) stands to `But Thou
Lord
art
most high for evermore' (Ps 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.
Verse
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.
Verse
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 Ps 99:1 to show himself exalted
in Zion
and there to undertake the Kingdom
Isa 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 Isa
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
Isa 24:21-23
Obad.
ult. Mic 4:6-8. Venema.
Verse
1. The LORD reigneth. These are the initial words of Ps 97:1
and Ps 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 Ps 97:1 it is
hinted at for the exultation of the earth
and for the gladness of the isles;
in Ps 99:1 God is said to reign
although the people are angry
and the earth
is filled with commotion. Zorinus.
Verse
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.
Verse
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
(2Sa 15:10 1Ki 1:11
13; margin
2Ki 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
(2Th 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. (Isa 24:23 Ob 1:21; Zec 14:9 Re 11:15
17 19:6.) A.
R. Fausset.
Verse
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.
Verse
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.
Verse
2. Thy throne is established. The invariable perpetuity of
the divine kingdom is celebrated in these words. No 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.
Verse
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
(Isa 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.
Verse
2. Of old. The Italian
from all eternity:Hebrew
from
then;an Hebrew phrase to signify an eternity without any beginning
Pr
8:22: as eternity without end is signified by another term
which is as much
as
until then. Diodati.
Verse
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.
Not 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.
Verse
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.
Verse
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.
Verse
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.
Verse
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.
Verse
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. Now 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. None
therefore
are to walk so strictly as the ministry. Abraham
Wright.
Verse
5. Holiness becometh thine house
O LORD
for ever. No
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.
HINTS TO THE
VILLAGE PREACHER
Whole
Psalm. Revivals of religion described.
1.
God reigns.
2. His power is felt.
3. His kingdom is established.
4. Opposition is overcome.
5. The word is valued.
6. Holiness is cultivated.
Verses
1-2. The prophet in the first verse describes our King:
1.
From his office.
(a)
He "reigns." He is the great and chief Monarch; he is no idle
spectator of things below; but wisely
and justly
and powerfully administers
all things.
(b)
He is a glorious King: "He is clothed with majesty."
(c)
He is a potent King: "The Lord is clothed with strength."
(d)
He is a warlike King: "He hath girded himself
" buckled his sword
upon his armour; for offence towards his enemies
for defence of his kingdom.
2.
From his kingdom.
(a)
It is universal: "The world."
(b)
It is fixed
firm
and stable: "The world also is stablished
and cannot
be moved."
(c)
It is an everlasting kingdom: "From everlasting to everlasting; thy throne
is established of old; thou art from everlasting." Adam Clarke.
Verses
1-2. Shew
1.
The royal proclamation.
2. The imperial robe.
3. The stable kingdom.
4. The ancient throne.
5. The Eternal King. C.A.D.
Verses
1-2.
1.
Make the great proclamation. The right
stability
antiquity
extent
perpetuity of the Lord's dominion.
2.
Note the different emotions it inspires. In the rebellious
condemned
loyal
&c.
3.
Negotiate for submission to the King. C. A. D.
Verse
3. The voice of the floods.
1.
The voice of Nature 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.
Verse
4.
1.
God is mighty in creation.
2. He is mightier in providence.
3. He is mightiest in redemption. G. R.
Verse
5.
1.
Faithfulness becometh the word of God.
2. Holiness becometh the house of God. G. R.
Verse
5 (last clause).
1.
Holiness becometh God's typical house
the temple.
2. His greater spiritual house
the church.
3. His smaller spiritual house
the believer.
4. His eternal house
heaven. C. A. D.
── C.H. Spurgeon《The Treasury of David》