Psalms 93 Commentary

5 Thy testimonies are very sure: holiness becometh thine house, O Lord , for ever. 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 ( v. 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. xix. 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 xxvi. 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. III. He reigns eternally ( v. 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, 1 Cor. xv. 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 ( Zech. vi. 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. IV. He reigns triumphantly, v. 3, 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. lvii. 20 . The heathen rage ( Ps. ii. 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. liv. 11 ), and the floods of ungodly men make the saints afraid, Ps. xviii. 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 ( v. 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, Ps. xxix. 10 ) and his sovereignty; they are ruled by him, they are overruled, and, wherein they rebel, overcome, Exod. xviii. 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. xlvi. 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 ( Ps. lxv. 7 ), peace in the soul, Isa. xxvi. 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, Ps. xlvi. 1, 2 . V. He reigns in truth and holiness, v. 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. This psalm was penned when the church of God was under hatches, oppressed and persecuted; and it is an appeal to God, as the judge of heaven and earth, and an address to him, to appear for his people against his and their enemies. Two things this psalm speaks:—I. Conviction and terror to the persecutors ( ver. 1-11 ), showing them their danger and folly, and arguing with them. II. Comfort and peace to the persecuted ( ver. 12-23 ), assuring them, both from God's promise and from the psalmist's own experience, that their troubles would end well, and God would, in due time, appear to their joy and the confusion of those who set thems

us. Verse 3 How long shall the wicked triumph? - The wicked are often in prosperity; and this only shows us of how little worth riches are in the sight of God, when he bestows them on the most contemptible of mortals. But their time and prosperity have their bounds. Verse 4 They utter and speak - יביאו yabbiu, their hearts get full of pride and insolence; and then, from the abundance of such vile hearts, the mouth speaks; and the speech is of hard things, threatening which they are determined to execute, boastings of their power, authority, etc. Verse 5 They break in pieces thy people - This was true af the Babylonians. Nehuchadnezzar slew many; carried the rest into captivity; ruined Jerusalem; overturned the temple; sacked, pillaged, and destroyed all the country. Verse 6 They slay the widow - Nebuchadnezzar carried on his wars with great cruelty. He carried fire and sword every where; spared neither age, sex, nor condition. The widow, the orphan, and the stranger, persons in the most desolate condition of life, were not distinguished from others by his ruthless sword. Verse 7 The Lord shall not see - This was either the language of infidelity or insult. Indeed, what could the Babylonians know of the true God? They might consider him as the God of a district or province, who knew nothing and did nothing out of his own territories. Verse 8 Understand, ye brutish - These are the same expressions as in Psa 92:6 (note), on which see the note. Verse 9 He that planted the ear, shall he not hear? - This is allowed to be an unanswerable mode of argumentation. Whatever is found of excellence in the creature, must be derived from the Creator, and exist in him in the plenitude of infinite excellence. God, says St. Jerome, is all eye, because he sees all; he is all hand, because he does all things; he is all foot, for he is every where present. The psalmist does not say, He that planted the ear, hath he not an ear? He that formed the eye, hath he not eyes? No; but, Shall he not hear? Shall he not see! And why does he say so? To prevent the error of humanizing God, of attributing members or corporeal parts to the infinite Spirit. See Calmet. Verse 10 He that chastiseth the heathen, shall not he correct? - You, who are heathens, and heathens of the most abandoned kind. He that teacheth man knowledge - We here supply shall not he know? But this is not acknowledged by the original, nor by any of the Versions. Indeed it is not necessary; for either the words contain a simple proposition, "It is he who teacheth man knowledge," or this clause should be read in connection with Psa 94:11 : "Jehovah, who teacheth man knowledge, knoweth the devices of man, that they are vanity." As he teaches knowledge to man, must he not know all the reasonings and devices of the human heart? Verse 12 Blessed is the man whom thou chastenest - תיסרנו teyasserennu, whom thou instructest; and teachest him out of thy law. Two points here are worthy of our most serious regard: 1. God gives knowledge to man: gives him understanding and reason. 2. He gives him a revelation of himself; he places before that reason and understanding his Divine law. This is God's system of teaching; and the human intellect is his gift, which enables man to understand this teaching. We perhaps may add a third thing here;

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.

Floods - The enemies of thy kingdom.

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.