PSALMS 92-100


















[PART 1]



Psalms 92-100






DESCRIPTIVE TITLE - A Service of Song for a Sabbath Day.






Psalm 92: Personal Song - Probably by a King.


Psalm 93: Jehovah Proclaimed King.


Psalm 94: Prayer for Vengeance on the Lawless.


Psalm 95: Invitation – “O Come! Come in!”  Warning: “Harden not your Hearts!”


Psalm 96: The Land called upon to Sing to Jehovah, and to Proclaim his Kingship to the Nations.


Psalm 97: Third Proclamation - Decisive Results, by way of Joy, Fear. 

Conviction, Shame, Homage, Thanks, Exhortation and Triumph.



[Librarian’s mark] Psalm - Song - For the Sabbath-day.






1 It is good to give thanks to Jehovah,

and to make melody a unto thy name, O Most High!

2 To declare, in the morning, thy kindness,

and thy faithfulness in the nights: b

3 With an instrument of ten strings, and with a lute, c

with murmuring music d on a lyre.



4 For thou hast made me glad, Jehovah, by thy doings,

in the works of thy hands will I ring out my joy.

5 How great have grown thy works, Johovah!

how very deep have been laid thy plans!

6 A man that is brutish cannot get to know,

and a dullard cannot understand this:-



7 When the lawless bud like herbage,

and all the workers of iniquity have blossomed

It leadeth to their being destroyed for ever.

8 But thou art on high e to the ages, O Jehovah

9 For lo! thine enemies, Jehovah,

For lo! thine enemies shall perish,

scattered abroad shall be all the workers of iniquity. f



10 But thou wilt uplift, like those of a wild ox, my horn,

I am anointed g with fresh oil;

11 And mine eye shall gaze on my watchful foes,

of them that rise up against me as evil-doers mine ears shall hear,

12 The righteous like the palm-tree shall bud,

like a cedar in Lebanon become great.

13 Transplanted into the house of Jehovah

in the courts of our God shall they show buds.

14 Still shall they bear fruit in old age,

full of sap and of bloom shall they be:

15 To declare that upright is Jehovah,

my Rock with no injustice in him.



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a Or: “to sweep the strings.”


b So Driver; “night-seasons” – Delitzsch; “dark night” - (plural of intensification) - Briggs


c More literally: “with ten and with a lute.”


d with murmuring sound” – Driver; “with skilful music” – Delitzch.


e More literally: “a height.”  Exaltedness” – Delitzsch.


f Or “mischief” (“naughtiness” - Driver).  Compare 94: 4, 16, 23.


gThe passage is doubtful” – Oxford Gesenius. (“B.D.B..”









[No mark – whether librarian’s or Chief musician’s.]



1 Jehovah hath become king a in majesty hath he clothed himself,

Jehovah hath clothed himself - with strength hath he girded himself:

surely he hath adjusted b the world - it shall not be shaken.

2 Established is thy throne from of old, c

from age-past time art thou.



3 The streams have lifted up, O Jehovah,

the streams have lifted up their voice,

the streams lift up their crashing:

4 Beyond the voices of many waters,

more majestic than the breakers of the sea d

Majestic on high is Jehovah.



5 Thy testimonies are confirmed with might,

to thy house befitting is holiness, -

O Jehovah! to length of days.



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a Is now king” - Delitzsch.  Hath proclaimed himself king” - Kirkpatrick.

The same 1 Ch. 16: 31; Pss. 47: 8; 96: 10; 97: 1; 99: 1; Isa. 24: 23; 52: 7.


b So it should be (with Aramean, Septuagint, Syriac, Vulgate (Latin) - Ginsburg thinks (a guarded opinion).


c More literally: “from then.”


d So Ginsburg thinks (a guarded opinion).









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1 O GOD of avengings, a Johovah

O GOD of avengings, a shine forth!

2 Lift up thyself, thou judge of the earth

bring back a recompense on the proud.



3 How long shall lawless ones, Jehovah,

how long shall lawless ones exult?

4 They pour forth, they speak arrogancy,

Vain-glorious are all the workers of iniquity. b



5 Thy people O Jehovah, they crush,

and thine inheritance they humble;

6 The widow and the sojourner they slay,

and the fatherless they murder;

7 And say - “Yah seeth not.”



8 Understand, ye brutish among the people,

and, ye dullards, when will ye comprehend?

9 He that planteth the ear shall he not hear?

or that fashioneth the eye not look on? c

10 He that correcteth nations not shew what is right, -

he that teacheth men knowledge?

11 Jehovah knoweth the devices of men,

for they themselves are a breath! d



12 How happy the man whom thou correctest, O Yah,

and out of thy law dost instruct:

13 That thou mayest give him rest from the days of misfortune,

till there be digged, for the lawless one, a pit.

14 For Jehovah abandoneth not his people,

and his inheritance doth he not forsake;

15 For unto righteousness shall judgment, e return,

And be following it all the upright in heart.



16 Who will rise up for me against evil-doers?

who will make a stand for me against the workers of iniquity? f

17 Unless Jehovah had been a help to me

soon had sunk into silence my soul!

18 If I say - “Slipped hath my foot!”

thy kindness Jehovah! stayeth me.

19 In the multitude of my disquieting thoughts g within me

thy consolations delight my soul.



20 Can the throne of engulfing ruin be allied to thee,

which frameth mischief by statute? h

21 They make a raid on i the life j of the righteous one,

and innocent blood they condemn.

22 Nay! Jehovah hath become for me a lofty retreat,

and my God my rock of refuge.

23 Nay! he hath brought back, on themselves, their iniquity, k

and through their own evil will he exterminate them, -

exterminate them will Jehovah our God.



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a Or: “dire vengeance.”


b Or: “Mischief.” (“Naughtiness” - Driver.), and compare 92: 9 and verses 16, 23.


c Have power of sight” - Oxford Gesenius (“B.D.B.”)


d Or “are vapour.”


e Or “sentence.”


f Or “mischief.”  (“Naughtiness” - Driver).  Compare verse 23.


g As in 139: 23.


h Under the pretext of right” - Delitzsch.


i They gather themselves in bands against” - Driver.  They rush in upon” - Delitzsch.


j Usually “soul.”


k Or “mischief.”  (“Naughtiness” - Driver).  Compare verse 16.









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1 O come! let us ring out our joy to Jehovah,

let us shout to the rock of our salvation; a

2 Let us come to meet his face with thanksgiving,

with psalms let us shout unto him.

3 For a great God is Jehovah,

and a great king, above all messengers divine: b

4 In whose hand are the recesses c of the earth,

and the summits of the mountains belong to him:

5 Whose is the sea, and he made it,

and the dry land his hands formed.

6 Come in! oh let us bow down, and bend low,

oh let us kneel, before Jehovah our maker;

7 For he is our God,

and well are the people of his hand, and the flock of his shepherding. d

To-day if to his voice ye would but hearken

8 “Do not harden your heart, as at Meribah,

as in the day of Massah, in the desert:

9 When your fathers put me to the proof

tested me, although they had seen my work.

10 For forty years loathed I that e generation,

and said - ‘A people going astray in heart are they,

even they have not known my ways:’

11 So that I sware in mine anger,

‘Surely they shall not enter into my place of rest!’”



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a Or: “our rock of safety.”


b See 8: 5.  Hebrew: ‘elohim.


c Literally places to be explored; compare with Job 38: 26” - Driver.  Ginsburg thinks (a guarded opinion)

distant parts” - Ginsburg’s notes in his Massoretico-Critical Hebrew Bible.


d So Ginsburg thinks (a guarded opinion).  Compare with 79: 13; 100: 3.  Massoretic Hebrew Text:

people of his shepherding and flock of his hand.”


e So it should be (with Septuagint and Vulgate) - Ginsburg’s notes in his Massoretico-Critical Hebrew Bible.



[No mark - whether librarian’s or Chief musician’s.]









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1 Sing ye, to Jehovah, a song that is new,

sing to Jehovah, all the land:

2 Sing to Jehovah, bless ye his name,

proclaim the glad-tidings, from day to day, of his victory: a

3 Tell, among the nations, his glory,

among all the peoples his wondrous works.



4 For great is Jehovah and to be highly praised,

Fear inspiring is he above all messengers divine: b

5 For all the gods c of the peoples are nothings, d

But Jehovah made the heavens.

6 Majesty and state e are before him,

Strength and beauty f are in his sanctuary.



7 Ascribe, unto Jehovah, ye families of the peoples,

Ascribe, unto Jehovah, glory and strength:

8 Ascribe, unto Jehovah, the glory of his name,

bring ye a present, g and come into his courts: h

9 Bow down, unto Jehovah, in the adornment of holiness. i

be in birth-throes j at his presence, all the earth.



10 Say among the nations - “Jehovah hath become king: k

Surely he hath adjusted the world, it shall not be shaken,

He will minister judgment unto the peoples with equity.”

11 Let the heavens be glad, and the earth rejoice,

let the sea thunder and the fulness thereof:

12 Let the plain exult, and all that is therein,

Yea l let all the trees of the forest ring out their joy:-

13 Before Jehovah, for he is coming, m

for he is coming, n to judge the earth:

He will judge the world with righteousness,

And peoples, with his faithfulness.



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a Or: “salvation.


b Hebrew elohim.  Compare 8: 5.  Clearly some ’elohim are more than “nothings.”


c Hebrew ’elohim.  The addition “of all the peoples” is deemed enough to turn the scale in translating.


dNothingnesses” – Driver.  Idols” – Delitzsch (who thus comments: “nothings and good-for-nothings, without being and of no use.”)


e Glory and grandeur” – Delitzsch.


f The word used here denotes glory which is also a decoration or ornament (Isaiah 6o: 7, 19)” - Driver.


g Hebrew: minhah.  Viz. to secure admission to His presence.  Compare with 2 Samuel 8: 2, 6; Judges 3: 18 end” - Driver.


h Some codex (with Aramean): “come in before him” - Ginsburg’s notes in his Massoretico-Critical Hebrew Bible.


i Compare 29: 2.


j Compare 77: 16.


k See 93: 1; 97: 1; 99: 1.


l So Ginsburg thinks (a guarded opinion).


m So (participle) Deltizsch.  Is come” - Driver and others.


n In some codex this clause is not repeated.  Compare with 1 Chronacles 16: 33 - Ginsburg’s notes in his Massoretico-Critical Hebrew Bible.









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1 Jehovah hath become king a - let the earth exult,

let the multitude of coastlands rejoice.

2 Clouds and darkness are round about him,

righteousness and justice b are the foundation of his throne:

3 Fire before him proceedeth,

and setteth ablaze round about his adversaries.



4 His lightnings illumined the world,

the earth saw and was in birth-throes: c

5 The mountains like wax melted at the presence of Jehovah,

at the presence of the Lord d of the whole earth:

6 The heavens declared his righteousness,

and all the peoples saw his glory.



7 Put to shame are all they who were serving an image,

who were boasting themselves in nothings: e

All messengers divine f bow ye down to him.

8 Zion heard and was glad,

and the daughters of Judah exulted, -

Because of thy righteous decisions, g O Jehovah.



9 For thou, Jehovah art Most High over all the earth,

greatly hast thou exalted thyself above all messengers divine.



10 Ye lovers of Jehovah! hate ye wrong.

He preserveth the lives h of his men of kindness,

from the hand of lawless ones he reseueth them.

11 Light hath arisen i for the righteous one,

And for such as are upright of heart gladness.

12 Be glad O ye righteous, in Jehovah,

And give thanks unto his Holy Memorial.



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a As in 93: 1; 96: 10; 99: 1.


b Or: “judgment.”


c Compare with 96: 9.


d Hebrew: adon.


eNothingnesses.” - Driver.


f Or: “gods.”  Hebrew ’elohim.  But see 8: 5; 96: 4.


g Or: “thy judgments.”


h Or, “persons”: Hebrew naphshoth; usually: “souls.”


i So in some MSS. (with Aramean, Septuagint, Syriac, Vulgate). 

Compare with 112: 14 - Ginsburg’s notes in his Massoretico-Critical Hebrew Bible.  Massoretic Hebrew Text: “is sown,”









It will be observed that there is but one original headline to Psalms 92 to 97; and therefore it will be no great strain on our credulity if, from this circumstance, we assume that these psalms, thus undivided from each other in the Hebrew text, at a very early period in their history formed one continuous Service of Song for a Sabbath Day.  That the series was composed of several distinct psalms, probably written by two or three psalmists, is clear from internal evidence.



Psalm 92 is intensely personal: as witness the phrases hast made me glad - I will ring out my joy (ver. 4) -my horn - I am anointed - mine eye - my lurking foes - my wicked assailants - mine ears (vers. 10, 11).  It is at the same time thoroughly experimental: which is evident, not only from the above expressions, but also from the writer’s thankfulness (ver. 1), and from his persuasion that he has been blessed with some insight into Jehovah’s works and plans (ver. 5), as well as from that sense of nearness to God which leads him to designate him My Rock (ver. 15).  The writer of the psalm is probably a king in the line of David: which accounts for his expectation that his horn will be exalted, in spite of his unscrupulous foes (vers. 10, 11).  He is not only a king, but an enthusiastic musician: understanding what it is to sweep the strings (ver. 1), and appreciating differences in musical instruments, as his selection of the deep-toned lyre to accompany his poetic soliloquy in his royal chambers sufficiently indicates.  Out of these observations emerges the natural conclusion, that its writer was King Hezekiah.



Psalm 93 forms a striking contrast.  It is by no means personal; but public, lofty, grand.  It propounds a thesis worthy of the most far-seeing prophetic gift: for it tells of nothing less than an especial assumption of sovereignty by Jehovah himself, who on the basis of his ancient rule and being makes a new Divine advance to manifested kingship over the earth.  The psalm is but brief, calling sea-streams to witness to the Divine Majesty, and claiming that the Divine Testimonies and Temple-worship are confirmed by Jehovah’s Royal Proclamation.  The two most remarkable things about this short psalm are: first, that it gives the key-note of the series; in which, be it noted, Jehovah is proclaimed King three times, which key-note is carried over to the abbreviated Sabbath Service of Song which we may assume to be formed by Pss. 98, 99; so that four times in the double series is this Proclamation made; second, another remarkable thing is that King Hezekiah - himself a king in the royal, covenant line of David - should have given so much prominence to such a theme, if he prepared this Service of Song, a theme to give currency to which looks greatly like an act of self-effacement on his part, as though neither he nor any of his descendants could be regarded as The Coming King.  Not only, then, does this psalm demand a lofty prophetic gift for its production, but it requires a prophet of unquestionable standing and commanding weight to secure its insertion in this Service of Song.  These conditions are remarkably well fulfilled in ISAIAH; especially if we may safely come back - as it would appear we may - to the old-fashioned custom of regarding him as the author of the whole of the book which goes under his name.  For, in that case, we have not only the vision of Isaiah, chapter 6, to give a commanding place to the conception of Jehovah’s becoming King of all the earth, but we have patterned by Isaiah himself - of course under Divine guidance - in 52: 7 almost the exact formula for proclaiming Divine Kingship which stands out so prominently in these psalms.  Isaiah is the man who has had the vision, and who is possessed by the conception which the vision conveys.  And he has the age, the standing, and the unquestionable spiritual authority to secure Hezekiah’s ready acceptance of Jehovah’s own Royal proclamation of Himself as suitable for a large place in this Sabbath Service of Song.  From this point of view, the bringing together of the two men - Isaiah and Hezekiah - under the dominancy of a great expectation, throws an unexpected but most welcome side-light on that strange wail of disappointment issuing from Hezekiah’s sick-room (Isaiah 38) that now - if he must at once die - he will not see Yah in the land of the living,” as under Isaiah’s tuition he had conceived that he might.  So that any imagined unlikelihood that Hezekiah would make such a theme so prominent in his Sabbath Service of Song, is completely overborne by the evidence which shews how naturally he might have done this very thing.



Psalm 94 differs from both the preceding:- from 92 by not being mainly joyous, and from 93 by rather lamenting that Jehovah has not become King, than by proclaiming that he has ascended his earthly Royal Seat.  This psalm, again, has a rather strong personal note, and may very well have been written by Hezekiah himself or at his dictation.  If so, however, its totally different tone would drive us to conclude that it must have been written at another and probably an earlier time, evidently a time of sore national trouble.  Indeed, so predominant is the note of lamentation throughout this psalm, that some critics have concluded it to be wholly out of its place where it now stands.  Perhaps they have been hasty in their judgment.  But let us glance through the psalm.  Three strophes (vers. 1-7) suffice to make it clear that Israel’s foes are dominant, relentless and persecuting.  That they are foreigners is already made probable by their being called lawless (ver. 3) and practically certain by the way they speak of the God of Jacob (ver. 7). Their doings are so wicked as to call for the vengeance of the Judge of all the earth, and so protracted as to lead the sufferers to cry out How long, O Jehovah!  Their pride and arrogance strongly remind us of the haughty speeches of that “villain” Rabshakeh, the Assyrian general. Strophe iv. (vers. 8-11) induces the belief that even some Israelites were in danger of falling away to the foreigner, and needed to be severely reasoned with.  Strophe v. (vers. 12-15) might have been a photograph for which Hezekiah himself sat; and goes far to persuade us that the actual writer of this psalm was one of Hezekiah’s men, who could say of his master what his master would scarcely have said of himself.  In Strophe v. (vers. 16-19) the voice of Hezekiah is again plainly heard: the drawing is true to the life – Hezekiah has confronted the silence of death - has slipped - has had disquieting thoughts and restorative consolations.  Strophe vi. (vers. 20-23) reminds us that all the while, behind the arrogant menaces of Rabshakeh, stood the iniquitous throne of Assyria, which, as cruel and God-defying, could well be described by a godly Israelite as a throne of engulfing ruin.  Suffice it to remind ourselves of the signal way in which these perfect tenses of prophetic certainty - hath become a lofty retreat, hath brought back on themselves their trouble were at least typically fulfilled in the overthrow of Sennacherib.  Such is the psalm.  Is there need any longer to ask, what it does here in this Sabbath-day Service of Song: as though the Jewish Sabbath were not, above all things, a day of hallowed memories?  On what principle it appears so interlocked, as it does here, with Jehovah’s Royal Advent, we may yet discover.  After this, we need not concern ourselves further with the question of authorship in its bearing on this Sabbath-day Service of Song.  With Hezekiah and Isaiah at work in its production, we are ready for any contingency which Hezekiah’s Chief Musician could suggest; since we can conceive of no suggestion as to either words or music, which Hezekiah and his godly helpers could not easily supply.  But let us rapidly push forward this survey to a conclusion.



Psalm 95 is remarkable for the facility with which, - after a 4-line invitation to worship, it resolves itself into two 10-line strophes, the former joyous, and the latter admonitory.  As to the fitness of the latter to find place here, - with such waverers in view as the previous psalm reveals (94: 8-11), it cannot be said that the solemn warning of this psalm (95: 7-11) is in any wise out of place.  It is, further, something to remember - that this Sabbath-day’s Service of Song points onwards to a Divine Sabbath of Sabbaths, which undoubtedly will be inaugurated by the Coming Divine King.



Psalm 96 enriches us with fresh thoughts: by bringing us into sight of a new manifestation of Divine Kingship, calling for a song that is new; that it commissions a particular land to herald the glad-tidings of the Coming Divine Reign to the other nations of the earth (verses 2, 3, 10); that, while there are Divine representatives (Elohim) who are real beings (ver. 4), there are other so-called Elohim (“gods”) who have no existence (ver. 5); that even in the Coming Divine Reign, there will be a sanctuary (ver. 6) into which the families of the peoples (ver. 7) can enter with their presents (ver. 8) and there worship (ver. 9); and that such a changed state of things will amount to a New Birth for or a Readjustment of the world (vers. 9, 10), whereat all Nature - including the heavens, the earth, the sea, the plain, the forest - may well go into ecstasies; for the good reason that Jehovah is coming to reign over all the peoples of the world in righteousness and faithfulness (vers. 10, 13).



Psalm 97, the last of this longer Sabbath-day series, is notable in that, whatever cause for fear and trembling any of the individuals and nations of the world may have, in prospect of this new and immediate Divine Rule, the great event itself is mainly an occasion for joy: Let the earth exult.  Probably not without peculiar interest to Europeans (and it may be Americans also) the West - under the significant Biblical name of Coastlands - is particularly called upon to rejoice:- a glimpse into the future which was, as we know, vouchsafed to Isaiah, independently of this psalm (Isaiah 24: 15; 41: 1; 42: 4; 49: 1; 59: 18; 60: 2; 66: 19).  Other things observable in this closing psalm of the first series are: that the promised Divine Advent is to be, in some way, open and palpable to the whole earth; conveying its testimony of Divine righteousness to all men’s minds (vers. 4-6); that it will be sufficiently sudden to put some boastful idolaters to shame (ver. 7); sufficiently demonstrative to cause all true messengers divine to prostrate themselves before the world’s Divine King (ver. 7); and yet sufficiently local in some phases of its manifestation to give occasion to carry the joyful tidings thereof to Zion and the daughters of Judah (ver. 8).  Real divine messengers, such as kings and judges, will be permitted to govern longer, only on condition of being manifestly in subjection to Jehovah as Most High over all the earth (ver. 9).  No wonder that such good news as this should be finally employed by way of admonition: Ye lovers of Jehovah! hate ye wrong (ver. 10). They who persist in wrong will be punished.  The wronged - the imperilled - are to be preserved, to be rescued (ver. 10).  Truly we may say, light has arisen for the righteous king Hezekiah (ver. 11), and for myriads besides who will open their eyes.  And, ye righteous, who are made glad in Jehovah, forget not to give thanks to his Holy Memorial; with the understanding that his Holy Memorial is his Holy Name,” Jehovah (Exod. 3: 15; Ps. 135: 1-3); that is, Yahweh; that is, the Becoming One; and that here, in this beautiful Sabbath Service of Song, He hath prophetically BECOME the King of all the earth, as unveiled to your believing and rejoicing eyes.



For further “General Reflections,” see at the close of Ps. 99.






PSALMS 98 and 99



DESCRIPTIVE TITLE - A Shorter Service of Song (for a Sabbath Day).



ANALYSIS - Psalm 98: An Invitation to Sing the New Song of Jehovah’s Victory in behalf of the House of Israel.



Psalm 99: Jehovah’s Assumption of Kingship Proclaimed: with a Renewed Call to Worship.



[Librarian’s mark] Psalm.






1 Sing ye, to Jehovah, a song that is new,

for wondrous things hath he done, -

his own right hand and his holy arm have gotten him victory!a

2 Jehovah hath made known his victory,

to the eyes of the nations hath he unveiled his righteousness:

3 He hath remembered his kindness and his faithfulness to the house of Israel,

all the ends of the earth - have seen the victory a of our God.



4 Shout ye, to Jehovah, all the earth,

break forth and ring out your joy and make ye melody:

5 Make ye melody, to Jehovah, with the lyre, -

with the lyre, and the voice of psalmody;

6 With trumpets, and the sound of the horn

shout ye, before the King - Jehovah!



7 Let the sea thunder, and the fulness thereof,

the world, and they who dwell therein:

8 The streams - let them clap their hands,

together the mountains - let them ring out their joy:-

9 Before Jehovah, for he is coming to judge the earth

he will judge the world with righteousness,

and the peoples with equity.



a Or: “salvation.”



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1 Jehovah hath become king a - let the peoples tremble,

enthroned on cherubim - let the earth quiver.

2 Jehovah in Zion is great,

and high is he above all the peoples.

3 Let them thank thy name, great and fearful:

(4) Holy is he! - 4 and strong,

a king who loveth justice.”



Thou hast established equity,

justice and righteousness in Jacob hast thou thyself; wrought.

5 Exalt ye Jehovah our God,

and bow down at his footstool:

Holy b is he”!



6 Moses and Aaron, among his priests,

and Samuel, among the callers on his name,-

callers were they unto Jehovah, and he used to answer them:

7 In a pillar of cloud used he to speak unto them:

they kept his testimonies,

and a statute he gave to them.

8 Jehovah our God! thou thyself didst answer them,

a forgiving GOD becamest thou unto them;

but one taking vengeance on the evil deeds of them.

9 Exalt ye Jehovah our God,

and bow down at his holy mountain;

For holy is Jehovah our God.



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a As in 93: 1; 96: 10; 97: 1.


b Some codex = equals written copy, (with Septuagint (i.e., early Greek version) and, Vulgate (Latin):

For holy” - Ginsburg’s notes in his Massoretico-Critical Hebrew Bible.









The warrant for regarding Pss. 98 and 99 as a Shorter Service of Song for Sabbath Worship is informal, but probably sufficient.  The comparative brevity of this “Service” is obvious.  Its distinctness from what has gone before is marked by the superscribed word Psalm over 98.  Its substantial identity of theme with Pss. 92-97 is easily perceived; and chiefly appears in the recurrence of the Proclamation of Jehovah’s Kingship, sustained by similar invitations to worship, and a repetition, in 98: 9, of the herald note of 96: 13.



Ps. 98 opens like 96, only with a clearer statement of the precise nature of Jehovah’s victory: that it amounts to an unveiling of his righteousness, by fulfilling his promises to the house of Israel.



Ps. 99 contains a considerable amount of new matter: as, for example, Jehovah’s occupancy of his cherubic throne; Zion being the especial place where his greatness is displayed; with a tolerably clear reminder of the “trisagion” or “thrice holy” cry of the Seraphim in Isa. 6.  Again, it is very pointedly said that Jehovah himself has wrought justice and righteousness in Jacob - the use of which name, for “Israel,” offers a further assurance that it is to the historic nation of the Twelve Tribes that the psalm refers.  It is perhaps a little difficult to determine the motive for referring by name to Moses, Aaron and Samuel: probably not so much to generalise, by intimating that even now they have among them a Moses, an Aaron, and a Samuel to intercede for them (as Kirkpatrick. suggests) as to connect, in a more general way the old history with the new, and to enjoin the lesson of holy fear as not out of place in the coming glorious time.



The foregoing rapid survey of the two Sabbath Services of Song has been submitted for the purpose of preparing the reader for the following






on the entire twofold series of psalms whose Keynote is Jehovah hath become King.



The first reflection is: That here we have intimated some NEW DIVINE ACTION based upon the abiding and unalterable Sovereignty of God, but in advance of it; coming into effect at a special time and place and under special circumstances; and furthermore leading to results so stupendous as naturally to raise the question how far they have even yet been fulfilled.  It is satisfactory to observe with what practical unanimity Expositors agree that such “New Divine Action” is affirmed by the great words of proclamation four times over used in these psalms: Yahweh malak = Jehovah hath become King.  Thus the “Speakers’ Commentary” says: “The verb rendered ‘is (now) king’ is here used in reference to the inauguration of the Theocracy in its final and complete manifestation.”  Similarly Perowne: “Is KING”.  More exactly, ‘hath become King,’ as if by a solemn coronation (comp. the same expression of a new monarch ascending the throne, 2 Sam. 15: 10; 1 Kings 1: 11; 2 Kings 9: 13).  He has been King from everlasting, but now His kingdom is visibly set up, His power and His majesty fully displayed and acknowledged.”  More fully Delitzsch: “Heretofore Jahve’s rule, seeing He has waived the use of His omnipotence, has been self-abasement and self-renunciation; now, however, He manifests Himself in all His majesty, which soars above everything; He has put this on as a garment; He is King and now shows himself to the world in His royal robe.”  In like manner Thrupp: “There is in the words themselves, as Hengstenberg justly remarks, an allusion to the form used at the proclamation of the commencement of the reign of an earthly sovereign; and hence it follows that the language does not apply to the constant government of God, but to a new glorious manifestation of his dominion.”  With equal explicitness, Briggs: “Not the assertion of his everlasting royal prerogative, but the joyous celebration of the fact that He has now shown Himself to be King by a royal advent, taking His place on His throne to govern the world Himself, and no longer through inefficient or wicked servants.” (Cp. Intro., Chap. III, “Kingdom.”)



The second reflection is: That these psalms are JEHOVISTIC RATHER THAN MESSIANIC, as a glance through them will at once shew.  No Messiah, no Son of David, is once named in them.  At first this is startling: ultimately it seems less strange.  For, let us consider: Since No man can see God and live” (Exo. 33: 20), since No man hath seen God himself at any time” (John 1: 18), it follows that whenever men have been held to have seen him, it can only have been through a veil.  It is well known that there are incidents and suggestions even in the Old Testament looking in this direction, particularly with regard to the Messenger in whom is the name Jehovah (Gen. 16: 10-13; 19: 24; Exo. 23: 20, 21; 33: 14, 15).  Then, too, Christians, holding Jesus of Nazareth to have been the Messiah, consistently conceive of him as the veiled manifestation of Deity - veiled “in self-renunciation and self-abasement”; and therefore no man was compelled to see his glory; which glory, now, for the present, is hid in God” (Col. 3: 3) and ready at any time to burst forth as in these Theocratic psalms.



A third reflection naturally follows: That these psalms, for their fulfilment, await THE MESSIAH’S SECOND ADVENT.  The psalms are highly poetic, and even dramatic, as all sober interpreters admit.  Still, it by no means follows that they have no clear burden to deliver; and therefore the dictate of sanctified common sense would appear to be to say, Will the burden of these psalms, when due allowance has been made for figures of speech, be well met when the Messiah returns, according to the plain sense of his own and his apostles’ sayings about his Second Coming?



We may here strengthen these reflections by quoting the weighty words of Delitzsch: “In addition to such psalms as behold in anticipation the Messianic future, whether it be prophetically or only typically, or typically and prophetically at once, as the world-overcoming and world-blessing kingship of the Anointed of Jahve, there are others, in which the perfected theocracy as such is seen beforehand, not as the parousia of a human king, but as the parousia of Jahve himself, as the kingdom of God manifest in all its glory.  These theocratic psalms form along with the Christocratic two series of prophecies, referring to the last time, which run parallel with one another.  The one has for its goal the Anointed of Jahve, who from out of Zion rules over all peoples; while the other has Jahve, seated above the cherubim, to whom the whole world pays homage.  Although these two series converge in the Old Testament, they do not come together; it is the historical fulfilment that first of all makes it clear that the parousia of the Anointed One and the parousia of Jahve are one and the same.  It is only at a few climaxes of prophecy that this thought flashes forth in the Old Testament” -Intro. to Ps. 93.



A fourth reflection is: That as soon as the ultimate blending of the Theocratic and the Christocratic prophecies is accepted, and information is accordingly sought in the New Testament regarding the Messiah’s Second Coming as destined to fulfil these psalms, particularly as to the Destruction of the Lawless One by that Second Coming, according to 2 Thes. 2,- so soon is THE POSITION OF PSALM 94 IN THIS SABBATH SERVICE OF SONG TRIUMPHANTLY VINDICATED.  It cannot be denied that its position here is extraordinary; nor can it be doubted that the psalm itself - both in its description of so gigantic a development of Lawlessness, as is portrayed therein, and in its outcries for Divine Vengeance thereupon - readily carries us beyond Hezekiah and beyond Sennacherib.  It would surpass the wit of man to coin a more apt phrase for describing the COMING LAWLESS ONE, in the awful doings to be permitted him, than as the Throne of Engulfing Ruin framing Mischief by Statute.  Given, then, the conclusions that this Throne of Iniquity will yet prove specially disastrous to Hezekiah’s nation; and that Jehovah’s overthrow of that Throne will constitute the great Victory by which the Theocracy will be visibly set up on earth, and Jehovah’s final reign inaugurated, - then nothing could be more appropriate than the insertion of this psalm just here in Hezekiah’s larger Sabbath-day’s Service of Song.  Indeed, only to see this, is nothing short of discovering a new, unexpected and most welcome proof of Jehovah’s wondrous over ruling ways and it may be forgiven any Christian if, under such an impulse, with bowed head he here sends up to heaven his welcome to YAHWEH-CHRIST as EARTH’S COMING KING.









DESCRIPTIVE TITLE - Invitation to All the Earth to Come In before Jehovah and Worship.



ANALYSIS.  Strophe I., vers. 1-3, invitation to Worship, based on Jehovah’s Claims as Creator and Shepherd. Strophe II., vers. 4, 5, Renewed Invitation, based on Jehovah’s Own Perfections.



[Librarian’s mark.]  Psalm - For a Thank-offering (or For Thanksgiving.)



1 Shout ye unto Jehovah, all the earth!

2 serve Jehovah with gladness

come in before him with a ringing cry.

3 Know that Jehovah, he is God,

he made us, and his are we, a

his people, and the flock of his shepherding. b



4 Come into his gates, with thanksgiving, c

into his courts with praise, d -

give thanks to him, bless his name;

5 For good is Jehovah,

to the ages his kindness, -

and unto generation after generation his faithfulness.



[No mark - whether Librarian’s or Chief Musician’s mark.]



a So Heb. marg. (kri = read preferred by Delitzsch, Perowne, Kirkpatrick, Briggs, Driver.)

Hebrew text (Massoretic Text. [For “Massorites”]): “and not we ourselves.”


b Cp. 79: 13; 95: 7, (Isa. 63:11).


c Or: “a thank-offering.”


d Or: “a song of praise.”









The close connection between this psalm and those immediately preceding it is evident, and at once supplies guidance as to the breadth of the outlook which should be given to the first line as an appeal to all the earth rather than to “all the land.”  It is true that the Hebrew word 'erez means land as well as earth,” and further true that once in the foregoing series (96: 1) it has here been rendered land.”  But that was for a special passing reason; namely, because of an apparent distinction between a particular land and the remaining nations of the earth.  Hence, as it cannot be denied that in most of the 15 occurrences of the word in Pss. 94-100, “earth has far stronger claims to stand in English than the more limited word land,” it is submitted that earth is the right word here.  The dominant thought of the psalms now closing is that Jehovah is lord of the whole earth and has now entered upon the manifest kingship of all the world; and that no sufficient reason comes in here, at the opening of this new and final psalm, to limit the appeal to a smaller sphere than the whole world.  We are not just here following Asaph pleading for the reunion of the tribes, as we were some twenty psalms back; but rather are we under the guidance of Isaiah, who is familiar with the conception that Jehovah’s temple in Jerusalem is to be a house of prayer for all peoples” (Isa. 56: 7) and that Jehovah purposes to gather together all nations and tongues to come and see his glory,” yea and that all flesh shall come in and bow down before me, Saith Jehovah” (Isa. 66: 18, 23).  Hence we may with reasonable confidence give the fullest possible breadth to the opening invitation: Shout ye unto Jehovah, all the earth.



The more firmly we take up this position, the more frankly it becomes us now to submit that the language of the psalm points to the gathering, periodic or otherwise, of all the earth to a local centre: Come in before Jehovah - Come into his gates, into his courts (ver. 4).  And this too is in the spirit of the psalms which have gone before, in which are many local indications: such as the house of Jehovah, the courts of our God (92: 13)- Come to meet his face, Come in, let us kneel (95: 2, 6) - Strength and beauty are in his sanctuary (96: 6) - Bring ye a present and come into his courts (96: 8) - Jehovah in Zion is great (99: 2) - Bow down at his footstool (99: 5) - Bow down at his holy mountain (99: 9).  So that it is entirely in the vein of these Sabbath-day Services of Song to abide by the local indications in the psalm now before us.  These psalms deal with Israel and the Nations.  They have already carried us beyond the present intermediate dispensation, having transported us beyond Messiah’s Second Advent into the Coming final Theocracy.  The Church, indeed, has no local centre, unless it is in heaven.  But here we are in touch with the final, earthly Jerusalem; and clearly it does not follow that because the Church has no local, earthly centre, therefore there will be no such centre of worship in the Coming Kingdom.  Unless we are prepared to turn the whole Old Testament into allegory, a hundred texts are at hand to shew that there will be such a centre in the Final Theocracy.  Still (speaking here to [obedient and ‘chosen’ (Matt. 22: 14; cf. Lk. 22: 28, 29, R.V.)] Christians), on the principle that all things are ourswe can rejoice in all that here unveils itself to our admiring eyes; and even in the Ecclesia, we can, in the spirit of trustful anticipation, sing the Songs of the Kingdom. (Cp. Intro., Chap. III., “Kingdom.”)



Note, then, what it is which is here set before us: it is nothing less than a worshipping world - a world worshipping with unspeakable gladness, because of what at first sight appear as two primordial truths, which however ultimately resolve themselves into one; namely the relationship to the world as both Creator and Shepherd sustained by Jehovah.  This is the inspiration: this the gladness: this the motive and theme of praise. Ye men of all the earth, know this: that Jehovah, God of the Hebrew nation, of grace and revelation and redemption is God of all the earth; He made us, and His we are - His people, and the flock of his shepherding.”  If all the earth is appealed to, to shout with gladness and give a ringing cry, - this of necessity is to be the burden of that ringing cry”: which prophetically implies that when this song is sung according to its main intention, all the earth will have come into line with all who know God and rejoice in him as their Shepherding Creator.  As Delitzsch has well said: In this announcement, He made us, and His we are, “lies a rich store of comfort and warning; for the Creator is also the Owner; His heart clings to his creature; while the latter owes himself entirely to Him, without whom he would neither have had being nor continue to exist.”  It is worth while to ensure perfect correctness by observing that the Divine relationships to all the earth here celebrated are essentially one.  It does not say, “He created us all, and some of us are his people and the flock of his shepherding.”  That may be the exact truth now; yea, and may have been the exact truth in all past ages.  But it is not the whole truth as it is to be realised and rung out with joy in the Final Theocracy; for it is not the whole truth as here set forth by prophetic anticipation.  The “various reading” here preferred itself carries us further: He made us, and His we are - His people. Not merely “his creatures”; which of itself turns the broader word made to excellent account.  He made us - what we are, His people; He made us - what we are, His flock.  This opens our eyes to see that to make here means more than to Create: it includes tending, training, forming our characters.  What he makes us to be is not mere men; but good men, communing with him, like him; otherwise we could not be His people, the flock of his shepherding.



Does this lofty conception, when applied to all the earth, introduce confusion?  It may: if we make of the past an iron-mould for the stereotyping of our thoughts; otherwise, there is no necessity for confusion.  God has already had more than one people on the earth: the Jewish nation - now alas in a great measure in abeyance; the Christian Church - sometimes too wise in her own conceits, as for instance when she so far forgets herself as to affirm that “the Church Catholic has been manifestly revealed as that ‘mountain of the Lord.’ unto which, according to prophecy, all nations were to flow.”* We have only to let in the thought that as God has had more “peoples” than one in succession to each other, so he may yet have many peoples simultaneously whom he may graciously acknowledge as his own.  Of this prospect we have distinct intimations both in Old Testament and New: In the former, in such remarkable words as these - “In that day shall Israel be a third with Egypt and with Assyria, - a blessing in the midst of the earth: whom Jehovah of hosts hath blessed saying, - Blessed be my people - the Egyptians, and the work of my hands - the Assyrians, and mine own inheritance - Israel(Isa. 19: 24).  And in the latter, in such ravishing words as these - Lo! the tent of God is with men, And he will tabernacle with them, And they shall be his peoples [mark the plural!], And he shall be God with them, And he will wipe away every tear out of their eyes” (Rev. 21: 3, 4).  Confusion disappears when the right perspective is obtained.  The glorious prospect therefore is: That in the Final Theocracy all the earth will be able to shout - Jehovah made us and his we are, - his people and the flock of his shepherding.


* Thrupp, Vol. II, 147.



We may perhaps revert to Israel as again singing to all the earth in the words of the second strophe of this delightful psalm: Come into his gates.  But, in any case, we are prepared for the final observation, that here we have “renewed invitation based on Jehovah’s own perfections”: For good is Jehovah, Age-abiding his kindness, And unto generation after generation his faithfulness; and can weld the essential thoughts of the psalm into a unity by observing that even Divine Creatorship so involves Divine Promise as to give scope to Divine faithfulness; and thus can, with a sense of triumph, point to the harmony of scripture with scripture, by reminding ourselves of the fact that to the Christian Apostle Peter (I. Eph. 4: 19) we are indebted for the blended noun and adjective which yield the much forgotten but most welcome appellation FAITHFUL CREATOR.”



*       *       *



[PART 2]



PSALMS 92-100














After that beautiful ninety-first Psalm, the Psalm of the second Man, the description of His perfect life and trust, His preservation and triumph, praise and worship is in order.  This we find in the next Psalm.  It has for an inscription “for the Sabbath Day.”  Blessed rest is found in praise, in worship and adoration.  But let us remind ourselves that the full worship and praise is not revealed here.  It is worship connected with an earthly sanctuary, and prophetically looks forward to the time when once more an earthly sanctuary is in Jerusalem where His redeemed people will worship.  Our worship as believers is higher.  It is worship in Spirit and in Truth; it is worship in a heavenly sanctuary.  We bring our spiritual sacrifices, the fruit of our lips, and sing with heart and lips the greatest worship hymn which human lips can utter - Unto Him who loveth us, and washed us from our sins in His own blood, and hath made us priests and kings unto God His Father, to Him be glory and dominion forever. Amen” (Rev. 1: 5, 6).



I. The Praise of the Most High. (Verses l-5.)



It is a good thing to give praise unto Jehovah,

And to sing praises unto Thy Name, O most high!

To make known Thy loving-kindness in the morning

And Thy faithfulness night after night.

Upon an instrument of ten strings and the lute,

Upon the harp with a solemn sound.

For Thou, O Jehovah, hast made me glad by Thy work.

I will triumphantly sing of the work of Thy hands.

Jehovah, how great are Thy works!

Thy thoughts are very deep.”



The name Most High is one of the millennial names of God, when all the earth will worship and praise Him.  The Psalms which follow, beginning with The Lord reigneth and with singing unto the Lord” (93: 95 to 100) are all prophetic of the coming age when the Lord indeed will reign.  The work of the Lord by which gladness has come to His people Israel is His work of deliverance.



Besides this prophetic application we find something here for ourselves.  Every morning when we awake we must praise Him for all His loving-kindness.  Look upon each day as a new gift from Himself and praise Him for it.  The more we begin the day in praise and worship the better it will go during that day.  Neglect of praise, even when all things are against us, grieves the Holy Spirit.  When evening comes we must praise Him for His faithfulness revealed during the day spent.  And thus morning and night must be filled with thanksgiving.  And when we wake during the night His Spirit can direct us also to praise Him.



The musical instruments mentioned are often used to justify the use of elaborate music, musical programs, etc., in “Church services.”  But true Christian worship cannot be patterned after Israel’s earthly worship.  It does not need sweet melodies, soothing tunes, to stir the emotions of the soul.  The Holy Spirit must do that.  Let us remember, in the beginning of the times of the Gentiles a false, carnal worship was started, described in Daniel 4, and such a false worship can be traced during the entire times of the Gentiles.



II. The Brutish and the Fool, Their Coming Destruction. (Verses 6-10.)



A brutish man knoweth not,

And a fool does not understand this.

When the wicked spring as the grass,

And all the workers of iniquity flourish,

Then shall they be destroyed for ever;

But Thou art a high place for ever, Jehovah.

For, lo, Thine enemies, Jehovah,

For, lo, Thine enemies shall perish;

All the workers of iniquity shall be scattered.

But my horn shalt Thou exalt like that of an unicorn;

I shall be anointed with fresh oil.”



It is a retrospect, reviewing the conditions as they were on the earth before the Lord interfered.  Man is brutish, acting like the beast that perishes.  Man is made upright, to walk and look up, but he looks down and grovels in the filth of sin.  He is a fool, lacking his right senses, and he cannot understand because his foolish heart is darkened.  And the brutish man and the fool, who deny God, reject His Word, despise His offer of salvation, loving darkness more than light, increase everywhere as the age is about to end.  Then comes the great plunge so vividly described in the Word of God, when man becomes altogether foolish and acts rebellious against God and against His Anointed.  Then when in material things all seems to flourish, when they say Peace and safety,” sudden destruction will be their lot.  But Jehovah remains the high place, the place of shelter and refuge for His people.  His enemies, and Israel’s enemies, and the enemies of all His people will perish.  Israel’s horn will be exalted.  Fresh oil, the Holy Spirit, will come upon them.  The Spirit will be poured upon them from on high and the wilderness become a fruitful field ... and the work of righteousness shall be peace; and the effect of righteousness, quietness and assurance for ever.  And my people shall dwell in a peaceable habitation, and in sure dwellings, and in quiet resting places” (Isa. 32: 15-18).



III. The Blessed Portion of a Redeemed People. (Verses 11-13.)



Mine eye shall witness as to mine enemies,

Mine ears shall hear about the wicked that rise up against me.

The righteous shall flourish like the palm tree,

He shall grow like a cedar of Lebanon.

They that are planted in the house of Jehovah,

Shall flourish in the courts of our God.

They shall still be strong in old age,

They shall have life and be green;

To witness that Jehovah is upright.

He is my rock and there is no perversity in Him.”



The redeemed shall see the complete overthrow of all their enemies.  Their ears will hear of the defeat.  The palm tree and the cedar of Lebanon are mentioned.  The palm tree is the emblem of victory; the cedar denotes strength and seriousness.  Such are the righteous as they walk in fellowship with Jehovah.  He takes care of them and even in old age their strength will be undiminished.  While all this is in a measure true now, it will be accomplished in redeemed Israel.









A brief, but a most instructive prophetic Psalm.  It consists only of five verses.  They are in fullest keeping with the two preceding Psalms.



Jehovah reigneth!

He is clothed with majesty;

Jehovah is clothed, He hath girded Himself with strength;

The World also is established, that it shall not be moved.

Thy throne is established of old -

Thou art from eternity.”



Jehovah has come to begin His glorious reign over the [present] earth.  It is Jehovah the Son.  He appeared once unto Moses in the burning bush announcing that He would come down, to deliver His people, to bring them out and to bring them in.  He came and delivered Israel out of Egypt, redeeming them by the blood of the passover lamb and by His power.  Then in the fulness of time He came down from the highest glory to deliver, to bring out and to bring in.  He finished the work as the Lamb of God on the Cross.  He ascended upon high to take His seat at the right hand of God, where faith sees Him now as the risen Man, crowned with glory and honour.  There He has been patiently waiting at the Father’s side for the hour of His return.  The hour appointed before the foundation of the world came at last.  His waiting ended!  First He received His many sons, His fellow-heirs.  They were gathered unto Him when He came into the air and called them home with the gathering shout.  Then came the great display, the greatest manifestation in human history.  Heaven was opened and He returned to earth clothed with the Shekinah cloud.  The Kingly rights to reign, purchased by His precious blood, were then given to Him.  The kingdoms of this world, He refused once to accept from Satan’s hands, are now His, given to Him by the Father.  He is King of kings, Lord of lords, King of Israel, King of the Nations.  Every knee must how and every tongue confess that He is Lord.  Jehovah reigneth!



He has a garment of majesty, clothed with majesty and with strength.  This does not mean a spiritual majesty. Jehovah has a spiritual glory but there is another glory.  It is a physical, a visible glory.  This is the glory so often mentioned in the Old Testament and in prophecy.  This is the glory the Saints of God beheld of old.  It was a visible glory which was seen in Israel’s camp in the wilderness; a visible glory filled the tabernacle and later the Solomonic temple.  Isaiah saw it; Ezekiel beheld the vision of the glory of the Lord; Daniel gazed into it and other prophets saw the glory of the Lord and the Lord of Glory.  Jehovah is clothed with majesty - He covers Himself with light as a garment (Psa. 104). In his beautiful ode Habakkuk says His glory covereth the heavens, and the earth was full of His praise.  And his brightness was as the light” (Hab. 3: 3, 4).  For the earth shall be filled with the knowledge of the Glory of the Lord, as the waters cover the deep” (Hab. 2: 14).  This again is not a spiritual Glory but His visible majesty.  It was said long before by Himself in Israel’s darkest hour, But as truly as I live, all the earth shall be filled with the Glory of the Lord” (Num. 14: 21).  Honour and majesty has been laid upon Him (Psa. 21: 5) and now it has come what the Spirit of God announced - Gird Thy sword upon Thy thigh, O most mighty, with Thy Glory and majesty.  And in Thy majesty ride prosperously because of truth and meekness and righteousness, and Thy right hand shall teach Thee terrible things” (Psa. 45: 34).  Everything is now established for the shaking times are over; the [millennial] throne is established, reminding us again of the Forty-fifth Psalm.



Then once more the rebellion, the opposition which precedes the enthronement of the King of Glory is brought into view.



The floods have lifted up, O Jehovah

The floods have lifted up their voice;

The floods lift up their waves.

Mightier is Jehovah on high

Than the sound of many waters of the tumultuous waves of the sea.

Thy testimonies are very sure,

Holiness becometh Thy house, Jehovah for ever.”



Floods in Scripture symbolically mean rebellion and opposition.  All the powers of Satan, the enemy of God, were manifested in the final struggle, and completely exhausted.  Then Jehovah showed Himself mightier than all the powers of evil.  Evil was completely defeated; Satan’s power crushed and Satan bound.  Truth is vindicated; His testimonies have proved true.  Holiness is now the leading characteristic of His house.  In that Day shall there be upon the bells of the horses holiness unto the Lordand the pots in the Lord’s house shall be like the bowls before the altar.  Yea every pot in Jerusalem and in Judah shall be holiness unto the Lord of hosts” (Zech. 14: 20, 21).









This Psalm begins another interesting section; another cluster of Psalms, one linked to the other, revealing a consecutive story, as we have seen so often before.  The section extends from the ninety-fourth to the one hundredth Psalm.  The story is prophetic throughout.  Five of these Psalms are glorious millennial Psalms celebrating the glorious manifestation of the Lord and His reign as King.  Inasmuch as the manifestation of the Lord and His reign is preceded by the time of Jacob’s trouble, the first Psalm: of this series gives us a picture of the prevailing afflictions of the righteous remnant and their cry to the Lord to act in their behalf and deliver them.



I. The Plea to the Judge of the Earth. (Verses 1-7.)



Jehovah, God of vengeances -

God of vengeances - Shine forth!

Lift up Thyself, Thou Judge of the earth!

Recompense the proud.

Jehovah, how long shall the wicked -

How long shall the wicked triumph?

How long shall he speak arrogantly?

All the workers of iniquity boast themselves.

They break in pieces Thy people, Jehovah,

And afflict Thine, heritage.

They slay the widow and the stranger,

And murder the fatherless.

And they say the Lord doth not see

Neither doth the God of Jacob regard it.”



The prayer is addressed to Jehovah as the God of vengeances, the God of righteousness, the covenant keeping God, who does not forget his suffering and afflicted people.  Israel’s history reveals Him as the God of vengeances, the Judge of the earth.  In their final trouble, the great tribulation, they are surrounded by the proud.  On the one hand they suffer from their own apostate brethren, who have sided with the man of sin, who would crush out that godly remnant.  On the other hand Gentiles persecute them.  They are hard pressed from all sides.



It reminds us of the parable of the widow and the unjust judge spoken by our Lord (Luke 18: 1-8).  She cried, Avenge me of mine adversary.”  The judge would not act, but finally he, though he did not fear God nor regard man’s opinion, answered her cry.  Then our Lord said: “And shall not God avenge His own elect, who cry day and night unto Him, though He bear long with them?”  The widow represents the godly in Israel.  As elsewhere in the synoptic Gospels the word elect does not mean the Church, but means Israel.  Day and night then do they cry during that time of Jacob’s trouble, that the Lord avenge them.


[* This is a dispensational teaching which I do not agree with.  Our Lord Jesus has more than Jewish disciples within His ‘Church’! - Ed.]


It is a brief prayer, “Shine forth!” but it contains much.  A similar prayer is recorded in Isaiah which belongs to the same time and will then be prayed.  Oh that Thou wouldest rend the heavens and come down” (Isa. 64: 1).  They know One is in the heavens, One is at the right hand of God (Psa. 80: 17).  They know he will descend and appear in their behalf to judge the earth in righteousness, and therefore they plead - Shine forth! Rend the heavens!  Come down!  Then follows a description of their suffering.  The wicked triumph over them.  How long shall they triumph?  The workers of iniquity boast themselves in arrogancy.  They crush His [redeemed] people and afflict that which is the Lord’s heritage.  Widows and strangers are slain and the fatherless murdered.  In their atheism they boast and ridicule the thought that there is a God who sees, who knows, who regards it.  This is already the vicious spirit of our own times, the times when God is ruled out and defied.  But how much worse will it be when the restraining influence of the Spirit of God is removed!



II. Jehovah Knows and Sees. (Verses 8-13.)



Understand, ye brutish among the people;

And ye fools, when will you get knowledge?

He that planted the ear - shall He not hear?

He that formed the eye - shall He not see?

He that restraineth the nations, shall not He correct?

And He that teacheth knowledge?

Jehovah knoweth the thoughts of man.

That they are vanity.

Blessed is the man whom Thou chastenest, Jehovah,

And teachest him out of the law;

To give him rest in the days of evil

Until the pit be digged for the wicked.”



Jehovah knows and sees!  The ungodly are like the dumb beasts, they are brutes.



The brute does not know God, for the animal creation has not the capacity which man, the offspring of God, has.  Man, refusing to listen to God, sinks down to the level of the brute.  They reject His Word* and become fools with no understanding.


[* That is, they reject Christ; and His prophecies.  For a selected few see: Matt. 5: 20; 7: 21; 8; 12: 32b, 36; 16: 18; 20: 26, 27; 24: 13, 44-46, etc.]



But he that formed the ear, hears.  He that formed the eye so wonderfully, sees.  When the age ends, mankind will have cast off the fear of God and become brutish.  What happened to Nebuchadnezzar, the proud monarch, will happen to the apostates among Jews and Gentiles.  But Jehovah knows all, He knoweth the thoughts of man.  But blessed is the man who yields to the restrainings of Jehovah, who is taught in His law and in His Word.  He can even have rest and quietness in the evil day and wait patiently till the time comes when the pit is digged for the wicked.



III. The Comfort of Faith. (Verses 14-19.)



For Jehovah will not cast off His people

Neither forsake His heritage.

But judgment shall return unto righteousness,

And all the upright in heart shall follow it.

Who will rise up for me against the evil-doers?

Who will take a stand for me against the evil workers?

Unless Jehovah had been my help

My soul would soon have dwelt in silence.

When I said, my foot slippeth,

Thy mercy sustained me.

In the multitudes of my anxieties within me

Thy comforts calm my soul.”



God is faithful!  He has pledged Himself not to leave nor to forsake.  He is a God whose gifts and calling are without repentance.  The long history and experience of Israel is a witness that He does not cast off His people nor does He forsake that which is His heritage.  Hath God cast away His people? God forbid” (Rom. 11: 1).  Judgment will surely come; it may be delayed through God’s infinite patience and for the good of His people.  Then in those days when the proud flourish, a definite stand is demanded against the evil doers and the workers of iniquity.  But Jehovah will be the refuge of the godly.  His mercy and loving-kindness sustains all who are on the Lord’s side, and the soul can enjoy the comfort of peace, knowing that all is in His hands and the time will come when evil will be no more.



IV. Jehovah Will Cut Them Off. (Verses 20-23.)



Shall the throne of wickedness be in fellowship with thee,

Which frameth mischief according to statute?

They gather themselves together against the soul of the righteous,

And condemn the innocent blood.

But Jehovah is my defence,

And my God is the rock of refuge for me.

And He shall bring upon them their own iniquity,

And shall cut them off in their wickedness.

Jehovah our God will cut them off.”



The throne of wickedness will ere long be established on the earth.  The rightful One, the King of glory, is not enthroned, and before His enthronement comes, another one will reign for a short time, the man of sin, the lawless one, Satan’s man.  But will God tolerate this forever?  Will He stand by when the evil forces gather against the righteous and shed innocent blood?  The trusting soul knows the answer.  Jehovah, Israel’s God and our God, will cut them off and will bring upon them their own iniquity.









This Psalm is a delightful hymn of praise. It may he termed the preface to the millennial Psalms which follow. The praise comes from the lips of the saved remnant of Israel. Not only do they worship and praise Him, but they call upon their unbelieving brethren to join in their worship and warn them not to harden their hearts lest they enter not into His rest.



I. The Praise of Jehovah. (Verses 1-5.)



Come, let us sing unto Jehovah;

Let us make a joyful noise to the rock of our salvation.

Let us come before His presence with thanksgiving,

Let us make a joyful sound unto Him with psalms.

For Jehovah is a great God,

And a great King above all gods.

In His hand are the deep places of the earth;

And the heights of the hills are His.

The sea is His, and He made it,

And His hands formed the dry land.”



They break forth into singing for the signs of the dawn of the morning are about them.  They realize that the answer from above to the prayer of the preceding Psalm Shine forth!” is about to come, and He whom they expect will soon appear.  So they begin to sing though the full outburst of praise is not yet.  The Psalms which follow record this full praise.  They speak of Jehovah as a great God and King.  He controls the sea and the land, the deep places of the earth and the heights of the hills are His.  Here we must think of Him, who is Jehovah and who was manifested in the flesh, our Lord.  He is the One by whom and for whom all things were created.  In that impressive scene in Revelation (Chapter 10) He is revealed as the mighty angel clothed with the sun, His face shining like the sun and His feet as pillars of fire.  Then He is seen setting His right foot upon the sea and His left foot upon the earth.  And He cried with a loud voice, as when a lion roareth; and when He had cried seven thunders uttered their voices.”  In this vision He is seen about to claim that which is His, sea and land, while the loud voice like the voice of a roaring lion is symbolical of the impending judgment.  It falls in line with the words of this Psalm.



II. The Call to Worship and the Warning. (Verses 6-11.)



Come, let us worship and bow down;

Let us kneel before Jehovah our Maker.

For He is our God

And we are the people of His pasture,

The sheep of His hand.

Today if ye will hear His voice,

Harden not your heart, as at Meribah,

In the days of Massa in the wilderness;

When your fathers tempted Me,

Proved Me and saw My work.

Forty years was I grieved with that generation, and said

It is a people that do err in their hearts,

And they have not known My ways;

Wherefore I sware in Mine anger,

That they should not enter into My rest.”



It is a call to all Israel to return to the worship of Jehovah.  That worship during the time of Jacob’s trouble was made impossible, for the man of sin demanded worship for himself.  Only the godly remnant continued in that worship on account of which many suffered martyrdom.  But now comes the call to worship Him, their God and Creator.  But more than that, they are the people of His pasture, they are the sheep of His hand.  The great promises given through Ezekiel (chapter 34) are about to be fulfilled.  I will feed MY flock, and I will cause them to lie down, saith the Lord God.  I will seek that which was lost, and bring again that which was driven away, and will bind up that which was broken, and will strengthen that which was sick; but I will destroy the fat and the strong; I will feed them with judgment” (verses 15, 16).  Then comes the warning.  They must hear His voice and become obedient.  He reminds them of what happened thousands of years before at Meribah (Exod. 17: 7; Num. 20: 13; 27: 14) and at Massa in the wilderness (Dent. 6: 16) where their [redeemed] forefathers provoked and tempted the Lord.  He was grieved with that [accountable] generation because they erred in their hearts and did not know his ways.  On account of their unbelief - [relative to their earthly inheritance in the land of promise] - they were cut off.  They fell in the wilderness and did not enter into the promised land and promised rest.  And now the true rest is at hand, the age of millennial rest and peace for His people.



But they must hear His voice, they must return unto Him, they must be obedient; if stiff-necked as their fathers were and unbelieving, they cannot enter into the rest and promised glory.  And so, as other Scriptures tell us, the disobedient in Israel who do not heed this last call will be swept away by judgments, while the obedient ones, who listen to His voice, will enter into rest.









The next Psalms, from the ninety-sixth to the one hundredth celebrate prophetically the manifestation of Jehovah and His reign on and over the earth.  We call them the singing Psalms.  The groans have ceased, and the singing has begun, because Jehovah reigneth.”  Ritualistic denominations use these Psalms as if all is now found accomplished in Christendom, but they overlook the prophetic feature.  So do many of our psalm-singing Presbyterians, who spiritualize these Psalms and read into them the spiritual reign of Christ in the Church.  But these Psalms are prophetic throughout.  They look forward to the day when He appears, when the Messianic kingdom as revealed to David in a previous Psalm (the 72) has come, when righteousness and peace are en­throned through Him, who is the King of righteousness and the King of peace.  The Greek translation, known as the Septuagint, invented an inscription which must be rejected.  The translators state that it refers to the time “when the house was built after the captivity.”  This is the view of the destructive school of criticism, which also claims that most of the Psalms are post-exilic.  But this is contradicted by 1 Chronicles 16: 23-33 in which we find this Psalm, with some variations, quoted and used in the times of David when the Ark was brought into the sanctuary at Zion.  But what blessed meaning this Psalm takes on when we consider it as a great prophecy!



I. The New Song. (Verses 1-3.)



O sing unto Jehovah a new song,

Sing unto Jehovah, all the earth.

Sing unto Jehovah!

Bless His Name!

Publish His Salvation from day to day.

Declare His glory among the nations,

His marvellous works among all the peoples.”



It is a glorious beginning!  He has come and by His coming He has fulfilled and continues to fulfil all that had been spoken by His prophets of old.  The remnant of Israel found grace in His sight, and they are the leaders, the choir-masters of that new song.  Their song is recorded in the twelfth chapter of Isaiah. “Sing unto the Lord; for He hath done excellent things; this is known in all the earth!  Cry and shout, thou inhabitant of Zion, for great is the Holy One of Israel in the midst of thee.”*  But He has come to bless all the world, after His judgment dealings by which He purged the earth from the defiling things, so that the curse can be removed.  Groaning creation groans no longer, for it is delivered now from the bondage of corruption to enjoy the liberty of the sons of God, so blessedly revealed on the pinnacle of the Epistle to the Romans (chapter 8). The knowledge of His glory covers the whole earth and His glory is spread from nation unto nation, from sea to sea, unto the uttermost parts of the earth, now His glorious inheritance.


[* vv. 5, 6.]

II. Jehovah Alone is Great. (Verses 4-6)



For great is Jehovah, and greatly to be praised;

He must be feared above all gods.

For all the gods of the peoples are idols,

But Jehovah made the heavens.

Honour and majesty are before Him,

Strength and beauty are in His sanctuary.”



Idolatry is mentioned here, for it will end with His glorious manifestation.  Idolatry is the result of man’s darkened heart and Satan’s deceptions.  How it all came into existence, the origin, development and degrading process of idolatry is written in the opening chapter of the Roman Epistle.  Man turned away from God, who has revealed Himself in the works of creation.  The terrible evolution of man’s false worship starts with thinking themselves wise,” leaving the worship of the one God.  So-called “philosophy” (the human love of wisdom) still leads in the same way.  Then followed in ancient times man-hero worship, followed by the worship of birds, by the worship of quadrupeds, and finally, the worship of the creeping things, the serpent itself.  Then came the terrible plunge into the vilest abyss.  The story of idolatry is still being written.  Nor must we forget that the modern man with all his assumed culture and nobleness, but rejecting God and His Truth, is also an idolator.  He bows his knees to the creatures and makes his own idols.  All will be stopped when the Lord is visibly manifested and Satan is chained, to seduce the nations no more when Atheism, Deism, Polytheism and Pantheism will be answered by the glorious manifestation of Him who has made the heavens and whose beauty and majesty will be beheld in that day.



III. His Glorious Worship. (Verses 7-10.)



Give unto Jehovah, all families of the peoples,

Give unto Jehovah glory and strength.

Give unto Jehovah the glory of His name;

Bring an offering and come into His courts.

Worship Jehovah in the beauty of holiness,

Tremble before Him all the earth.

Say it among the nations - Jehovah is King.

The world is established, it cannot be moved;

He shall judge the peoples righteously.”



The true universal worship will then be introduced and all false worship ends. The times of the Gentiles began with a false wor­ship, when a monarch assumed headship over worship and de­manded that all people should worship alike according to his dic­tates (Dan 3). Such attempts to create a unified worship per­sisted throughout the times of the Gentiles. The Romish Church has done the same thing, and still does it. She persecutes all who refuse to worship her idols. Protestantism also attempts such a unified worship and has its federation. Finally the times of the Gentiles end as they began, with the false worship of the beast and his image (Rev. 13).



But when He is revealed it will all end and true worship follow. "The Lord shall be King over all the earth; in that day shall there be one Lord and His Name shall be one." (Zech. 14:9). The nations of the earth will go up to Jerusalem year after year to worship the King, the Lord of Hosts (Zech. 14:16). All the earth will fear Him, and He will judge the earth in righteousness.



IV. Creation’s Worship. (Verses 11-13.)



“Let the heavens rejoice, let the earth be glad;

Let the sea roar and the fulness thereof.

Let the field be joyful, and all that is therein;

Then shall all the trees of the wood sing joyously

Before the Lord; for He is come.

He is come to judge the earth.

He judges the world in righteousness

And the peoples in His faithfulness.”



All will fall in line with this true worship. It will not be confined to man. All creation will burst out in singing. The heavens above make known their joy. The whole earth is glad. The thundering sea‑waves join in the Hallelujah chorus. The trees, too, sing and express their gladness in some way known to the Creator, who alone is worthy. Creation's Lord and Creation's Redeemer is here to finish redemption's story. What a glorious day it will be!



“O scenes surpassing fable, and yet true, Scenes of accomplished bliss! which who can see, Though but in distant prospect, and not feel His soul refreshed with foretaste of the joy? Rivers of gladness water all the earth, And clothe all climes with beauty; the reproach Of barrenness is past. The fruitful field Laughs with abundance; and the land once lean, Or fertile only in its own disgrace, Exults to see its thistly curse repealed. The various seasons woven into one, And that one season an eternal spring.” - W. Cowper.









This Psalm is closely linked with the preceding one.  The reign of Jehovah after His return, what it is and what it includes, is prophetically revealed.  He is King, the empty throne, not in heaven, but here on [this] earth, is now filled.  Gabriel’s great message to the Virgin of Nazareth is now historically fulfilled - The Lord God shall give unto Him the throne of His father David.”  It is a beautiful Psalm prophecy.  In reading it and meditating upon it we can even now enjoy in the anticipation of faith these coming glorious [and millennial] events.



I. Jehovah Reigneth. (Verses 1-5.)



Jehovah reigneth, let the earth exult:

Let the multitude of the isles rejoice.

Cloud and darkness are round about Him,

Righteousness and judgment are the foundations of His throne.

A fire goeth before Him,

And consumeth His adversaries all around.

His lightnings flash over the world:

The earth saw and trembled,

The mountains melted like wax at the presence of Jehovah

At the presence of the Lord of the whole earth.”



In a certain hymn Christians sing: Joy to the world the Lord has come.”  It refers to His coming in humiliation.  But the real joy will come when He appears again in power and great glory, when all things will be put under His feet.  The cloud mentioned is the glory, the visible glory, the Shekinah which is so frequently seen in the theophanies of the Old Testament and which is equally prominent in the New.  The darkness is symbolic of His judicial acts which He will execute.  The description of His appearing is much like Habakkuk’s great prophetic ode (chap. 3).  The foundations of His judgment throne are righteousness and judgment.  His reign begins with great judgments.  This is the meaning of the statement, A fire goeth before Him and consumeth the adversaries round about.”  He therefore does not find a world converted to Him, welcoming Him as King, as an unscriptural post-millennialism dreams.  It will be the very opposite.  He finds nations banded together, opposing Him and His coming reign.  The satanically staged world revolution has then reached its God-defying climax.  Then comes the lightning-like flash of His glory, which will be known all over the earth.  Then the hills, symbolical of that which is high and exalted, melt like wax; the high and lofty things will be made low, as we read in Isaiah (chapter 2).  What a change comes in human history, when the Lord of the whole earth appears in majesty and power, when every mouth will be stopped and His enemies will lick the dust.



II. The Display of Glory and Israel’s Gladness. (Verses 6-9.)



The heavens declare His righteousness;

And all the peoples see His glory.

Ashamed are all they that serve graven images,

That boast themselves of idols;

All the gods worship Him.

Zion heard and was glad,

And the daughters of Judah exulted,

Because of Thy judgments, O Jehovah,

For Thou, Jehovah, art most high above all the earth,

Thou art greatly exalted above all gods.”



Once more the end of all idolatry is mentioned.  It does not come till He comes.  The testimony of the Gospel is nowhere mentioned as bringing a change into the great pagan religious systems.  The idol worship of India and China continues.  But individuals are saved as they believe the Gospel and are added to the true Church.



Interesting is the statement, “The heavens declare His righteousness, and all the peoples see His glory.”  In the nineteenth Psalm we read that the heavens declare the glory of God (Elohim) the Creator.  Here is the declaration of His righteousness written in the heavens, and the dwellers upon the earth, the nations everywhere will see the glory not of God as Creator, but the glory of Jehovah, the Redeemer.  The New Testament revelation will give us light here.  When He comes to reign He does not come alone.  He brings His Saints, His co-heirs with Him.  That redeemed body, the many sons He brings with Him to glory, makes known His righteousness, that great work of righteousness on Calvary’s cross, by which the redeemed were saved and are now glorified.  And the nations will not see His glory alone, they will see the glorified hosts coming with Him.



The verse, All the gods worship Him is quoted in the opening chapter of the Hebrew Epistle and there the word angels is used.  Angels, the mighty ones, will be there to attend Him in His triumph.  And on earth Zion is rejoicing, the daughters of Judah, the saved remnant exults.



III. His Holiness. (Verses 10-12.)



Ye that love Jehovah, hate evil;

He keepeth the souls of His Saints,

He delivereth them from the hands of the wicked.

Light is sown for the righteous,

And gladness for the upright in heart.

Be rejoicing, ye righteous, in Jehovah.

And give thanks to His holy Name.”



This is an exhortation in view of that coming [millennial] day.  It is addressed, as all these Psalm exhortations are, to the godly in Israel.  The underlying principle is in force at all times.  Jehovah demands a holy, a separated people.  Love to Him must be expressed by hating evil.  And amidst the coming evil days, when Israel’s godly ones will pass through the great tribulation, He will keep the souls of His Saints, and finally, by His glorious manifestation save them from the hands of the wicked.  The Lord always keeps and saves His Saints.  For the righteous light is sown.  Yea, it is dark now in the world, but the light which has been sown in Him and through Him, who is the Light, will burst forth in the glorious day-dawn when the shadows flee away.  So also for the godly in Israel light is sown which will ultimately merge into the glorious sunrise of the Sun of Righteousness.









This Psalm begins with the call to sing.  The forty-fifth and forty-sixth begin in a similar way.  It is another great millennial Psalm.  It has been called, “an echo of the previous Psalms”: but it is not, for there are no echoes in God’s Word, no vain repetitions.  Nor is it true that much of this Psalm is taken from the second part of the Prophet Isaiah.  The Psalm gives us a precious prophetic picture of the final victory of God, where His righteousness and His Salvation are manifested to His people Israel and to all the nations of the earth.  That great victory of God comes with the Return of the Son of God, our Lord Jesus Christ.



It is like a great symphony, with a great theme and its beautiful variations.  The theme is stated in the first three verses and the variations in the rest of the Psalm.



I. The Great Theme of the New Song. (Verses 1-3)



Sing unto the Lord a new song,

For He hath done wonderful things;

His right hand and His holy arm hath achieved

For Him the victory.

Jehovah hath revealed His salvation;

He hath made known His righteousness

Visibly in the sight of the nations.

He hath remembered His loving-kindness and

His faithfulness to the house of Israel;

All the ends of the earth have seen

The salvation of our God.”



The inspired Psalmist is projected into the distant future.  The singing times have come.  The Lord so long silent has broken that mysterious age-long silence; the heavens have been opened and wonderful marvellous things have been done by Him.  Not redemption by blood is here in view, but redemption by power.  As we have seen in so many previous Psalms the remnant of Israel trusting in Him, witnessing to Him during the final three and a half years, passed through the great tribulation, the time of Jacob’s trouble.  They uttered their mighty prayers calling upon Jehovah to act, to execute vengeance.  Their plea, Oh, that Thou wouldest rend the heavens, that Thou wouldest come down” (Isaiah 64: 1) was heard.  The Lord came down.  That significant verse in Habakkuk’s Ode was then fulfilled.  Thou wentest forth for the salvation of Thy people, for salvation with Thine Anointed; Thou woundest the head out of the house of the wicked, by laying bare the foundation unto the neck” (Habakkuk 3: 13).  That faithful remnant had endured unto the end and by His visible and glorious appearing they were saved out of their earthly trial.  That salvation is beautifully and symbolically stated in this first verse.  His right hand and His holy arm hath achieved for Him the victory.”



The Lord Jesus Christ is God’s right hand in salvation.  After His finished work on the Cross in which He did what was needed so that the holy and righteous God can save unholy and unrighteous man, He took His seat at the right hand of God, to exercise His offices as Priest and as Advocate.  And when He comes again He will act as God’s right hand and as His holy arm in the execution of His judgments.  Through Him God makes known in that coming day His righteousness before the nations.  Once more He remembered His covenant with Abraham, with Isaac and with Jacob (Exodus 2: 24).  The faithful and covenant keeping God acted and His mercy and loving-kindness were displayed in their behalf and all the promises of blessing were fulfilled.  The display of that salvation and the great victory was not confined to Israel.  Joyfully they declare all the ends of the earth have seen the salvation of our God.”



II. The Great Praise of the Redeemed People. (Verses 4-6.)



Shout aloud unto Jehovah, all the land;

Break forth and sing for joy and sing praises!

Sing unto the Lord with the harp;

With the harp and the voice of a psalm.

With trumpets and the sound of the cornet

Make a joyful noise before Jehovah, the King.”



Here then we have the first variation.  It is the praise of Israel in their own land, restored, forgiven and graciously blest.  The Levite choruses are heard again.  And how they will sing their great Psalms of praise then!  And as the heralds announce the king with the blare of the trumpets, so Israel’s trumpets will celebrate His presence in their midst.  Before their long rejected and long expected King, Jehovah, who now dwells with them, they make a joyful noise.  What a worship will then be enacted in the earth, beginning in Immanuel’s land!



But as we shall learn in the next variation this praise is not confined to Israel and their land.  Moses in His final great prophetic song had already revealed this.  Rejoice, O ye nations, with His people; for He will avenge the blood of His servants, and will render vengeance to His adversaries, and will be merciful unto His land,* and to His people” (Deuteronomy 32: 43)


[* Anti-millennialists take note.]



III. The Great Finale.  Universal Praise. (Verses 7-9.)



Let the sea roar and the fulness thereof;

The world and its inhabitants.

Let the rivers clap their hands,

Let the hills together sing for joy

Before Jehovah - For He came to judge the earth;

He shall judge the world in righteousness.

And the peoples with fairness.”



This is the final variation.  The sea waves thunder their praises.  All nature will join in praise as it is more fully revealed in the great Hallelujah chorus in the close of this book.  All the inhabitants of the world will join in.  Groaning creation groans no longer.  Peace on earth is fully come.  Then the mountains and the hills shall break forth before you into singing, and all the trees of the field shall clap their hands” (Isaiah 55: 12).  He judged in His manifestation.  He dealt that judgment stroke through which all His enemies and the enemies of His people were defeated.  He continues to judge in righteousness.









Again we find, as we have so often before, that this short and beautiful Psalm is another link in this prophetic chain.  While in the preceding one we heard the singing of that coming day, when His salvation is fully known, in the Psalm which is before us now we have a brief description of the [millennial] reign of the Lord, His supremacy and His victory.



I. Jehovah Reigneth. (Verses 1-3.)



Jehovah reigneth; and the peoples tremble;

He is throned above the cherubim; the earth is moved.

Jehovah is great in Zion,

And He is exalted above all the peoples.

Let them praise Thy great and fearful Name; it is holy.”



Jehovah has now become King.  Well may we remember here who this Jehovah is.  It is God the Son.  Of Him Micah wrote, Whose goings forth have been from of old, from everlasting” (Micah 5: 2).  He first appeared on the threshold of human history and is seen in fellowship with man, created in His own image.  When sin had come He came to seek and to save what was lost.”  It was His voice which said, “Adam, where art thou?”  Throughout the Old Testament history He appeared many times.  He called Abraham out of Ur; He visited him at Mamre.  He is the Angel of the Lord whose identity was established when He appeared in the burning bush and revealed Himself as the I Am.”  Finally when the fullness of time had come we see Him cradled in Bethlehem.  He came in the form of a servant, not to be ministered unto but to minister and give His life for a ransom of many.  He put away sin by the sacrifice of Himself on Calvary’s Cross.  He arose physically [out] from the dead* and ascended on high, being bodily present at the right hand of God.  Then this same Jesusreturns in great power and glory [to resurrect the holy dead, (1 Thess. 4: 16, R.V.)], and then begins the glorious [millennial] reign of which this Psalm speaks prophetically.  As He is reigning in righteousness the peoples tremble.  The cherubim are now coming in view, for they are always seen in Scripture in connection with the Throne.  He is throned above them.  We read the same in the first chapter of Ezekiel.  And so they are seen in the fourth chapter of Revelation. The four faces of the Cherubim - the lion, the face of man, the ox and the eagle give the different aspects of His reign.  And therefore the earth is moved and peoples tremble.


[* So says the Apostle Peter: “… and the prince of life you killed; whom the God raised out of dead ones, of whom we are witnesses:” (Acts 3: 15, Lit. Greek).]


His reign is in Zion, which, as we have said so often before, is not a spiritual Zion [or one in Heaven], but the Zion in Palestine.  Then He receives the praise and the worship, which belongs to Him and of which He is worthy.



II. Judgment, Service and Worship. (Verses 4-6.)



And the might of the King loveth judgment;

Thou hast established equity,

Executing judgment and righteousness in Jacob.

Exalt Jehovah our God, and worship at His foot-stool; He is holy.

Moses and Aaron were among His priests,

And Samuel among them that called upon His Name;

They called upon Jehovah, and He answered them.”



The King has all power; He is mighty.  But He is not a tyrant - the King loveth judgment.”  There can be no unrighteousness in His government, as it is in all forms of government during man’s day.  He has established equity.  What David beheld and described in the Seventy-second Psalm has now come to pass.  He shall judge the poor of the people.  He shall save the children of the needy, and shall break in pieces the oppressor.”  Man attempts to produce a new government.  Socialism and Communism promise to put judgment with equity into the world.  One only needs to look to the Soviets and their Utopia to find it is all a delusion and leads to a worse tyranny.  The true Christian is exhorted in the New Testament to be patient, when the conditions [and apostasy of His redeemed people] are in the earth preceding the coming of the King, to wait for His coming (James 5: 7, 8).  The world then is called to exalt Jehovah upon His throne and to bow at His footstool.



The past is recalled.  Moses and Aaron were His priests and drew nigh unto Him.  Samuel also called upon His Name; they all called upon Jehovah and He answered them graciously.  And as they did once on earth, so people are now encouraged to draw near in worship, no longer through the blood of a sacrifice, but through Him who is sacrifice and priest in His own person, the Priest-King after the order of Melchisedek, having His own throne.  But how much greater will be His answer when the dispensation of the fullness of time has come!  Isaiah 65: 24 will then be fulfilled: And it shall come to pass, that before they call, I will answer; and while they are yet speaking, I will hear.”



III. Jehovah in His Holiness and Love. (Verses 7-9.)



In the pillar of cloud He spake unto them;

They kept His testimonies, and the statute He gave unto them.

Jehovah our God, Thou didst answer them;

A forgiving God Thou wast unto them,

Even while taking vengeance on their doings.

Exalt Jehovah our God;

And worship at His holy hill;

For Jehovah our God is holy.”



Jehovah is holy and demands holiness from His people.  But He is also a forgiving Lord.  John in his first Epistle gives us the two definitions of God - God is Light,” this is holiness; God is Love.”  He dwelt with them of old in the pillar of cloud.  He dwells now with them again, for Isaiah 4: 5 will have its fulfilment. And the Lord will create upon every dwelling place of Mount Zion, and upon her assemblies, a cloud and a smoke by day, and the shining of a flaming fire by night; for upon all the glory shall be a defense.”  The righteous in Israel kept His testimonies.  But now the converted nation’s complete separation and their obedience has come.  And when they had sinned as His people He was to them, as He always is, a forgiving God.  In chastening love He had to deal with them.  But now it has come to pass what is so beautifully expressed in the closing verses of Micah’s prophecy.  Who is a God like unto Thee, who pardoneth iniquity, and passeth by the transgression of the remnant of His heritage?  He retaineth not His anger for ever, because He delighteth in mercy.  He will turn again, He will have compassion upon us; He will subdue our iniquities; and Thou wilt cast all their sins into the depths of the sea.  Thou wilt perform the truth to Jacob, and the mercy to Abraham, which Thou hast sworn unto our fathers of old.”



Then - [and not at any time before then] - will come universal praise and worship in Zion and in all the earth.









1Shout aloud unto Jehovah, all the earth!

2 Serve ye Jehovah with gladness;

Come before Him with a joyous song.

3 Know that Jehovah - He is God;

It is He that made us and not we ourselves, -

We are His people and the sheep of His pasture.

4 Come into His gates with thanksgiving,

Into His courts with praise.

Give thanks unto Him; bless His Name.

5 For Jehovah is good, His loving-kindness is for ever,

And His faithfulness unto all generations.”



What a glorious finale to this precious cluster of Psalms we have followed (94 to 100)!  Jehovah is King.”  Jehovah is enthroned, sing unto Him!  Praise Him!  Worship Him!  Such is the keynote of these great prophetic utterances strung together by the Holy Spirit like a brilliant necklace of wonderful gems.



And now comes the One Hundredth Psalm which we may rightly regard as a great doxology.  There are many doxologies in the Word of God.  True believers sing today the one found in the first chapter of the Ephesian Epistle.  Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with every spiritual blessing in heavenly places in Christ.”  Another great doxology for us to sing now is the one given to us by the Holy Spirit in the first chapter of Revelation. Unto Him who loveth us, and washed us from our sins in His own blood, and hath made us priests and kings unto God His Father; to Him be glory and dominion for ever and ever.”  But the doxology of the One Hundredth Psalm will be sung when the Lord is King upon the throne [of David in the holy city of Jerusalem for: “He shall be great, and shall be called the Son of the Most High; and the Lord God shall give unto him the throne of his father David: …” (Luke 1: 33, R.V.). ].



The whole earth is called upon to shout aloud unto Jehovah, to sing a mighty Hallelujah, for the whole earth knows now His salvation and enjoys the marvellous blessings of His [messianic and millennial (Rev. 20: 4)] kingdom.  Nor do the nations brought to the knowledge of Jehovah praise only.  They have become His servants and therefore serve Him with gladness, in willing service.  They come before Him with a joyous song.



In the third verse is a blending together of creation and redemption.  God is spoken of as creator first of all.  Jehovah, He is God!  How this applies to our Lord Jesus Christ.  The Lord Jesus is God!  By Him and for Him were all things created.  He hath made us and we are His, by right of creation.  This applies first of all to Israel, the nation chosen by Him (Deuteronomy 32: 6, 18).  They are His people and the sheep of His pasture.  But all this could only be accomplished through redemption.  The Creator came and died for that nation.  Through Him, the shepherd who died for His sheep, they became His sheep, gathered back to their land.



Then follows the gathering of other nations.  They come to worship with redeemed Israel.  It brings the fulfilment of Isaiah 2: 24.  Still more fully is this gathering of the nations to Jerusalem to join in Israel’s great doxology described in Isaiah the sixtieth chapter.



The great post-exilic prophet Zechariah gives the same testimony.  When Israel’s singing times are here the nations will be joined to them.



Sing and rejoice, O daughter of Zion, for, lo, I come, and will dwell in the midst of thee, saith the Lord.  And many nations shall be joined in that day, and shall be my people, and I will dwell in the midst of thee, and thou shalt know that the Lord of hosts has sent me [your promised Messiah] unto thee” (Zech. 2: 9, 10).



A great worship will then be in the [this] earth, located in Israel’s land.  And it shall come to pass, that every one that is left of all the nations which came against Jerusalem shall even go up* from year to year to worship the King, the Lord of hosts, and to keep the feast of tabernacles” (Zech. 14: 16).  They come into His courts with praise and thanksgiving.  They exalt His Name and praise His mercy and His loving-kindness.  May the day** soon be when the great doxology of the One Hundredth Psalm will be heard in all the earth.


[* NOTE.  That is, up to Jerusalem, as the context makes perfectly clear; not up into Heaven as all A-Millennialists’ mistakenly interpret! 


** 2 Peter 3: 8.]