Psalm 93:1

Verse 1. The LORD. He describes God by the name Jehovah, partly, to lead us to think of the God of Israel, accustomed by this name to be distinguished from the gods of the nations; partly, to call to mind the virtues of veracity, grace and justice, comprehended by this name, and now clearly made known... When he says, Jehovah reigns, without adding any restriction, or mentioning any people, it would seem that the Kingdom of Jehovah is to be taken absolutely and generally, with equal reference to the government of the world and the church. In the former sense Jehovah may be said to reign, not as if He then at last begun to reign, but because He proved himself to be the King of the world in an extraordinary way, by giving public and manifest signs; by which it was clearly established that Jehovah is the true God, the Creator of heaven and earth, the Lord and Ruler of the whole universe, and a just and equitable judge, in inflicting notable judgements upon sinners, in casting down the idols, and vindicating the cause of true religion and virtue. This meaning I regard as contained in the general proposition: yet directly in its primary signification I understand the Kingdom of God in His Church, partly, because God is here said to vindicate the cause of religion, and of his people; partly, he is said, in Psalms 99:1 to show himself exalted in Zion, and there to undertake the Kingdom, Isaiah 24:23 , and often elsewhere in the Prophetic word; and lastly, because Jehovah, the King of his people, he himself who reigns, is set forth as the ruler of the universe. He is the King therefore of his people, He has his Kingdom in their midst, but to Him all things in heaven and earth are subject as well.

In this latter sense, therefore, the phrase, Jehovah has reigned, will stand for, He has undertaken the Kingdom, He is become King, as it is often used in the histories of the Kings of Judah and Israel; so also in Isaiah 28:23 , and elsewhere... When He is said to have taken the Kingdom in the midst of his people, it must not be understood absolutely, but in a restricted sense, in reference partly to the manner and form of rule, being more or less theocratic; partly, to the displays of the Divine Majesty, being more or less conspicuous; and partly, to the servile or afflicted state of his people, as extending from the Babylonish exile to the time of the Maccabees. In which times God is said to have taken the Kingdom, in many other prophecies beside this, Isaiah 24:21-23 , Obad., ult. Micah 4:6-8 . Venema.

Verse 1. The LORD reigneth. These are the initial words of Psalms 97:1 and Psalms 99:1 also. Perhaps a threefold manner of reigning is suggested, namely, over things subjected to God by a natural necessity, over those that resist his will and as far as in them lies withdraw themselves from his dominion, and over those who spontaneously and freely obey. For in this place the Kingdom is declared to be coextensive with the foundation of the world: in Psalms 97:1 it is hinted at for the exultation of the earth, and for the gladness of the isles; in Psalms 99:1 God is said to reign, although the people are angry, and the earth is filled with commotion. Zorinus.

Verse 1. The LORD reigneth. Having considered in all quarters the worldly rule of idols, and earthly deities or kings, the Psalmist at last bursts forth into the words which attribute supreme government to none other, but to Jehovah the true God. Let it be granted that the monarchs of Assyria, the kings of Egypt, and the masters of other nations, extend their empire far and wide; let it be allowed that royal majesty is ascribed to the idols by their worshippers; yet all these are as nothing to the kingdom and majesty of Jehovah. Martin Geier.

Verse 1. The LORD reigneth, i.e., the Lord has become King ( Psalms 96:10 97:1 99:1). The formula proclaimed at the accession of earthly sovereigns ( 2 Samuel 15:10 1 Kings 1:11 1 Kings 1:13 ; margin, 2 Kings 9:13 , "Jehu reigneth"). The reference is not to the ordinary and constant government of God, but to his assuming a new and glorious kingdom. The arrogant proclamation of the world power was virtually "the Assyrian reigneth"; the overthrow of him was God's counter proclamation: "The Lord (Jehovah) reigneth." The antitypical sense is, the world powers under Antichrist, energized by Satan ( Revelation 16:14 17:12-14,17), shall make one last desperate stroke, seemingly for the moment successful, for the dominion of the earth, in defiance of the Lord, ( 2 Thessalonians 2:3-12 ) But Christ will take his great power and reign as King of kings and Lord of lords, having overthrown utterly the antichristian enemy. ( Isaiah 24:23 Obadiah 1:21 ; Zechariah 14:9 Revelation 11:15 Revelation 11:17 19:6.) A. R. Fausset.

Verse 1. The LORD reigneth. The very first words of this psalm seem to indicate a morning of calm repose after a night of storm, a day of stillness after the tumult of battle. "The LORD reigneth." "He hath put all enemies under his feet." Barton Bouchier.

Verse 1. The world also is established. The word world is properly taken for the habitable globe, and metonymically for the inhabitants of the earth. This is clear from Ps 24:1-2 89:12 9:9; Psalms 96:1 Psalms 96:3 98:9. In this passage the former signification seems to obtain, because this majestic King has fortified no tower or palace strongly, but the whole world, by the word of his power, that therein there might be a constant habitation for the men who worship Him, even to the destined day of the last judgment. Martin Geier.

HINTS FOR PASTORS AND LAYPERSONS

Whole Psalm. Revivals of religion described.

Verse 1-2. The prophet in the first verse describes our King:

Verse 1-2. Shew,

Verse 1-2.