The LORD has prepared his throne in the heavens; and his kingdom rules over all.
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EXPOSITORY (ENGLISH BIBLE)Prepared.—Rather, established.Psalm 103:19. The Lord hath prepared, &c. — Having celebrated God’s mercy to his people, he now praises him for his excellent majesty and universal dominion; his throne in the heavens — Which expression denotes the eminence, glory, power, stability, and unchangeableness of God’s kingdom; and his kingdom ruleth over all — Over all creatures, both in heaven and earth.Psalm 11:4.
And his kingdom ruleth over all - He reigns over all the universe - the heavens and the earth; and he can, therefore, execute all his purposes. Compare Psalm 47:2.Prepared; or rather, established. Having celebrated God’s mercy to his people, he now praiseth him for his excellent majesty and universal dominion.
His throne in the heavens which notes the eminency, glory, power, stability, and, in changeableness of God’s kingdom.
Over all; over all creatures both in heaven and in earth.
"the Word of the Lord hath prepared, &c.''
And his kingdom ruleth over all; over all created beings; over angels, good and bad; over men, righteous and wicked; over the greatest of men, the kings and princes of the earth. Good angels are subject to him devils tremble at him; saints acknowledge him as their King; the wicked he rules with a rod of iron; and kings reign by him, and are accountable to him; see Psalm 22:28.The LORD hath prepared his throne in the heavens; and his kingdom ruleth over all.
EXEGETICAL (ORIGINAL LANGUAGES)19. Jehovah hath established his throne in heaven, the sphere of all that is sublime, unchanging, eternal (Psalm 11:4; Psalm 93:2).
his kingdom &c.] Cp. 1 Chronicles 29:11-12. Cp. the watchword of other Psalms of the Return, “Jehovah hath proclaimed himself King” (Psalm 93:1; Psalm 96:10; Psalm 97:1; Psalm 99:1).
19–22. The thought of Jehovah’s supreme and universal sovereignty introduces a concluding call to the whole universe to unite in His praises.Verse 19. - The Lord hath prepared (or, established) his throne in the heavens. In conclusion, the incomparable majesty of God is set before us, in contrast with the feebleness of man, and he is put forward as the one and only fit Object of worship, alike to the spiritual (vers. 20, 21) and the material creation (ver. 22a), as well as to the psalmist himself (ver. 22b). Seated on his everlasting throne, he challenges the adoration of the whole universe. And his kingdom ruleth over all (comp. Psalm 47:2; Daniel 4:34, 35). Psalm 103:11. (cf. Psalm 36:6; Psalm 57:11) illustrate the infinite power and complete unreservedness of mercy (loving-kindness). הרחיק has Gaja (as have also השׁחיתו and התעיבו, Psalm 14:1; Psalm 53:2, in exact texts), in order to render possible the distinct pronunciation of the guttural in the combination רח. Psalm 103:13 sounds just as much like the spirit of the New Testament as Psalm 103:11, Psalm 103:12. The relationship to Jahve in which those stand who fear Him is a filial relationship based upon free reciprocity (Malachi 3:11). His Fatherly compassion is (Psalm 103:14) based upon the frailty and perishableness of man, which are known to God, much the same as God's promise after the Flood not to decree a like judgment again (Genesis 8:21). According to this passage and Deuteronomy 31:21, יצרנוּ appears to be intended of the moral nature; but according to Psalm 103:14, one is obliged to think rather of the natural form which man possesses from God the Creator (ויּיצר, Genesis 2:7) than of the form of heart which he has by his own choice and, so far as its groundwork is concerned, by inheritance (Psalm 51:7). In זכוּר, mindful, the passive, according to Bצttcher's correct apprehension of it, expresses a passive state after an action that is completed by the person himself, as in בּטוּה, ידוּע, and the like. In its form Psalm 103:14 reminds one of the Book of Job JObadiah 11:11; Job 28:23, and Psalm 103:14 as to subject-matter recalls Job 7:7, and other passages (cf. Psalm 78:39; Psalm 89:48); but the following figurative representation of human frailty, with which the poet contrasts the eternal nature of the divine mercy as the sure stay of all God-fearing ones in the midst of the rise and decay of things here below, still more strongly recalls that book.
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