Here again "Jehovah hath become King." This Psalm is after His taking His place in Zion, but not subsequent to the destruction of Gog prince of Magog, but the summons to the peoples upon His taking His place then "between the cherubim" (yoshev k'ruvim). And besides the general truth, the great truth comes forth, the thought in fact, "The Lord is great in Zion, and he is high, exalted is he"—"Let them therefore praise for it is holy” (v. 3).
"The King" then is brought in, and the ministrations in which it has exercised itself.
- 4. Observe "The King's strength"—it is the character of the King's strength; so in addressing the King, "Thou hast loved righteousness and hated iniquity." It is judicial strength; I hold these to be past tenses. It is "in Jacob," therefore "exalt," yet "our God." We have here, in contrast with Psa. 97:7, the King. "The Lord is great in Zion," and "between the cherubim," the first thing. It is "The Lord, our God," "He spake in the cloudy pillar," "Exalt the Lord our God."
We must remark, after Psa. 91, Messiah's announcement there that He took Jehovah for His refuge and His God—all these Psalms are the praise of Jehovah.
The end of verses 3 and 5 seem to be identical, absolute propositions—one to the peoples on His Jehovahship kadosh hu (it is holy)—one on the King's judgment kadosh hu (He is holy). We then have the reference to the original character of blessing, that it was to be found in Israel priest and prophet or caller on His, Jehovah's, name under these though vengeance was taken on their inventions, yet Israel was forgiven now; also was there the King. It closes with the same great truth, "Exalt Jehovah, our God; worship him in his holy mountain, for holy is Jehovah our God."