Lift up yourself, you judge of the earth: render a reward to the proud.
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EXPOSITORY (ENGLISH BIBLE)Lift up thyself—i.e., either be exalted, or rise to give sentence.Psalm 3:7.
Thou Judge of the earth - Ruler of the world; to whom it pertains to exercise judgment over all classes of people, and in all circumstances. The meaning here is, that as he was the Ruler of the whole earth, this matter came without doubt under his jurisdiction. It was a case for his interposition.Lift up thyself; either,
1. Ascend thy tribunal to pronounce the sentence. Or,
2. Arise from thy seat, and bestir thyself to punish thy proud enemies, as it here follows. Genesis 18:25, who then appeared to him in an human form, and with whom he was conversing; he judges his own people on earth, all judgment being committed to him by the Father; he judges and chastises them, that they may not be condemned with the world; he judges and distinguishes between them and the world; he protects and defends them, he pleads their cause, and avenges them on their enemies: and for this purpose he is requested to "lift up" himself; being in the apprehension of his people as one laid down and asleep, quite negligent and careless of them; and therefore they desire that he would awake and arise, and exert his power, and show himself higher than their enemies; that he would mount his throne, and execute justice and judgment on the wicked, agreeably to his character and office:
render a reward to the proud; an evil reward, as the Targum; to proud persecutors of the church, who through their pride persecute the poor saints; and to render tribulation to them is but just with the Lord; to antichrist, that exalts himself above all that is called God, and to all his haughty and ambitious dependents and followers, cardinals, bishops, priests, &c.Lift up thyself, thou judge of the earth: render a reward to the proud.
EXEGETICAL (ORIGINAL LANGUAGES)2. Lift up thyself] Shew Thyself to be the supremely exalted Ruler. Cp. Isaiah 6:1; Isaiah 33:10; Psalm 7:6.
judge of the earth] Cp. Genesis 18:25; Psalm 58:11; Psalm 82:8. The universal Judge is needed to call the subordinate ‘judges of the earth’ to account.
render a reward to the proud] R.V. Render to the proud (their) desert; assimilating the rendering to that of Psalm 28:4. Cp. Lamentations 3:64.Verse 2. - Lift up thyself (comp. Psalm 7:6; Isaiah 33:10). "Rouse thyself," that is, "from thy state of inaction" - come and visit the earth as Judge. Thou Judge of the earth (comp. Genesis 18:25; Psalm 58:11). Render a reward to the proud; rather, render a recompense - as the same phrase is translated in Lamentations 3:64. Psalm 97:1; Psalm 99:1 beside Dech)
(Note: It is well known that his pausal form of the 3rd masc. praet. occurs in connection with Zakeph; but it is also found with Rebia in Psalm 112:10 (the reading וכעס), Leviticus 6:2 (גּזל), Joshua 10:13 (עמד), Lamentations 2:17 (זמם; but not in Deuteronomy 19:19; Zechariah 1:6, which passages Kimchi counts up with them in his grammar Michlol); with Tarcha in Isaiah 14:27 (יעץ), Hosea 6:1 (טרף), Amos 3:8 (שׁאג); with Teb equals r in Leviticus 5:18 (שׁגג); and even with Munach in 1 Samuel 7:17 (שׁפט), and according to Abulwald with Mercha in 1 Kings 11:2 (דּבק).))
is historical, and it stands in the middle between the present מלך ה and the future מלך :ה Jahve has entered upon the kingship and now reigns Jahve's rule heretofore, since He has given up the use of His omnipotence, has been self-abasement and self-renunciation: how, however, He shows Himself in all His majesty, which rises aloft above everything; He has put this on like a garment; He is King, and now too shows Himself to the world in the royal robe. The first לבשׁ has Olewejored; then the accentuation takes לבשׁ ה together by means of Dech, and עז התאזּר together by means of Athnach. עז, as in Psalm 29:1-11, points to the enemies; what is so named is God's invincibly triumphant omnipotence. This He has put on (Isaiah 51:9), with this He has girded Himself - a military word (Isaiah 8:9): Jahve makes war against everything in antagonism to Himself, and casts it to the ground with the weapons of His wrathful judgments. We find a further and fuller description of this עז התאזר in Isaiah 59:17; Isaiah 63:1., cf. Daniel 7:9.
(Note: These passages, together with Psalm 93:1; Psalm 104:1, are cited in Cant. Rabba 26b (cf. Debarim Rabba 29d), where it is said that the Holy One calls Israel כלה (bride) ten times in the Scriptures, and that Israel on the other hand ten times assigns kingly judicial robes to Him.)
That which cannot fail to take place in connection with the coming of this accession of Jahve to the kingdom is introduced with אף. The world, as being the place of the kingdom of Jahve, shall stand without tottering in opposition to all hostile powers (Psalm 96:10). Hitherto hostility towards God and its principal bulwark, the kingdom of the world, have disturbed the equilibrium and threatened all God-appointed relationships with dissolution; Jahve's interposition, however, when He finally brings into effect all the abundant might of His royal government, will secure immoveableness to the shaken earth (cf. Psalm 75:4). His throne stands, exalted above all commotion, מאז; it reaches back into the most distant past. Jahve is מעולם; His being loses itself in the immemorial and the immeasurable. The throne and nature of Jahve are not incipient in time, and therefore too are not perishable; but as without beginning, so also they are endless, infinite in duration.
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