*Minor differences ignored. Grouped by changes, with first version listed as example.
Jehovah hath established his throne in the heavens David having recounted the benefits by which God lays each of us in particular, and also the whole Church, under obligation to him, now extols in general his infinite glory. The amount is, that whenever God is mentioned, men should learn to ascend in their contemplations above the whole world, because his majesty transcends the heavens; and they should farther learn not to measure his power by that of man, since it has under its control all kingdoms and dominions. That none may think that earthly creatures only are here put in subjection to God, the Psalmist chiefly addresses the angels. In calling upon them to join in praising God, he teaches both himself and all the godly, that there is not a better nor a more desirable exercise than to praise God, since there is not a more excellent service in which even the angels are employed. The angels are doubtless too willing and prompt in the discharge of this duty, to stand in need of incitement from us. With what face then, it may be said, can we, whose slothfulness is so great, take it upon us to exhort them? But although these exalted beings run swiftly before us, and we with difficulty come lagging after them, yet David enjoins them to sing God's praises for our sake, that by their example he may awaken us from our drowsiness. The object he has in view, as I have adverted to before, is to be noted, which is, by addressing his discourse to the angels to teach us, that the highest end which they propose to themselves is to advance the divine glory. Accordingly, while in one sentence he clothes them with strength, in the immediately following, he describes them as hanging on God's word, waiting for his orders, -- Ye who do his commandment However great the power, as if he had said, with which you are endued, you reckon nothing more honorable than to obey God. And it is not only said that they execute God's commandments, but to express more distinctly the promptitude of their obedience, it is asserted, that they are always ready to perform whatever he commands them.
The Lord hath prepared his throne in the heavens - He has "fixed" his throne there. This is the ground of the security that his blessing will be imparted to those who fear him, and to their children's children, or that it will be transmitted to coming generations. God is a Sovereign. His throne is fixed and firm. His dominion is not vacillating and changing. His reign is not, like the reign of earthly monarchs, dependent on the capriciousness of a changeable will, or on passion; nor is it liable to be altered by death, by revolution, or a new dynasty. The throne of God is ever the same, and nothing can shake or overthrow it. Compare the notes at 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.
The Lord hath prepared his throne in the heavens - There he is Sovereign, but his dominion extends equally over all the earth; for his kingdom - regal government, influence, and sway, ruleth over all.
The Lord hath prepared his throne in the heavens,.... The heaven is his throne; here he sits enthroned in all the glory of his majesty, with all his attendants upon him, and courtiers about him. The Lord Christ is now in heaven; and where he will continue to the restitution of all things, and from whence his people expect him at the last day. Here he is on the same throne with his divine Father; which throne he has "prepared" or "established" (d), so as it cannot be moved: when others are cast down, this shall stand; his throne is for ever and ever. The Targum in the king's Bible is,
"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.
(d) "stabilivit", Junius & Tremellius, Piscator.
He who made all, rules all, and both by a word of power. He disposes all persons and things to his own glory. There is a world of holy angels who are ever praising him. Let all his works praise him. Such would have been our constant delight, if we had not been fallen creatures. Such it will in a measure become, if we are born of God. Such it will be for ever in heaven; nor can we be perfectly happy till we can take unwearied pleasure in perfect obedience to the will of our God. And let the feeling of each redeemed heart be, Bless the Lord, O my soul.
God's firm and universal dominion is a pledge that He will keep His promises (Psalm 11:4; Psalm 47:8).
He is able to show Himself thus gracious to His own, for He is the supra-mundane, all-ruling King. With this thought the poet draws on to the close of his song of praise. The heavens in opposition to the earth, as in Psalm 115:3; Ecclesiastes 5:12, is the unchangeable realm above the rise and fall of things here below. On Psalm 103:19 cf. 1-Chronicles 29:12. בּכּל refers to everything created without exception, the universe of created things. In connection with the heavens of glory the poet cannot but call to mind the angels. His call to these to join in the praise of Jahve has its parallel only in Psalm 29:1-11 and Psalm 148:1-14. It arises from the consciousness of the church on earth that it stands in living like-minded fellowship with the angels of God, and that it possesses a dignity which rises above all created things, even the angels which are appointed to serve it (Psalm 91:11). They are called גּבּרים as in Joel 3:11, and in fact גּבּרי כּח, as the strong to whom belongs strength unequalled. Their life endowed with heroic strength is spent entirely - an example for mortals - in an obedient execution of the word of God. לשׁמע is a definition not of the purpose, but of the manner: obediendo (as in Genesis 2:3 perficiendo). Hearing the call of His word, they also forthwith put it into execution. the hosts (צבאיו), as משׁרתיו shows, are the celestial spirits gathered around the angels of a higher rank (cf. Luke 2:13), the innumerable λειτουργικὰ πνεῦματα (Psalm 104:4, Daniel 7:10; Hebrews 1:14), for there is a hierarchia caelestis. From the archangels the poet comes to the myriads of the heavenly hosts, and from these to all creatures, that they, wheresoever they may be throughout Jahve's wide domain, may join in the song of praise that is to be struck up; and from this point he comes back to his own soul, which he modestly includes among the creatures mentioned in the third passage. A threefold בּרכי נפשׁי now corresponds to the threefold בּרכוּ; and inasmuch as the poet thus comes back to his own soul, his Psalm also turns back into itself and assumes the form of a converging circle.
*More commentary available at chapter level.