TRV
Translation
King James Version
Before the LORD: for he cometh, for he cometh to judge the earth: he shall judge the world with righteousness, and the people with his truth.
Complete Jewish Bible
before ADONAI, because he has come, he has come to judge the earth; he will judge the world rightly and the peoples with his faithfulness.
Berean Standard Bible
before the LORD, for He is coming— He is coming to judge the earth. He will judge the world in righteousness and the peoples in His faithfulness.
American Standard Version
Before Jehovah; for he cometh, For he cometh to judge the earth: He will judge the world with righteousness, And the peoples with his truth.
World English Bible Messianic
before the LORD; for he comes, for he comes to judge the earth. He will judge the world with righteousness, the peoples with his truth.
Geneva Bible (1599)
Before the Lord: for he commeth, for he cometh to iudge the earth: he wil iudge the world with righteousnes, and the people in his trueth.
Young's Literal Translation
Before Jehovah, for He hath come, For He hath come to judge the earth. He judgeth the world in righteousness, And the peoples in His faithfulness!
In the KJVVerse 15,479 of 31,102
Study This Verse
Commentary on Psalms 96 verses 10–13
10 ¶ Say among the heathen that the LORD reigneth: the world also shall be established that it shall not be moved: he shall judge the people righteously.
11 Let the heavens rejoice, and let the earth be glad; let the sea roar, and the fulness thereof.
12 Let the field be joyful, and all that is therein: then shall all the trees of the wood rejoice
13 Before the LORD: for he cometh, for he cometh to judge the earth: he shall judge the world with righteousness, and the people with his truth.
We have here instructions given to those who were to preach the gospel to the nations what to preach, or to those who had themselves received the gospel what account to give of it to their neighbours, what to say among the heathen; and it is an illustrious prophecy of the setting up of the kingdom of Christ upon the ruins of the devil's kingdom, which began immediately after his ascension and will continue in the doing till the mystery of God be finished.
I. Let it be told that the Lord reigns, the Lord Christ reigns, that King whom God determined to set upon his holy hill of Zion. See how this was first said among the heathen by Peter, Act 10:42. Some of the ancients added a gloss to this, which by degrees crept into the text, The Lord reigneth from the tree (so Justin Martyr, Austin, and others, quote it), meaning the cross, when he had this title written over him, The King of the Jews. It was because he became obedient to death, even the death of the cross, that God exalted him, and gave him a name above every name, a throne above every throne. Some of the heathen came betimes to enquire after him that was born King of the Jews, Mat 2:2. Now let them know that he has come and his kingdom is set up.
II. Let it be told that Christ's government will be the world's happy settlement. The world also shall be established, that it shall not be moved. The natural world shall be established. The standing of the world, and its stability, are owing to the mediation of Christ. Sin had given it a shock, and still threatens it; but Christ, as Redeemer, upholds all things, and preserves the course of nature. The world of mankind shall be established, shall be preserved, till all that belong to the election of grace are called in, though a guilty provoking world. The Christian religion, as far as it is embraced, shall establish states and kingdoms, and preserve good order among men. The church in the world shall be established (so some), that it cannot be moved; for it is built upon a rock, and the gates of hell shall never prevail against it; it is a kingdom that cannot be shaken.
III. Let them be told that Christ's government will be incontestably just and righteous: He shall judge the people righteously (Psa 96:10), judge the world with righteousness, and with his truth, Psa 96:13. Judging is here put for ruling; and though this may be extended to the general judgment of the world at the last day, which will be in righteousness (Act 17:31), yet it refers more immediately to Christ's first coming, and the setting up of his kingdom in the world by the gospel. He says himself, For judgment have I come into this world (Joh 9:39; Joh 12:31), and declares that all judgment was committed to him, Joh 5:22, Joh 5:27. His ruling and judging with righteousness and truth signify, 1. That all the laws and ordinances of his kingdom shall be consonant to the rules and principles of eternal truth and equity, that is, to the rectitude and purity of the divine nature and will. 2. That all his administrations of government shall be just and faithful, and according to what he has said. 3. That he shall rule in the hearts and consciences of men by the commanding power of truth and the Spirit of righteousness and sanctification. When Pilate asked our Saviour, Art thou a king? he answered, For this cause came I into the world, that I should bear witness unto the truth (Joh 18:37); for he rules by truth, commands men's wills by informing their judgments aright.
IV. Let them be told that his coming draws nigh, that this King, this Judge, standeth before the door; for he cometh, for he cometh. Enoch, the seventh from Adam, said so. Behold, the Lord cometh, Jde 1:14. Between this and his first coming the revolutions of many ages intervened, and yet he came at the set time, and so sure will his second coming be; though it is now long since it was said, Behold, he comes in the clouds (Rev 1:7) and he has not yet come. See Pe2 3:4, etc.
V. Let them be called upon to rejoice in this honour that is put upon the Messiah, and this great trust that is to be lodged in his hand (Psa 96:11, Psa 96:12): Let heaven and earth rejoice, the sea, the field, and all the trees of the wood. The dialect here is poetical; the meaning is, 1. That the days of the Messiah will be joyful days, and, as far as his grace and government are submitted to, will bring joy along with them. We have reason to give that place, that soul, joy into which Christ is admitted. See an instance of both, Acts 8. When Samaria received the gospel there was great joy in that city (Psa 96:8), and, when the eunuch was baptized, he went on his way rejoicing, v. 39. 2. That it is the duty of every one of us to bid Christ and his kingdom welcome; for, though he comes conquering and to conquer, yet he comes peaceably. Hosanna, Blessed is he that cometh; and again, Hosanna, Blessed be the kingdom of our father David (Mar 11:9, Mar 11:10); not only let the daughter of Zion rejoice that her King comes (Zac 9:9), but let all rejoice. 3. That the whole creation will have reason to rejoice in the setting up of Christ's kingdom, even the sea and the field; for, as by the sin of the first Adam the whole creation was made subject to vanity, so by the grace of the second Adam it shall, some way or other, first or last, be delivered from the bondage of corruption into the glorious liberty of the children of God, Rom 8:20, Rom 8:21. 4. That there will, in the first place, be joy in heaven, joy in the presence of the angels of God; for, when the First-begotten was brought into the world, they sang their anthems to his praise, Luk 2:14. 5. That God will graciously accept the holy joy and praises of all the hearty well-wishers to the kingdom of Christ, be their capacity ever so mean. The sea can but roar, and how the trees of the wood can show that they rejoice I know not; but he that searches the heart knows what is the mind of the Spirit, and understands the language, the broken language, of the weakest.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 10–13. Public domain.
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Augustine of HippoAD 430
Exposition on Psalm 96
"Before the face of the Lord. For He comes, for He comes to judge the world" [Psalm 96:13]. He came at first, and will come again. He first came in His Church in clouds. What are the clouds which bore Him? The Apostles who preached, respecting whom you have heard, when the Epistle was being read: "We are ambassadors," he says, "for Christ: we pray you in Christ's stead, be ye reconciled to God." [2 Corinthians 5:20] These are the clouds in whom He comes, excepting His last Advent, when He will come to judge the quick and the dead. He came first in the clouds. This was His first voice which sounded forth in the Gospel: "From this time shall they see the Son of Man coming in the clouds." [Mark 13:26] What is, "from this time"? Will not the Lord come in later times, when all the tribes of the earth shall mourn? He first came in His own preachers, and filled the whole round world. Let us not resist His first coming, that we may not tremble at His second. "But woe to them that are with child, and that give suck in those days!" [Mark 13:17] You have heard but now in the Gospel: "Take ye heed, for you know not at what hour He comes." [Mark 13:33] This is said figuratively. Who are those with child, and who give suck? Those who are with child, are the souls whose hope is in the world: but those who have gained what they hoped for, are meant by "they who give suck." For example: one wishes to buy a country seat; he is with child, for his object is not gained as yet, the womb swells in hope: he buys it; he has brought forth, he now gives suck to what he has bought. "Woe to them that are with child, and that give suck in those days!" Woe to those who put their hope in the world; woe to them that cling to those things which they brought forth through hope in the world. What then should the Christian do? He should use, not serve, the world. [1 Corinthians 7:29-32] What is this? Those that have as those that have not....He who is without carefulness, waits without fear for his Lord's coming. For what sort of love is it of Christ, to fear lest He come? Brethren, are we not ashamed? We love Him, and yet we fear lest He come. Are we sure that we love Him? Or do we love our sins more? Therefore let us hate our sins for their own sake, and love Him who will come to punish our sins. He will come, whether we like or not: for because He comes not just now, it is no reason that He will not come at all. He will come, and when you know not; and if He shall find you ready, your ignorance is no hurt to you. "Then shall all the trees of the wood rejoice before the Lord; for He comes:" at His first coming. And what afterwards? "For He comes to judge the earth. And all the trees of the woods shall rejoice." He came first: and later to judge the earth: He shall find those rejoicing who believed in His first coming, "for He comes."
John DamasceneAD 749
ORTHODOX FAITH 2:6
Furthermore, let no one maintain that the heavens or the heavenly bodies are animate, for they are inanimate and without feeling. So, even though sacred Scripture says, “Let the heavens rejoice, and let the earth be glad,” it is really calling on the angels in heaven and the people on earth to rejoice. Of course, Scripture can personify inanimate things and talk about them as if they were alive, as for example, “The sea saw and fled; Jordan was turned back,” and, “What ailed you, O sea, that you did flee? and you, O Jordan, that you were turned back?” and again, “Mountains and hills are asked the reason for their skipping.” In just the same way it is customary for us to say that “the city was gathered together,” not intending to mean the houses but the occupants of the houses. Still again, “the heavens show forth the glory of God” not by speaking in voice audible to sensible ears but by manifesting to us through their own greatness the power of the Creator, and when we make comments about their beauty, we give glory to their Maker as the best of all artificers.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Psalms 96:13 serves as the climactic declaration within a universal call to worship, shifting the focus from the act of praise to its ultimate, compelling reason: the Lord's imminent and certain advent to judge the earth. This verse profoundly articulates God's final, decisive, and perfectly just intervention in human history, assuring all creation that absolute righteousness and divine truth will ultimately prevail, bringing cosmic order and vindication.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 96:13 masterfully employs several potent literary devices to convey its profound and urgent message. The most striking is Repetition, specifically the emphatic doubling of "for he cometh, for he cometh." This anaphora creates an overwhelming sense of urgency, certainty, and inevitability, building profound anticipation and underscoring the absolute assurance of God's future advent. It functions as a powerful, rhythmic drumbeat, signaling a momentous, unalterable, and decisive event. Personification is subtly yet powerfully present in the broader psalm (verses 11-12), where the natural world—the heavens, earth, sea, and fields—is depicted as actively rejoicing in anticipation of this very judgment, implying that creation itself longs for the restoration of divine order and the establishment of God's righteous rule. The use of Parallelism is evident in the final two clauses: "he shall judge the world with righteousness, and the people with his truth." This synonymous parallelism powerfully reinforces the comprehensive and just nature of God's judgment, linking His inherent righteousness with His unwavering truth, and the "world" with "the people," thereby emphasizing the universal scope and perfect integrity of His judicial authority. The entire psalm, culminating in this verse, can also be understood as a majestic Anthem or Hymn, building to this climactic declaration of God's coming judgment as the ultimate and most compelling reason for universal praise and profound joy.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 96:13 articulates a foundational and profoundly significant biblical truth: God's ultimate, decisive, and perfectly righteous intervention in human history. This concept of a divine, final judgment is not merely a punitive act but a climactic moment of cosmic restoration, where God's perfect justice and unwavering truth are fully and universally established. It serves simultaneously as a solemn warning for those who defy God's authority and a profound comfort and source of hope for the righteous who faithfully await vindication. This future reckoning ensures that all injustices will be rectified, all hidden things exposed, and God's sovereign rule fully realized across all creation. It is the ultimate assurance that despite present chaos, pervasive evil, or perceived unfairness, God remains absolutely in control and will bring all things to a just, true, and glorious conclusion.
REFLECTION AND APPLICATION
The profound declaration in Psalms 96:13 that the Lord "cometh... to judge the earth" with perfect "righteousness" and "truth" profoundly impacts our understanding of God's character and our daily walk of faith. For the believer, this is a source of immense comfort, unwavering hope, and deep peace. It assures us that despite the pervasive injustice, widespread deception, and enduring suffering in the world, there is a sovereign God who sees all, knows all, and will ultimately set all things right. This liberating truth should ignite within us a fervent longing for His return, an unshakeable trust in His perfect timing, and a deep peace knowing that our ultimate vindication and the cosmic restoration rest securely in His hands. Conversely, this verse also serves as a powerful and urgent call to introspection, integrity, and holy living. If God will indeed judge the world with perfect righteousness and truth, then those who bear His name are called to embody these very attributes in their daily lives. We are to actively pursue justice, speak truth with courage, and live with unwavering integrity, thereby reflecting the very character of the holy God we serve. This anticipation of His coming judgment should motivate us to live purposefully, to champion righteousness in all spheres, and to faithfully share the good news of His kingdom, diligently preparing ourselves and others for His glorious and certain advent.
Questions for Reflection
FAQ
What does "he cometh, for he cometh" signify in this verse?
Answer: The emphatic repetition of "for he cometh" (Hebrew: ki-ba, ki-ba) is a powerful anaphoric literary device used to underscore the absolute certainty, inevitability, and profound urgency of God's arrival. It is not merely a possibility or a distant hope, but a definite, unalterable future event that is assured. This repetition builds intense anticipation and highlights the profound significance of His advent as the universal Judge, signaling that His intervention is both assured and imminent, a pivotal moment for all creation.
Is this judgment a negative or positive event?
Answer: God's judgment, as described in Psalms 96:13, is multifaceted and carries both solemn and profoundly positive implications. For the unrighteous, for those who have perpetuated injustice, and for those who have rejected God's truth, it is indeed a solemn and fearful event, as all deception will be exposed, and perfect accountability will be rendered. However, for the righteous, for those who have suffered injustice, and for creation itself, it is a profoundly positive and redemptive event. God's judgment is explicitly characterized by "righteousness" and "truth," meaning it is perfectly just, fair, and brings about the ultimate vindication of the oppressed and the establishment of true cosmic order. It is the moment when all wrongs are made right, and God's perfect will is fully realized, leading to universal rejoicing as described in the preceding verses, such as Psalms 96:11-12, where the heavens and earth rejoice.
CHRIST-CENTERED FULFILLMENT
Psalms 96:13 finds its ultimate, glorious, and complete fulfillment in the person and redemptive work of Jesus Christ. The psalmist's declaration of the Lord's coming to judge the earth with righteousness and truth is perfectly embodied and clarified in the New Testament's portrayal of Jesus as the divinely appointed Judge of all humanity. While the Old Testament anticipates a divine judge, the New Testament unequivocally clarifies that this supreme authority has been fully entrusted to the Son. John 5:22 powerfully states that the Father "judges no one, but has given all judgment to the Son," and John 5:27 further adds that He has been given "authority to execute judgment, because he is the Son of Man." This coming is not merely a future event but has already begun in principle through His first advent, where He exposed sin and revealed truth to the world (John 3:19). However, the full, cosmic judgment anticipated in Psalms 96:13 awaits His glorious second coming, when He will return "on the clouds of heaven with power and great glory" (Matthew 24:30). On that day, every knee will bow and every tongue confess that Jesus Christ is Lord (Philippians 2:10-11), and He will judge "the living and the dead" (2 Timothy 4:1) with perfect righteousness and absolute truth, bringing about the final establishment of God's eternal kingdom where perfect justice reigns supreme.