Thou has executed justice and righteousness in Jacob.
Yahwe, our God, thou didst answer them:
A forgiving god wast thou to them,
And one avenging their wrongs.
Again Psalm 93 may be divided into four sections, though not all four of equal length. Verse 1, of three lines, makes the great announcement in the third person that Yahwe is king. Verses 2 and 3, of four lines, are addressed to Yahwe in the second person and inform him that his throne is from everlasting, but that mighty foes are in rebellion against him. Then verse 4, of three lines, makes the reassuring announcement in the third person that Yahwe is mightier than the foes. Verse 5 addresses Yahwe in the second person, expressing confidence that his divine authority will endure, and his house retain forever its sanctity. It seems not improbable that the verses employing the third person, and the verses employing the second persons were sung by different choirs, and that we have in this psalm a liturgical eschatological hymn.
The actual content of the eschatological hymns has to some extent been shadowed forth in this discussion. The one great fact in the hymns is the triumphant intervention of Yahwe in the affairs of the world. His appearance on the earth is accompanied by the most spectacular physical phenomena. The heavens declare his glory and the earth trembles. While clouds and darkness surround his person, his lightnings illuminate the world; the hills melt like wax beneath his feet, and a fire goeth before him and destroyeth his enemies (Psalm 97:2-6; Psalm 99:1). The appearance of Yahwe on the earth is followed by his complete and final victory. Turbulent and mighty as the waves of the great ocean, all his enemies are speedily vanquished. His right hand and his holy arm achieve for him the victory, and all the ends of the earth witness the salvation achieved by God (Psalm 98:1; Psalm 93:3, 4). In virtue of this great victory Yahwe is now to be feared above all gods; indeed he is recognized as the one and only god. All those who had served graven images and boasted of their idols are put to shame. Yahwe reigns from his temple in Jerusalem, and the peoples of the earth bring their offerings into his courts, as they worship him, ascribing to him all glory and strength (Psalm 96:3, 4, 7, 8; Psalm 97:7). Yahwe’s sovereignty extends into the political realm. He who is great in Zion is high above all peoples. He is the great king over all the earth. His sovereignty means the extention of his favor to Israel, the rescue of his faithful servants from the might of wicked oppressors, and the elevation of the Hebrew race to power:
He subdueth peoples under us,
And nations under our feet.
Indeed according to Psalm 149 it means the most complete and vindictive vengeance of Israel upon the nations (verses 6-9). However, in hymns broader and more generous of conception it means the establishment of a reign of righteousness and peace over all the earth, for which not only the peoples but the physical world itself will rejoice. The world is to be established so that it can not be moved. The earth will give her increase. Yahwe will bless his people and the very ends of the earth will fear him (Psalms 96:13; 98:9, 67; 82).
Unique in the group of eschatological hymns is Psalm 82. It has no call to praise, no summons to the Israelites, nor to the nations, nor to the physical universe, to rejoice at God’s appearing; it does not even announce that God has become king. What it does is to single out from all the momentous events of God’s final victory on earth one scene, but the description of that one scene is of itself such as to kindle hymnal enthusiasm and to give the psalm the atmosphere and character of a hymn.