Yahweh reigns! Let the earth rejoice! Let the multitude of islands be glad!
Clouds and darkness are around him. Righteousness and justice are the foundation of his throne.
A fire goes before him, and burns up his adversaries on every side.
His lightning lights up the world. The earth sees, and trembles.
The mountains melt like wax at the presence of Yahweh, at the presence of the Lord of the whole earth.
The heavens declare his righteousness. All the peoples have seen his glory.
Let all them be shamed who serve engraved images, who boast in their idols. Worship him, all you gods!
Zion heard and was glad. The daughters of Judah rejoiced because of your judgments, Yahweh.
For you, Yahweh, are most high above all the earth. You are exalted far above all gods.
You who love Yahweh, hate evil! He preserves the souls of his saints. He delivers them out of the hand of the wicked.
Light is sown for the righteous, and gladness for the upright in heart.
Be glad in Yahweh, you righteous people! Give thanks to his holy Name.
John Calvin 1540 · Public Domain On vv1, 6, 7, 8, 9, 10, 11 1 Jehovah reigns His inviting men to rejoice, is…
1 Jehovah reigns His inviting men to rejoice, is a proof that the reign of God is inseparably connected with the salvation and best happiness of mankind. And, the joy he speaks of being common to the whole world and to the regions beyond the seas, it is evident that he predicts the enlargement of God’s kingdom, which had been confined within the narrow boundaries of Judea, to a far wider extent. The Psalmist, in setting forth the various particulars of the Divine glory in the four verses which follow, would seek to impress all men with a reverential fear of him. Thus he gives us a representation of the formidable majesty attaching to God, that he may dash and humble vain confidence and carnal pride. A cloudy sky overawes us more than a clear one, as the darkness produces a peculiar effect upon the senses. The Psalmist makes use of this symbol, no doubt, to impress the world with the greater reverence of God. Others refine more upon the words, and think that clouds are said to be round about God, to check human rashness and presumption, and restrain that excessive curiosity which would pry more than is fit into the mysteries of Godhead. This is an interpretation of the words which makes them convey a very useful lesson; but I am against all refined renderings, and think that the Psalmist intended in associating darkness with God, to impress the hearts of men with a fear of him in general. The same meaning is brought out in the remaining context, when fire is said to go before him, and burn up his enemies, his lightnings to shake the earth, and the mountains to flow down. Should any object that this does not agree with what was said of the joy which his kingdom diffuses, I might answer, first, that although God is ready on his part to diffuse blessedness wherever he reigns, all are not capable of appreciating it. Besides, as I have already hinted, the truth is one of use to believers, humbling the pride of the flesh, and deepening their adoration of God. God’s throne is represented as founded in justice and judgment, to denote the benefit which we derive from it. The greatest misery which can be conceived of, is that of living without righteousness and judgment, and the Psalmist mentions it as matter of praise exclusively due to God, that when he reigns, righteousness revives in the world. He as evidently denies that we can have any righteousness, till God subjects us to the yoke of his word, by the gentle but powerful influences of his Spirit. A great proportion of men obstinately resist and reject the government of God. Hence the Psalmist was forced to exhibit God in his severer aspect, to teach the wicked that their perverse opposition will not pass unpunished. When God draws near to men in mercy, and they fail to welcome him with becoming reverence and respect, this implies impiety of a very aggravated description; on which account it is that the language of denunciation suits with the kingdom of Christ. The Psalmist intimates that those who should despise God in the person of his only-begotten Son, will feel in due time and certainly the awful weight of his majesty. So much is implied in the expression used — The earth Shall See. For the wicked, when they find that their attempts are vain in fighting against God, resort to subterfuge and concealment. The Psalmist declares that they would not succeed by any such vain artifice in hiding themselves from God.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv1, 2, 4, 7, 8, 10, 11, 12 He showeth that where God reigneth, there is all…
He showeth that where God reigneth, there is all felicity, and spiritual joy.
For the Gospel shall not be only preached in Judea, but through all isles and countries.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1–12 Psa 97:1 The LORD reigneth; let the earth rejoice;…
Psa 97:1 The LORD reigneth; let the earth rejoice; let the multitude of isles be glad [thereof].
Ver. 1. The Lord reigneth] This is matter of greatest joy to the righteous. Gaudeo quod Christus Dominus est, alioqui totus desperassem, I am glad that Christ is Lord of all; for otherwise I should uttely have been out of hope, saith Miconius, in an Epistle to Calvin, upon the view of the Church’s enemies.
Read full note →
Let the multitudes of isles be glad] As more happy herein than any of those called the Fortunate Islands, or than Cyprus, anciently called Macaria, that, is, The blessed isle, for her abundance of commodities.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv1–12 The Lord reigneth; See Poole "Psa 96:10".
The Lord reigneth; See Poole "Psa 96:10".
The multitude of isles; the Gentile nations, as this word, being used Isa 42:4, is expounded Mat 12:21, even those which are most remote from Judea, (then the only seat of God’s people and worship,) from which they were divided by the sea, or to which they usually went by sea; such places being commonly called
Read full note →
isles in Scripture, as Gen 10:5; Isa 11:11; 66:19; which being mentioned, because there might be some doubt about them, it is sufficiently implied that those countries which were nearer to them should unquestionably partake of the same privilege.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv1, 8 What was to be said among the heathen in…
What was to be said among the heathen in the foregoing psalm (Psa 97:10) is here said again (Psa 97:1) and is made the subject of this psalm, and of psalm 99. The Lord reigns; that is the great truth here laid down. The Lord Jehovah reigns, he that made the world governs it; he that gave being gives motion and power, gives law and commission, gives success and event. Every man's judgment proceeds from the Lord, from his counsel and providence, and in all affairs, both public and private, he performs the thing which he himself has appointed. The Lord Jesus reigns; the providential kingdom is twisted in with the mediatorial and the administration of both is in the hand of Christ, who therefore is both the head of the church and head over all things to the church. The kingdom of Christ is so constituted that,
I. It may be matter of joy to all; and it will be so if it be not their own fault. Let the earth rejoice, for hereby it is established (Psa 96:10); it is honoured and enriched, and, in part, rescued from the vanity which by sin it is made subject to. Not only let the people of Israel rejoice in him as King of the Jews, and the daughter of Zion as her King, but let all the earth rejoice in his elevation; for the kingdoms of the world shall, more or less, sooner or later, become his kingdoms: Let the multitude of isles, the many or great isles, be glad thereof. This is applicable to our country, which is a great isle, and has many belonging to it; at least, it speaks comfort in general to the Gentiles, whose countries are called the isles of the Gentiles, Gen 10:5. There is enough in Christ for the multitude of the isles to rejoice in; for, though many have been made happy in him, yet still there is room. All have reason to rejoice in Christ's government. 1. In the equity of it. There is an incontestable justice in all the acts of his government, both legislative and judicial. Sometimes indeed clouds and darkness are round about him; his dispensations are altogether unaccountable; his way is in the sea and his path in the great waters. We are not aware of what he designs, what he drives at; nor is it fit that we should be let into the secrets of his government. There is a depth in his counsels, which we must not pretend to fathom. But still righteousness and judgment are the habitation of his throne; a golden thread of justice runs through the whole web of his administration. In this he resides, for it is his habitation. In this he rules, for it is the habitation of his throne. His commandments are, and will be, all righteous. Righteousness and judgment are the basis of his throne (so Dr. Hammond); for therefore his throne is for ever and ever, because his sceptre is a right sceptre, Psa 45:6. The throne is established in righteousness. Even the heavens declare his righteousness (Psa 97:6); it is as conspicuous and as illustrious as the heavens themselves. The angels of heaven will declare it, who are employed as messengers in the administration of his government and therefore know more of it than any of his creatures. His righteousness is incontestable; for who can contradict or dispute what the heavens declare? Psa 50:6. 2. In the extent of it in the upper and lower world. (1.) All the men on earth are under his government; either he is served by them or he serves himself by them. All the people see his glory, or may see it. The glory of God, in the face of Christ, was made to shine in distant countries, among many people, more or less among all people; the gospel was preached, for aught we know, in all languages, Act 2:5, Act 2:11. Miracles were wrought in all nations, and so all the people saw his glory. Have they not heard? Rom 10:18. (2.) All the angels in heaven are so. Perhaps we should not have found this truth in those words (Psa 97:7), Worship him, all you gods, if we had not been directed to it by the inspired apostle, who, from the Septuagint version of those words, makes the Messiah to be introduced into the upper world at the ascension with this charge (Heb 1:6), Let all the angels of God worship him, which helps us to a key to this whole psalm, and shows us that it must be applied to the exalted Redeemer, who has gone into heaven, and is on the right hand of God, which intimates that all power is given him both in heaven and earth, angels, authorities, and powers, being made subject unto him, Pe1 3:22. This speaks the honour of Christ, that he has such worshippers, and the honour of all good Christians, that they have such fellow-worshippers.
Read full note →
II. Christ's government, though it may be matter of joy to all, will yet be matter of terror to some, and it is their own fault that it is so, Psa 97:3-5, Psa 97:7. Observe,
1. When the kingdom of Christ was to be set up in the world, after his ascension, it would meet with many enemies, and much opposition would be given to it. He that reigns, to the joy of the whole earth, yet, as he has his subjects, so he has his enemies (Psa 97:3), that not only will not have him to reign over them, but would not have him to reign at all, that not only will not enter into the kingdom of heaven themselves, but do all they can to hinder those that are entering, Mat 23:13. This was fulfilled in the enmity of the unbelieving Jews to the gospel of Christ, and the violent persecution which in all places they stirred up against the preachers and professors of it. These enemies are here called hills (Psa 97:5), for their height, and strength, and immovable obstinacy. It was the princes of this world that crucified the Lord of glory, Co1 2:8; Psa 2:2.
2. The opposition which the Jews gave to the setting up of Christ's kingdom turned to their own ruin. Their persecuting the apostles, and forbidding them to speak to the Gentiles, filled up their sin, and brought wrath upon them to the uttermost, Th1 2:15, Th1 2:16. That wrath is here compared, (1.) To consuming fire, which goes before him, and burns up his enemies, that have made themselves like chaff and stubble, and have set the briers and thorns before him in battle, Isa 27:4. This fire of divine wrath will not only burn the rubbish upon the hills, but will even melt the hills themselves like wax, Psa 97:5. When our God appears as a consuming fire even rocks will be wax before him. The most resolute and daring opposition will be baffled at the presence of the Lord. His very presence is enough to shame and sink it, for he is the Lord of the whole earth, by whom all the children of men are manageable and to whom they are accountable. Men hate and persecute God's people, because they think him absent, that the Lord has forsaken the earth; but, when he manifests his presence, they melt. (2.) To amazing lightnings (Psa 97:4), which strike a terror upon many. The judgments God brought upon the enemies of Christ's kingdom were such as all the world took notice of with terror: The earth saw and trembled, and the ears of all that heard were made to tingle. This was fulfilled in the destruction of Jerusalem and the Jewish nation by the Romans, about forty years after Christ's resurrection, which, like fire, wholly destroyed that people, and, like lightning, astonished all their neighbours (Deu 29:24); but the heavens declare God's righteousness in it, and all the people, to this day, see his glory, in those lasting monuments of his justice, the scattered Jews.
3. Idolaters also would be put to confusion by the setting up of Christ's kingdom (v. 7): Confounded be all those who serve graven images, the Gentile world, who did service to those that by nature are no gods (Gal 4:8), who boasted themselves of idols as their protectors and benefactors. Did those that served idols boast of them, and shall the servants of the living God distrust him, or be ashamed of him? Let those be ashamed that serve graven images. (1.) This is a prayer for the conversion of the Gentiles, that those who have been so long serving dumb idols may be convinced of their error, ashamed of their folly, and may, by the power of Christ's gospel, be brought to serve the only living and true God, and may be as much ashamed of their idols as ever they were proud of them. See Isa 2:20, Isa 2:21. (2.) This is a prophecy of the ruin of those that would not be reformed and reclaimed from their idolatry; they shall be confounded by the destruction of Paganism in the Roman empire, which was fulfilled about 300 years after Christ, so much to the terror of idolaters that some think it was the revolution under Constantine that made even the mighty men say to the rocks, Fall on us and hide us, Rev 6:15, Rev 6:16. This prayer and prophecy are still in force against antichristian idolaters, who may here read their doom: Confounded be all those that worship graven images, Psa 97:7. See Jer 48:13.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1–12 The Lord reigneth,.... He has reigned, now reigns, will…
The Lord reigneth,.... He has reigned, now reigns, will and must reign until all enemies are made his footstool; See Gill on Psa 93:1; see Gill on Psa 96:10,
let the earth rejoice: not the land of Judea only, and the inhabitants of it, to whom the King Messiah came; for there were but few among them that received him, and rejoiced at his coming; but the whole earth, the vast continent, as distinguished from the isles after mentioned, and they that dwell upon it; the Gentiles, who had a concern in his coming, in whom they were to be blessed, to whom they were to be gathered, and in whom they should find a glorious rest; and therefore he is called
Read full note →
the desire of all nations: the first preaching of the Gospel was occasion and matter of great joy to them; not only the blessings contained in it of peace, pardon, righteousness, and salvation by Christ; but the effects of it, delivering them from the dominion of Satan, the god of this world; and from superstition, and idolatry, with which they were enslaved; and the bringing them into the glorious liberty of the children of God:
let the multitude of isles be glad thereof; the isles of the sea are many, even many thousands: Columbus, when he first discovered America, sailing by Cuba westward, gave names, as he passed along, to seven hundred islands, leaving three thousand more without names (r): Gejerus reports, from some writers, that an Indian king, in 1553, was converted to the Christian faith, that ruled over eleven thousand islands; and that in Maldivar there are reckoned to be sixteen thousand: well may the text speak of a multitude of them: or, "let the great islands", &c. such as ours of Great Britain and Ireland; these isles are said to wait for Christ and his doctrine, Isa 42:4 and therefore must be glad to hear of his coming and kingdom: the Gospel was very early sent to the isles, as to Cyprus, Crete, &c. see Act 13:4 and to our northern isles likewise, who have great reason to be glad at its coming among us, continuance with us, and the success it has had; and that it is yet in the midst of us for further usefulness; and that Christ reigns, and will reign evermore.
(r) P. Martyr. Decad. 1. l. 3.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1, 2, 6, 7, 8, 11 Christ is the Alpha and Omega in this psalm.…
Christ is the Alpha and Omega in this psalm. His government speaks terror to his enemies, ver. 1-7. And comfort to his friends, whom he preserves and delivers, ver. 8-12.
Isles - The Gentile nations, as this word, used Isaiah xlii, 4, is expounded, Matt. xii, 21.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1–12 The reign of Jehovah, its nature and blessedness, 1,…
PSALM XCVII
The reign of Jehovah, its nature and blessedness, 1, 2.
Read full note →
He is fearful to the wicked, 3-4.
Idolaters shall be destroyed, 7.
The blessedness of the righteous, 8-12.
NOTES ON PSALM XCVII
This Psalm has no title either in the Hebrew or Chaldee; and in fourteen of Kennicott's and De Rossi's MSS. it is written as a part of the preceding. In the Vulgate it is thus entitled, Psalmus David, quando terra ejus restituta est. "A Psalm of David when his land was restored;" the meaning of which I suppose to be, after he had obtained possession of the kingdom of Israel and Judah, and became king over all the tribes; or perhaps, after he had gained possession of all those countries which were originally granted to the Israelites in the Divine promise. See 1Ch 18:1-2. The Septuagint is nearly to the same purpose, ὁτι ἡ γη αυτου καθισταται, "when his land was established:" so the AEthiopic and Arabic. The Syriac has, "A Psalm of David, in which he predicts the advent of Christ, (i.e., in the flesh,) and through it his last appearing, (i.e., to judgment.") The author of the Epistle to the Hebrews, Heb 1:6, quotes a part of the seventh verse of this Psalm, and applies it to Christ. Who the author was is uncertain: it is much in the spirit of David's finest compositions; and yet many learned men suppose it was written to celebrate the Lord's power and goodness in the restoration of the Jews from the Babylonish captivity.
Verse 1. The Lord reigneth] Here is a simple proposition, which is a self-evident axiom, and requires no proof: JEHOVAH is infinite and eternal; is possessed of unlimited power and unerring wisdom; as he is the Maker, so he must be the Governor, of all things. His authority is absolute, and his government therefore universal. In all places, on all occasions, and in all times, Jehovah reigns.
But this supreme King is not only called יהוה YEHOVAH, which signifies his infinite and eternal being, unlimited power, and unerring wisdom; and, as Creator, his universal government; but he is also אדני ADONAI, the Director and Judge. He directs human actions by his word, Spirit, and Providence. Hence are his laws and revelation in general; for the governed should know their governor, and should be acquainted with his laws, and the reasons on which obedience is founded. As Adonai or Director, he shows them the difference between good and evil; and their duty to their God, their neighbours, and themselves: and he finally becomes the Judge of their actions. But as his law is holy, and his commandment holy, just, and good, and man is in a fallen, sinful state; hence he reveals himself as; אלהים ELOHIM, God, entering into a gracious covenant with mankind, to enlighten his darkness, and help his infirmities; that he may see what is just, and be able to do it. But as this will not cancel the sins already committed, hence the necessity of a Saviour, an atonement; and hence the incarnation, passion, death, and resurrection of our Lord Jesus. This is the provision made by the great God for the more effectual administration of his kingdom upon earth. Jehovah, Adonai, Elohim reigneth; et his animadversis, and these points considered, it is no wonder that the psalmist should add,
Let the earth rejoice; let the multitude of isles be glad] The earth, the terraqueous globe; especially, here, the vast continents, over every part of which God's dominion extends. But it is not confined to them; it takes in the islands of the sea; all the multitude of those islands, even to the smallest inhabited rock; which are as much the objects of his care, the number of their inhabitants considered, as the vastest continents on which are founded the mightiest empires. All this government springs from his holiness, righteousness, and benignity; and is exercised in what we call providence, from pro, for, before, and video, to see, which word is well defined and applied by CICERO: Providentia est, per quam futurism aliquid videtur, antequam factum sit. "Providence is that by which any thing future is seen before it takes place." De Invent. c. 53. And, in reference to a Divine providence, he took up the general opinion, viz., Esse deos, et eorum providentia mundum administrari. De Divinat. c. 51, ad finem. "There are gods; and by their providence the affairs of the world are administered."
This providence is not only general, taking in the earth and its inhabitants, en masse; giving and establishing laws by which all things shall be governed; but it is also particular; it takes in the multitudes of the isles, as well as the vast continents; the different species as well as the genera; the individual, as well as the family. As every whole is composed of its parts, without the smallest of which it could not be a whole; so all generals are composed of particulars. And by the particular providence of God, the general providence is formed; he takes care of each individual; and, consequently, he takes care of the whole. Therefore, on the particular providence of God, the general providence is built; and the general providence could not exist without the particular, any more than a whole could subsist independently of its parts. It is by this particular providence that God governs the multitude of the isles, notices the fall of a sparrow, bottles the tears of the mourner, and numbers the hairs of his followers. Now, as God is an infinitely wise and good Being, and governs the world in wisdom and goodness, the earth may well rejoice, and the multitude of the isles be glad.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv1, 2, 3, 6, 7, 8, 10, 11 Psa 97:1. The Lord reigneth — He that made…
Psa 97:1. The Lord reigneth — He that made the world, governs it; he that called the universe into existence, upholds and presides over it; and he rules, judges, and rewards, or punishes his intelligent, free, and immortal creatures, whether men or angels. The Lord Jesus reigns; the providential kingdom is interwoven with the mediatorial, and the administration of both is in the hand of Christ; who is therefore both head of the church, and head over all things to the church: see on Psa 93:1; Psa 96:10. Let the earth rejoice — The inhabitants of the world everywhere; for hereby they are honoured and benefited unspeakably: they are blessed with sure protection, a wise and equitable government, holy, just, and salutary laws, and an ample provision for the supply of all their wants. Let the multitude of isles be glad thereof — Not only let the people of Israel rejoice in him, as king of the Jews, and the daughter of Zion, as her king, but let all the earth rejoice in his exaltation; for the kingdoms of the world shall, sooner or later, become his kingdoms. There is enough in Christ for the multitude of isles to rejoice in; for, though millions have been made happy in him, yet still there is room.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv1–12 The Lord reigneth - See the notes at Psa…
The Lord reigneth - See the notes at Psa 93:1. This is the general fact to be dwelt upon; this is the foundation of joy and praise. The universe is not without a sovereign. It is not the abode of anarchy. It is not the production of chance. It is not subject to mere physical laws. It is not under the control of evil. It is under the government of a God: a wise, holy, intelligent, just, benevolent Being, who rules it well, and who presides over all its affairs. If there is anything for which we should rejoice, it is that there is One Mind, everlasting and most glorious, who presides over the universe, and conducts all things according to his own wise and eternal plan.
Let the earth rejoice - The earth itself; all parts of it; all that dwell upon it. As the earth everywhere derives whatever it has of fertility, beauty, grandeur, or stability, from God - as order, beauty, productiveness are diffused everywhere over it - as it has received so many proofs of the divine beneficence toward it, it has occasion for universal joy.
Read full note →
Let the multitude of isles be glad thereof - Margin, “Many, or great isles.” The Hebrew is many. So the Septuagint, the Latin Vulgate, the Chaldee, and the Syriac. The eye of the psalmist is evidently on the many islands which are scattered over the sea. Not merely the continents - the extended countries where nations dwell - have occasion for joy, but the beautiful islands - the spots of earth which have risen from the deep, and which are covered with fruits and flowers - these, too, have occasion to rejoice: to rejoice that God has raised them from the waters; that he keeps them from being overflowed or washed away; that he clothes them with beauty; that he makes them the abode of happy life; that he places them in the wastes of the ocean as he does the stars in the wastes of the sky, to beautify the universe. The idea in the verse is, that all the earth has cause to rejoice that Yahweh reigns.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v1 Psalms 97
Psalms 97
1 The Lord reigneth; let the earth rejoice;
Read full note →
Let the multitude of isles be glad thereof.
2 Clouds and darkness are round about him:
Righteousness and judgment are the habitation of his throne.
3 A fire goeth before him,
And burneth up his enemies round about.
4 His lightnings enlightened the world:
The earth saw and trembled.
5 The hills melted like wax at the presence of the Lord,
At the presence of the Lord of the whole earth.
6 The heavens declare his righteousness,
And all the people see his glory.
7 Confounded be all they that serve graven images,
That boast themselves of idols:
Worship him, all ye gods.
8 Zion heard, and was glad;
And the daughters of Judah rejoiced
Because of thy judgments, O Lord.
9 For thou, Lord, art high above all the earth:
Thou art exalted far above all gods.
10 Ye that love the Lord, hate evil:
He preserveth the souls of his saints;
He delivereth them out of the hand of the wicked.
11 Light is sown for the righteous,
And gladness for the upright in heart.
12 Rejoice in the Lord, ye righteous;
And give thanks at the remembrance of his holiness.
EXEGETICAL AND CRITICAL
Contents and Division.—The appearing of Jehovah as the heavenly judge is announced, together with His coming forth as the King of glory for the salvation and joy of many upon earth (Psa_97:1-3). His awful majesty, in its significance, as related to the universal world, has revealed itself (4–6) to the joy of Israel and the shame of idol-worshippers (7–9), which result is to serve as a warning as well as a consolation to the righteous (10–12). The use of the præterite in the second and third strophes must not be disregarded. [Perowne: “The use of the past tenses in Psa_97:4-8 and particularly the vivid language of Psa_97:8 are most naturally explained as occasioned by some historical event, some great national deliverance or triumph of recent occurrence, such, for instance, as the overthrow of Babylon and the restoration of the Theocracy.”—J. F. M ] Nor are we to overlook the circumstance that as in Psalms 1 the description is borrowed from the Theophany on Sinai. On account of the character of the Psalm, so fruitful in great truths and so universal in its application, it is eminently suited to represent typically, not all the manifestations of God’s judicial and delivering power generally, as the thunder, for example, in Psalms 18 does, but those which in the history of the Theocracy bear an epoch-making character. On account of the numerous reproductions of passages in older Psalms, and its affinity with announcements in the Second Part of Isaiah, we are not justified in assigning it to the time of David, in accordance with the superscription in the Sept.: “By David, when his land was restored to rest” (Jerome, Hilary and others, Clauss). The time of the Maccabees (Venema, Hitzig, Olshausen) is too late. It could scarcely have been occasioned by any victory of the Israelites (Muntinghe). But such an event as the restoration of the Theocracy after the fall of Babylon (Ewald) is most readily suggested. Only we must not refer it specially to the dedication of the second Temple (Rosenm.), but, as in the whole group of which this Psalm forms a member, we must hold to its connection with the circle of prophecy following the Exile (Del.), which is concerned especially with the coming of the great and terrible day of the Lord. Hupfeld regards this Psalm as without historical occasion, but as being a free, poetical working up of current images and forms of expression. This is the extreme opposite of the Messianic view, which understands the præterites, employed prophetically, as describing the end of the world and its final judgment (the Rabbins, and many older expositors).
Psa_97:1 f. The isles are mentioned also in Psa_72:10, as bringing tribute to the King of the kingdom of God, but after Isaiah 41 they appear frequently as representing the countries outside of the Promised Land, stretching even to the furthest unknown limits of the world, as also the inhabitants of those countries. Hence the predicate: the many, is not superfluous. [This construction is unnecessary. It is better to take, as most do, the adjective as qualifying the noun directly. “The many islands”—the multitude of the islands.—In Psa_97:2 the E. V. rendering of מְלוֹן: “habitation,” is accompanied by the marginal alternative “establishment.” Dr. Alexander prefers to retain the former. If we give to the latter idea its more definite expression: “support,” we find that both meanings may be defended by derivation and usage. But the second gives a clearer as well as more vivid and pleasing sense. Perowne, Noyes, and Barnes favor it, following the great majority of German critics. Dr. Moll translates: Saule; Delitzsch: Pfeiler; Hengstenb.: Boden. The last, expressing the idea of a groundwork or basis, serves to bring the various shades of meaning into closer relation, and probably best expresses the meaning of the original—J. F. M.]
Psa_97:7 ff. The Elohim have here also in accordance with the Sept. been erroneously regarded as angels. It is doubtful whether Psa_97:7 c. ought to be taken as an imperative (Septuag., Syr., Hengst., Hupfeld), or as a præterite (Del., Hitzig).—In Psa_97:11 the light is not viewed as seed, in allusion to a re-emergence from darkness (most of the ancients), but as being scattered upon the way of life which is trodden by the righteous. “Light is said to be sown when the rising sun diffuses his rays plentifully in all directions” (Venema). [Alexander unites the idea of productiveness to this.—J. F. M.] The ancient translators have probably confounded ורע with ורח: to rise (Psa_112:4, comp. Pro_13:9), unless they read the latter, which is indeed found in some codices.
DOCTRINAL AND ETHICAL
1. God will not only have it preached that He is the King and Judge of the world, He also makes men actually sensible of this truth by historical proofs of His majesty. These are to one class a source of delight, and to another a source of terror, according to their attitude with regard to this revelation of that God who is infinitely exalted above all the world and its vain gods. The vision of Him is indeed not vouchsafed to mortals, but His presence may be traced, His coming watched for, and, at the same time, His essential character discoverable. For the fire which blazes forth from the cloudy darkness which conceals Him, and yet makes Him known as the Almighty King of Heaven, consumes not the righteous but the unrighteous, and manifests the infallible righteousness of this supreme Judge of the whole world, who has established His throne upon justice and righteousness.
2. The announcement that the Eternal has revealed Himself to the world and in the Church, must be based upon these facts, must expound them also and apply them, in a word, turn them theoretically and practically to account. For the righteousness of God, which, descending from heaven, is announced and operates on earth, embraces the whole world, separates those who love Him from the wicked, and rewards every man according to his works.
HOMILETICAL AND PRACTICAL
The revelation of God’s glory in the word of truth, in the reign of righteousness, and in the workings of grace.—That which to the righteous is comforting and the source of holy joy, is to the wicked dreadful, and the object of unceasing fear; therefore they would like best not to hear or see anything of it.—There may be darkness in heaven and upon the earth, but a light is never wanting to the righteous, and it never becomes converted into a devouring fire for them, as it does for the ungodly.—The Deliverer and Judge of all the world is descending from heaven: let all the righteous sing His praise.
Starke: Christ’s kingdom is one of joy; blessed heart which has its portion there!—The beginning of a sinner’s conversion is fearful, under the terrors of the law, but the progress and the end are joyful, under the consolations of the light of the mercy of the gospel.—He who will not have the justification of faith, must have the condemnation of unbelief.—Love to God is the true source of obedience to His commands.—True love to God is ever united with hatred of all evil.—Believers have here, it is true, only their seed-time, but they have often also the fair first-fruits of the harvest.—The joyfulness of faith under suffering is not the privilege of every one, yet the righteous encourage one another thereto assiduously (2Co_6:16).
Frisch: If thou wouldst be a citizen of God’s kingdom and His true subject, thou must also love Him, and from love to Him, hate what is evil; all will then acknowledge that thou dost belong to thy Jesus.—Rieger: In the word of the kingdom lies all-abiding joy, and by it we learn to praise God’s holiness, in accordance with which He extends the cause of that kingdom far beyond the expectations of all men.—Guenther: Who rules the world? The heathen say: their idols; the wicked: the devil; unbelievers: accident, blind chance, or iron destiny. They all look into the darkness.—How many fancy that they really love God from the heart, and yet they cannot bring themselves to a true, decided hatred of evil.—Diedrich: When God breaks suddenly in upon men with His judgments, then even fools must see what they would not believe, that the God of the poor and distressed is eternal Righteousness and living Omnipotence itself.—Taube: The righteous government of the Lord: a terror to His enemies, a joy to Zion.—The measure of love to the Lord determines the measure of the joy that is felt in Him, and both attest their genuineness and purity in and by a separation from sin.
[Matt. Henry: Whatever is matter of our rejoicing ought to be matter of our thanksgiving, and especially the holiness of God.—The joy of the saints should confirm their antipathy to sin, and Divine comforts should put their mouths out of taste to sensual pleasures.—J. F. M.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Daniel D. Whedon 1874 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 10, 11 1. The Lord reigneth—See Psa_96:10; Psa_99:1. This is the…
1. The Lord reigneth—See Psa_96:10; Psa_99:1. This is the keynote to the psalm.
Earth—The word might signify land—the land of Palestine, but, more probably, the nations generally.
Read full note →
Multitude of isles—The foreign nations, particularly the maritime nations, sea coasts, or nations beyond seas, as to the Hebrews, or those of whom the Hebrews had no knowledge but by commerce. See Psa_72:10; Psa_45:12
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1, 2, 4, 5, 6, 7, 8, 9, 10, 11, 12 1. The Lord reigneth] Jehovah hath proclaimed himself King.…
1. The Lord reigneth] Jehovah hath proclaimed himself King. See note on Psa_93:1. For the whole verse cp. Psa_96:10-11; Isa_42:10-12; Isa_51:5.
the multitude of isles] Lit. many isles, or, coastlands; a favourite word in Isaiah 40-66; cp. Psa_72:10. All the many islands and coastlands of the Mediterranean are meant, which have good cause to share Zion’s joy at the fall of the tyrant and the rise of the Divine kingdom of righteousness.
Read full note →
1–3. The proclamation of Jehovah’s kingdom of power and righteousness.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv1–11 (1) The Lord reigneth.—For the thought and imagery comp.…
(1) The Lord reigneth.—For the thought and imagery comp. Psa_96:10-11.
Multitude of the isles.—Literally, isles many. This wide glance to the westward embracing the isles and coasts of the Mediterranean (Psa_72:10), possibly even more distant ones still, is characteristic of the literature of post-exile times. (Comp. Isa_42:10-11; Isa_51:15.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1–12 ANOTHER liturgical psalm on the advent of Christ The…
ANOTHER liturgical psalm on the advent of Christ The psalmist sees him take possession of his throne, but, this time, rather in judgment than in mercy. His accession is described with the usual features of a theophany. (vers. 1-6; comp. Psa_18:7-15 Psa_50:3-6 Psa_77:14-19) The impression made on the inhabitants of the earth, whether idolatrous heathen (ver. 7), or faithful Israelites (vers. 8, 9), is then given. Finally, a practical lesson is drawn from the event prophesied, viz. "Let the Israel of God hate evil, and rejoice in the Lord and in his holy Name" (vers. 10-12).
Metrically, the psalm consists of four stanzas, each of three verses. There is nothing in its contents to fix its date.
Read full note →
The Lord reigneth; or, the Lord has become King has ascended his throne. (comp. Psa_93:1 Psa_96:10) Let the earth rejoice. When God condescends to appear on earth, the earth is bound to rejoice. His coming cannot but improve the condition of affairs. Let the multitude of isles (literally, the many isles) be glad thereof. Even "the isles the abode of the Gentiles are to feel joy, for they, too, at whatever cost (ver. 3), will be benefited.
God"s sovereignty.
"The Lord reigneth." To a thoughtful, loving, earnest Christian heart, the spectacle of prevailing disorder, wrong, misery, in this world (today as in past ages) is a source of sometimes almost unbearable wonder and grief. Then it is unspeakable consolation to remember "the Lord reigneth". (Psa_11:3, Psa_11:4) As from his own sin and trouble he takes refuge in God"s love; so from the apparent triumph of evil, in God"s righteous rule. God"s Kingship or sovereignty involves these three:
(1) supreme power;
(2) rightful authority;
(3) exercise of this power and authority in actual government.
I SUPREME POWER. "If we speak of strength, lo! he is strong." "With God all things are possible." No design, no emergency, to which his power is not equal. He is the Source the Creator of all other power. The forces of nature, the wills and faculties of men of all creatures, lower or higher than men have their root and being in him; hang on his sovereign will. (Psa_33:8, Psa_33:9) We must not think of God"s power apart from his wisdom . (Psa_147:5) Nor of these apart from his love. (Psa_145:9, Psa_145:10) Blind unconscious force the universe of atheism is the most frightful of all conceptions. Force guided by loveless wisdom is an impossible idea, for it would have no motive for exercise. But it is "the Lord" who reigns; and "God is love.
II RIGHTFUL AUTHORITY. The righteous self-evident claim to absolute and universal obedience. Power without right would be tyranny. Right without power would be an empty shadow crown without sceptre. The right to obedience, and power to enforce it (or punish disobedience), together make up authority. Therefore to those attributes of power, wisdom, and love, we must add righteousness. "The sceptre of his kingdom is a right sceptre." While nature and Scripture proclaim that he does reign, reason and conscience declare that he ought to reign.
1. The right of absolute ownership is his. (Psa_100:3) He has created us.
2. Of infinite benefaction. All we have or hope for, or ever can enjoy, is his free gift.
3. Of perfect and sole fitness, infinite ability, to rule the universe he has created and owns. Knowledge which nothing, great or small, escapes. Power which upholds all in being, and which, if he please to exert it, none can resist. Goodness which no demand can overtax.
III ACTUAL EXERCISE OF GOVERNMENT. (Psa_103:19) "He doeth according to his will," etc. (Dan_4:35) He has bound all nature with a chain of love which natural forces and existences cannot even seek to break. He has given to man and other spiritual creatures, with reason to apprehend duty, and conscience to approve our fulfilment or condemn our neglect, a will endued with the mysterious power of disobeying his law, resisting his will. Without this we should be incapable of willing, reasonable, loving, conscientious obedience. Men therefore do disobey God; and the direct result of disobedience is the misery and death which fill our world. (Jam_1:13-15) But man"s disobedience cannot relax God"s authority, or alter the fact that over all he reigns and rules. And this supreme authority is in the hands once nailed to the cross. (Joh_5:22, 23 Mat_28:18 Eph_1:21-23 Rev_5:12, Rev_5:13)
HOMILIES BY S. CONWAY Vers. 1-12. Jehovah is King.
The subject of this psalm, as of the whole group to which it belongs, is the reign of Christ. Some glorious revival in the Jewish Church so uplifted the thought of the writer of these psalms that he sees, as if already present, that blessed advent and reign of the Lord which, whilst it must be the confusion of his adversaries, must also be the everlasting joy of his faithful people. We observe
I THE AFFIRMATION or THESE PSALMS that Jehovah is King. "The Lord reigneth." The writer has no doubt of it at all. Therefore:
1. He bids the whole earth rejoice, even to its uttermost parts, the scattered islands of the sea.
2. He admits that much mystery remains. "Clouds and darkness are," etc.
3. Nevertheless, he affirms that righteousness and judgment are the habitation of his throne. The Lord is enthroned, and righteousness and judgment shall be habitually upheld.
4. Nature bears witness to him. Lightnings, earthquakes, volcanoes, the earth melting like wax, symbolize his majesty and power.
5. The heathen are confounded, whilst his people, for abundant reasons (ver. 9), rejoice.
II THE GENERAL DENIAL OF THIS AFFIRMATION, which is met with in our day. There are not a few who say that the Lord will reign; but that, as yet, the state of the world is getting worse and worse, and will do so until the coming of the Lord, when he will bring all evil to an end. They look forward to that second coming of the Lord as the great hope of the Church. Hence it is only as having the right and the power to reign, and as now and then manifesting that power, that, at present, the Lord can be said to reign. They believe that the Lord shall reign, not that he does. But note
III THE NEW TESTAMENT CONFIRMATION OF THIS PSALM.
1. It everywhere declares that the Lord is King, is reigning now. Because such is the just conclusion from its constant statements that the coming of Christ was "at hand;" that generation in which our Lord lived was not to pass away until the coming of his kingdom. Some standing around him so he declared should not taste of death till they had seen him coming in glory. And with this all the teachings of the apostles agree. They tell of the Lord"s coming as "at hand." They believed that some of them should remain and be alive at his coming. "The kingdom of heaven is at hand," was the burden of their preaching; they went everywhere proclaiming that, and the coming of the Lord as its inauguration. But if our Lord has not come, then how are his words, and the words of his apostles, whom the Holy Spirit was to lead into all truth, to be understood? We shrink from saying that they were mistaken, and, unwittingly, taught error. Therefore we believe that he has come, and that he is indeed and in truth reigning now.
2. And the objection Why, then, is evil so rampant? is met by St. Paul"s statement in 1Co_15:23-26. There the reign of Christ is plainly declared, and that "he must reign till he hath put," etc. (ver. 25), evidently implying that, though he doth reign, yet there will be enemies still to be subdued, and this will be only a gradual process. His coming was not to put an end all at once, in a moment, to all evil; but it should ultimately be done.
3. And this is still being done. Let the laws and customs of Christian nations tell. They are evil enough in many parts still, but will any one dare to say that the lot of humanity is as dark now as it was in our Lord"s day? Has he done nothing for us? Who will say that? And let the growth and increased purity of the Church far short, doubtless, of what they should and will be also tell. And the Lord"s work by his Spirit in the individual believing soul. Are we not conscious that he is more and more putting all our spiritual foes under his feet? Therefore we believe that the Lord has come, and that he reigneth.
IV THE BLESSED RESULTS OF THIS BELIEF.
1. The need for twisting the Scriptures is taken away. We can read them in their plain and obvious meaning.
2. The infidels taunt is silenced. Gibbon sneers at the Christian"s belief, taking it for granted that the Lord has not come. And many today base their unbelief on the glaring contradiction between the Scriptures and the doctrine of so many Christians that Christ has not yet come.
3. We are not fighting a losing battle. The state of the world is not darkening drear as so many say but brightening. The Church has not to wait for, but to rejoice in, his presence.
4. Death, in the old dread meaning of the word, is abolished.
5. Satan is judged, fallen, condemned. We, whilst trusting in Christ, need have no fear. The Lord is King. S.C.
"The Lord reigneth.
On this truth we observe
I IT WAS THE FAITH OF ALL HOLY SCRIPTURE. The Law, the Prophets, the Psalms these especially the Gospels, the Epistles, and the Revelation, all alike declare this faith, and in varied form utter their "Alleluia, for the Lord God omnipotent reigneth.
II THIS FAITH IS COMMENDED TO US BY ITS NEVER-FAILING FRUITFULNESS IS ALL MANNER OF GOOD. Some beliefs which men have long and largely held have died away, and men have willingly let them die; but this faith is too blessed that we should lightly let it perish. It imparts peace to the mind amid all the vicissitudes of life; vigour to the will, strengthening it for strenuous action; and power for the help and comfort of our fellow men.
III IT IS, NEVERTHELESS, GREATLY DOUBTED AND DENIED.
1. In some because of the sad and insoluble problems of this present life. Life seems to them an inextricable tangle, not worth living, all vanity and vexation of spirit.
2. In others, the teachings of science seem not only to remove God so far away, but throw doubt on his existence altogether.
3. In others, the increased sensitiveness to human suffering has caused the mind to recoil from doctrines and beliefs which were unquestioningly held by our forefathers, and the sight of the mass of unrelieved misery which crushes beneath its awful weight the multitudes of mankind in all ages and lands has begotten the dark doubt in minds not a few, whether there be an omnipotent and beneficent God at all. Perhaps men"s doubts of this faith were never more widespread than they are now.
IV BUT ITS EVIDENCES, NOTWITHSTANDING, ARE EVERYWHERE.
1. In the natural world, the power, wisdom, and beneficence of the Creator are, in spite of many mysteries, clearly to be seen (see Drummond"s "Ascent of Man").
2. In the order of God"s providence, when men will obey its laws.
3. In the history of the Church.
4. In the experience of the individual believing soul.
V AND THIS FAITH MAY BE ATTAINED TO BY WHOSOEVER WILL, The path is obedience. "He that doeth my will shall know of the doctrine," etc. Refuse to cherish doubt. "I will trust, and not be afraid. S.C.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain On vv1–12 As the fast Psalm sung the praises of the…
As the fast Psalm sung the praises of the Lord in connection with the proclamation of the gospel among the Gentiles, so this appears to foreshadow the mighty working of the Holy Ghost in subduing the colossal systems of error, and casting down the idol gods. Across the sea to maritime regions a voice cries for rejoicing at the reign of Jesus (Ps 97:1), the sacred fire descends (Ps 97:3), like lightning the gospel flames forth (Ps 97:4), difficulties vanish (Ps 97:5), and all the nations see the glory of God (Ps 97:6). The idols are confounded (Ps 97:7), the church rejoices (Ps 98:8), the Lord is exalted (Ps 98:9). The Psalm closes with an exhortation to holy steadfastness under the persecution which would follow, and bids the saints rejoice that their path is bright, and their reward glorious and certain. Modern critics, always intent upon ascribing the psalms to anybody rather than to David, count themselves successful in dating this song further on than the captivity, because it contains passages similar to those which occur in the later prophets; but we venture to assert theft it is quite as probable that the prophets adopted the language of David as that some unknown writer borrowed from them. One psalm in this series is said to be "in David", and we believe that the rest are in the same place, and by the same author. The matter is not important, and we only mention it because it seems to be the pride of certain critics to set up new theories; and there are readers who imagine this to be a sure proof of prodigious learning. We do not believe that their theories are worth the paper they are written upon.
The psalm divides itself into four portions, each containing three verses. The coming of the Lord is described (Ps 97:1-3); its effect upon the earth is declared (Ps 97:4-6); and then its influence upon the heathen and the people of God (Ps 97:7-9). The last part contains both exhortation and encouragement, urging to holiness and inculcating happiness (Ps 97:10-12).
Read full note →
Ver. 1. The Lord reigneth. This is the watchword of the psalm Jehovah reigns. It is also the essence of the gospel proclamation, and the foundation of the gospel kingdom. Jesus has come, and all power is given unto him in heaven and in earth, therefore men are bidden to yield him their obedient faith. Saints draw comfort from these words, and only rebels cavil at them.
Let the earth rejoice, for there is cause for joy. Other reigns have produced injustice, oppression, bloodshed, terror; the reign of the infinitely gracious Jehovah is the hope of mankind, and when they all yield to it the race will have its paradise restored. The very globe itself may well be glad that its Maker and liege Lord has come to his own, and the whole race of man may also be glad, since to every willing subject Jesus brings untold blessings.
Let the multitude of isles be glad thereof. To the ancient Israelites all places beyond the seas were isles, and the phrase is equivalent to all lands which are reached by ships. It is remarkable, however, that upon actual islands some of the greatest victories of the Cross have been achieved. Our own favoured land is a case in point, and not less so the islands of Polynesia and the kingdom of Madagascar. Islands are very numerous; may they all become Holy Islands, and Isles of Saints, then will they all be Fortunate Islands, and true Formosas. Many a land owes its peace to the sea; if it had not been isolated it would have been desolated, and therefore the inhabitants should praise the Lord who has moated them about, and given them a defence more available than bars of brass. Jesus deserves to be Lord of the Isles, and to have his praises sounded along every sea beaten shore. Amen, so let it be.
Whole Psalm. The two preceding psalms are songs of joy and thanksgiving, in which the gladness of Christ's people is poured forth as they go to meet their triumphant Lord at his second advent, and to bring him back in glory to assume his kingdom. The present psalm, in language sufficiently explicit, describes the completion of this great event, "the Lord reigneth"; Messiah is on his throne, and now the words of Ps 2:6, are fulfilled, "I have set my king upon my holy hill of Sion." Messiah's first act of sovereignty is judgment. Scriptures bearing upon that event are 2Th 1:7 Jude 1:14 Isa 66:15. The character of these judgments is given in the psalm: clouds and darkness encircling his throne, where, however, righteousness and mercy dwell; a fire which burns up his enemies round about; lightnings flashing upon the world, the earth trembling, and the hills melting like wax at the presence of the Lord, at the presence of the Lord of the whole earth. Peter, in his second Epistle, and third chapter, evidently refers to these events as yet future in his day. R.H. Ryland.
Ver. 1. The LORD reigneth. Here's good news, glad tidings: "The Lord reigneth." It cannot be published without praise, without rejoicing, without singing, without blessing. We should dishonour this truth if we did not publish it; if we should with silence suppress it; if we should not speak well of it. It is so sweet and comfortable, that it fills the whole world with joy; and calls on every ear, and every tongue, and every heart, to be glad, to rejoice, and to praise God.
Let the earth rejoice; let the multitude of isles be glad. As though he should say, Let nothing fear but hell: let nothing be disquieted but devils. Let the lowest, the poorest of the people of God, though but earth, yet let them rejoice in this, "The LORD reigneth"...
Here are two things of very sweet consideration, 1. The reign of the Lord; and, 2. The reign of the Lord in the saints. First, This kingdom that God is now setting up is his everlasting kingdom. It will not be administered by the weakness of man, but by the power of God; not by the folly of man, but by the judgment of God. God will, in this kingdom, nakedly manifest his own righteousness, his own compassion and pity; his own love, his own peace: he will do all things immediately by his own self. And therefore all the pride and ambition, all the oppression and tyranny, and miscarriages that have been in the government of men, shall be wholly taken away. Pure righteousness and judgment and equity shall be infallibly dispensed; and infinite power, strength, holiness, goodness, and authority shall shine forth nakedly in the face of God; and that shall be the judge of all men. We shall no longer be abused and oppressed by the will of men, by the lusts of men. The poor people shall no longer groan under the burden of men's lusts, nor sweat for the pleasure and contents of men; nor their faces any longer be ground by the hardness of the spirit of men; but they shall be under the protection of God. The great cry now of the people is, "Let's have a King!" Ye shall have one, one that will "reign in righteousness", the LORD himself.
Secondly, And this reign of the LORD shall be in his saints; according to that in Da 7:27. "And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him." As this kingdom shall be administered in the glory of God; so also in the sweetness and gentleness of man, by brethren, by friends, by the saints of the Most High. God lifting up himself in the saints will administer this reign; and as he will do it by the saints, so he will do it by the softness and tenderness of the saints; "The kingdom and dominion under the whole earth shall be given to the people of the saints of the Most High." It's now doing; that ye shall obey none but the Lord; ye shall know no other laws but the law of God; ye shall know no other
master but Jehovah. He hath made us priests and kings, and we shall reign with him on the earth. This nature of ours, this body of ours, shall reign with Christ, with God, and that upon earth.
The Lord reigns. The Lord hath served, hath been hitherto much, yea, mostly, "in the form of a servant." It hath been, as it were, the business of the Lord, whilst this world stood, to give supplies to men; to serve men; to give men strength, and wisdom, and riches, and authority, and power; that men might be great and happy, with the goodness of God: and (in this) God hath been King too, but in an under way; as saith the Lord, "I have served with your sins" and lusts: now he will no longer serve, but reign; God will take all the power and authority into his own hands. He will not be any longer under men, but above all men. It's time He should be so; it's reason He should be so; it's just He should be so. Everything now must bow, stoop, and submit to the law, and rule, and will of God. No man shall any longer say, it shall be so, because it is my will to have it so: there shall not be found an heart, or tongue, that shall move against the dominion of the Lord.
Satan hath been a prince; he hath made laws of your captivity and misery; he hath kept you to his task, to do him service. He hath said, Be angry, and then you have been full of rage. He hath said, Be covetous, and then you have been full of covetousness. He hath said, Be dark, and then you have been full of blindness. He hath said, Be proud, and then ye have been full of haughtiness. And so he hath, as a monstrous tyrant, tormented the world. The sting of Satan's whips is in your consciences, I know. Your errors and mistakes have been through the kingdom of darkness in you, that you do not know God, or his holy hill. You would come into the enjoyment of God; Satan will not let you: you would know God; he will not suffer you: you would be wise unto salvation; he will not permit you. He hath fettered you with his chains of darkness; he hath captivated your judgments; he hath made you to grind at his mill and to drudge in his service; and hath made you to cry out, "O when will the Lord come!" But now his wicked reign is at an end: what ye had, ye shall want, and what ye want, ye shall have; what hath been shall not be; that which shall be, must be, and cannot choose but be: ye shall have love, because the law of God is love; and ye shall have peace, because the kingdom of God is peace; and ye shall have light, because the inheritance is marvellous light; ye shall have righteousness, because this state is true holiness; ye shall have liberty, settledness, stability, and every good thing in this kingdom of God. It's always ill with us while Satan reigns. It's always well with us while God reigns; when our Husband is King we shall have preferment, and honour, and riches, and greatness, and power, and authority, because our God reigns. "The Lord reigns", for us; the Lord takes his kingdom, and it is for us: the Lord hath reigned in himself all this while; now he reigns by us: the Lord counts himself not to have a kingdom, till we have it with him: the Lord thinks himself mean and despised, till we are exalted. He is poor without us. He is weak, while absent from us. He is not himself unless he enjoys us. "Thou art my excellency, my firstborn." The power of God is in weakness, till we become mighty. The kingdom of God is in darkness, till we shine forth. The treasures of God were of no worth to him, if we were not his richest jewels.
The Lord doth reign. This is not to be passed by; it's in the present tense. This is the song that we hear and see angels sing. The elders and saints in heaven sing it perpetually; we daily hear it. Hallelujah, Hallelujah, the Lord reigneth! There is administered into our hearts and ears an hallelujah; the Lord reigneth; indeed every creature speaks it, all in heaven and earth.
"THE LORD doth reign", and saith, "I am upon my throne. I am great; none is great but myself. I am King; I have the sceptre in my hand. I am powerful; none is powerful but I." All the power of men is broken. All the thrones of men are shattered into dust. All the wisdom of men is turned into folly. All the strength of men s melted into weakness and water. The melting and mouldering away of the powers and dignities of the world, speak it aloud, The LORD reigns. William Sedgwick, in "Some Flashes of Lightnings of the Son of Man", 1648.
Ver. 1. The LORD reigneth. He who stood before the judge, he who received the blows, he who was scourged, he who was spit upon, he who was crowned with thorns, he who was struck with fists, he who hung upon the cross, he who as he hung upon the wood was mocked, he who died upon the cross, he who was pierced with the spear, he who was buried, himself arose from the dead. "The Lord reigneth." Let kingdoms rage as much as they can; what can they do to the King of kingdoms, the Lord of all kings, the Creator of all worlds? Augustine.
Ver. 1. The LORD reigneth. I am glad that Christ is Lord of all, for otherwise I should utterly have been out of hope, saith Miconius in an epistle to Calvin, upon a view of the church's enemies. John Trapp.
Ver. 1. The LORD reigneth; let the earth rejoice. Consider the divine government in various views, as legislative, providential, mediatorial, and judicial, and in each of these views the divine government is matter of universal joy.
1. The Lord reigneth upon a throne of legislation, "let the earth rejoice." He is the one supreme law giver and is perfectly qualified for that important trust. Nothing tends more to the advantage of civil society than to have good laws established, according to which mankind are to conduct themselves, and according to which their rulers will deal with them. Now the supreme and universal King has enacted and published the best laws for the government of the moral world, and of the human race in particular. Let the earth then rejoice that God has clearly revealed his will to us and not left us in inextricable perplexities about our duty to him and mankind... Again, "Let the earth rejoice" that these laws are suitably enforced with proper sanctions. The sanctions are such as become a God of infinite wisdom, almighty power, inexorable justice, untainted holiness, and unbounded goodness and grace, and such as are agreeable to the nature of reasonable creatures formed for an immortal duration. Let the earth rejoice that the divine laws reach the inner man, and have power upon the hearts and consciences of men. Human laws can only smooth our external conduct at best, but the heart in the mean time may be disloyal and wicked. Now this defect is supplied by the laws of the King of Heaven, which are spiritual. They require a complete uniformity and self consistency in us that heart and life may agree, and therefore they are wisely framed to make us entirely good.
2. The Lord reigneth by his providence, "let the earth rejoice." The providence of God is well described in our shorter catechism, "It is his most holy, wise, and powerful preserving and governing all his creatures and all their actions."
"The Lord reigneth" over the kingdoms of the earth, and manages all their affairs according to his sovereign and wise pleasure, and he doth the same for his church. He can reduce confusion into order, make the wrath of man to praise him, and restrain the remainder of it.
3. "The Lord reigneth" upon a throne of grace! "let the earth rejoice." It is the mediatorial government of the Messiah which the Psalmist had more immediately in view, and this is the principal cause of joy to the earth and its guilty inhabitants.
4. And, lastly, the Lord will reign ere long upon a throne of universal judgment conspicuous to the assembled universe, "let the earth therefore rejoice, and the multitude of the isles be glad." Condensed from a Sermon by Samuel Davies, 1724-1761.
Ver. 1. Let the earth rejoice. The earth is called upon to rejoice because the Lord reigneth; and well it may, on the day of its enlargement and final emancipation from evil, which seems to be here set fortha day of
judgment, and so also a day of terror and destruction to the enemies of God and goodnessa day when at his presence "the elements shall melt with fervent heat"; but his own righteousness and glory shall be manifested in the sight of all people. Then will the worldly, who serve idols in loving the creature more than the Creator, be confounded and overthrown; but then, too, will the righteous lift up their heads and rejoice because of God's judgments. Thomas Chalmers.
Ver. 1. The multitude of the isles. In Poole's Synopsis we find from the various interpretations of different authors that the word may mean maritime regions, places beyond sea usually reached in ships, and all countries bordering on the ocean. C.H.S.
Ver. 1. The isles. Figuratively the isles may be taken for all the churches. Why isles? because the waves of all temptations roar around them. But as an isle may be beaten by the waves which on every side dash around it, yet cannot be broken, and rather itself doth break the advancing waves, than by them is broken: so also the churches of God, springing up throughout the world, have suffered the persecutions of the ungodly, who roar around them on every side; and behold the isles stand fixed, and at last the sea is calmed. Augustine.
Ver. 1. When Bulstrode Whitelock was embarked as Cromwell's envoy to Sweden, in 1653, he was much disturbed in mind, as he rested at Harwich the preceding night, which was very stormy, as he thought upon the distracted state of the nation. It happened that a confidential servant slept in an adjacent bed, who, finding that his master could not sleep, at length said:
"Pray, sir, will you give me leave to ask you a question?"
"Certainly."
"Pray, sir, do you think God governed the world very well before you came into it?"
"Undoubtedly."
"And pray, sir, do you think that He will govern it quite as well when you are gone out of it?"
"Certainly."
"Then pray, sir, excuse me, but do not you think you may trust him to govern it quite as well as long as you live?"
To this question Whitelock had nothing to reply; but turning about, soon fell fast asleep, till he was summoned to embark. G.S. Bowes, in "Illustrative Gatherings." 1862.
Ver. 1. The sovereignty of God a theme for joy in many respects and to many persons, especially when exhibited in a reign of grace.
Psalms 97:2*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator 1887 · Public Domain On vv1, 2, 8, 10, 11, 12 The Lord reigneth; let the earth rejoice.
Psa_97:1-12
The Lord reigneth; let the earth rejoice.
Read full note →
The reign of God over the world
I. The reign of God over the world (Psa_97:1).
1. His laws are righteous.
2. His purpose is benevolent.
II. The providential procedure of God in the world.
1. If is inscrutable. Clouds and darkness.
2. It is righteous.
3. It is terrible (Psa_97:3-4).
III. The moral triumphs of God in the world (Psa_97:6-11).
1. The false are confounded (Psa_97:7). Idolatry is crushed.
2. The true are blessed (Psa_97:8). Why glad?
(1) Because their God is exalted (Psa_97:9).
(2) Because they are delivered (Psa_97:10).
(3) Because their happiness must progress (Psa_97:11). (Homilist.)
The Lord reigneth
The Lord reigneth. Where shall we put the emphasis? Shall we put it here--The Lord reigneth? Yes, let the emphasis be first placed upon the lordship of God. Whatever appearances may seem to dictate, and, in spite of all evidence which suggests the sovereignty of the devil, the Lord is upon the throne. Where, again, shall we place the emphasis? Shall we place it here--The Lord reigneth? Yes, let us vary the music by changing the emphasis. The Lord reigneth; He does not hold the sceptre loosely, giving part of His sovereignty to another; He never relaxes His hold of dominion, and, amid all the changing seasons, He pursues His sovereign will. Now, what kind of man should this great evangel make of me? What ought to be the tone and disposition of my life? I think the psalmist proceeds to give the answer. Let the earth rejoice. The word rejoice is significant of movement, of nimble movement, of dancing, of a certain busy activity of limb. It suggests the busy habits of birds on a bright spring morning. A bit of sunshine makes all the difference. And here in my text the sun is up and shining; the Lord reigneth, and we His children are to be as busy as His birds on the bright spring day. Let the multitude of isles be glad. The soul must not only be vigorous; its vigour must be set to music. And now I am startled by the succession of the psalm. The fact of the sovereignty of God should make me blithe and busy as a bird. But all this seems to be challenged by the words which immediately succeed. Why should the psalmist introduce the ministry of the cloud? He knew that joy that is not touched with reverence is superficial or unreal, Joy is never at its sweetest until it is touched by awe. And, therefore, the suggestion of the mysterious dispensations of God is not intended to smother the song, but rather to deepen and enrich it. Every grace needs the accompaniment of reverence if it is to be perfected. But now, in order that the gathering cloud and darkness may not paralyze men, something is told us as to what dwells in their innermost place. Righteousness and judgment are the habitation of His throne. The darkness may throw men into perplexity, and yet the darkness itself is regulated by the Lord of the noonday. In the very midst of the cloud and the darkness there is the throne of righteousness and judgment. Therefore must my reverence be inspired with confidence, and not be stricken with cringing fear. A fire goeth before Him and burneth up His enemies. We need the pure flame of His presence; we need the ever-burning atmosphere in which all defilement is consumed. And now the psalmist turns away to retrospect. He has proclaimed the sovereignty of God, and now he turns to the things of yesterday to find the evangel confirmed. His lightnings lightened the world. Who does not know the lightning interposition of God? He flashes upon us unexpectedly; the Divine is obtruded when we least expect it. We had almost forgotten the Divine. The nearness and the depression of the cloud had caused us almost to forget Him. Or we were wondering if He would ever return. And suddenly He appeared! The hills melted like wax at the presence of the Lord. The Divine suddenly interposes and the obstacles melt away. Have we not known the experience? The difficulties towered in front of us like gigantic hills, and we saw no way over the tremendous heights. And then suddenly, half-unexpectedly, the hills melted, and the difficulties vanished away. Missionary literature abounds in such experience. Every Christian could produce confirmatory witness. God has suddenly interposed, and the difficulty has withered away, and the outsiders have seen the glory of the Lord, and His leadership and righteousness have been declared. It is the lightning interposition which confounds the ungodly. They are turned pale by the passing of the hills, and by the triumph of the meek and lowly in heart. But Zion heard and was glad. Now, in the face of this evangel, The Lord reigneth, and with this corroboration from the witness of experience, what shall we do? The psalmist supplies the answer. Ye that love the Lord hate evil. This is the foundation of everything. And what shall be our reward if we are possessed by this love-hatred, this twin ministry, this mortifying grace? He preserveth the souls of His saints. We shall be kept by God, He will erect fences to guard us from peril. Light is sown for the righteous. We are not only to be preserved, we are to be illumined. God will give to us the light we need. And gladness for the upright in heart. Then my light is not only to be sure, it is to be glad light, sunlight! It is to minister to the warmth of my heart as well as to the illumination of my mind. It is to comfort me as well as lead me. It will be a genial presence as well as a counsellor. (J. H. Jowett, M.A.)
Jehovah is King
I. Earthly dominion is the gift of God. David and Solomon were the ideal kings of the Israelites. They did not only represent the Divine power, but also Divine righteousness. We apply the title of majesty to earthly monarchs, though, strictly speaking, it is an attribute which can only he ascribed to God. The grandeur of the going forth of earthly monarchs is but a feeble and material imitation of the going forth of God so eloquently described in this psalm.
II. God rules over all spiritual powers. It was at first the belief of the Hebrews that there were gods many and lords many. They would have been no more tempted to worship them, if they had been convinced that they had no real existence, than we should be tempted to worship Juggernaut. The Assyrians thought Asshur the most powerful god, who alone could give victory in battle; hence they worshipped him. Croesus sent to the oracles of all the gods to inquire what he should be doing on a certain day; and he worshipped the god whose oracle declared most accurately the future. Israel worshipped Jehovah, not only because He possessed power and foreknowledge, but most of all for His character. He was exalted above the other gods by His righteousness.
III. The consideration of these facts a cause of joy to the believer. It is the conviction that a wise and loving power is at the back of all we see around us, and working through all history to accomplish gracious purposes, which made Israel the greatest of all the ancient peoples--great, not in having the best soldiers and lawgivers, like the Romans, or the wisest philosophers, like the Greeks, but the noblest, truest, and best men. That faith which made the nation immortal will also make the individual immortal. God is on the side of our holiest aspirations and deepest yearnings, and against that which is base and miserable and sinful. Every desire must be brought into subjection, and God be all in all. (R. C. Ford, M.A.)
The reign of God
I. The subjects of the Divine government. We speak now of Gods moral government only. And beneath it are angels, devils, man, as a race, as nations, as individuals.
II. Certain characters which mark his administration.
1. It is sovereign and uncontrolled.
2. It does not interfere with human liberty.
3. Is in the hands of a Mediator. Jesus governs the world with reference to the interests of His religion.
III. Proofs of the doctrine of the text which late occurrences have furnished.
1. The great evils of bigotry and opposition to the rights of conscience have been permitted to display themselves. Also--
2. Infidelity has shown its full character for the warning and instruction of mankind.
3. See what God has done. He has preserved our country from invasion, punished persecuting and wicked nations: France and Napoleon especially have been overthrown, and God has made us the principal agent in accomplishing this. (R. Watson.)
The Divine government of the universe
I. The fact.
1. The sacred singer here speaks of a God who exercises a personal agency in the universe. The Lord reigneth. That implies power. All energy that has play anywhere is in a true sense His. Gravitation, electricity, heat, what are these but names which we have given to the operations of the everywhere-present Deity? Even that force of will, and nerve, and muscle which we and other creatures exert is from Him in whom we live, and move, and have our being.
2. This personal agency of God is carried on in a regular and orderly way. The history of the universe is the development of His plan. He sits at the great loom, and, while the shuttles that carry the threads move, so to speak, consciously and of purpose, it is God who weaves the broad result, fabric and design being His. He reigns over beings who have not respect for His will, but are opposed to it, by working out, in His superior wisdom, His plans by means of their very opposition.
II. Its mystery and awfulness (Psa_97:2). The symbol here expresses three ideas.
1. The majesty of the Divine government. Great clouds and darkness are ever suggestive of the sublime. And Gods is a lofty and glorious rule. When we try, by the aid of astronomy, to realize the extent in space of Gods material universe, and by the aid of geology to conceive of its past duration; when we think of the different generations of the human race which have existed, and of all the higher intelligences; and when we try by imagination to explore the eternal future, with its ever-opening vistas of life and crowding events which are to form history as real as that of the days that are gone by, we feel a necessity of adoration to relieve our hearts of the burden of their awe.
2. The incomprehensibility of the Divine government. God is within the cloud and darkness. We do not see Him at all. His rule in every department is to us a thing of faith. Philosophers cannot tell what is the connection between cause and effect in the material world. And how, in the moral world, God works out His purposes by means of the free action of His rational creatures, and makes His people willing in the day of His power, while their wills are still theirs, we cannot comprehend. But such are the facts. God does rule in these ways, as the uufoldings of history show.
3. There is the idea of the Divine government being characterized by judgments. Out of the clouds and darkness proceed hailstones and coals of fire. A fire goeth before Him, and burneth up His enemies round about. I, for my part, could not understand Gods dealings with the world if I did not recognize the fact of there being sin in it, which leads to the expression of the Divine displeasure, and also to the use of the means of discipline.
III. Its moral excellence (Psa_97:2). This King can do no wrong. It is impossible from His very nature. That nature gloriously necessitates the working of righteousness. To a properly constituted mind there is no sight more sad than that of an unjust judge, an unrighteous government. The world has not been, and unhappily is not now, free from the baleful presence of such miscalled governments. But it is consolation, in view of them, that justice and judgment are the habitation of Gods throne. (W. Morrison, D.D.)
How may our belief of Gods governing the world support us in all worldly distractions
I. What is government? It is the exerting or putting forth of that power which any one is justly clothed with, for the ordering and directing of persons and things to their right and proper ends.
1. In all government there is an end fixed and aimed at; which end is either supreme and ultimate, or inferior and subordinate.
(1) The supreme and ultimate end is, and ought and deserves to be, the glory of God, the exalting of His name, the preserving, securing, and enlarging of His interest, the maintaining and promoting of religion and godliness.
(2) The inferior and subordinate end is the good of the communities, the happiness and welfare of the whole country, the peace, comfort, and prosperity of all the people, over whom governors are set.
2. In all government there is supposed a power sufficient for the ordering of things unto these ends. Not only natural power, but also moral authority, lawfully come by; for, without that, there can be no just, right, and good government.
3. In government this power is reduced into act: there is a prudent, seasonable exerting and putting forth of the power in order to the attaining of these ends.
II. Prove that God governs the world.
1. The light of nature has discovered this. Even some among the heathen call God the Rector and Keeper of the world, the Soul arid Spirit of the world, and do expressly compare Him to the soul in the body, and to the master in a ship, who doth command, rule, direct, steer, and turn it what way and to what port He Himself thinks good.
2. Scripture is full of testimony to this effect (Job_5:9-13; Isa_14:5-7; Psa_34:16-17; Eph_1:11; Dan_4:34-35; Mat_10:29; Psa_103:19).
3. God has a most unquestionable right to order and govern the world.
4. For God to govern the world is no dishonour to Him. Is it possible that His doing so should render Him cheap to the children of men? Nay, is it not enough to commend Him to all wise and thinking persons, that He is so great a God as that He can extend His care to so many millions of objects, and so graciously condescending as to look after the lowest of the works of His hands?
5. God is abundant in mercy and goodness. He built this huge and stately fabric, and He furnished it with all its inhabitants, from the highest and most glorious angel to the meanest and most contemptible insect. And how can we possibly think otherwise, but that the pity and love which He hath for the works of His own hands will draw out His wisdom and power and care for the ruling and directing of them?
III. How our belief of Gods governing the world may support us in all worldly distractions.
1. God is most fit and accomplished for this great work. Men have unruly passions; they interfere in their several interests, and, while they are carrying them on, quarrel and jostle one another: and who but God can order all, and direct them to most noble and excellent ends? Who but God can take these several scattered shreds, and unite them together in one curious and amiable piece of workmanship? Who but God can take these jarring discords, and turn them into an admirable and delightful harmony?
2. Consider the extent of Gods governing providence. It reaches to--
(1) All creatures.
(2) All motions and actions.
(3) All issues and results of things both good and evil.
3. The properties of Gods government. He governs the world--
(1) Mysteriously.
(2) Wisely.
(3) Powerfully.
(4) Most righteously. (S. Slater, M.A.)
The Divine government
I. Some of the attributes of the Divine dominion.
1. It is a righteous dominion, and it is founded upon unquestionable right. Sovereignty alone, without these virtues, is often the greatest curse. Gods government is regulated by His moral perfections: these blend to form an administration absolutely perfect. Justice regulates it (Psa_97:2). Holiness (Psa_145:17). Faithfulness (Psa_36:5). Mercy (Psa_145:9).
2. The Divine government is universal. The extent surpasses our conceptions. The earth is but a fraction. Our system is but a speck.
3. The Divine government is directed to the greatest ends. The dominion of such a Being must be adapted to the worthiest purposes.
(1) The glory of the Governor.
(2) The happiness of His subjects.
II. The various responsibilities which devolve upon us in consequence of this character of the Divine government.
1. Joyful praise.
2. Cheerful obedience.
3. Unlimited confidence. Personal, national.
4. Look forward to the day of account. (Evangelical Preacher.)
The Divine government the joy of our world
Men are placed here to be formed by a proper education for another world, for another class, and other employments; but civil rulers cannot form them for these important ends, and therefore they must be under the government of one who has access to their spirits, and can manage them as he pleases. The Lord reigneth--
I. Upon a throne of legislation. Let the earth rejoice--
1. That God has clearly revealed His will to us, and not left us in inextricable perplexities about our duty to Him and mankind.
2. That Gods laws are suitably enforced with proper sanctions, such as become a God of infinite wisdom, almighty power, inexorable justice, untainted holiness, and unbounded goodness and grace, and such as are agreeable be the nature of reasonable creatures formed for an immortal duration. How happy is it to live under a government where virtue and religion, which in their own nature tend to our happiness, are enforced with such resistless arguments! On the other band, the penalty annexed by the Divine Lawgiver to disobedience is proportionably dreadful.
3. That the Divine laws reach the inner man, and have power upon the hearts and consciences of men.
II. By his providence.
1. Over the kingdoms of the earth.
2. Over the Church.
3. Over all contingencies that can befall individuals.
4. Over evil spirits. He keeps the infernal lions in chains, and restrains their rage. He sees all their subtle plots and machinations against tits feeble sheep, and baffles them all.
III. Upon a throne of grace. This is a kind of government peculiar to the human race; the upright angels do not need it, and the fallen angels are not favoured with it. This is invested in the person of immanuel (Eph_1:22; Mat_11:27; Mat_28:18). This is the kingdom described in such august language in Dan_2:44-45; Dan_7:14; Luk_1:32-33). To His throne of grace He invites all to come, and offers them the richest blessings. From thence He publishes peace on earth, and good will towards men. From thence He offers pardon to all that will submit to His government, and renounce their sins, those weapons of rebellion. From thence He distributes the influences of His Spirit to subdue obstinate hearts into cheerful submission, to support His subjects under every burden, and furnish them with strength for the spiritual warfare.
IV. The Lord will reign ere long upon a throne of universal judgment, conspicuous to the assembled universe.
1. In that day the present unequal distributions of Providence will be for ever adjusted, and regulated according to the strictest justice.
2. In that day the righteous shall be completely delivered from all sin and sorrow, and advanced to the perfection of heavenly happiness. (S. Davies, M.A.)
The Divine government matter o/ universal joy
I. The Divine government.
1. Gods right to govern the world must be original and inalienable.
2. God alone can uphold creatures in being.
3. The government of God is universal.
4. All second causes are under His direction and control.
II. The causes of rejoicing which this affords.
1. The benevolence of its design. When we consider the character of the God of love as opened in His Word, we are sure that His conduct is governed by an ultimate regard to the highest felicity and glory of His moral kingdom; whether He pardon transgressors, or make them feel His wrath in the present world, or exclude them from happiness in the next.
2. The certainty of its accomplishment. It is promoted by all events in providence; and will fill its enemies with confusion, and its friends with joy, in the day when all creatures shall appear at the bar of God, and His righteous judgment shall be revealed before the assembled worlds. (C. Backus, M.A.)
The fact and consequence of the Divine government
I. Visible evils call forth the expression of the psalmists faith. Some powerful form of evil had been judged and overthrown.
II. The fact concerning which the psalmist utters his conviction--that God reigns. God is overhead counteracting the shortsighted selfishness of the wicked. In the psalmists day, men looked on the idols of the heathen as wicked spirits, less powerful than the righteous Jehovah. We are too advanced to believe in the gods of other people. We can scarce believe in a devil, though that would be less awful than to be in the grasp of nature. It would have been some comfort could I have fancied myself tormented of the Devil, said Carlyle once. Those who think the universe a vast machine find it terrible to contemplate a fall amidst its ponderous wheels. Better a devil than a blind force. But Jehovah is a living God, and not hostile to us. Righteousness and judgment are the base of His throne. And He is a God of love.
III. The occasion herein for joy. It was this thought that inspired Handels Hallelujah Chorus. Hallelujah! for the Lord God omnipotent reigneth . . . King of kings, and Lord of lords. Hallelujah! And it is a glorious conviction to reach. Those who hold it may rejoice in the midst of injustice. Or while patiently doing deeds of unappreciated lovingkindness, they may, like the Saviour, have respect unto the recompense of reward. In the storms of life they may say, as did the happy child to the anxious passengers: My father is at the helm. And when Death knocks his dire summons at the door, since God reigns, they may remember that he is but a messenger from the courts of heaven. And when the Lord comes to judgment, and the wicked call upon the rocks and hills to hide them, the saints may shout for joy, since this God is their God for ever and ever. (G. M. Mackie, M. A.)
Jehovahs sovereignty
I. In the material world. What men call a law of nature is nothing else than God in action; it is infinite power carrying out the plans that infinite wisdom has devised. Is God then present as the presiding Deity? He is. The world proclaims it by its infinite variety; by its beauty and harmony of arrangement; by its constancy of succession. Yes, you say, we do not doubt that, but what of these disturbances, these irregularities? Sometimes our fruits are nipped by an early frost; our herds are swept away by disease, our fields wasted by the flood. What of these? Is there a providence in them? We must remember that the grand centre of the world is man; that all things are made for him. Vegetation blooms for him; minerals are stored in the hills for him; beasts graze in the fields for him, and around him the world revolves. But there is a soul as well as a body, and as the world ministers to the body and is in subjection to it, so in turn the body ministers to the soul and is in subjection to it. Here, then, come in the grander purposes of God. He is preparing a race of intelligent beings for Himself; and so what we call His natural government must be subject to His moral government. Man may transgress the Divine law, but that transgression must be punished; he may mistake, and that mistake, while it brings no guilt, may bring loss. It still may be infinite wisdom that sweeps away the promise of a harvest, for this temporal loss may be the one ingredient needed in order to bring spiritual gain.
II. In the political world. We judge of events from the low standpoint of expediency or of self-interest. When we sum up the results of the war we borrow the language of diplomacy, and tell of an indemnity at so much, and certain boundaries altered. But God cares not for these. They are but as trifles, motes in His vast heavens, so small they do not cast a shadow. We want to get up--up where God is; up where Infinite Wisdom looks down! Then shall we discern the harmony, and learn that in the grand march of nations the music is set to two keys only--Gods promises and Gods purposes!
III. In the individual life. Even those lives that run contrary to His will He checks and controls, and makes them subserve His own purposes; nor is there one life, however dissipated, however wild, but some time or other it gets into one of Gods sluices, and turns one of His thousand wheels. But when the heart is submitted to Him, He does more than control the life, He guides it and shapes it to His will. But how far does this intervention of Providence extend? Does He not leave us to follow our own judgment; and is not that judgment the only cloud we follow? Even granting that it is, still that judgment is influenced by Him, for The meek will He guide in judgment; the meek will He teach His way. Many a time when we fancy our decisions are merely the result of the exercise of common sense and ordinary prudence, God has been secretly influencing our minds to the choice. But then many of the actions of life are so insignificant, what can God have to do with them? He has worlds to look after, why should the little motes of my life cause Him any concern? We do wrong in thus thinking, in thus banishing God from what we call lifes trifles. What is our life made of? Of so many days. And what is each day made of? Of so many moments and so many little deeds. But what is a little action? I put a piece of bread in my mouth. A little thing you call that, you do it frequently. But stay. That crumb may choke me, may end my life, and leave all my plans undone. Is it a little thing now? I set my foot down upon the pavement. Ah, thats a little thing, you do it thousands of times a day. Yes, but I step upon some orange peel and slip. That fall gives me a broken limb, unfits me for some intended pursuit, and completely changes the current of my life. Is it a little thing now? And does not God mark these little events that fill up each day of my life when such vast interests may depend upon them? (H. Burton, B.A.)
The consolation of Gods sovereignty
I. The Kingdom of God on this earth.
1. Necessarily autocratic in its form.
2. Singular in its basis.
3. Universal in its range.
4. Profound in its reach.
5. A present, active, accessible power.
God is with us--not locally and geographically merely, but spiritually, sympathetically, practically, actively with us; controlling, cooperating, counteracting; directing, defeating, determining; making effectual or bringing to nothing the designs of the children of men. And we do well to go to Him, not trembling, as Esther to Ahasuerus, but with holy confidence in all times of personal, family, social, national necessities, to ask for His pity, to pray for His delivering power.
II. The consolation which the fact of Gods sovereignty gives to the good.
1. It is a consolation that the Evil One does not reign: that strong as are the forces of evil in this world, they are not supreme; that greater is He that works for righteousness than all they that work for sin and ruin; that our great adversary has himself an Adversary who is mightier than he; that though we may be in danger of being led captive at his will, he is under the control of the Omnipotent.
2. It is a consolation that mere force does not reign. All the forces that are at work are under law, and law is under the control of the Divine Law-maker; and He can act upon and control His own laws, touching links out of sight with His skilful hand, changing the aspect and the issue of things at His holy will and in accordance with His far-seeing wisdom, evolving the bright and the blessed out of the dark and the distressing.
3. It is a consolation that man does not reign. There have been times when the destinies of a continent have seemed to be in the hands of a Cyrus, a Caesar, a Napoleon; and now it may seem that very large issues hang on the decision of a few controlling minds in London, St. Petersburg, Berlin. Yet God can and will determine results, and He can overrule all events, either saving from calamity, or compelling disaster itself to yield peaceable fruits of righteousness.
4. We may all rejoice that we ourselves do not reign over our own lives. The Lord reigneth--the loving Lord, who wills the happiness of His children; the holy Lord, who wills their true and pure well-being; the wise Lord, who will not withhold any good thing, but will withhold that which seems to be so but is not; the mighty Lord, who can compel the saddest and strangest events to contribute to our well-being; the faithful Lord, who will make good the kindest of His promises--The Lord reigneth, and not we ourselves; let us rejoice and be glad. (W. Clarkson, B.A.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v1 Psalms 97
Psalms 97
THE summons to praise the King with a new song {Psalms 96} is followed by this psalm, which repeats the dominant idea of the group, "Jehovah is King," but from a fresh point of view. It represents His rule under the form of a theophany, which may possibly be regarded as the fuller description of that coming of Jehovah to judgment with which Psalms 96 closes. The structure of both psalms is the same, each being divided into four strophes, normally consisting of three verses each, though the last strophe of Psalms 96 runs over into four verses. In this psalm, the first group of verses celebrates the royal state of the King (Psa_97:1-3); the second describes His coming as a past fact (Psa_97:4-6); the third portrays the twofold effects of Jehovahs appearance on the heathen and on Zion (Psa_97:7-9); and the last applies the lessons of the whole to the righteous, in exhortation and encouragement (Psa_97:10-12). The same dependence on earlier psalms and prophets which marks others of this group is obvious here. The psalmists mind is saturated with old sayings, which he finds flashed up into new meaning by recent experiences. He is not "original," and does not try to be so; but he has drunk in the spirit of his predecessors, and words which to others were antiquated and cold blaze with light for him, and seem made for his lips. He who reads aright the solemn significance of today will find it no less sacred than any past, and may transfer to it all which seers and singers have said and sung of Jehovahs presence of old.
Read full note →
The first strophe is mosaic-work. Psa_97:1 (lands = isles) may be compared Isa_42:10; Isa_51:5. Psa_97:2 a-is from Exo_19:9; Exo_19:16, etc., and Psa_18:9. Psa_97:2 b is quoted from Psa_89:14. Psa_97:3 a recalls Psa_1:3; Psa_18:8. The appearance of God on Sinai is the type of all later theophanies, and the reproduction of its principal features witnesses to the conviction that that transient manifestation was the unveiling of permanent reality. The veil had dropped again, but what had been once seen continued always, though unseen; and the veil could and would be drawn aside, and the long-hidden splendour blaze forth, again. The combination of the pieces of mosaic in a new pattern here is striking. Three thoughts fill the singers mind. God is King, and His reign gladdens the world, even away out to the dimly seen lands that are washed by the western ocean. "The islands" drew Isaiahs gaze. Prophecy began in him to look seawards and westwards, little knowing how the course of empire was to take its way thither, but feeling that whatever lands might lie towards the setting sun were ruled, and would be gladdened by Jehovah.
Gladness passes into awe in Psa_97:2 a, -as the seer beholds the cloud and gloom which encircle the throne. The transcending, infinitude of the Divine nature, the mystery of much of the Divine acts, are symbolised by these; but the curtain is the picture. To know that God cannot be known is a large part of the knowledge of Him. Faith, built on experience, enters into the cloud, and is not afraid, but confidently tells what it knows to be within the darkness. "Righteousness and judgment"-the eternal principle and the activity thereof in the several acts of the King-are the bases of His throne, more solid than the covering cloud. Earth can rejoice in His reign, even though darkness may make parts of it painful riddles, if the assurance is held fast that absolute righteousness is at the centre, and that the solid core of all is judgment. Destructive power, symbolised in Psa_97:3 by fire which devours His adversaries, the fire which flashed first on Sinai, is part of the reason for the gladness of earth in His reign. For His foes are the worlds foes too; and a God who could not smite into nothingness that which lifted itself against His dominion would be no God for whom the isles could wait. These three characteristics, mystery, righteousness, power to consume, attach to Jehovahs royalty, and should make every heart rejoice.
In the second strophe, the tenses suddenly change into pure narrative. The change may be simply due, as Cheyne suggests, to the influence of the earlier passages descriptive of theophanies, and in which the same tense occurs; but more probably it points to some event fresh in the experience of Israel, such as the return from Babylon. In this strophe again, we have mosaic. Psa_97:4 a-is quoted from Psa_77:18. With Psa_97:4 b may be compared Psa_77:16. Psa_97:5 a-is like Mic_1:4, and, in a less degree, Psa_68:2. "The Lord of the whole earth" is an unusual designation, first found in a significant connection in Jos_3:11; Jos_3:13, as emphasising His triumph over heathen gods, in leading the people into Canaan, and afterwards found in Zec_4:14; Zec_6:5, and Mic_4:13. Psa_97:6 a comes from the theophany in Psa_1:6 : and Psa_97:6 b has parallels in both parts of Isaiah-e.g., Isa_35:2; Isa_40:5; Isa_52:10 -passages which refer to the restoration from Babylon. The picture is grand as a piece of word painting. The world lies wrapped in thunder-gloom, and is suddenly illumined by the fierce blaze of lightning. The awestruck silence of Nature is wonderfully given by Psa_97:4 b: "The earth saw and trembled." But the picture is symbol, and the lightning flash is meant to set forth the sudden, swift forth-darting of Gods delivering power, which awes a gazing world, while the hills melting like wax from before His face solemnly proclaim how terrible its radiance is, and how easily the mere showing of Himself annihilates all high things that oppose themselves. Solid-seeming and august powers, which tower above His peoples ability to overcome them, vanish when He looks out from the deep darkness. The end of His appearance and of the consequent removal of obstacles is the manifestation of His righteousness and glory. The heavens are the scene of the Divine appearance, though earth is the theatre of its working. They "declare His righteousness," not because, as in Psalms 19, they are said to tell forth His glory by their myriad lights, but because in them He has shone forth, in His great act of deliverance of His oppressed people. Israel receives the primary blessing, but is blessed, not for itself alone, but that all peoples may see in it Jehovahs glory. Thus once more the psalm recognises the world wide destination of national mercies, and Israels place in the Divine economy as being of universal significance. The third strophe (Psa_97:7-9) sets forth the results of the theophany on foes and friends. The worshippers, of "the Nothings" {Psa_96:5} are put to confusion by the demonstration by fact of Jehovahs sovereignty over their helpless deities. Psa_97:7 a, b, Isa_42:17; Isa_44:9. As the worshippers are ashamed, So the godsthemselves are summoned to fall down before this triumphant Jehovah, as Dagon did before the Ark. Surely it is a piece of most prosaic pedantry to argue, from this lash of scorn, that the psalmist believed that the gods whom he had just called "Nothings" had a real existence, and that therefore he was not a pure Monotheist.
The shame of the idolaters and the prostration of their gods heighten the gladness of Zion, which the psalm describes in old words that had once celebrated another flashing forth of Jehovahs power. {Psa_48:11} Hupfeld, whom Cheyne follows, would transpose Psa_97:7 and Psa_97:8, on the grounds that "the transposition explains what Zion heard, and brings the summons to the false gods into connection with the emphatic claim on behalf of Jehovah in Psa_97:9." But there is no need for the change, since there is no ambiguity as to what Zion heard, if the existing order is retained, and her gladness is quite as worthy a consequence of the exaltation of Jehovah in Psa_97:9 as the subjugation of the false gods would be. With Psa_97:9 compare Psa_83:18, and Psa_47:2.
The last strophe (Psa_97:10-12) draws exhortation and promises from the preceding. There is a marked diminution of dependence on earlier passages in this strophe, in which the psalmist points for his own generation the lessons of the great deliverance which he has been celebrating. Psa_97:12 a-is like Psa_32:11; Psa_97:12 b is from Psa_30:4; but the remainder is the psalmists own earnest exhortation and firm faith cast into words which come warm from his own hearts depths. Love to Jehovah necessarily implies hatred of evil, which is His antagonist, and which He hates. That higher love will not be kept in energy, unless it is guarded by wholesome antipathy to everything foul. The capacity for love of the noble is maimed unless there is hearty hatred of the ignoble. Love to God is no idle affection, but withdraws a man from rival loves. The stronger the attraction, the stronger the recoil. The closer we cleave to God, the more decided our shrinking from all that would weaken our hold of Him. A specific reference in the exhortation to temptations to idolatry is possible, though not necessary. All times have their "evil," with which Gods lovers are ever tempted to comply. The exhortation is never out of place, nor the encouragement which accompanies it ever illusory. In such firm adherence to Jehovah. many difficulties will rise, and foes be made; but those who obey it will not lack protection. Mark the alternation of names for such. They are first called "lovers of God"; they are then designated as His "favoured ones." That which is first in time is last in mention. The effect is in view before it is traced to its cause. "We love Him because He first loved us." Then follow names drawn from the moral perfecting which will ensue on recognition and reception of Gods favour, and on the cherishing of the love which fulfills the law. They who love because they are loved, become righteous and upright hearted because they love. For such the psalmist has promise as well as exhortation. Not only are they preserved in and from dangers, but "light is sown" for them. Many commentators think that the figure of light being sown. as seeds are buried in the ground to shoot up in beauty in a future springtime is too violent, and they propose to understand "sown" in the sense of scattered on, not deposited in, the earth, "so that he, the righteous, goes forward step by step in the light" (Delitzsch). Others would correct into is risen" or arises." But one is reluctant to part with the figure, the violence of which is permissible in an Eastern singer. Darkness often wraps the righteous, and it is not true to experience to say that his way is always in the sunlight. But it is consolation to know that light is sown, invisible and buried, as it were, but sure to germinate and fruit. The metaphor mingles figures and offends purists, but it fits closer to fact than the weakening of it which fits the rules of composition. If we are Gods lovers, present darkness may be quieted by hope. and we may have the "fruit of the light" in our lives now, and the expectation of a time when we shall possess in fulness and in perpetuity all that light of knowledge, purity, and gladness which Jesus the Sower went forth to sow, and which had been ripened by struggles and sorrows and hatred of evil while we were here.
Therefore, because of this magnificent theophany and because of its blessed consequences for loving souls, the psalmist ends with the exhortation to the righteous to rejoice. He began with bidding the world be glad. He now bids each of us concentrate that universal gladness in our own hearts. Whether earth obeys Him or not, it is for us to clasp firmly the great facts which will feed the lamp of our joy. Gods holy memorial is His name, or His self-revealed character. He desires to be known and remembered by His acts. If we rightly retain and ponder His utterance of Himself, not in syllables, but in deeds, we shall not be silent in His praise. The righteous man should not be harsh and crabbed, but his soul should dwell in a serene atmosphere of joy in Jehovah. and his life be one thanksgiving to that mighty, never-to-be-forgotten Name.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v1 This is another of the series of Psalms which…
INTRODUCTION
This is another of the series of Psalms which celebrate the advent of Jehovah as King. There are seven in the series, the ninety-third being the first, and the hundredth the last. The ninety-fourth is not one of the series. We know neither the author by whom, nor the occasion on which, this Psalm was composed. The series may “have been composed with reference to the same occasion, and may have been designed to be used together. They are similar in their contents and structure; and they refer to the same thing—the sovereignty or the supremacy of God.” This one may be taken as presenting two themes for Homiletic treatment,—The Features and Effects of the King’s Advent, Psa_97:1-9; and The Character, Privileges, and Duties of the King’s Subjects, Psa_97:10-12.
Read full note →
THE FEATURES AND EFFECTS OF THE KING’S ADVENT
(Psa_97:1-9)
Let us notice—
I. The features of the King’s advent. The description of the coming of the King is full of poetic grandeur. It represents His advent as characterised by—
1. Awful Majesty. “Clouds and darkness are round about Him. A fire goeth before Him,” &c., Psa_97:2-5. The images in these verses are suggested by the theophany at the giving of the law on Sinai. God is often represented in the Holy Word as coming with clouds and fire, and inspiring the world with awe and dread. Psa_18:7-15; Psa_1:1-6; Hab_3:3-16. The object of these representations is to set forth the greatness, and sublimity, and glory of God. Moreover, the awful phenomena which accompanied the giving of the law were designed to deeply impress the people with the august and glorious presence of the Divine Lawgiver and Judge. So the coming of the Lord to reign and judge in the world will be with such majesty and glory, that the most exalted amongst men will be as nothing in His presence, and holy awe or unspeakable fear will fill men’s hearts.
2. Widest conspicuousness. “All the people see His glory.” The glory of the Lord here is the revelation of His being and character through His works of righteousness and grace. “The glory of the Lord shall be revealed, and all flesh shall see it together.”
3. Perfect righteousness. “Righteousness and judgment are the habitation of His throne.… The heavens declare His righteousness.” Righteousness is here represented
(1) As the basis of His government. It is the “establishment,” or “foundation of His throne.” This affords a guarantee of the stability and permanence of His rule. (See remarks on Psa_89:14.)
(2) As clearly manifested. “The heavens declare” it. “It is as conspicuous and illustrious as the heavens themselves.” (See remarks on Psa_50:6.) The advent of the King will be in righteousness, with the utmost conspicuousness, and with awful majesty.
“The Lord shall come! the earth shall quake;
The mountains to their centre shake;
And, withering from the vault of night,
The stars withdraw their feeble light.
The Lord shall come! a glorious form,
With wreath of flame and robe of storm,
On cherub wings, and wings of wind,
Appointed Judge of all mankind.”—Heber.
II. The effects of the King’s advent. “The Lord reigneth, let the earth rejoice,” &c. The effects of the reign of Jehovah differ in different classes of character.
1. It should occasion joy to all. “Let the earth rejoice, let the multitude of the isles be glad.” It should be a source of inexpressible gladness to all men that the world is not anarchic; that it is not ruled by Satan, or by heartless fate, or by blind physical forces and laws, but by the Lord. He rules all things in perfect righteousness and wisdom and goodness. Rejoice; for the Supremely Good is the Supreme King.
2. It does occasion
(1) Destruction to His foes. “A fire goeth before Him, and burneth up His enemies round about.” When He comes to judge and reign He will destroy all His foes. He will put down all opposition. Men must either bow to His sceptre, or be slain by His sword.
(2) Confusion to idolaters. “Confounded be all they that serve graven images,” &c. Perowne and Hengstenberg translate,—“Ashamed.” “It is a shame,” says the former, “arising from the discovery of the utter vanity and nothingness of the objects of their trust.” They boast in nonentities and serve mere images; and when the Lord cometh to judge and reign in the earth, they will discover to their shame and confusion the utter powerlessness and worthlessness of these idols. In that solemn day, many will find their gods—those things on which their hearts are set—to be mere idols, shams, and mockeries.
(3) Gladness to His people. “Zion heard, and was glad,” &c. The people of God rejoice, because of the utter abolition of idols, and the supremacy of Jehovah. Some expositors think that “the daughters of Judah” are introduced here, because of “a custom familiar in Judea, of forming choral bands of maidens after a victory or some happy circumstance.” (See Exo_15:20-21; 1Sa_18:6-7.) But the designation seems to us to denote the smaller cities of Judah, that surrounded Jerusalem as the mother city. So that “Zion and the daughters of Judah” represent the whole of Judah. All the people of the Lord rejoice in His coming to reign. Two reasons are assigned for their joy. His judgments. “Rejoiced because of Thy judgments.” (See remarks on Psa_48:11.) His supremacy. “For Thou, Lord, art high above all the earth,” &c. (See remarks on Psa_95:3.)
CONCLUSION.—What to us will be the effect of the coming of the Lord as King and Judge?
“When Thou, my righteous Judge, shalt come,
To fetch Thy ransomed people home,
Shall I among them stand!”
THE REIGN OF GOD
Psa_97:1. “The Lord reigneth; let the earth rejoice.”
The text calls us to consider—
I. The subjects of the Divine government. Everything that God has made is subject to His government. The universe of matter; and all the beings, rational and animal, which He has caused to inhabit it.… This great work of sustaining and directing all nature is called His natural government. By virtue of this government the powers of nature are made instruments in the conduct of His moral government, for the reward or punishment of His creatures.
The moral government of God is that which is principally contemplated in the text; and by this is meant the direction and control which He exercises over moral agents, over every rational being. The circumstances of trial in which He places them, the assistance He affords them, and the rewards or punishments He assigns them, are all comprehended in this. Angels are under this government.… The earth is the great theatre of their exertions, they are put under Christ, and are employed both in judgment and mercy. Devils are under the moral government of God. They are not finally judged, but suffered to mix with human kind. Heaven and hell struggle for the soul of man. Between these orders of beings is man, to whom the Divine government seems to stand in a special relation; and principally for this reason, that he is the subject of redemption. The earth is the great theatre chosen for the display of the Divine perfections in a course of moral government. Here the grand struggle of adverse powers and principles takes place, &c. The human race, as subject to the Divine government, are to be considered as distributed into nations, and as individuals. Nations are under a peculiar kind of government. They are considered as having a kind of unity as collective bodies. They have their rewards and punishments in this life. The sins of one generation are visited upon another. Yet nations are not governed by a rigid law of works; for Christ is an intercessor for them. The good pray and prevail in behalf of the wicked. Individuals are also under the Divine government. “Every man must give an account of himself to God.” Offers of mercy are made to him. Rules of conduct assigned. Retribution annexed to conduct. (Rom_2:6-11.) Men are under direction and influence, as well as control.
II. Certain characters which mark His administration.
1. It is sovereign and uncontrolled. Dan_4:35; Dan_5:21. This gives certainty to the Divine government, and makes it the hope and joy of good men.
2. It interferes not with human liberty. We are so free from constraint, that our actions are properly our own. We have the freedom of moral agents. We feel that we are free.
3. It is a mediatorial government. It is in the hands of Jesus, the Mediator between God and man; and it is exercised specially with reference to the great end of His mediatorial office, the redemption of man, and the reconciling of the world to Himself.
III. The demand which is made upon our grateful joy.
“Let the earth be glad.”
1. As Christians, we shall rejoice with holy joy, not with vain mirth. God will be sanctified in His worshippers.
2. We should rejoice, too, with trembling. Much is given to us, and much is required.
3. If we are individually interested in Him that reigneth, we may well rejoice; for all the perfections of the Godhead art engaged in our behalf.—R. Watson.—Abridged.
GOD’S WAYS, THOUGH OFTEN INSCRUTABLE, ARE RIGHTEOUS AND JUST
(Psa_97:2)
Two propositions are contained in this text.
I. “Clouds and darkness are round about God.” The appearances of God to the saints in old times are the origin of the figure in the text. These appearances were all accompanied with clouds and darkness. Exo_14:19-20; Exo_19:16; Exo_19:18; Exo_19:20; 1Ki_8:10-11; Mat_17:5; 2Pe_1:17. Clouds are emblems of obscurity; darkness of distress. The works of God’s providence are often obscure and productive of distress to mankind, though “righteousness and judgment are,” &c. In the affairs of nations we see the interference of Divine Providence; yet it is surrounded with “clouds and darkness.” So it is also in instances of a smaller kind; it is thus in the removal of the most eminent, holy, and useful characters, that while we acknowledge the hand of God, we say “clouds and darkness are round about Him.” If we look into the book of history we shall perceive much disorder in earthly scenes, much confusion in the affairs of men; and was this to be expected from a God of order and wisdom? Again, look at Christianity. How little has been done by it compared with what might have been anticipated from its Divine principles, the character of its Author, and from the interest it possesses in the heart of God! Paganism yet strikes deep its roots in various lands. Even in Christendom, how little have the known and blessed effects of the Gospel been manifested! Where genuine Christianity is taught, how small, how slow, has been its progress; how few converted to God! &c And persons of real piety give way to prejudice and party zeal, which prevent, in a great measure, the operation and effect of pure Christianity. A great part of the world is no better than if Christ had never come to save mankind, and the Gospel had never been proclaimed. “Clouds and darkness are round about Him.”
II. Righteousness and Judgment are the habitation of His throne. Righteousness is an essential perfection of the Divine Being. If there had been no creatures for Him to govern, He would have had an unchangeable and invincible love of rectitude. Judgment is the application of the principle of righteousness in His government of His creatures and their actions; it is a development of His rectitude in the management of the affairs of His great empire. The throne of God is built and stands firm upon these principles; they are the place, the basis, and the foundation of His throne. Though much obscurity must necessarily envelope the government of an infinite mind, yet some considerations may be suggested, which will serve to quell all our anxieties, and afford us repose under all the darkness, beneath His protecting power, His all-directing wisdom, and His paternal goodness.
1. The dispensations of God towards man are regulated by the consideration of his being a fallen and disordered creature. This must be kept in view to account for the severities in the Divine dealings with him. Yet, notwithstanding the severities of God, there are mixtures of mercy which we have reason to admire.
2. The Divine Being was not bound in justice, either to prevent the disordered state of man, or to correct it when it had taken place. From what we know of the nature of God and of man, it may be safely affirmed that it cannot be required of the Divine Governor to secure the obedience of His creatures any further than the law, as a motive, is calculated to have an effect upon rational minds.
3. The whole of those evils that form clouds and darkness round about God, are either the penal or natural effect of moral evil.
4. Those that receive the grace of Jesus Christ are still in such a situation as renders a great part of their trials and miseries necessary. Many of the evils of a depraved nature still remain, and need to be subdued and removed. Besides, the virtues and excellencies must be perfected in the same way in which the Captain of our salvation was perfected: he must be conformed to Christ, and have fellowship with Him in His sufferings.
5. The moral evils of man, and the depravity of human nature, are often, in a great measure, corrected and subdued by the natural evils of life, which thus are made the means of conducting to repentance, reformation, and happiness. “Our light affliction” may work for us “a far more exceeding and eternal weight of glory; while we look,” &c. (2Co_4:17-18).
6. The light of prophecy dispels many of those clouds which would otherwise obscure, for the present, the government and the throne of the Deity.—R. Hall.—Abridged.
THE KINGDOM OF CHRIST
(Psa_97:6-9)
From the Epistle to the Hebrews we find that this Psalm is a prophetical description of the Messiah; and from that application of it we deduce two important truths concerning the Christ; one, respecting the dignity of His person, “the first begotten;” the other, His glorious exaltation as Messiah. It is to this latter truth that we shall now confine our attention.
I. The interesting fact to which the prophecy refers.
The Psalm is introduced with a celebration of the government of Jehovah. “The Lord reigneth.” The Psalmist refers to the government of Him who is God manifest in the flesh, and who is received up into glory. His appearing in our world was a veiling of His glory.… His resurrection was a reappearing in glory; in His ascension He exhibited the dignity of His Godhead; and on entering heaven He sat down on the throne of His Father, to administer the affairs of that kingdom which He had now established, the duration of which is to have no end.
1. In the exaltation of Christ we have abundant proof of the acceptance of His sacrifice, and that it answered all the important purposes for which it was designed. His death was sacrificial; that sacrifice was expiatory in its nature, and was accepted by the Father. He is exalted, but it is as a sacrifice—as High Priest—as Mediator—as a Prince and a Saviour, to give repentance and remission of sins.
2. Christ by His exaltation is invested with mediatorial power and dominion. In Php_2:6-11, you have a proper view of the dominion of Christ. It is mediatorial dominion. All things are put under Him; there is not a creature in the whole range of being who does not yield a willing or an unwilling, a conscious or an unconscious, homage to Him. He employs all things to accomplish the purposes of His mercy. To the salvation of men He subordinates everything, human affairs, opposition of devils, ministry of angels, the whole universe!
II. The important events flowing from the accomplishment of this prophecy.
1. The Revelation of Messiah’s righteousness. The heavens literally attested Christ’s righteousness in the voice from heaven at His baptism, and when He appealed to His Father, saying, “Father, glorify Thy Son.” The Gospel, which is from heaven, displays the righteousness of Christ.
2. The manifestation of His glory, mercy and truth here meet together. To Christ belongs the glory of revealing the Father to the world; of opening a new way of access to God; of peopling heaven with new and holy inhabitants.
3. The conversion of idolaters. “Confounded be all they,” &c. This is not a malediction, but a prediction of the overthrow of idolatry by the Gospel. Let this light be diffused, and darkness cannot remain.
4. The presentation of universal homage. “Worship Him all ye gods.” The apostle quotes from the LXX., “Let all the angels of God worship Him.” Christ shall receive the homage of adoring multitudes. Rev_7:9-12.
5. The joyous exultation of the Church. “Zion heard, and was glad,” &c. The triumphs of Christ are the glory and the joy of the Church. When He shall have subdued the nations, then the whole host of the redeemed, with all the ranks of angels, will burst forth in one loud, prolonged, eternal song: “Hallelujah! the Lord God omnipotent reigneth.”—L. Abridged from “Sketches of Sermons.”
THE CHARACTER, PRIVILEGES, AND DUTY OF THE KING’S SUBJECTS
(Psa_97:10-12)
The Poet here brings into view—
I. The Character of the King’s subjects.
1. They are sincere and upright. “The righteous, … the upright in heart.” “There is not a just man upon earth, that doeth good, and sinneth not.” “There is none righteous,” The Psalmist clearly means the upright, the sincere and single-hearted. Not the upright in profession, but “the upright in heart.”
2. They are devout. “His saints.” The idea of the word is not holiness, but piety. “The pious, God-worshipping.” The subjects of the Lord add piety to sincerity. They are devout as well as true.
3. They “love the Lord.” Love to God is with them not obedience to a command; but a holy privilege, a deep and divine joy. They are loyal-hearted subjects of Jehovah. They obey the King because they love Him. Are these features of character found in us?
II. The privileges of the King’s subjects.
1. Preservation from evil. “He preserveth the souls of His saints.” He guards their lives. They are immortal till their work be done, and His plan in their life be fully developed. He preserves them also from sin, from apostacy, and from despair even under the severest trials.
2. Deliverance from enemies. “He delivereth them out of the hand of the wicked.” The Lord frequently baffles the designs of evil men against His people. He will not allow their enemies to do them any real harm; and ultimately He will triumphantly deliver them out of their power.
3. Bestowal of gladness. “Light is sown for the righteous, and gladness for the upright in heart.” “Light” is synonymous with joy. “To be ‘sown’ is to be scattered abroad, the point of the comparison being only the richness of the gift.”—Hengstenberg. So Perowne takes “the verb ‘sown’ in the sense of ‘scattered,’ ‘diffused.’ ” And Venema: “Light is said to be scattered when the rising sun spreads his rays in every direction.”
“Now morn, her rosy steps in th’ eastern clime
Advancing, sow’d the earth with orient pearl.”—Milton.
“Sometimes through secular instruments,” says Beecher, “God makes us joyful, for He employs the whole world to work out His purposes; but sometimes, by simply breathing upon the spirit of His people, He makes them joyful. You cannot tell why you are so musical at times. On some days you are full of music. There are some hours that seem radiant above all other hours, when you are lifted up above the ordinary pattern of joy. And when these appear among God’s people, it is not an unfair thing to infer that they are signs and manifestations of Christ’s presence with them.” Again: “There are joys which long to be ours. God sends ten thousand truths, which come about us like birds seeking inlet; but we are shut up to them, and so they bring us nothing, but sit and sing awhile upon the roof, and then flee away.” Let us open hand and heart for the reception and enjoyment of our privileges.
III. The duty of the King’s subjects.
1. To “hate evil.” “Ye that love the Lord, hate evil.” Love to God must be manifested in holiness of life and hatred of evil. Love to God and the love of sin, or even tolerance of sin, are incompatible. Sin is the “abominable thing which He hates.”
2. To thankfully “rejoice in the Lord.” “Rejoice in the Lord, ye righteous,” &c. We have here:
(1) Rejoicing in the Lord. Not in gaiety, riches, honours, &c.; but in the Lord,—in His grace, in His friendship, in His perfections, in Himself. He is the wisest, the holiest, the most generous of beings.
(2) Rejoicing thankfully. “Give thanks at the remembrance of His holiness.” Hengstenberg: “Praise His holy memorial.” Perowne: “Give thanks to His holy name.” The holiness of the Divine Being should command our adoring and grateful praise.
(3) Rejoicing as a duty. Php_3:1; Php_4:4. “Joy in the Holy Ghost” is one of the “fruits of the Spirit.” By our rejoicing we honour God, and commend His religion to men. Let us regard this devout rejoicing as both our duty and our privilege.
THE CHARACTER AND PORTION OF GOD’S PEOPLE
(Psa_97:10-11)
Walk through the Old Testament with the light of the New. This whole Psalm is a prophecy of Christ. The excellency and glory of His kingdom—the character and blessedness of His people.
I. The character or description of God’s people.
1. They are “the righteous.” A general term, a righteous God will have a righteous people. Equally true in the sense of perfection and sinlessness, that “there is none righteous, no, not one;” but as contrasted with the wicked, they are righteous, and to be thus distinguished.
2. They are “His saints.” His sanctified ones, set apart, dedicated to Him. A term of reproach in the world, to be “a saint” is to be a hypocrite, in the cant of fashion, but it is “the highest style of man.” “His saints,” His own chosen ones, “loved from the foundation of the world,” called, converted, &c. Made holy, sanctified by the Spirit, &c. “Saint” is a term not peculiar to the servants of God of the Old and New Testament, but a definition of every one who is in a state of salvation.
3. They are “upright in heart.” Christian integrity, how excellent! The world affects it, talks much of honour, virtue, justice, high-mindedness—a shallow blustering spirit;—and one of their own has said, “Every man has his price.” But the Christian is “upright in heart,” in his inner man, simplicity, self-denying integrity, which seek’s not man’s applause, resisting temptation, strong in the grace of God.
4. They “love the Lord.” Love, glowing, tender, pure, as the love of God—whence it springs—casting out fear, terror, and everything that separates from a loving Father, this is the love of believers. (Mat_22:36-38; Rom_13:10.) They love God, and therefore love His people, His house, His Sabbath, His Word, and all His ordinances.
5. They “hate evil.” This follows of moral necessity, they who love must hate; if they love God they must hate evil, because they cannot serve two masters so different from each other (Mat_6:24). In proportion as they love the one they will hate the other (Rom_12:9). Sin is the enemy which disturbs their peace, stops their mouth in prayer (Psa_66:18), separates from God; so they must ever hate it.
II. The blessed portion of such people. This is indicated by their very titles. But there are special blessings here.
1. “He preserveth the souls of His saints.” Not to the exclusion of their bodies, which are His care in this world, “the temples of His Spirit,” and in death they sleep in hope of His resurrection and final glory; but, because the soul is the nobler part, “He preserveth them.”
This implies danger, many perils here to the soul. It implies that they cannot preserve their own souls with all care, vigilance, prayer, faith, love—the soul is a helpless thing without God.
Many precious promises to this effect. (See Psa_23:3; Joh_17:11; 2Ti_1:12; 2Ti_4:17-18; 1Pe_1:5.)
2. “He delivereth them out of the hand of the wicked.” This implies that they are surrounded by the wicked, and as it were in their hands—and so they are. Satan, as a roaring lion, seeks to devour them, desires “to have them and sift them,” or he ensnares them with his “wiles” and “devices,” he puts evil into their hearts, and leads them astray. His people, too, “the children of the wicked one,” do his work on earth by persecuting His people, tempting them to sin, “putting the bottle to them,” and suggesting pollution, and then, if they succeed, they mock them as the devils do!
“He delivereth them out of their hands.” That is enough. God looks on, He sees all, He restrains the wrath of the wicked, He makes a way by which His people escape. (See Psalms 124)
3. Their final blessedness: “Light is sown for the righteous, and gladness for the upright in heart.” Beautiful figure! this life is often a time of darkness, but it is the seed-time of light. When the believer is sowing dark tears, sighs, sorrows, trials, temptations, all is cheerless; but these are seeds of light. “Light is sown for him,” it will come up, it will shine forth by and by, it may be a long winter, and a backward spring, and even harvest time may be cheerless, but it will come at last! (See Psa_30:5, and Joh_16:20-22.)
If you would have the believer’s “portion,” you must bear the believer’s “character.” Study these definitions of the people of the Lord, rest not until you can appropriate them, and then “all things are yours.”—F. Close, D. D.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain On v1 Psa 97:1-2
Psa 97:1-2
We have set before us in this text:
Read full note →
I. The fact of the Divine government of the universe. There is no atheism here: "the Lord." There is no polytheism here: "the Lord"—one. There is no pantheism here: "the Lord "—One different from the world that is ruled over. (1) The sacred singer here speaks of a God who exercises a personal agency in the universe. "The Lord reigneth." That implies power. (2) The psalmist suggests to us the fact that this personal agency of God is carried on in a regular and ordinary way. The words are, "The Lord reigneth;" and we read also in the passage of "His throne."
II. A second point is the mystery and awfulness of the Divine government. "Clouds and darkness are round about Him." The symbol expresses three ideas: (1) the majesty, (2) the incomprehensibility, (3) the judgments, that characterise the Divine government.
III. The moral excellence of the Divine government. "Justice and judgment are the habitations of His throne."
IV. The feelings which a contemplation of this Divine government is fitted to excite. (1) There is first the feeling of awe and contrition. (2) There is the feeling of joy.
W. Morison, Christian World Pulpit, vol. xi., p. 126.
References: Psa 97:1.—Preacher’s Monthly, vol. iv., p. 308. Psa 97:2.—T. Rogers, Christian World Pulpit, vol. xvii., p. 253. H. Melvill, Penny Pulpit, No. 2603. Psa 97:10.—Spurgeon, Sermons, vol. iv., No. 208.
Psa 97:11
Notice:—
I. That the present life is but a sowing-time to the righteous. (1) Now the text evidently teaches that light is sown by the righteous, and not only for them; yet, forasmuch as evil and good work together in spiritual things, we may fairly regard the righteous as having to do with both. If they themselves are in one sense the ground, they themselves are in another the mere tillers and cultivators of the ground. They must sow light, and they shall also reap light. (2) It cannot justly be said that a man has light unless there has passed over him the great moral change of conversion. When, through the workings of the Spirit of God, a man is renewed, made to feel himself a sinner and to flee to Christ as a Saviour, he may justly be described as translated "out of darkness into marvellous light." The light falls on himself, on God, on the present and on the future. (3) Is this light perfect? It is thoroughly correct as far as it goes. It requires to be expanded, and is defective in nothing but compass. The future, as compared with the present, is the harvest-time as compared with the seedtime.
II. The more interesting trains of thought suggested by the passage follow from the supposition that God Himself is the Sower. We feel at once that there is something like a contradiction in this simile of the psalmist, because it would seem that light would cease to be light in being sown or hidden in the ground. But God can hide light in darkness. It is light when thus sepulchred. From the first God has been acting on the principle of sowing light for the righteous. He has sown light for the righteous in the dealings of Providence, in the passages of the Bible, in the whole pathway of life.
III. The psalmist does not limit the "sowing" to any particular season. As though the seed of life were always being deposited in the ground, he uses language which may denote that there is continually a fresh harvest in preparation for the righteous. The righteous shall always be in progress, one harvest of light furnishing, so to speak, seed for another. (1) The lesson to the righteous is to hold hopefully on, determining in the name of the Lord and staying on his God. (2) The lesson to the wicked is that, though God is sowing no light for them, they are sowing light for themselves. They must wake at last to the fearful discovery that they have been their own destroyers. "Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light."
H. Melvill, Penny Pulpit, No. 2164.
References: Psa 97:11.—Spurgeon, Sermons, vol. xiv., No. 836. Psa 98:1.—Ibid., vol. ix., No. 496. Psa 98:1-8.—Preacher’s Monthly, vol. ix., p. 221.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
F. W. Grant 1903 · Public Domain On v1 The earth subject.
The earth subject.
1. This is taken up, too, and expanded in the psalm that follows. Jehovah’s supremacy is celebrated; the earth is subject to Him. The joy of His presence does not prevent the recognition of the fact that "clouds and darkness are round about Him"; and just because "righteousness and judgment are the foundation of His throne." He finds therefore upon earth opposition to be subdued, and He subdues it: "a fire goeth before Him, and subdueth His enemies round about." The earth trembles at His lightnings, which yet truly lighten the world: for the sharp flash of judgment is (though in anger) the revelation of Himself. The hills melt, and all that is high and lifted up is humbled and brought low in His presence.
Read full note →
2. Idolatry gives way before Him whom the heavens reveal in righteousness; a known God causes all the worshipers of idols to be ashamed. The powers that they have exalted to deities are found all paying homage to the true God: while Zion hears and the daughters of Judah exult, because of His judgments. Jehovah is Most High over all the earth, and exalted far above all gods.
3. The third section exhorts in view of His holiness. The love of Jehovah means, if it be real, opposition to evil; and to such, as manifest this, His godly ones, He is faithful, preserving and delivering them from the hands of the wicked. For the righteous light is sown; and though it may for a time be obscured, it will finally increase and produce a harvest. A strange figure it may seem; and yet an intelligible one: for the path of the just is as the shining light," -or "the light of dawn," -"which shineth more and more unto the perfect day" (Pro 4:18). How impossible to stop the steady advance of the morning light! And the real "day," when it comes, what shall it not bring with it in abundant recompense! the Light itself, what glories will it not disclose! "The Lord shall be unto thee an everlasting and thy God thy glory! Thy sun shall no more go down; neither shall thy moon withdraw itself; for the Lord shall be thine everlasting Light, and the days of thy mourning shall be ended" (Isa 60:19-20).
How blessed is the grace, which can enable redeemed sinners to "rejoice in Jehovah, and give thanks," not merely "at the remembrance of His" grace, but of His "holiness"!
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 This is another 'theocratic' Ps., declaring how God has…
This is another 'theocratic' Ps., declaring how God has taken vengeance on His enemies in a way to which all nature responded (Psa_97:2-6), denouncing idols and their worshippers (Psa_97:7), expressing the joy of the cities of Israel at His judgments (Psa_97:8-9), calling His people to hate evil (Psa_97:10) and to share the gladness which ought to be their portion (Psa_97:11-12). The Ps. is a 'mosaic' of phrases from other Scriptures, and, like the preceding Pss., is probably to be referred to the end of the exile.
1. Isles] the coastlands beyond Palestine, anexpression for the Gentile world.
Read full note →
2. Whatever may be mysterious about God's rule, it is certainly founded on righteousness: see Psa_89:14.
3. See Psa_18:8.
4. See Psa_77:16-18.
5. See Jdg_5:5.
8. Zion] Jerusalem. Daughters of Judah] the other cities of the land: see Psa_48:11.
9. See Psa_83:18.
11. Light is sown] A more probable reading is, 'light hath arisen.'
12. At.. holiness] RV 'to his holy name,' this being the true meaning of 'remembrance' or 'memorial': see Psa_32:11; Psa_30:4
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 Psalm 97
Psalm 97
His Glorious Reign
Read full note →
1. Jehovah reigneth (Psa 97:1-5)
2. In righteousness and with glory (Psa 97:6-12)
He reigneth! Earth and the multitude of isles will now rejoice, for He whose right it is occupies the throne and all unrighteousness, wickedness and idolatry will be banished. Zion and the daughters of Judah rejoice and all the righteous rejoice. It is the time of singing and of joy. And the heavens will reveal His righteousness, while angels worship Him (Psa 97:7 and Heb 1:6). What glory scenes will then take place upon this earth!
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v1 The Messiah the King of the Whole Earth.
The Messiah the King of the Whole Earth.
There can be no doubt that the superscription of this psalm in Luther’s Bible, "Of Christ and His Kingdom," is correct, that it is Jehovah, the second person of the Godhead, Jesus Christ, the Redeemer, of whom the inspired singer speaks.
Read full note →
v. 1. The Lord reigneth, Jehovah is King, the almighty Ruler in His threefold kingdom; let the earth rejoice, Psa 96:11; let the multitude of isles, the many seacoasts, as the representatives of the heathen world, be glad thereof. The far coasts of the Mediterranean Sea were often used as a figure of the entire inhabited world, and this verse, therefore, is one of the great missionary texts of the Old Testament.
v. 2. Clouds and darkness are round about Him, that is, His essence and attributes are so wonderful and mysterious, as to make Him appear clothed in cloud and darkness, through which the human eye cannot penetrate; righteousness and judgment are the habitation, the foundation, of His throne, the fundamental principles of His rule.
v. 3. A fire goeth before Him, as a manifestation of His almighty, consuming power, and burneth up His enemies round about, literally, "sets on fire His adversaries. "
v. 4. His lightnings enlightened the world; the earth saw and trembled. The psalmist probably has in mind the great disturbances in nature at the time of the giving of the Law on Mount Sinai, but he rightly ascribes the same majestic manifestations to Jehovah, the Messiah.
v. 5. The hills melted like wax at the presence of the Lord, at the presence of the Lord of the whole earth, to whom unlimited dominion and sovereignty had been given. The Word of the Lord goes forth in mighty power; it either melts the hard hearts and works faith in them, or it brings the judgment of God upon the malicious rejecters of the message of salvation, becoming in them a savor of death unto death. He, the Messiah, is the Lord, the great All-ruler of all the earth.
v. 6. The heavens declare His righteousness, and all the people see His glory, are witnesses of the fact that the Gospel-truth is proclaimed in all the earth, and that nature itself loudly testifies to the unbounded power of Jehovah and to the evidence of His true deity.
v. 7. Confounded be all they that serve graven images, brought to shame on account of the foolishness of their gross idolatry, that boast themselves of idols, of nothingnesses, of the creatures of their own imagination which they have placed instead of God. Worship Him, all ye gods, the very idols which have been set up as gods by foolish men are obliged to bow down and give all honor to the Messiah alone. Over against this cringing and unwilling acknowledgment stands the attitude of the Church of Christ.
v. 8. Zion heard and was glad, filled with the happiness attending true faith; and the daughters of Judah, the congregation of believers, rejoiced because of Thy judgments, O Lord; for the fact that He carries out His gracious and good will, as well as His righteous and holy will, in His judgments upon men, proves His divine majesty.
v. 9. For Thou, Lord, art high above all the earth, above all creation; Thou art exalted far above all gods, every creature which bears this name, by the foolishness of blind men.
v. 10. Ye that love the Lord, hate evil, for this hatred of all that is wicked is a fruit of faith, Rom 12:5; He preserveth the souls of His saints, guarding and keeping them from the dangers which threaten their faith; He delivereth them out of the hand of the wicked, from the hatred and persecution of all their enemies.
v. 11. Light is sown for the righteous, like seed which will always come up and sprout and bring fruit, no matter how bad the season, and gladness for the upright in heart. In spite of the dark days which are encountered from time to time, the light of the Gospel of God’s mercy continues to shine upon the believers, giving them the happiness which exceeds any earthly satisfaction. Therefore the psalmist urges once more, in conclusion:
v. 12. Rejoice in the Lord, ye righteous, Jehovah the Messiah being the Source and the Inspiration of all their happiness; and give thanks at the remembrance of His holiness, praising His holy name, proclaiming Him for the revelation of His mercy and truth in His Gospel. Thus the believers of all times, with joyful gratitude, hail the Messiah as their King.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 3, 6, 9, 12 General Information:
General Information:
Parallelism is common in Hebrew poetry. (See: Poetry and Parallelism)
Read full note →
let the earth rejoice; let the many coastlands be glad
The earth and the coastlands are said to have emotions like people. AT: "Rejoice and be glad every person on the earth and near the seas" (See: Personification)
coastlands
Possible meanings are 1) "lands near the seas" or 2) "islands."
Clouds and darkness surround him
"We cannot see him; it is as if he were sitting in the dark with clouds all around him"
Righteousness and justice are the foundation of his throne
The word "throne" is a metonym for the deeds and words of the one who sits on it. The psalmist speaks as if righteousness and justice were physical objects that made the throne secure. AT: "He is righteous and just in everything he does" or "He is able to rule because he rules righteously and justly" (See: Metonymy and Metaphor)
the foundation of his throne
Here "the foundation of his throne" refers to how Yahweh rules his kingdom. (See: Metonymy)
translationWords
Yahweh
reign
earth
joy
righteous
just
found
throne
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 2, 5, 6, 7, 8, 11 Ps 97 God is greatly exalted over the gods…
Ps 97 God is greatly exalted over the gods and over all the earth. Awe-inspiring phenomena accompany his coming. Even the created order is visibly affected and the wicked perish, but the people of Zion love his coming and rejoice.
97:1 The farthest coastlands represent the most remote parts of the world.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.