Text -- Psalms 97:1-11 (NET)

Psalm 97

97:1 The Lord reigns! Let the earth be happy! Let the many coastlands rejoice! 97:2 Dark clouds surround him; equity and justice are the foundation of his throne. 97:3 Fire goes before him; on every side it burns up his enemies. 97:4 His lightning bolts light up the world; the earth sees and trembles. 97:5 The mountains melt like wax before the Lord, before the Lord of the whole earth. 97:6 The sky declares his justice, and all the nations see his splendor. 97:7 All who worship idols are ashamed, those who boast about worthless idols. All the gods bow down before him. 97:8 Zion hears and rejoices, the towns of Judah are happy, because of your judgments, O Lord. 97:9 For you, O Lord, are the sovereign king over the whole earth; you are elevated high above all gods. 97:10 You who love the Lord, hate evil! He protects the lives of his faithful followers; he delivers them from the power of the wicked. 97:11 The godly bask in the light; the morally upright experience joy.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Psa 97:1

The Gentile nations, as this word, used Isa 42:4, is expounded, Mat 12:21.

Wesley: Psa 97:2

A dark cloud doth encompass him.

Wesley: Psa 97:6

The angels, yea God himself from heaven.

Wesley: Psa 97:7

Let them be ashamed of their folly.

Wesley: Psa 97:7

All you whom the Gentiles have made the objects of their worship.

Wesley: Psa 97:8

Thy people dwelling in Zion or Jerusalem, to whom Christ came.

Wesley: Psa 97:8

The fame of thy judgments, and the setting up the kingdom of the Messiah.

Wesley: Psa 97:11

Joy and happiness.

Wesley: Psa 97:11

Is laid up for them.

JFB: Psa 97:1-2

The writer celebrates the Lord's dominion over nations and nature, describes its effect on foes and friends, and exhorts and encourages the latter. (Psa 97:1-12)

This dominion is a cause of joy, because, even though our minds are oppressed with terror before the throne of the King of kings (Exo 19:16; Deu 5:22), we know it is based on righteous principles and judgments which are according to truth.

JFB: Psa 97:3-5

The attending illustrations of God's awful justice on enemies (Psa 83:14) are seen in the disclosures of His almighty power on the elements of nature (compare Psa 46:2; Psa 77:17; Hab 3:6, &c.).

JFB: Psa 97:6

Or, their inhabitants (Psa 50:6), as opposed to "nations" in the latter clause (compare Isa 40:5; Isa 66:18).

JFB: Psa 97:7

Idolaters are utterly put to shame, for if angels must worship Him, how much more those who worshipped them.

JFB: Psa 97:7

Literally, "all ye angels" (Psa 8:5; Psa 138:1; Heb 1:6; Heb 2:7). Paul quotes, not as a prophecy, but as language used in regard to the Lord Jehovah, who in the Old Testament theophania is the second person of the Godhead.

JFB: Psa 97:8-9

The exaltation of Zion's king is joy to the righteous and sorrow to the wicked.

JFB: Psa 97:8-9

(Compare Psa 48:11).

JFB: Psa 97:9

(Psa 95:3).

JFB: Psa 97:10-12

Let gratitude for the blessings of providence and grace incite saints (Psa 4:3) to holy living. Spiritual blessings are in store, represented by light (Psa 27:1) and gladness.

JFB: Psa 97:11

To spring forth abundantly for such, who alone can and well may rejoice in the holy government of their sovereign Lord (compare Psa 30:4; Psa 32:11).

Clarke: Psa 97:1

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 hwhy Yehovah, which signifies his infinite and eternal being, unlimited power, and unerring wisdom; and, as Creator, his universal government; but he is also ynd) 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 neighbors, 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 Savior, 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

Clarke: Psa 97:1

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.

Clarke: Psa 97:2

Clouds and darkness are round about him - It is granted that this is a subject which cannot be comprehended. And why? Because God is infinite; he acts from his own counsels, which are infinite; in reference to ends which are also infinite: therefore, the reasons of his government cannot be comprehended by the feeble, limited powers of man. There must be clouds and darkness - an impenetrable obscurity, round about him; and we can no more comprehend him in what is called aeternitas a parte ante - the eternity that passed before time commenced, than we can in the aeternitas a parte post - the eternity that is to come, when time shall be no more. Yet such a Being cannot but see all things clearly, and do all things well; therefore the psalmist properly asserts: -

Righteousness and judgment are the habitation of his throne - Righteousness, צדק tsedek , the principle that acts according to justice and equity; that gives to all their due, and ever holds in all things an even balance. And judgment, משפט mishpat , the principle that discerns, orders, directs, and determines every thing according to truth and justice: these form the habitation of his throne; that is, his government and management of the world are according to these; and though we cannot see the springs, the secret counsels, and the times, which this omniscient and almight

Father must ever have in his own power, yet we may rest assured that all his administration is wise, just, holy, good, and kind. For, although his counsels be inscrutable, and the dispensations of his providence be sometimes apparently unequal, yet righteousness and judgment are the habitation of his throne

In this most sublime description,the psalmist, by the figure termed prosopopoeia, or personification, gives vitality and thought to all the subjects he employs; here, the very throne of God is animated; righteousness and judgment are two intellectual beings who support it. The fire, the lightnings, the earth, the heavens themselves, are all intellectual beings, which either accompany, go before him, or proclaim his majesty.

Clarke: Psa 97:3

A fire goeth before him - Literally, this and the following verse may refer to the electric fluid, or to manifestations of the Divine displeasure, in which, by means of ethereal fire, God consumed his enemies. But fire is generally represented as an accompaniment of the appearances of the Supreme Being. He appeared on Mount Sinai in the midst of fire, thunder, and lightninys, Exo 19:16-18. Daniel, Dan 7:9, Dan 7:10, represents the Sovereign Judge as being on a throne which was a fiery flame, and the wheels of his chariot like burning fire; and a fiery streamer issuing from it, and coming forth from before him. St. Paul tells us (2Th 1:8) that the Lord Jesus shall be revealed from heaven with his mighty angels, in faming fire; and St. Peter, (2Pe 3:7, 2Pe 3:10, 2Pe 3:11), that when the Lord shall come to judgment the heavens and the earth shall be destroyed by fire. the heavens shall pass away with a great noise, the elements melt with fervent heat, and the earth and its works be burnt up. Here then, will appear: -

"Our God in grandeur, and our world on fire.

Clarke: Psa 97:3

Burneth up his enemies round about - The fire is his pioneer which destroys all the hinderances in his way, and makes him a plain passage.

Clarke: Psa 97:4

His lightnings enlightened the world - Though this be no more than a majestic description of the coming of the Lord, to confound his enemies and succor his followers, yet some spiritualize the passage, and say, the lightnings signify the apostles, who enlightened the world by their heavenly doctrine

Clarke: Psa 97:4

The earth saw, and trembled - The earth is represented as a sentient being. It saw the terrible majesty of God; and trembled through terror, fearing it should be destroyed on account of the wickedness of its inhabitants.

Clarke: Psa 97:5

The hills melted like wax - The fire of God seized on and liquefied them, so that they no longer opposed his march; and the mountains before him became a plain

Clarke: Psa 97:5

The Lord of the whole earth - אדון כל הארץ adon col haarets , the Director, Stay, and Support of the whole earth. The universal Governor, whose jurisdiction is not confined to any one place; but who, having created all, governs all that he has made.

Clarke: Psa 97:6

The heavens declare his righteousness - They also, in this poetic description, become intelligent beings, and proclaim the majesty and the mercy of the Most High. Metaphorically, they may be said to declare his glory. Their magnitude, number, revolutions, order, influence, and harmony, proclaim the wondrous skill, matchless wisdom, and unlimited power of the Sovereign of the universe. See the notes on Psa 19:1-14 (note)

Clarke: Psa 97:6

And all the people see his glory - Whatsoever God has made proclaims his eternal power and Godhead; and who, from a contemplation of the work of his hands, can be ignorant of his being and providence?

Clarke: Psa 97:7

Confounded be fell they - Rather, They shall be confounded that boast themselves in idols. There is a remarkable play on the letters here, המתהללים hammithhalelim , who move like madmen; referring to the violent gestures practiced in idolatrous rites

Clarke: Psa 97:7

Of idols - באלילים baelilim , in vanities, emptinesses; who "make much ado about nothing,"and take a mad and painful pleasure in ridiculous and unprofitable ceremonies of religion

Clarke: Psa 97:7

Worship him - Who? Jesus: so says the apostle, Heb 1:6. Who will dare to dispute his authority

Clarke: Psa 97:7

All ye gods - Οἱ αγγελοι αυτου, his angels: so the Septuagint and the apostle: "Let all the angels of God worship him:"and the words are most certainly applied to the Savior of the world by the author of the Epistle to the Hebrews; see the note there. The Chaldee says: "All nations who worship idols shall adore him."

Clarke: Psa 97:8

Zion heard, and was glad - All the land of Israel, long desolated, heard of the judgments which God had shown among the enemies of his people

Clarke: Psa 97:8

And the daughters of Judah - All the villages of the land - Zion as the mother, and all the villages in the country as her daughters, rejoice in the deliverance of God’ s people.

Clarke: Psa 97:9

For thou, Lord, art high - Thou art infinitely exalted above men and angels.

Clarke: Psa 97:10

Ye that love the Lord hate evil - Because it is inconsistent with his love to you, as well as your love to him

Clarke: Psa 97:10

He preserveth the souls of his saints - The saints, חסידיו chasidaiv , his merciful people: their souls - lives, are precious in his sight. He preserves them; keeps them from every evil, and every enemy

Clarke: Psa 97:10

Out of the hand of the wicked - From his power and influence.

Clarke: Psa 97:11

Light is sown for the righteous - The Divine light in the soul of man is a seed which takes root, and springs up and increases thirty, sixty, and a hundred fold. Gladness is also a seed: it is sown, and, if carefully improved and cultivated, will also multiply itself into thousands. Every grace of God is a seed which he intends should produce a thousand fold in the hearts of genuine believers. We do not so much require more grace from God, as the cultivation of what we have received. God will not give more, unless we improve what we have got. Remember the parable of the talents. Let the light and gladness be faithfully cultivated, and they will multiply themselves till the whole body shall be full of light, and the whole soul full of happiness. But it is the righteous only for whom the light is sown; and the upright in heart alone for whom the gladness is sown

The words may also signify that, however distressed or persecuted the righteous and the upright may be, it shall not be always so. As surely as the grain that is sown in the earth shall vegetate, and bring forth its proper fruit in its season, so surely shall light - prosperity, and gladness - comfort and peace, be communicated to them. They also will spring up in due time.

Calvin: Psa 97:1

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. ⁹⁷ 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.

Calvin: Psa 97:6

6.The heavens have declared his righteousness Here he states that there would be such an illustrious display of the righteousness of God, that the heavens themselves would herald it. The meaning is not the same as in the beginning of the nineteenth psalm, “The heavens declare the glory of God,” etc. In that psalm David means no more than that the wisdom and power of God are as conspicuous in the fabric of the heavens, as if God should assert them with an audible voice. The meaning of the passage before us is, that the spiritual righteousness of God should be so signally manifested under the reign of Christ as to fill both heaven and earth. There is much force in this personification, in which the heavens, as if even they were penetrated with a sense of the righteousness of God, are represented as speaking of it. It is equally probable, however, that the heavens signify here the angels, who are contained in heaven, by the figure of metonomy or synecdoche, while, in the corresponding clause, instead of the earth being mentioned, he speaks of the peoples who dwell upon it. The angels may very properly be said to announce and celebrate the Divine glory.

Calvin: Psa 97:7

7.Confounded be all those who serve graven images The Psalmist draws a broad distinction here, as in the psalm next to this, between the true God and the false gods which men form for themselves. This he does that the praise which he had ascribed might not be applied to any but the true God. Men are all ready to admit that they ought to celebrate the praises of God, but, naturally prone as they are to superstition, few indeed will be bound down to worship God in the manner which is right. No sooner have they to do with God than they deviate into the most baseless delusions. Each fashions a god for himself, and all choose what suits them best in the medley of inventions. This is the reason why the sacred writers, under the apprehension that men may turn to false gods, are careful in giving exhortations to the worship of God, to state at the same time who the true God is. The order observed by the Psalmist suggests the remark, that corrupt superstitions will never be removed until the true religion obtains. Prevented from coming to the true God by the slowness of their spiritual apprehension, men cannot fail to wander in vanities of their own; and it is the knowledge of the true God which dispels these, as the sun disperses the darkness. All have naturally a something of religion born with them, ¹⁰⁰ but owing to the blindness and stupidity, as well as the weakness of our minds, the apprehension which we conceive of God is immediately depraved. Religion is thus the beginning of all superstitions, not in its own nature, but through the darkness which has settled down upon the minds of men, and which prevents them from distinguishing between idols and the true God. The truth of God is effectual when revealed in dispelling and dissipating superstitions. Does the sun absorb the vapors which intervene in the air, and shall not the presence of God himself be effectual much more? We need not wonder then that the Psalmist, in predicting the Kingdom of God, triumphs over the ungodly nations, which boasted in graven images, as when Isaiah, speaking of the rise of the Gospel, adds,

“Then all the idols of Egypt shall fall,” (Isa 19:1)

Since the knowledge of God has been hid from the view of men, we are taught also that there is no reason to be surprised at the host of superstitions which have overspread the world. We have an exemplification of the same truth in our own day. The knowledge of the true doctrine is extinguished amongst the Turks, the Jews, and Papists, and, as a necessary consequence, they lie immersed in error; for they cannot possibly return to a sound mind, or repent of their errors, when they are ignorant of the true God. When the Psalmist speaks of their being confounded, he means that the time was come when those who were given to idolatry should repent, and return to the worship of the true God. Not that all without exception would be brought to genuine repentance, — for experience has taught us in these our own times how atheistical men ¹⁰¹ will cast off superstition, and yet assume the most shameless effrontery, but that this is one of those consequences which the knowledge of God should effect, the turning of men from their errors unto God. Some there are who obstinately resist God, of which we have many examples in the Papacy; but we have every reason to believe that they are secretly prostrated by that which they affect to despise, and confounded notwithstanding their opposition. What the Psalmist says a little after, Let all the gods ¹⁰² worship before him, properly applies to the angels, in whom there shines forth some small portion of divinity, yet it may, though less appropriately, be extended to fictitious gods; as if he had said, Whatever is accounted or held as a god must quit its place and renounce its claims, that God alone may be exalted. Hence it may be gathered that the true definition of piety is, when the true God is perfectly served, and when he alone is so exalted, that no creature obscures his divinity; and, accordingly, if we would not have true piety entirely destroyed amongst us, we must hold by this principle, That no creature whatever be exalted by us beyond measure,

Calvin: Psa 97:8

8.Zion heard, and was glad In the former part of the psalm he had spoken of that joy which should be common to all the world. Now he makes special mention of God’s chosen nation; and this partly, because they were to enjoy the first-fruits of this joy, and partly, because he would remove all occasion for rivalry or envy. Accordingly, having said that the Gentile nations should be brought to equal privileges with the posterity of Abraham, he adds, that the Jews would not suffer any diminution of honor by this co-partnership of privilege, but might rather reasonably rejoice in being chosen of God to be the fountain out of which the world was to be watered and refreshed. Those of whom the Psalmist speaks were the true children of Abraham and them only. They had a double reason for rejoicing, when God extended his government and glory from the rising to the setting sun; for, while he exhibited to them in Christ the complete fulfillment of that redemption which was promised, they, at the same time, saw the glory of God diffused from the narrow limits of Judea to all parts of the world. When the nations were blessed in the seed of Abraham, agreeably to the prediction which had gone before, this was no inconsiderable confirmation of their faith, as also, when they saw a religion which had been hated and despised universally embraced. But why, it may be asked, does he speak of those things being heard, rather than seen ? Two reasons may be given for this. First, he would have God’s believing people anticipate the blessing by hope, ere the consummation of it arrived; and, again, the language intimates, that the glory of the Gospel would be spread to such distant quarters, that the Jews would rather hear of it by report, than witness it with their own eyes.

Calvin: Psa 97:9

9.For thou, Jehovah, art high above all the earth Having already, in another place, explained these words, I shall not say more at present upon them. Only it is to be noticed, that there is a comparison drawn between God and the angels, and whatever has any claim to eminence. The Psalmist limits all other excellency in such a manner, as to leave no room for questioning that all majesty is comprehended in God only. This was the case more eminently when God manifested himself in his only-begotten Son, who is the express image of himself. Before that period his greatness was less apparent, because he was less known.

Calvin: Psa 97:10

10.Ye that love Jehovah, hate evil Those that fear God are here enjoined to practice righteousness, as Paul says,

“Let every one that nameth the name of Christ depart from iniquity,”
(2Ti 2:19)

He shows from the very nature of God, that we cannot be judged and acknowledged to be his servants unless we depart from sin, and practice holiness. God is in himself the fountain of righteousness, and he must necessarily hate all iniquity, unless we could suppose that he should deny himself; and we have fellowship with him only on the terms of separation from unrighteousness. As the persecution of the wicked is apt to provoke us to seek revenge, and unwarrantable methods of escape, the Psalmist guards us against this temptation, by asserting that God is the keeper and protector of his people. If persuaded of being under the Divine guardianship, we will not strive with the wicked, nor retaliate injury upon those who have wronged us, but commit our safety to him who will faithfully defend it. This gracious act of condescension, by which God takes us under his care, should serve as a check to any impatience we might feel in abstaining from what is evil, ¹⁰³ and preserving the course of integrity under provocation.

Calvin: Psa 97:11

11.Light has been sown for the righteous He confirms the truth just advanced, and anticipates an objection which might be brought against it. We have seen that the Lord’s people are often treated with the utmost cruelty and injustice, and would seem to be abandoned to the fury of their enemies. The Psalmist reminds us for our encouragement that God, even when he does not immediately deliver his children, upholds them by his secret power. ¹⁰⁴ In the first clause of the verse there is a double metaphor. By light is meant joy, or a prosperous issue, (according to a phraseology which is common in Scripture,) as darkness denotes adversity. The latter metaphor of sowing is rather more difficult to understand. ¹⁰⁵ Some think that gladness is sown for the just, as seed which, when cast into the ground, dies or lies buried in the earth a considerable time before it germinates. This idea may be a good one; but, perhaps, the simplest meaning of the words is the following, that though the righteous may be almost banished out of the world, and unable to venture themselves forth in public, and hidden from view, God will spread abroad their joy like seed, or bring forth to notice the light of their joy which had been shut up. The second clause of the verse is an exegesis of the first — light being interpreted to mean joy, and the righteous such as are upright in heart This definition of righteousness is worthy of notice, That it does not consist in a mere outward appearance, but comprehends integrity of heart, more being required to constitute us righteous in God’s sight than that we simply keep our tongue, hands, or feet, from wickedness. In the concluding verse he exhorts the Lord’s people to gratitude, that looking upon God as their Redeemer, they should lead a life corresponding to the mercy they have received, and rest contented under all the evils they encounter, with the consciousness that they enjoy his protection.

Defender: Psa 97:6

Psalms 95-100 form a magnificent unit of praise centered on the future triumph of the Lord when He comes to purge the world of wickedness and all the effects of the age-long curse. Appropriately, this verse is the central verse of these six psalms. When He comes from heaven, all the people will see His glory (Mat 24:30; Rev 1:7), and acknowledge His righteousness."

TSK: Psa 97:1

am 3000, bc 1004

Lord : Psa 93:1, Psa 96:10, Psa 96:11, Psa 99:1; Oba 1:21; Mat 3:3, Mat 6:10, Mat 6:13; Mar 11:10; Col 1:13; Rev 11:17

the earth : Psa 2:11, Psa 98:4-6; Isa 49:13; Luk 2:10, Luk 2:11

let the multitude of isles : Heb. let the many, or great isles, Gen 10:5; Isa 11:11, Isa 24:14-16, Isa 41:5, Isa 42:4, Isa 42:10-12, Isa 49:1, Isa 51:5, Isa 60:9; Isa 66:19; Zep 2:11

TSK: Psa 97:2

Clouds : Psa 18:11, Psa 18:12, Psa 77:19; Exo 20:21, Exo 24:16-18; Deu 4:11, Deu 4:12; 1Ki 8:10-12; Nah 1:3; Rom 11:33

righteousness : Psa 45:6, Psa 45:7, Psa 89:14, Psa 99:4; Gen 18:25; Heb 1:8, Heb 1:9

habitation : or, establishment, Pro 16:12

TSK: Psa 97:3

Psa 18:8, Psa 21:8, Psa 21:9, Psa 50:3; Deu 4:11, Deu 4:36, Deu 5:4, Deu 5:23, Deu 5:24, Deu 32:22; Dan 7:10; Nah 1:5, Nah 1:6; Hab 3:5; Mal 4:1; 2Th 1:8; Heb 12:29; 2Pe 3:10-12; Rev 11:5, Rev 20:15

TSK: Psa 97:4

His : Psa 77:18, Psa 144:5, Psa 144:6; Exo 19:16-18

the earth : Psa 104:32, Psa 114:7; Job 9:6; Jer 10:10; Mat 27:50, Mat 27:51, Mat 28:2, Mat 28:3; Rev 11:19; Rev 19:11

TSK: Psa 97:5

hills : Jdg 5:4, Jdg 5:5; Isa 24:19, Isa 24:20, Isa 64:1, Isa 64:2; Mic 1:3, Mic 1:4; Nah 1:5; Hab 3:6

the Lord of : Psa 47:2, Psa 83:18; Isa 54:5; Mic 4:13; Zec 4:14; Mar 11:3; 1Co 1:2

TSK: Psa 97:6

The heavens : Psa 19:1, Psa 36:5, Psa 36:6, Psa 50:6, Psa 89:2, Psa 89:5; Isa 1:2; Rev 19:2

all the : Psa 67:4, Psa 98:3; Num 14:21; 2Sa 22:47; Isa 6:3, Isa 45:6, Isa 60:2, Isa 60:3; Hab 2:14; Mat 6:9

TSK: Psa 97:7

Confounded : Exo 20:4; Lev 26:1; Deu 5:8, Deu 27:15; Isa 37:18, Isa 37:19, Isa 41:29, Isa 42:17, Isa 44:9-11; Jer 10:14; Rev 14:8-10

worship : Exo 25:20; 2Ch 3:13; Heb 1:6; 1Pe 1:12; Rev 5:11-14

TSK: Psa 97:8

Zion : Psa 48:11; Isa 51:3, Isa 52:7-10, Isa 62:11; Zep 3:14-17; Zec 9:9; Mat 21:4-9

because : Psa 52:6, Psa 58:10; Rev 18:20, Rev 19:1-7

TSK: Psa 97:9

high : Psa 83:18; Eph 1:21; Phi 2:9-11

far : Psa 95:3, Psa 96:4, Psa 115:3-8, Psa 135:5; Exo 18:11; Jer 10:8, Jer 10:10

TSK: Psa 97:10

Ye that : Psa 91:14; Rom 8:28; 1Co 8:3; Jam 1:12, Jam 2:5; 1Pe 1:8; 1Jo 4:19, 1Jo 5:2, 1Jo 5:3

hate : Psa 34:14, Psa 36:4, Psa 37:27, Psa 101:3, Psa 119:104, Psa 119:163; Pro 3:7, Pro 8:13; Amo 5:15; Rom 7:15, Rom 7:24, Rom 12:9

preserveth : Psa 31:23, Psa 37:28, Psa 37:39, Psa 37:40, Psa 145:20; Pro 2:8; Isa 45:17; Joh 20:28-30; Rom 8:28-30; 1Pe 1:5

delivereth : Psa 125:3; Jer 15:21; Dan 3:28, Dan 6:22, Dan 6:27; 2Th 2:8-12, 2Th 3:2; 1Jo 5:18; Rev 13:8

TSK: Psa 97:11

Light : Psa 18:28, Psa 112:4; Est 8:16; Job 22:28; Pro 4:18; Isa 60:1, Isa 60:2, Isa 62:1; Mic 7:9; Joh 12:46; Rev 21:23, Rev 22:5

sown : Psa 126:5, Psa 126:6; Gal 6:8; Jam 5:7-11

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Psa 97:1

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.

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.

Barnes: Psa 97:2

Clouds and darkness are round about him - This is a description of the majesty of God, derived probably from the manner in which he manifested himself at Mount Sinai. Exo 19:16-19. God is often thus represented as encompassed with clouds. Psa 104:3; Dan 7:13; Mat 24:30; Rev 1:7. See the notes at Psa 18:7-15. The word rendered "clouds"is the common word to denote a cloud; the word translated "darkness"means properly "thick clouds, cloudy darkness, gloom."It would refer to a cloud considered as dark, and as casting a gloom over the world. There is no reference here to the fact that the dealings of God are dark, mysterious, and incomprehensible, as if he were surrounded by clouds and darkness. This is indeed often true; but that is not the truth taught here. The meaning here is, that the character of God is suited to fill the mind with solemn awe, or with emotions of sublimity.

Righteousness and judgment - He is a righteous God; he is a God who will execute just judgment. Though he is encompassed with clouds, yet he is a just God; and this is suited to impress the mind with profound reverence. That he will do right we may be assured, even when he covers himself with clouds; the fact that he will thus do right is suited to calm the minds of those who love and obey him, and at the same time to fill the minds of the wicked with alarm.

Are the habitation of his throne - Margin, "establishment."The Hebrew word means "place;"the place where one stands, or where one abides; a habitation, or a dwelling. It then means a foundation or basis, Psa 89:14; Psa 104:5. This would seem to be the idea here. His throne rests upon, or is sustained by, justice and righteousness. Nothing else would uphold the government of the universe; nothing else will sustain any government.

Barnes: Psa 97:3

A fire goeth before him - See Psa 18:13, note; Psa 50:3, note.

And burneth up his enemies round about - Is especially directed against his foes. That is, he manifests himself as a just God, inflicting vengeance on his enemies. He comes to reign, and in his reign all his foes will be destroyed.

Barnes: Psa 97:4

His lightnings enlightened the world ... - See the notes at Psa 77:18. Compare Psa 104:32; Hab 3:6-10.

Barnes: Psa 97:5

The hills melted like wax at the presence of the Lord - They seemed to flow down as if they were like melted wax: that is, they could not stand before him. The most firm, solid, lofty things were as nothing in his presence. Compare Rev 20:11; Jdg 5:5; Mic 1:4; Nah 1:5. The object here is to describe the sublimity, the greatness, the majesty of God, as if nothing could stand before him; as if everything fled away when he approached. There is perhaps a general allusion to his glory and power as manifested at Sinai.

At the presence of the Lord of the whole earth - The Creator and Ruler of the entire world. The God who thus manifested himself is not a local Deity, or the God of a particular nation or country, but the God of the whole world, before whom all created things are as nothing.

Barnes: Psa 97:6

The heavens declare his righteousness - See the notes at Psa 50:6. Compare the notes at Psa 19:1.

And all the people see his glory - As manifested in the heavens, and in the power which he puts forth on the earth. That is, (they have the opportunity of seeing it; it is made manifest in all his works. They see what in fact is a manifestation of his glory, to wit, his great and wondrous works. It is not affirmed that they "appreciate"all this, or that they see this to be a manifestation of his glory - which would not be true - but that they see what is in fact a revelation of his greatness, his wisdom, and his power.

Barnes: Psa 97:7

Confounded be all they that serve graven images - Hebrew, "Let them be ashamed."The idea is, that they would be disappointed. They would find that these were not real gods; that their trust in them was vain; and that they had evinced great folly in relying on that which could not aid them in the day of necessity. See Job 6:20, note; Psa 22:5, note; Psa 25:2, note. Compare Isa 20:5. What is here affirmed of the worshippers of idols will be found to be true at last of all who put their trust in anything but the true God.

That boast themselves of idols - That worship idols, and glory in them as if they could save; or, that glory in their own idol-gods as if they were more powerful than those of other people. It would not be unnatural that nations which worshipped idols should glory in them, or that one people should boast of their gods as more powerful - more worthy to be trusted - than those which were worshipped in other lands.

Worship him, all ye gods - Hebrew, אלהים 'Elohiym . The Septuagint and the Vulgate render this, "all his angels."The original word אלהים 'Elohiym is that which is commonly applied to the true God (Gen 1:1, et saepe), though it may be applied to angels, or to magistrates. See Psa 82:1, note; Psa 82:6, note. On the general meaning of this passage, and the question respecting its reference to the Messiah, see the notes at Heb 1:6. The reference here, according to the quotation in Heb 1:6, is to the angels. The original word will admit of this interpretation, and the entire structure of the psalm will justify its application to the Messiah.

Barnes: Psa 97:8

Zion heard, and was glad - The good news came to Zion that all the idols of the pagan were confounded or were overcome: that is, that the Lord reigned. There was joy in Zion that the evils and abominations of idolatry were at an end, and that the worship of Yahweh had taken the place of idol-worship. The idea is, that the displacement of idols, or the fact that they had ceased to be worshipped, was a cause of joy to the worshippers of the true God. Whatever tends to remove the worship of idols from the world, and to extend and establish the worship of the living God, is an occasion of gladness.

And the daughters of Judah rejoiced ... - See the notes at Psa 48:11. Woman has special occasion to rejoice in the spread of the true religion. It is that only which has lifted her from a state of deep degradation; which has elevated her to be a companion instead of a slave; which has made her the intelligent wife and mother, rather than the mere inmate of a harem.

Barnes: Psa 97:9

For thou, Lord, art high above all the earth - See the notes at Psa 83:18.

Thou art exalted far above all gods - See the notes at Psa 95:3.

Barnes: Psa 97:10

Ye that love the Lord, hate evil - Show your love for the Lord "by"hating all that is evil; that is, all that he hates, or that is evil in his sight. There can be no true love for God where evil is not hated in all its forms, since it is the object of the divine abhorrence. We cannot be like God unless we love what he loves, and hate what he hates. There is nothing more clearly affirmed in the Scriptures than that in order to the love of God there must be the hatred of all that is wrong, and that where there is the love of sin in the heart, there can be no true religion. Compare the notes at Isa 1:16-20.

He preserveth the souls of his saints - The lives of his saints, or his holy ones. That is, he guards them from danger, and watches over them with a careful eye. See Psa 3:8; Psa 37:39.

He delivereth them out of the hand of the wicked - That is, he often does this; they may expect that he will do it. He does not, indeed, always deliver them from the temporal calamities which wicked people bring upon them - for they are not unfrequently persecuted and wronged; but ultimately he will deliver them altogether from the power of the wicked. In heaven none of the machinations of wicked people can reach them. At the same time it is also true that God often interposes in behalf of his people, and delivers them as such from the designs of the wicked: that is, he delivers them because they are righteous, or because they are his friends. Compare the notes at Dan 3:16-17, notes at Dan 3:24-25; notes at Dan 6:18-23.

Barnes: Psa 97:11

Light is sown for the righteous - That is, There is light for the righteous; or, they shall be brought into light, though they may be for a time in darkness. The word rendered "sown"- זרע zâra‛ - is from a verb which properly denotes to scatter, to disperse - as seed is scattered or dispersed when sown in a field. It is hence used with reference to moral subjects, as to sow righteousness, Pro 11:18; to sow iniquity, Pro 22:8; to sow mischief, Job 4:8; that is, these things are scattered or sown, as seed is in a field, and produce a corresponding harvest. Thus light is scattered abroad, and will produce an appropriate harvest - a harvest of joy. It will spring up around the righteous, and he shall reap that which light tends to produce - happiness, intelligence, and peace. The figure of sowing light is an unusual one, but the meaning is plain. It is, that the righteous will not always be in darkness; that there is in preparation for him a harvest of joy; that it will as certainly be produced as a harvest will from grain that is sown; that though there may be present calamities, there will be ultimate peace and triumph.

And gladness for the upright in heart - The word gladness here - joy, or rejoicing - is parallel to the word light. Joy or gladness is sown for the righteous; that is, arrangements are made for producing joy, as preparations are made by sowing seed for a harvest. The world is full of arrangements for conferring happiness on the righteous.

Poole: Psa 97:2

Clouds and darkness are round about him a dark cloud doth encompass him; wherein he seems to allude to that dark cloud in which God did anciently so often manifest his presence for the comfort of his saints, and for the terror and punishment of evil-doers. The design of these words is to describe either,

1. The depth and unsearchableness of God’ s judgments. Or,

2. The obscurity of Christ’ s coming, that the Divine Majesty did veil himself with flesh, and came not with that outward splendour which the Jews expected. Or rather,

3. The terror of his presence and coming to his enemies, of which he manifestly speaks in the following verses; and of which the prophets frequently speak when they make mention of his corning, as Joe 2:31,32 Mal 4:1 .

Righteousness and judgment i.e. righteous judgment, or righteousness in judgment. The habitation ; or, the foundation , or establishment ; for the throne is established (and the Hebrew verb there is the same from whence this word here comes) by righteousness, Pro 16:12 . All his decrees and administrations are grounded upon and managed with righteousness.

Poole: Psa 97:3

This fire, and lightning, and earthquake, and the sad effects of them, mentioned here, and Psa 97:4,5 , signify those dreadful judgments of God which should be inflicted upon the Jews and others for their refusal and contempt of the Messias; which was foretold in the Old Testament, and accomplished in the New Testament.

Poole: Psa 97:4

His lightnings enlightened the world: this phrase signifies not so much illumination as terror and judgments, as appears both from the following words, and from the constant use of the phrase in that sense, as Psa 18:14 144:6 , &c.

Poole: Psa 97:5

The hills the strongest and loftiest parts of the earth; whereby he may understand the great potentates of the world who set themselves against the Messias.

The Lord of the whole earth whose dominion shall not then be confined in Canaan, as now in a manner it is, but shall be enlarged over the whole earth.

Poole: Psa 97:6

The heavens either,

1. The thunders, and lightnings, and tempests sent from heaven to plead his righteous cause against his enemies. Or,

2. The angels, yea, God himself from heaven, who gave manifest testimony to the righteousness of the Messias.

All the people see his glory both Jews and Gentiles shall see and feel the glorious effects of his coming.

Poole: Psa 97:7

Confounded be all they let them be ashamed of their former folly herein, and be thereby brought to detest and forsake them; and those who will obstinately persist in their impiety and idolatry, let them be brought to confusion. Or, they shall be confounded ; for this may be a prediction, and not an imprecation.

All ye gods all you whom the Gentiles have made the objects of their worship, and who are capable of giving him worship; which two qualifications agree principally, if not solely, to the angels of God, whom the heathens manifestly worshipped in their images as an inferior sort of gods, of whom therefore this text is expounded, Heb 1:6 .

Poole: Psa 97:8

Zion thy people dwelling in Zion, or Jerusalem, and Judah, to whom Christ came, and among whom the gospel was first preached. Or, thy church and people, who both in the prophetical writings are oft called Zion . Heard the fame of thy judgments, as the following words declare; the ruin of idolatry and the setting up the kingdom of the Messias in the world.

The daughters of Judah particular churches, or rather persons, members of Zion.

Rejoiced not that they took pleasure in the ruin of others, but because that made way for the advancement of God’ s glory and Christ’ s kingdom in the world.

Poole: Psa 97:9

As thou always wert so in truth, so thou hast now proved and declared thyself to be such in the eyes of the whole world, by subduing them under thy feet.

Poole: Psa 97:10

Ye that love the Lord O all you who love and worship the true God and his anointed, and rejoice in the establishment of his kingdom.

Hate evil show your love to him by your abhorrency of all idolatry, which is sometimes called evil or sin by way of eminency, and of all other wickedness. And although you that love the Lord Christ and his kingdom will meet with many troubles and persecutions, yet be not discouraged, for he will preserve you in troubles, and in his time deliver you out of them all.

Poole: Psa 97:11

Light i.e. joy and felicity, as this word is used, Est 8:16 Psa 112:4 , and oft elsewhere.

Is sown is prepared or laid up for them, and shall in due time be reaped by them, possibly in this life, but undoubtedly in the next. And therefore bear your afflictions for Christ with patience and cheerfulness.

Haydock: Psa 97:1

All are again invited to praise the Lord, for the victories of Christ.

Haydock: Psa 97:1

David. His name occurs not in Hebrew, though the psalm is worthy of him. (Berthier) ---

It may refer to the return from captivity, as a figure of the world's redemption. ---

Things. In rescuing his people from slavery, and in the incarnation. (Calmet) ---

For him. Or alone. (Menochius) ---

Christ raised himself by his own power. (Calmet) (Isaias lxii. 5.) ---

He redeemed mankind for his own glory, sibi. (Berthier)

Haydock: Psa 97:2

Salvation. Cyrus, or the Messias, whose gospel is preached every where, (Calmet) and who has saved the world. (Worthington)

Haydock: Psa 97:3

Israel. The prophets foretold the liberation of the Jew, and of mankind. The blessed Virgin Mary seems to allude to this passage, Luke i. 55. (Calmet) ---

Some Jews were converted, Romans xi. (Worthington)

Haydock: Psa 97:6

Cornet. This was a crooked horn; the trumpets were of metal, Numbers x. 2. (Calmet)

Haydock: Psa 97:8

Hands. These strong oriental expressions hardly suit our language. (Calmet) ---

They contain a metaphor, and denote the inhabitants of the world, (Haydock) or those rivers, which spring from Jesus Christ, and mountains, which are raised to heaven by his grace, to praise the Redeemer. (St. Augustine) ---

Then the just are exhorted to lift up their heads. (Menochius)

Gill: Psa 97:1

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

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.

Gill: Psa 97:2

Clouds and darkness are round about him,.... Either as a garment; so Apollinarius paraphrases it,

"near is the King clothed with a cloud and tempest;''

and it is usual with the Heathens to represent their deities as surrounded or clothed with a cloud ^s: here the allusion is to the tabernacle and temple, when reared up and dedicated, Exo 40:34 1Ki 8:10 and to other appearances of God, or Christ, in a cloud, Exo 19:9, it may denote the obscurity of his divine nature at his first coming; he appearing in the form of a servant, and in the likeness of sinful flesh, so that few discerned his glory as the glory of the only begotten of the Father; as also the darkness and blindness of the Jews concerning him, who could not perceive him to be the Messiah; notwithstanding all the characters of him; clouds and darkness were about him to them; as they were, in a literal sense, when he hung on the cross; the sun withdrew and hid itself, and darkness was upon the face of the earth for three hours; Christ was enveloped in it; and a greater darkness surrounded his soul when his divine Father hid his face from him: dark providences attended the first setting up of his kingdom, and the ministration of his Gospel in the world; the apostles, the first preachers of it, were persecuted by their own countrymen the Jews; the whole Gentile world was against them; the Roman empire, emperors, and governors of provinces, opposed them; wherever there was an open door, there were many adversaries, so that things looked very unpromising: nevertheless these clouds were dissipated, and the difficulties got over; though this has sometimes been the case since, and will be again, ere the kingdom of Christ is in all its glory; he now sits enthroned in heaven, surrounded with clouds and darkness, and unseen to us; whose being and perfections are inscrutable to us, his providences unsearchable, and his ways past finding out; and when he comes a second time, it will be at midnight, and in the clouds of heaven:

righteousness and judgment are the habitation of his throne; the seat, basis, and support of it; he sits on a throne doing right, and by it his throne is established; See Gill on Psa 89:14.

Gill: Psa 97:3

A fire goeth before him, Not the fiery law, which went forth from his right hand on Mount Sinai; but rather his Gospel, which, as it enlightens, warms, comforts, and refreshes his people, searches, torments, and destroys his enemies, and is the savour of death unto death to them; see Jer 23:29. Some apply this to the gifts of the Spirit on the day of Pentecost, signified by cloven tongues of fire; but then no such effect followed as mentioned in the next clause: it seems best to interpret it of his wrath, which, like fire, was poured out to the uttermost on the Jews, for their disbelief and rejection of him; they would not have him to reign over them; they despised his Gospel, and slew his servants; wherefore he sent the Roman armies to them, who destroyed those murderers, and burnt their city, Mat 22:7, this will be also verified in the second coming of Christ, who will descend in flaming fire, and the earth will be burnt up, and all that is therein, 2Th 1:7, some Jewish writers interpret this of the war of Gog and Magog, in Ezekiel, which they suppose still future; as, when it is, fire will be sent and rained upon them, Eze 38:22, but may be better applied to the Gog and Magog in Rev 20:8.

and burneth up his enemies round about; so that none can escape: this was true of the Jewish nation, who were burnt up; so that there was not left root nor branch in it, Mal 4:1, and will be true of the wicked, at the general conflagration of the world, upon Christ's second coming; and of the Gog and Magog army, after the resurrection.

Gill: Psa 97:4

His lightnings enlightened the world,.... Either the doctrines of the Gospel, compared thereunto, because of the swift progress they made, and the large extent of them in the world, in a very little time; by the apostles they were published in all nations, and were the means of enlightening them in the true knowledge of themselves, and of the way of salvation by Christ: hence they are called the "lights of the world", Mat 5:14, as the coming of Christ, in his kingdom and power, by them, is compared to lightning, and so are the arrows of his word, Mat 24:27, or else his judgments on the Jewish nation are meant, which were manifest and clear, and obvious to all the world; see Psa 18:14,

the earth saw, and trembled; the inhabitants of the earth, of the Gentile world, saw the judgments of God upon the Jews, and were astonished at them; see Deu 29:24, it is usual for lightnings and earthquakes to go together; see Rev 11:19.

Gill: Psa 97:5

The hills melted like wax at the presence of the Lord,.... Kimchi interprets the "hills" of the kings of the wicked; and it was verified in Herod and his nobles, and the citizens of Jerusalem, who, when they heard of the coming of the Messiah, of the birth of the King of the Jews, were exceedingly moved and troubled; their hearts melted like wax within them, Mat 2:1, so when he appeared, in the power of his Gospel, in the Gentile world, and went forth in the ministration of it, conquering, and to conquer, all fled before him; every mountain and island were moved out of their places; and the kings of the earth, and great men, ran to the rocks to hide them from his face, which they could not bear, Rev 6:14, and the like events, and more terrible, will they be, when he comes to destroy antichrist, and especially to judge the world, Rev 16:19.

at the presence of the Lord of the whole earth; as Christ is; he is Lord of all, the Prince of the kings of the earth, Act 10:36, Rev 1:5, and as he will show himself to be at the great day; and that is the reason why the proud and lofty, comparable to hills and mountains, shall melt at his presence.

Gill: Psa 97:6

The heavens declare his righteousness,.... His justice in punishing his enemies; the lightning and the thunder in the heavens, the tokens of his wrath, and instruments of it; his wrath itself, which is revealed from heaven, Rom 1:18, or the inhabitants of heaven, as Aben Ezra; the angels of heaven; so the Targum, "the angels on high (or of heaven, as in the king's Bible) declare his righteousness"; see Rev 16:5, it is true of the ministers of the Gospel, who are Christ's angels or messengers, men of heavenly gifts and grace, whose work it is to declare the justifying righteousness of Christ, which is revealed in the Gospel from faith to faith, and which is therefore called the word of righteousness, and the ministration of it, Rom 1:17,

and all the people see his glory; the glory of his justice in the destruction of his enemies; the glory of his power and grace in the salvation of his chosen; the glory of God in the face of Christ; the glory of Christ himself, as the only begotten of the Father; the glory of his person, office, grace, and righteousness, in the glass of the Gospel; the glory and honour he is now crowned with in heaven; and all the people, even all the chosen, redeemed, and called people, shall behold his glory to all eternity: it seems chiefly to respect the revelation of his glory, and his people's view of it at his first coming; see Isa 60:5.

Gill: Psa 97:7

Confounded be all they that serve graven images,.... Images of gold, silver, and stone, graven by art and man's device; to serve and worship which must be the grossest ignorance and stupidity, which, when convinced of, must fill with shame and confusion: this may be considered either as a prayer, that the idolatrous Gentiles might be enlightened to see the vanity of their idols, and their worship of them, and turn to the living God; or as a prophecy that it should be; for it may be rendered, "they are" or "shall be confounded", or "ashamed" ^t, as the Targum, Jarchi, and Kimchi; which had its accomplishment in the first times of the Gospel; when, being preached in the Gentile world, multitudes forsook their idols and served the true God; and especially at the opening of the sixth seal, when Pagan worship was abolished throughout the Roman empire; and when the kings and great men in it, through shame, confusion, and dread, fled to the rocks and mountains, to hide them from the wrath of the Lamb, Rev 6:12, and will have a further accomplishment, when the Papists, the worshippers of the beast, shall be ashamed of their graven images, of the Virgin Mary, and other saints; which will be when the Gospel shall be published throughout the world, Rev 14:6,

that boast themselves of idols; as their saviours and deliverers, which yet are nothing, as the word ^u signifies; that praise and extol them, as the givers of good things to them, or the procurers of them for them; that glory in them, and in their worship of them, than which nothing can be a greater instance of folly and madness:

worship him, all ye gods; those that are so called, the graven images and idols before mentioned; let them bow down, and be prostrate before the Lord, as Dagon before the ark; or they that serve other gods, as Kimchi; so the Targum,

"and all the nations that serve idols shall worship before him;''

rather kings and princes, civil magistrates, who are sometimes called gods, are meant, Psa 95:3, and who, in the latter day especially, shall serve and worship the Messiah, Psa 72:10 though it is best of all to interpret it of angels, as this word Elohim is rendered in Psa 8:5, and Aben Ezra says there are some of their interpreters that understand it of angels: the Septuagint, Vulgate Latin, and all the Oriental versions, and so Apollinarius, render it, "worship him, all his angels": Gussetius ^w interprets it, "all that is God's"; all that belong to him, angels and men, and all creatures; particularly angels, the most noble of all: and this sense is confirmed by an inspired writer, who manifestly refers to and quotes this passage, and applies it to the angels worshipping Christ, the first begotten Son of God, when he came into the world, Heb 1:6, with which compare Luk 2:13, from whence it appears not only that Christ is superior to angels, for the proof of which it is produced by the apostle; but that he is truly God, since God only is the object of religions worship; and that, if he is worshipped by angels, he ought to be worshipped by men; and that angels are not the proper objects of worship, since they are worshippers.

Gill: Psa 97:8

Zion heard, and was glad,.... Or, the congregation of Zion, as the Targum; the church of Christ, and the members of it, called Zion, in allusion to the mountain of that name, in which the temple stood; a type of the church, Heb 12:22, these heard the Gospel, the good news and glad tidings of good things; they heard that Zion's King reigned, and that his kingdom was enlarged, and interest increased; they heard the heavenly men declare his righteousness, by which they are justified from all things; they heard of the conversion of the Gentiles, and the confusion of idolaters; of the incarnation of Christ, and of his being worshipped by angels; all which filled them with joy and gladness:

and the daughters of Judah rejoiced; particular congregated churches, particular believers and professors of Christ and his Gospel; these rejoiced at the above things, as well as because of what follows:

because of thy judgments, O Lord; either the doctrines of the Gospel, which come from the God of judgment, and are according to his justice and holiness; and are matter of joy and gladness when they are spread in the world, and succeed to the conversion of sinners, the comfort of saints and the glory of Christ; see Psa 19:9, or his judgments upon his enemies, and the enemies of his church and people; which also are an occasion of rejoicing to them, because Christ is thereby glorified in his power, justice, truth, and faithfulness, Rev 19:1.

Gill: Psa 97:9

For thou, Lord, art high above all the earth,.... Above all the inhabitants of the earth, as the Targum; he is highly exalted above every name, men of the greatest name that is named in the world; he is made higher than the heavens, and the inhabitants of it; and has all power in heaven and earth, as Mediator; and, as a divine Person, he is the most high God, as the word "Elion", here used, signifies; and all this lays a foundation for joy and gladness in the saints; even the dignity of Christ's person, and the exaltation of him in the human nature:

thou art exalted far above all gods: not only the fictitious deities of the Gentiles, or the greatest potentates upon earth, being made higher than the kings of the earth, who are called gods; but also than the angels in heaven; he is set down at the right hand of God, where they are not, and never were, nor shall be; angels, authorities, and powers, being subject to him, Heb 1:13.

Gill: Psa 97:10

Ye that love the Lord, hate evil,.... The evil of sin, which is to be hated, because of the evil nature of it, it being exceeding sinful; and because of its evil consequences, bringing death, ruin, and destruction with it to the souls of men, unless grace prevents; and disquietude, distress, and trouble to the saints themselves; and because it is hateful to God, being contrary to his nature, will, and law, and is hated by Christ; and therefore those that love him should hate that, shun it, avoid it, depart from it, and abstain from all appearance of it; as all such will that love him in sincerity above all persons and things; and all of him, and that belong to him, his people, ways, worship, truths, and ordinances: and such are they that have seen the loveliness of him, and know his love, and have had it shed abroad in their hearts; and these will not only hate the evil of sin, but evil men; not their persons, but their actions and conversations; and will avoid them, and have no fellowship with the unfruitful works of darkness:

he preserveth the souls of his saints; that are set apart by him, and chosen in him to be holy; that are sanctified by his blood, and by his Spirit and grace, and to whom he is made sanctification: the "souls" of these, their better and more noble part, which are dear to him, and he has redeemed by his blood, and whose salvation he has obtained, and they still receive, he "preserves" from the evil of sin, from its governing and damning power, from a final and total apostasy by it, from ruin and destruction through it, from being hurt by the second death; and he preserves them from all their enemies, sin, Satan, and the world, from being destroyed by them, safe to his kingdom and glory; therefore he is to be loved, and sin to be hated by them:

he delivereth them out of the hand of the wicked; of wicked and unreasonable men, into whose hands they sometimes fall, cruel and bloodthirsty persecutors; as he is able to deliver them, so oftentimes he does; and will, ere long, put them entirely out of their reach. Kimchi interprets this of the deliverance of the Jews from the captivity of Babylon, Media, and Persia.

Gill: Psa 97:11

Light is sown for the righteous,.... Who are made righteous by the obedience of Christ, and live soberly and righteously; the light of joy and gladness, as it is explained in the next clause; see Est 8:16 so, φοως, "light", is frequently used by Homer ^x for joy and gladness: these sometimes are without it, through the hidings of God's face, the prevalence of corruptions, the force of Satan's temptations, and the many afflictions they meet with; but joy and gladness, peace and comfort, are sown for them in the counsels and purposes of God, in his covenant, in the Scriptures, in the Gospel, and in the promises of it; and, though at present hidden, will spring up in God's due time, Psa 112:4, and which also may be interpreted of the light of glory, which at present does not appear; but it is prepared in the purpose of God, and in his promise, and shall be enjoyed by the heirs of it. The Septuagint, Vulgate Latin, and all the Oriental versions, render it, "light is risen for the righteous"; and so the Targum,

"light is risen and prepared for the righteous;''

Christ, the light of the world, the sun of righteousness, is risen for them, and upon them, with healing in his wings, which bring joy and comfort to them:

and gladness for the upright in heart; such as have new hearts and right spirits formed in them, and are Israelites indeed, that have the truth of grace and the root of the matter in them: gladness is prepared, provided, and promised to them, and sooner or later they shall have it; the seed of it is sown, and it will spring up, and a large crop shall be enjoyed. Kimchi's note is,

"light is sown for the righteous in this world, and they shall reap light and joy in time to come, in the days of the Messiah.''

Commentary -- Verse Notes / Footnotes

NET Notes: Psa 97:1

¹ sn Psalm 97. The psalmist depicts the Lord as the sovereign, just king of the world who comes in power to vindicate his people.

NET Notes: Psa 97:2

¹ sn The Lord’s throne symbolizes his kingship.

NET Notes: Psa 97:3

¹ tn Heb “all around.”

NET Notes: Psa 97:7

¹ tn The translation assumes that the prefixed verbal form in the first line is an imperfect (“are ashamed”) and that the ambiguous form in the third line is a perfect (“bow down”) because the psalmist appears to be describing the effect of the Lord’s mighty theophany on those who witness it (see vv. 5, 8). Another option is to take the prefixed form in the first line as a jussive (“let all who worship idols be ashamed”) and the ambiguous form in the third line as an imperative (“All you gods, bow down before him!”; cf. NIV).

NET Notes: Psa 97:8

¹ tn Heb “daughters.” The term “daughters” refers to the cities of Judah surrounding Zion (see Ps 48:11 and H. Haag, TDOT 2:336).

NET Notes: Psa 97:9

¹ tn Traditionally “Most High.”

NET Notes: Psa 97:10

¹ tn The participle may be verbal, though it might also be understood as substantival and appositional to “the Lord.” In this case one could translate, “Hate evil, you who love the Lord, the one who protects the lives…and delivers them.”

² tn Heb “hand.”

NET Notes: Psa 97:11

¹ tn Heb “Light is planted for the godly, and for the upright of heart joy.” The translation assumes an emendation of זָרַע (zara’, “planted”) to זָרַח (zara’, “shines”) which collocates more naturally with “light.” “Light” here symbolizes the joy (note the following line) that accompanies deliverance and the outpouring of divine favor.

Geneva Bible: Psa 97:1

The ^{( a )} LORD reigneth; let the earth rejoice; let the ^{( b )} multitude of isles be glad [thereof].

^{( a )} He shows that where God reigns, there is all happiness and spiritual joy.

^{( b )} For the gospel will not only be preached in Judea, but through all isles and countries.

Geneva Bible: Psa 97:2

^{( c )} Clouds and darkness [are] round about him: righteousness and judgment [are] the habitation of his throne.

^{( c )} He is thus described to keep his enemies in fear, who commonly contemn God's power.

Geneva Bible: Psa 97:4

His lightnings enlightened the world: the earth saw, and ^{( d )} trembled.

^{( d )} This fear does not bring the wicked to true obedience, but makes them run away from God.

Geneva Bible: Psa 97:7

^{( e )} Confounded be all they that serve graven images, that boast themselves of idols: worship him, ^{( f )} all [ye] gods.

^{( e )} He signifies that God's judgments are ready to destroy the idolatry.

^{( f )} Let all who are esteemed in the world fall down before him.

Geneva Bible: Psa 97:8

Zion heard, and was glad; and the ^{( g )} daughters of Judah rejoiced because of thy judgments, O LORD.

^{( g )} The Jews will have opportunity to rejoice that the Gentiles are made partakers with them of God's favour.

Geneva Bible: Psa 97:10

Ye that ^{( h )} love the LORD, hate evil: he preserveth the souls of his saints; he delivereth them out of the hand of the wicked.

^{( h )} He requires two things from his children: the one that they detest vice, the other, that they put their trust in God for their deliverance.

Geneva Bible: Psa 97:11

^{( i )} Light is sown for the righteous, and gladness for the upright in heart.

^{( i )} Though God's deliverance does not appear suddenly, yet it is sown and laid up in store for them.

Commentary -- Verse Range Notes

TSK Synopsis: Psa 97:1-12

1 The majesty of God's kingdom.

7 The church rejoices at God's judgments upon idolaters.

10 An exhortation to godliness and gladness.

MHCC: Psa 97:1-7

Though many have been made happy in Christ, still there is room. And all have reason to rejoice in Christ's 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. Christ's government, though it might be matter of joy to all, will yet be matter of terror to some; but it is their own fault that it is so. The most resolute and daring opposition will be baffled at the presence of the Lord. And the Lord Jesus will ere long come, and put an end to idol worship of every kind.

MHCC: Psa 97:8-12

The faithful servants of God may well rejoice and be glad, because he is glorified; and whatever tends to his honour, is his people's pleasure. Care is taken for their safety. But something more is meant than their lives. The Lord will preserve the souls of his saints from sin, from apostacy, and despair, under their greatest trials. He will deliver them out of the hands of the wicked one, and preserve them safe to his heavenly kingdom. And those that rejoice in Christ Jesus, and in his exaltation, have fountains of joy prepared for them. Those that sow in tears, shall reap in joy. Gladness is sure to the upright in heart; the joy of the hypocrite is but for a moment. Sinners tremble, but saints rejoice at God's holiness. As he hates sin, yet freely loves the person of the repentant sinner who believes in Christ, he will make a final separation between the person he loves and the sin he hates, and sanctify his people wholly, body, soul, and spirit.

Matthew Henry: Psa 97:1-7

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, 1Pe 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.

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, 1Co 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, 1Th 2:15, 1Th 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: Psa 97:8-12

The kingdom of the Messiah, like the pillar of cloud and fire, as it has a dark side towards the Egyptians, so it has a bright side towards the Israel of God. It is set up in spite of opposition; and then the earth saw and trembled (Psa 97:4), but Zion heard and was glad, very glad, to hear of the conversion of some and of the confusion of others, that is, the conquest of all that stood it out against Christ. Rejoice greatly, O daughter of Zion! for behold thy king comes unto thee, Zec 9:9. And not Zion only, where the temple was, but even the daughters of Judah, rejoiced; the common people, the inhabitants of the villages, they shall triumph in Christ's victories. The command (Psa 97:1) is, Let the earth rejoice; but it is only the sons of Zion and the daughters of Judah that do rejoice. All should bid the kingdom of the Messiah welcome, but few do. Now here observe,

I. The reasons that are given for Zion's joy in the government of the Redeemer. The faithful servants of God may well rejoice and be glad, 1. Because God is glorified, and whatever redounds to his honour is very much his people's pleasure. They rejoice because of thy judgments, O Lord! which may take in both the judgments of his mouth and the judgments of his hand, the word of his gospel and his works wrought for the propagating of it, miracles and marvellous providences; for in these we must own, " Thou, Lord, art high above all the earth (Psa 97:9); thou hast manifested thy sovereignty in the kingdom of nature, and thy command of all its powers, and thy dominion over all nations, over all hearts; thou art exalted far above all gods "- all deputed gods, that is, princes - all counterfeit gods, that is, idols. The exaltation of Christ, and the advancement of God's glory among men thereby, are the rejoicing of all the saints. 2. Because care is taken for their safety. Those that pay allegiance to Christ as a King shall be sure of his protection. Princes are the shields of the earth; Christ is so to his subjects; they may put their trust under his shadow and rejoice in it, for (Psa 97:10) He preserves the souls of the saints; he preserves their lives as long as he has any work for them to do, and wonderfully delivers them many a time out of the hand of the wicked, their persecutors that thirst after their blood; for precious in the sight of the Lord is the death of his saints. But something more is meant than their lives; for those that will be his disciples must be willing to lay down their lives, and not indent for the securing of them. It is the immortal soul that Christ preserves, the inward man, which may be renewed more and more when the outward man decays. He will preserve the souls of his saints from sin, from apostasy, and despair, under their greatest trials; he will deliver them out of the hands of the wicked one that seeks to devour them; he will preserve them safely to his heavenly kingdom, 2Ti 4:18. They have therefore reason to be glad, being thus safe. 3. Because provision is made for their comfort. Those that rejoice in Christ Jesus, and in his exaltation, have fountains of joy treasured up for them, which will be opened sooner or later (Psa 97:11): Light is sown for the righteous, that is, gladness for the upright in heart. The subjects of Christ's kingdom are told to expect tribulation in the world. They must suffer by its malice, and must not share in its mirth; yet let them know, to their comfort, that light is sown for them; it is designed and prepared for them. What is sown will come up again in due time; though, like a winter seedness, it may lie long under the clods, and seem to be lost and buried, yet it will return in a rich and plentiful increase. God's goodness shall be sure of a harvest in the appointed weeks. Those that sow in tears shall, without fail, reap in joy, Psa 126:5, Psa 126:6. Christ told his disciples, at parting (Joh 16:20), You shall be sorrowful, but your sorrow shall be turned into joy. Gladness is sure to the upright in heart, to those only that are sincere in religion. The joy of the hypocrite is but for a moment. There is no serenity without a lasting sincerity,

II. The rules that are given for Zion's joy. 1. Let it be a pure and holy joy. "You that love the Lord Jesus, that love his appearing and kingdom, that love his word and his exaltation, see that you hate evil, the evil of sin, every thing that is offensive to him and will throw you out of his favour."Note, A true love to God will show itself in a real hatred of all sin, as that abominable thing which he hates. The joy of the saints should likewise confirm their antipathy to sin and divine comforts should put their mouths out of taste for sensual pleasures. 2. Let the joy terminate in God (Psa 97:12): Rejoice in the Lord, you righteous. Let all the streams of comfort, which flow to us in the channel of Christ's kingdom, lead us to the fountain, and oblige us to rejoice in the Lord. All the lines of joy must meet in him as in the centre. See Phi 3:3; Phi 4:4. 3. Let it express itself in praise and thanksgiving: Give thanks at the remembrance of his holiness. Whatever is the matter of our rejoicing ought to be the matter of our thanksgiving, and particularly the holiness of God. Those that hate sin themselves are glad that God does so, in hopes that therefore he will not suffer it to have dominion over them. Note, (1.) We ought to be much in the remembrance of God's holiness, the infinite purity, rectitude, and perfection of the divine nature. We must be ever mindful of his holy covenant, which he has confirmed with an oath by his holiness. (2.) We ought to give thanks at the remembrance of his holiness, not only give him the glory of it as it is an honour to him, but give him thanks for it as it is a favour to us; and an unspeakable favour it will be if, through grace, we are partakers of his holiness. It is God's holiness which, above all his attributes, the angels celebrate. Isa 6:3, Holy, holy, holy. Sinners tremble, but saints rejoice, at the remembrance of God's holiness, Psa 30:4.

Keil-Delitzsch: Psa 97:1-3

We have here nothing but echoes of the older literature: Psa 97:1, cf. Isa 42:10-12; Isa 51:5; Psa 97:2 , cf. Psa 18:10, Psa 18:12; Psa 97:2 = Psa 89:15; Psa 97:3 , cf. Psa 50:3; Psa 18:9; Psa 97:3 , cf. Isa 42:25. Beginning with the visible coming of the kingdom of God in the present, with מלך ה the poet takes his stand upon the standpoint of the kingdom which is come. With it also comes rich material for universal joy. תּגל is indicative, as in Psa 96:11 and frequently. רבּים are all, for all of them are in fact many (cf. Isa 52:15). The description of the theophany, for which the way is preparing in Psa 97:2, also reminds one of Hab. 3. God's enshrouding Himself in darkness bears witness to His judicial earnestness. Because He comes as Judge, the basis of His royal throne and of His judgment-seat is also called to mind. His harbinger is fire, which consumes His adversaries on every side, as that which broke forth out of the pillar of cloud once consumed the Egyptians.

Keil-Delitzsch: Psa 97:4-6

Again we have nothing but echoes of the older literature: Psa 97:4 = Psa 77:19; Psa 97:4 , cf. Psa 77:17; Psa 97:5 , cf. Mic 1:4; Psa 97:5 , cf. Mic 4:13; Psa 97:6 = Psa 50:6; Psa 97:6 , cf. Isa 35:2; Isa 40:5; Isa 52:10; Isa 66:18. The poet goes on to describe that which is future with historical certainty. That which Psa 77:19 says of the manifestation of God in the earlier times he transfers to the revelation of God in the last time. The earth sees it, and begins to tremble in consequence of it. The reading ותּחל , according to Hitzig (cf. Ew. §232, b ) traditional, is, however, only an error of pointing that has been propagated; the correct reading is the reading of Heidenheim and Baer, restored according to MSS, ותּחל (cf. 1Sa 31:3), like ותּבן , ותּקם , ותּרם , and ותּשׂם . The figure of the wax is found even in Psa 68:3; and Jahve is also called "Lord of the whole earth"in Zec 4:14; Zec 6:5. The proclamation of the heavens is an expression of joy, Psa 96:11. They proclaim the judicial strictness with which Jahve, in accordance with His promises, carries out His plan of salvation, the realization of which has reached its goal in the fact that all men see the glory of God.

Keil-Delitzsch: Psa 97:7-8

When the glory of Jahve becomes manifest, everything that is opposed to it will be punished and consumed by its light. Those who serve idols will become conscious of their delusion with shame and terror, Isa 42:17; Jer 10:14. The superhuman powers (lxx ἄγγελοι ), deified by the heathen, then bow down to Him who alone is Elohim in absolute personality. השׁתּחווּ is not imperative (lxx, Syriac), for as a command this clause would be abrupt and inconsequential, but the perfect of that which actually takes place. The quotation in Heb 1:6 is taken from Deu 32:43, lxx. In Psa 97:8 (after Psa 48:12) the survey of the poet again comes back to his own nation. When Zion hears that Jahve has appeared, and all the world and all the powers bow down to Him, she rejoices; for it is in fact her God whose kingship has come to the acknowledge. And all the daughter-churches of the Jewish land exult together with the mother-church over the salvation which dawns through judgments.

Keil-Delitzsch: Psa 97:9

This distichic epiphonema ( Psa 97:9 = Ps 83:19; Psa 97:9 , cf. Psa 47:3, 10) might close the Psalm; there follows still, however, a hortatory strophe (which was perhaps not added till later on).

Keil-Delitzsch: Psa 97:10-12

It is true Psa 97:12 is = Psa 32:11, Psa 97:12 = Psa 30:5, and the promise in Psa 97:10 is the same as in Psa 37:28; Psa 34:21; but as to the rest, particularly Psa 97:11, this strophe is original. It is an encouraging admonition to fidelity in an age in which an effeminate spirit of looking longingly towards lit. ogling heathenism was rife, and stedfast adherence to Jahve was threatened with loss of life. Those who are faithful in their confession, as in the Maccabaean age ( Ἀσιδαῖοι ), are called חסדיו . The beautiful figure in Psa 97:11 is misapprehended by the ancient versions, inasmuch as they read זרח (Psa 112:4) instead of זרע . זרע does not here signify sown = strewn into the earth, but strewn along his life's way, so that he, the righteous one, advances step by step in the light. Hitzig rightly compares ki'dnatai ski'dnatai, used of the dawn and of the sun. Of the former Virgil also says, Et jam prima novo spargebat lumine terras .

Constable: Psa 90:1--106:48

IV. Book 4: chs. 90--106

Moses composed one of the psalms in this section of the Psalter (Ps. 90). David wrote two of them (Pss. 101 and 103). The remaining 14 are anonymous.

Constable: Psa 97:1-12

Psalm 97

The writer of this psalm saw the Lord coming to rule and reign on the earth. He exhorted his readers to prepare for that event by living appropriately in the present.

Constable: Psa 97:1

1. The announcement of God's earthly reign 97:1

How do we know that the psalmist was describing a future reign of God and not His eternal reign? The marginal translation, "has assumed kingship," captures the aspect of God's reign that this psalm presents. God's assumption of worldwide dominion, when Jesus Christ returns, will provide occasion for the whole planet to rejoice as never before.

Constable: Psa 97:2-9

2. The appearance of the King 97:2-9

97:2-5 These verses reveal the appearance of the Lord in terms similar to other visions God gave His prophets (cf. Isa. 6:1-4; Ezek. 1; Rev. 1). The psalmist's words describe God's glory in figurative language. Clouds and thick darkness picture awesome power (cf. Deut. 4:11; 5:22-23; cf. Zech. 14:6-7). Fire represents God's consuming judgment (cf. Heb. 12:29). Elsewhere in Scripture the shaking of mountains announced the Lord's coming to earth (Exod. 19:18; cf. Mic. 1:4; Nah. 1:5).

97:6-9 When He comes to reign the heavens will announce His arrival (cf. Rev. 19:11). Everyone will see Him descend (Zech. 12:10). In view of this revelation, idol worshippers should realize their folly. The psalmist called all judges ("gods") to worship Yahweh. God's people can rejoice because He will rule over all the earth one day.

Constable: Psa 97:10-12

3. The appropriate response 97:10-12

97:10 Since God loves righteousness it is only fitting that those who love Him should hate evil. By doing so, they become the objects of His blessing rather than partakers of His discipline.

97:11-12 Rejoicing and thanksgiving are also appropriate responses to God's gifts of understanding and joy.¹⁶¹

The vision of God coming to establish His kingdom that this psalm presents should move His people to prepare themselves for that great event (cf. 2 Pet. 3:10-11, 14).

Commentary -- Other

Critics Ask: Psa 97:7

PSALM 97:7 —Doesn’t this verse imply there are many gods?

PROBLEM: The psalmist commands, “Worship Him, all you gods.” Yet the Bible elsewhere insists there is only one God ( Deut. 6:4 ).

SOLUTION: First of all, there is no other God, but there are many gods. There is only one true God, but there are manyfalse gods. Indeed, Paul declares that there are demons behind false gods ( 1 Cor. 10:20 ). And one day even the demons will bow before the true and living God and confess that He is Lord ( Phil. 2:10 ).

Furthermore, good angels are sometimes called “gods” ( elohim ) in the Bible ( Ps. 8:5 ; cf. Heb. 2:7 ). This verse ( Ps. 97:7 ) could be a command for the angels to worship God, as they are so commanded in Psalm 148:2 : “Praise Him, all His angels.”   

Evidence: Psa 97:2

Righteousness and justice are the very essence of God’s character.

Evidence: Psa 97:3-6

This is perhaps a reference to the giving of the Law on Mount Sinai (Exodus 19).

Evidence: Psa 97:10

Do we truly hate evil, or do we secretly embrace lust and take pleasure in violent entertainment?

Introduction / Outline

JFB: Psalms (Book Introduction)

The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title of only one Psalm (the hundred forty-fifth). The Greek title (in the Septuagint, a translation made two hundred years before Christ) is psalmoi, whence our word "Psalms." This corresponds to the Hebrew word mizmoi by which sixty-five Psalms are designated in their inscriptions, and which the Syriac, a language like the Hebrew, uses for the whole book. It means, as does also the Greek name, an ode, or song, whose singing is accompanied by an instrument, particularly the harp (compare 1Ch 16:4-8; 2Ch 5:12-13). To some Psalms, the Hebrew word (shir) "a song," is prefixed. Paul seems to allude to all these terms in Eph 5:19, "singing . . . in psalms, hymns, and spiritual songs."

TITLES.--To more than a hundred Psalms are prefixed inscriptions, which give one or more (and in one case, [Psalm 60], all) of these particulars: the direction to the musician, the name of the author or the instrument, the style of the music or of the poetry, the subject or occasion. The authority of these inscriptions has been disputed by some writers. They say that the earliest translators, as the Greek and Syriac, evince a disregard for their authority, by variations from a proper translation of some, altering others, and, in several instances, supplying titles to Psalms which, in Hebrew, had none. It is also alleged that the subject of a Psalm, as given in the title, is often inconsistent with its contents. But those translators have also varied from a right translation of many passages in the Bible, which all agree to be of good authority; and the alleged inconsistency may be shown, on more accurate investigation, not to exist. The admitted antiquity of these inscriptions, on the other hand, and even their obscurity, raise a presumption in their favor, while such prefaces to a composition accord with the usages of that age and part of the world (compare Isa 38:9).

"The Chief Musician" was the superintendent of the music (compare "to oversee," 1Ch 15:21, Margin). "To" prefixed to this, means, "pertaining to" in his official character. This inscription is found in fifty-three Psalms and is attached to Habakkuk's prayer (Hab. 3:1-19). The same Hebrew preposition is prefixed to the name of the author and translated "of," as "a Psalm of David," "of Asaph," except that to "the sons of Korah," it is translated "for," which is evidently wrong, as the usual direction, "to the chief musician," is given, and no other authorship intimated. On the apparent exception to this last remark, see below, and see on Psa 88:1, title. The explanations of other particulars in the titles will be given as they occur.

AUTHORS.--This book is often called "The Psalms of David," he being the only author mentioned in the New Testament (Luk 20:42) and his name appearing in more titles than that of any other writer. Besides about one-half of the Psalms in which it thus appears, Psalms 2 and 95 are ascribed to him (Act 4:25 and Heb 4:7). He was probably the author of many others which appear without a name. He used great efforts to beautify the worship of the sanctuary. Among the two hundred eighty-eight Levites he appointed for singing and performing instrumental music, we find mentioned the "sons of Korah" (1Ch 9:19); including Heman (1Ch 6:33-38); and also Asaph (1Ch 6:39-44); and Ethan (1Ch 15:17-19). God was doubtless pleased to endow these men with the inspiration of His Spirit, so that they used those poetic talents which their connection with the kindred art of music had led them to cultivate, in the production of compositions like those of their king and patron. To Asaph are ascribed twelve Psalms; to the sons of Korah, eleven, including the eighty-eighth, which is also ascribed to Heman, that being the only instance in which the name of the "son" (or descendant) is mentioned; and to Ethan, one. Solomon's name appears before the seventy-second and hundred twenty-seventh; and that of Moses before the ninetieth. Special questions respecting authorship will be explained as they arise.

CONTENTS.--As the book contains one hundred fifty independent compositions, it is not susceptible of any logical analysis. The Jews having divided it into five books, corresponding to the Five Books of Moses (First, Psalms 1-42; Second, Psalms 43-72; Third, Psalms 73-89; Fourth, Psalms 90-106; Fifth, Psalms 107-150), many attempts have been made to discover, in this division, some critical or practical value, but in vain. Sundry efforts have been made to classify the Psalms by subject. Angus' Bible Hand Book is perhaps the most useful, and is appended.

Still the Psalms have a form and character peculiar to themselves; and with individual diversities of style and subject, they all assimilate to that form, and together constitute a consistent system of moral truth. They are all poetical, and of that peculiar parallelism (see Introduction to the Poetical Books,) which distinguished Hebrew poetry. They are all lyrical, or songs adapted to musical instruments, and all religious lyrics, or such as were designed to be used in the sanctuary worship.

The distinguishing feature of the Psalms is their devotional character. Whether their matter be didactic, historical, prophetical, or practical, it is made the ground or subject of prayer, or praise, or both. The doctrines of theology and precepts of pure morality are here inculcated. God's nature, attributes, perfections, and works of creation, providence, and grace, are unfolded. In the sublimest conceptions of the most exalted verse, His glorious supremacy over the principalities of heaven, earth, and hell, and His holy, wise, and powerful control of all material and immaterial agencies, are celebrated. The great covenant of grace resting on the fundamental promise of a Redeemer, both alike the provisions of God's exhaustless mercy, is set forth in respect of the doctrines of regeneration by the Spirit, forgiveness of sins, repentance toward God, and faith toward Jesus Christ, while its glorious results, involving the salvation of men "from the ends of the earth" [Act 13:47], are proclaimed in believing, prophetic prayer and thankful praise. The personal history of the authors, and especially David's in its spiritual aspects, is that of God's people generally. Christian biography is edifying only as it is truth illustrated in experience, such as God's Word and Spirit produce. It may be factitious in origin and of doubtful authenticity. But here the experience of the truly pious is detailed, under divine influence, and "in words which the Holy Ghost" taught [1Co 2:13]. The whole inner life of the pious man is laid open, and Christians of all ages have here the temptations, conflicts, perplexities, doubts, fears, penitent moanings, and overwhelming griefs on the one hand, and the joy and hope of pardoning mercy, the victory over the seductions of false-hearted flatterers, and deliverance from the power of Satan on the other, with which to compare their own spiritual exercises. Here, too, are the fruits of that sovereign mercy, so often sought in earnest prayer, and when found, so often sung in rapturous joy, exhibited by patience in adversity, moderation in prosperity, zeal for God's glory, love for man, justice to the oppressed, holy contempt for the proud, magnanimity towards enemies, faithfulness towards friends, delight in the prosperity of Zion, and believing prayer for her enlargement and perpetuity.

The historical summaries of the Psalms are richly instructive. God's choice of the patriarchs, the sufferings of the Israelites in Egypt, their exodus, temptations of God, rebellions and calamities in the wilderness, settlement in Canaan, backslidings and reformations, furnish illustrations of God's providential government of His people, individually and collectively, tending to exalt His adorable grace and abase human pride. But the promises and prophecies connected with these summaries, and elsewhere presented in the Psalms, have a far wider reach, exhibiting the relations of the book to the great theme of promise and prophecy:

THE MESSIAH AND HIS KINGDOM.--David was God's chosen servant to rule His people, as the head at once of the State and the Church, the lineal ancestor, "according to the flesh" [Act 2:30; Rom 1:3], of His adorable Son, and His type, in His official relations, both in suffering and in triumph. Generally, David's trials by the ungodly depicted the trials of Christ, and his final success the success of Christ's kingdom. Typically, he uses language describing his feelings, which only finds its full meaning in the feelings of Christ. As such it is quoted and applied in the New Testament. And further, in view of the great promise (2Sa 7:12-16) to him and his seed, to which such frequent reference is made in the Psalms, David was inspired to know, that though his earthly kingdom should perish, his spiritual would ever endure, in the power, beneficence, and glory of Christ's. In repeating and amplifying that promise, he speaks not only as a type, but "being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne," he "foretold the sufferings of Christ and the glory that should follow. His incarnation, humiliating sorrows, persecution, and cruel death are disclosed in the plaintive cries of a despairing sufferer; and His resurrection and ascension, His eternal priesthood, His royal dignity, His prophetical office, the purchase and bestowal of the gifts of the Spirit, the conversion of the nations, the establishment, increase, and perpetuity of the Church, the end of time, and the blessedness of the righteous who acknowledge, and the ruin of the wicked who reject this King in Zion, are predicted in the language of assured confidence and joy." While these great themes have supplied the people of God with a popular theology and a guide in religious experience and Christian morality, clothed in the language of devotion, they have provided an inspired liturgy in which the pious, of all creeds and sects, have, for nearly three thousand years, poured out their prayers and praises. The pious Jew, before the coming of Christ, mourned over the adversity, or celebrated the future glories, of Zion, in the words of her ancient king. Our Saviour, with His disciples, sang one of these hymns on the night on which He was betrayed [Mat 26:30]; He took from one the words in which He uttered the dreadful sorrows of His soul [Mat 27:46], and died with those of another on His lips [Luk 23:46]. Paul and Silas in the dungeon [Act 16:25], primitive Christians in their covert places of worship, or the costly churches of a later day, and the scattered and feeble Christian flocks in the prevalence of darkness and error through the Middle Ages, fed their faith and warmed their love with these consoling songs. Now, throughout the Christian world, in untold forms of version, paraphrase, and imitation, by Papists and Protestants, Prelatists and Presbyterians, Independents, Baptists, Methodists--men of all lands and all creeds, in public and private worship, God is still adored in the sentiments expressed in these venerable Psalms. From the tone of sorrow and suffering which pervade their earlier portions we are gradually borne on amid alternate conflicts and triumphs, mournful complaints and awakening confidence; as we approach the close the tones of sorrow grow feebler, and those of praise wax louder and stronger--till, in the exulting strains of the last Psalm, the chorus of earth mingles with the hallelujahs of the multitude, which no man can number, in the sanctuary above.

JFB: Psalms (Outline)

• ALEPH. (Psa 119:1-8). This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two letters of the Hebrew alphabet. Each stanza contains eight verses, and the first letter of each verse is that which gives name to the stanza. Its contents are mainly praises of God's Word, exhortations to its perusal, and reverence for it, prayers for its proper influence, and complaints of the wicked for despising it. There are but two verses (Psa 119:122, Psa 119:132) which do not contain some term or description of God's Word. These terms are of various derivations, but here used, for the most part, synonymously, though the use of a variety of terms seems designed, in order to express better the several aspects in which our relations to the revealed word of God are presented. The Psalm does not appear to have any relation to any special occasion or interest of the Jewish Church or nation, but was evidently "intended as a manual of pious thoughts, especially for instructing the young, and its peculiar artificial structure was probably adopted to aid the memory in retaining the language." (Psa. 119:1-176)
• BETH. (Psa 119:9-16). The whole verse may be read as a question; for,
• GIMEL. (Psa 119:17-24). Life is desirable in order to serve God; that we may do so aright, we should seek to have our eyes opened to behold His truth, and earnestly desire fully to understand it.
• DALETH. (Psa 119:25-32). Submitting ourselves in depression to God, He will revive us by His promises, and lead us to declare His mercy to others.
• HE. (Psa 119:33-40). To encourage us in prayer for divine aid in adhering to His truth, we are permitted to believe that by His help we shall succeed.
• VAU. (Psa 119:41-48). The sentiment more fully carried out. God's mercies and salvation, as revealed in His Word, provide hope of forgiveness for the past and security in a righteous course for the future.
• ZAIN. (Psa 119:49-56). Resting on the promises consoles under affliction and the tauntings of the insolent.
• CHETH. (Psa 119:57-64). Sincere desires for God's favor, penitence, and activity in a new obedience, truly evince the sincerity of those who profess to find God a portion (Num 18:20; Psa 16:5; Lam 3:24).
• TETH. (Psa 119:65-72). The reliance on promises (Psa 119:49) is strengthened by experience of past dealings according with promises, and a prayer for guidance, encouraged by sanctified affliction.
• JOD. (Psa 119:73-80). As God made, so He can best control, us. So as to Israel, he owed to God his whole internal and external existence (Deu 32:6).
• CAPH. (Psa 119:81-88). In sorrow the pious heart yearns for the comforts of God's promises (Psa 73:26; Psa 84:2).
• LAMED. (Psa 119:89-96). In all changes God's Word remains firm (1Pe 1:25). Like the heavens, it continually attests God's unfailing power and unchanging care (Psa 89:2).
• MEM. (Psa 119:97-104). This characteristic love for God's law (compare Psa 1:2) ensures increase.
• NUN. (Psa 119:105-112). Not only does the Word of God inform us of His will, but, as a light on a path in darkness, it shows us how to follow the right and avoid the wrong way. The lamp of the Word is not the sun. He would blind our eyes in our present fallen state; but we may bless God for the light shining as in a dark place, to guide us until the Sun of Righteousness shall come, and we shall be made capable of seeing Him (2Pe 1:19; Rev 22:4). The lamp is fed with the oil of the Spirit. The allusion is to the lamps and torches carried at night before an Eastern caravan.
• SAMECH. (Psa 119:113-120).
• AIN. (Psa 119:121-128). On the grounds of his integrity, desire for God's word, and covenant relation to Him, the servant of God may plead for His protecting care against the wicked, gracious guidance to the knowledge of truth, and His effective vindication of the righteous and their cause, which is also His own.
• PE. (Psa 119:129-136).
• TZADDI. (Psa 119:137-144). God's justice and faithfulness in His government aggravate the neglect of the wicked, and more excite the lively zeal of His people.
• KOPH. (Psa 119:145-152). An intelligent devotion is led by divine promises and is directed to an increase of gracious affections, arising from a contemplation of revealed truth.
• RESH. (Psa 119:153-160). Though the remembering of God's law is not meritorious, yet it evinces a filial temper and provides the pious with promises to plead, while the wicked in neglecting His law, reject God and despise His promises (compare Psa 9:13; Psa 43:1; Psa 69:18).
• SCHIN. (Psa 119:161-168). (Compare Psa 119:46, Psa 119:86).
• TAU. (Psa 119:169-176). The prayer for understanding of the truth precedes that for deliverance. The fulfilment of the first is the basis of the fulfilment of the second (Psa 90:11-17). On the terms "cry" and "supplication" (compare Psa 6:9; Psa 17:1).
• LIVING VOICES SHALL TAKE UP THE FAILING SOUNDS OF DEAD INSTRUMENTS, AND AS THEY CEASE ON EARTH, THOSE OF INTELLIGENT RANSOMED SPIRITS AND HOLY ANGELS, AS WITH THE SOUND OF MIGHTY THUNDERS, WILL PROLONG ETERNALLY THE PRAISE, SAYING: "ALLELUIA! SALVATION, AND GLORY, AND HONOR, AND POWER, UNTO THE LORD OUR GOD;" "ALLELUIA! FOR THE LORD GOD OMNIPOTENT REIGNETH." AMEN!.

TSK: Psalms (Book Introduction)

The Psalms have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nations find in these compositions a language at once suitable to their feelings, and expressive of their highest joys and deepest sorrows, as well as of all the endlessly varied wishes and desires of their hearts. Whether the pious believer is disposed to indulge the exalted sentiments of praise and thanksgiving towards the ALMIGHTY FATHER of his being; to pour out his soul in penitence or prayer; to bewail, with tears of contrition, past offences; to magnify the goodness and mercy of GOD; to dwell with ecstacy on the divine attributes of wisdom and omnipotence; or to rejoice in the coming of the MESSIAH, the Psalms afford him the most perfect models for expressing all his feelings.

TSK: Psalms 97 (Chapter Introduction)

Overview

Psa 97:1, The majesty of God’s kingdom; Psa 97:7, The church rejoices at God’s judgments upon idolaters; Psa 97:10, An exhortation to godliness and gladness.

Poole: Psalms (Book Introduction)

OF PSALMS

THE ARGUMENT

The divine authority of this Book of PSALMS is so certain and evident, that it was never questioned in the church; which being fixed, it is of small moment that the penman of some of them is not now known; nor doth this any more lessen its authority, than it invalidates the decree of a prince, or an act of parliament, that it is not certain by whose pen it was drawn up. Most of them were composed by David, as is evident, both from the title of them, and from the express testimony of the New Testament concerning some of them; and that by the inspiration of God’ s Spirit, as appears both from the Divine matter and frame of them, and from 2Sa 23:1 Mat 22:43 Act 1:16 2:25 . But some of them were composed by other persons; by Moses, as Ps 90 , by Heman, and Ethan, and Asaph, as the title of the Psalms show; and by others after their times, whose names are not mentioned, as is manifest from Ps 126 Ps 127 . It is apparent that the Psalms were not written in the order in which they now lie; and they were put into this order either by Ezra, as the Hebrew doctors affirm, or by some other holy prophet or prophets. It is sufficient for us that the whole book is owned as canonical by our blessed Saviour, Luk 24:44 .

PSALM 1

Poole: Psalms 97 (Chapter Introduction)

THE ARGUMENT

This Psalm seems to have both the same author and the same scope with the former. And although the psalmist might take occasion to pen it from those signal manifestations of God’ s power and righteousness on his behalf, and against his enemies, yet he had a further aim in it, even at the coming of the Messias, which he here describes. And whereas there are two comings of Christ plainly distinguished in the New Testament, these are but confusedly mentioned in the Old Testament; and the prophets sometimes speak of his first coming in words and phrases which seem more properly to agree to the second, as Mal 3:1,2 4:1,2 . But whatsoever the psalmist designed or understood, this is certain, that the Holy Ghost meant the last clause of Psa 97:7 of Christ, as is affirmed, Heb 1:6 , and therefore it is more than probable that all the rest of the Psalm is to be understood of him, and of his coming and kingdom.

A description of the majesty of God’ s kingdom, Psa 97:1-6 . The church rejoiceth at his justice and judgment upon idolaters, Psa 97:7-9 , with an exhortation to godliness and spiritual rejoicing, Psa 97:10-12 .

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

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.

MHCC: Psalms (Book Introduction)

David was the penman of most of the psalms, but some evidently were composed by other writers, and the writers of some are doubtful. But all were written by the inspiration of the Holy Ghost; and no part of the Old Testament is more frequently quoted or referred to in the New. Every psalm either points directly to Christ, in his person, his character, and offices; or may lead the believer's thoughts to Him. And the psalms are the language of the believer's heart, whether mourning for sin, thirsting after God, or rejoicing in Him. Whether burdened with affliction, struggling with temptation, or triumphing in the hope or enjoyment of deliverance; whether admiring the Divine perfections, thanking God for his mercies, mediating on his truths, or delighting in his service; they form a Divinely appointed standard of experience, by which we may judge ourselves. Their value, in this view, is very great, and the use of them will increase with the growth of the power of true religion in the heart. By the psalmist's expressions, the Spirit helps us to pray. If we make the psalms familiar to us, whatever we have to ask at the throne of grace, by way of confession, petition, or thanksgiving, we may be assisted from thence. Whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may here find words to clothe it; sound speech which cannot be condemned. In the language of this Divine book, the prayers and praises of the church have been offered up to the throne of grace from age to age.

MHCC: Psalms 97 (Chapter Introduction)

(Psa 97:1-7) The Lord Jesus reigns in power that cannot be resisted.

(Psa 97:8-12) His care of his people, and his provision for them.

Matthew Henry: Psalms (Book Introduction)

An Exposition, with Practical Observations, of The Book of Psalms

We have now before us one of the choicest and most excellent parts of all the Old Testament; nay, so much is there in it of Christ and his gospel, as well as of God and his law, that it had been called the abstract, or summary, of both Testaments. The History of Israel, which we were long upon, let us to camps and council-boards, and there entertained and instructed us in the knowledge of God. The book of Job brought us into the schools, and treated us with profitable disputations concerning God and his providence. But this book brings us into the sanctuary, draws us off from converse with men, with the politicians, philosophers, or disputers of this world, and directs us into communion with God, by solacing and reposing our souls in him, lifting up and letting out our hearts towards him. Thus may we be in the mount with God; and we understand not our interests if we say not, It is good to be here. Let us consider,

I. The title of this book. It is called, 1. The Psalms; under that title it is referred to, Luk 24:44. The Hebrew calls it Tehillim , which properly signifies Psalms of praise, because many of them are such; but Psalms is a more general word, meaning all metrical compositions fitted to be sung, which may as well be historical, doctrinal, or supplicatory, as laudatory. Though singing be properly the voice of joy, yet the intention of songs is of a much greater latitude, to assist the memory, and both to express and to excite all the other affections as well as this of joy. The priests had a mournful muse as well as joyful ones; and the divine institution of singing psalms is thus largely intended; for we are directed not only to praise God, but to teach and admonish ourselves and one another in psalms, and hymns, and spiritual songs, Col 3:16. 2. It is called the Book of Psalms; so it is quoted by St. Peter, Act 1:20. It is a collection of psalms, of all the psalms that were divinely inspired, which, though composed at several times and upon several occasions, are here put together without any reference to or dependence upon one another; thus they were preserved from being scattered and lost, and were in so much greater readiness for the service of the church. See what a good master we serve, and what pleasantness there is in wisdom's ways, when we are not only commanded to sing at our work, and have cause enough given us to do so, but have words also put in our mouths and songs prepared to our hands.

II. The author of this book. It is, no doubt, derived originally from the blessed Spirit. They are spiritual songs, words which the Holy Ghost taught. The penman of most of them was David the son of Jesse, who is therefore called the sweet psalmist of Israel, 2Sa 23:1. Some that have not his name in their titles yet are expressly ascribed to him elsewhere, as Psa 2:1-12 (Act 4:25) and Psa 96:1-13 and 105 (1 Chr. 16). One psalm is expressly said to be the prayer of Moses (Ps. 90); and that some of the psalms were penned by Asaph is intimated, 2Ch 29:30, where they are said to praise the Lord in the words of David and Asaph , who is there called a seer or prophet. Some of the psalms seem to have been penned long after, as Psa 137:1-9, at the time of the captivity in Babylon; but the far greater part of them were certainly penned by David himself, whose genius lay towards poetry and music, and who was raised up, qualified, and animated, for the establishing of the ordinance of singing psalms in the church of God, as Moses and Aaron were, in their day, for the settling of the ordinances of sacrifice; theirs is superseded, but his remains, and will to the end of time, when it shall be swallowed up in the songs of eternity. Herein David was a type of Christ, who descended from him, not from Moses, because he came to take away sacrifice (the family of Moses was soon lost and extinct), but to establish and perpetuate joy and praise; for of the family of David in Christ there shall be no end.

III. The scope of it. It is manifestly intended, 1. To assist the exercises of natural religion, and to kindle in the souls of men those devout affections which we owe to God as our Creator, owner, ruler, and benefactor. The book of Job helps to prove our first principles of the divine perfections and providence; but this helps to improve them in prayers and praises, and professions of desire towards him, dependence on him, and an entire devotedness and resignation to him. Other parts of scripture show that God is infinitely above man, and his sovereign Lord; but this shows us that he may, notwithstanding, be conversed with by us sinful worms of the earth; and there are ways in which, if it be not our own fault, we may keep up communion with him in all the various conditions of human life. 2. To advance the excellencies of revealed religion, and in the most pleasing powerful manner to recommend it to the world. There is indeed little or nothing of the ceremonial law in all the book of Psalms. Though sacrifice and offering were yet to continue many ages, yet they are here represented as things which God did not desire (Psa 40:6, Psa 51:16), as things comparatively little, and which in time were to vanish away. But the word and law of God, those parts of it which are moral and of perpetual obligation are here all along magnified and made honourable, nowhere more. And Christ, the crown and centre of revealed religion, the foundation, corner, and top-stone, of that blessed building, is here clearly spoken of in type and prophecy, his sufferings and the glory that should follow, and the kingdom that he should set up in the world, in which God's covenant with David, concerning his kingdom, was to have its accomplishment. What a high value does this book put upon the word of God, his statutes and judgments, his covenant and the great and precious promises of it; and how does it recommend them to us as our guide and stay, and our heritage for ever!

IV. The use of it. All scripture, being given by inspiration of God, is profitable to convey divine light into our understandings; but this book is of singular use with that to convey divine life and power, and a holy warmth, into our affections. There is no one book of scripture that is more helpful to the devotions of the saints than this, and it has been so in all ages of the church, ever since it was written and the several parts of it were delivered to the chief musician for the service of the church. 1. It is of use to be sung. Further than David's psalms we may go, but we need not, for hymns and spiritual songs. What the rules of the Hebrew metre were even the learned are not certain. But these psalms ought to be rendered according to the metre of every language, at least so as that they may be sung for the edification of the church. And methinks it is a great comfort to us, when we are singing David's psalms, that we are offering the very same praises to God that were offered to him in the days of David and the other godly kings of Judah. So rich, so well made, are these divine poems, that they can never be exhausted, can never be worn thread-bare. 2. It is of use to be read and opened by the ministers of Christ, as containing great and excellent truths, and rules concerning good and evil. Our Lord Jesus expounded the psalms to his disciples, the gospel psalms, and opened their understandings (for he had the key of David) to understand them, Luk 24:44. 3. It is of use to be read and meditated upon by all good people. It is a full fountain, out of which we may all be drawing water with joy. (1.) The Psalmist's experiences are of great use for our direction, caution, and encouragement. In telling us, as he often does, what passed between God and his soul, he lets us know what we may expect from God, and what he will expect, and require, and graciously accept, from us. David was a man after God's own heart, and therefore those who find themselves in some measure according to his heart have reason to hope that they are renewed by the grace of God, after the image of God, and many have much comfort in the testimony of their consciences for them that they can heartily say Amen to David's prayers and praises. (2.) Even the Psalmist's expressions too are of great use; and by them the Spirit helps our praying infirmities, because we know not what to pray for as we ought. In all our approaches to God, as well as in our first returns to God, we are directed to take with us words (Hos 14:2), these word, words which the Holy Ghost teaches. If we make David's psalms familiar to us, as we ought to do, whatever errand we have at the throne of grace, by way of confession, petition, or thanksgiving, we may thence be assisted in the delivery of it; whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may there find apt words wherewith to clothe it, sound speech which cannot be condemned. It will be good to collect the most proper and lively expressions of devotion which we find here, and to methodize them, and reduce them to the several heads of prayer, that they may be the more ready to us. Or we may take sometimes one choice psalm and sometimes another, and pray it over, that is, enlarge upon each verse in our own thoughts, and offer up our meditations to God as they arise from the expressions we find there. The learned Dr. Hammond, in his preface to his paraphrase on the Psalms (sect. 29), says, " That going over a few psalms with these interpunctions of mental devotion, suggested, animated, and maintained, by the native life and vigour which is in the psalms, is much to be preferred before the saying over the whole Psalter, since nothing is more fit to be averted in religious offices than their degenerating into heartless dispirited recitations." If, as St. Austin advises, we form our spirit by the affection of the psalm, we may then be sure of acceptance with God in using the language of it. Nor is it only our devotion, and the affections of our mind, that the book of Psalms assists, teaching us how to offer praise so as to glorify God, but, it is also a directory to the actions of our lives, and teaches us how to order our conversation aright, so as that, in the end, we may see the salvation of God, Psa 50:23. The Psalms were thus serviceable to the Old Testament church, but to us Christians they may be of more use than they could be to those who lived before the coming of Christ; for, as Moses's sacrifices, so David's songs, are expounded and made more intelligible by the gospel of Christ, which lets us within the veil; so that if to David's prayers and praises we all St. Paul's prayers in his epistles, and the new songs in the Revelation, we shall be thoroughly furnished for this good work; for the scripture, perfected, makes the man of God perfect.

As to the division of this book, we need not be solicitous; there is no connexion (or very seldom) between one psalm and another, nor any reason discernable for the placing of them in the order wherein we here find them; but it seems to be ancient, for that which is now the second psalm was so in the apostles' time, Act 13:33. The vulgar Latin joins the 9th and 10th together; all popish authors quote by that, so that, thenceforward, throughout the book, their number is one short of ours; our 11 is their 10, our 119 is their 118. But they divide the 147th into two, and so make up the number of 150. Some have endeavoured to reduce the psalms to proper heads, according to the matter of them, but there is often such a variety of matter in one and the same psalm that this cannot be done with any certainty. But the seven penitential Psalms have been in a particular manner singled out by the devotions of many. They are reckoned to be Psa 6:1-10, Psa 32:1-11, 38, 51,102, Psa 130:1-8, and Psa 143:1-12. The Psalms were divided into five books, each concluding with Amen, Amen, or Hallelujah; the first ending with Psa 41:1-13, the second with Ps. 72, the third with Ps. 89, the fourth with Ps. 106, the fifth with Psa 150:1-6. Others divide them into three fifties; others into sixty parts, two for every day of the month, one for the morning, the other for the evening. Let good Christians divide them for themselves, so as may best increase their acquaintance with them, that they may have them at hand upon all occasions and may sing them in the spirit and with the understanding.

Matthew Henry: Psalms 97 (Chapter Introduction)

This psalm dwells upon the same subject, and is set to the same tune, with the foregoing psalm. Christ is the Alpha and the Omega of both; they are both penned, and are both to be sung to his honour; and we make nothing of them if we do not, in them, make melody with our hearts to the Lord Jesus. He it is that reigns, to the joy of all mankind (Psa 97:1); and his government speaks, I. Terror to his enemies; for he is a prince of inflexible justice and irresistible power (Psa 97:2-7). II. Comfort to his friends and loyal subjects, arising from his sovereign dominion, the care he takes of his people, and the provision he makes for them (Psa 97:8-12). In singing this psalm we must be affected with the glory of the exalted Redeemer, must dread the lot of his enemies, and think ourselves happy if we are of those that " kiss the son."

Constable: Psalms (Book Introduction)

Introduction

Title

The title of this book in the Hebrew Bible is Tehillim, which means "praise songs." The title adopted by the Septuagint translators for their Greek version was Psalmoi meaning "songs to the accompaniment of a stringed instrument." This Greek word comes from the Hebrew word mizmor that occurs in the titles of 57 of the psalms. In time the Greek word psalmoi came to mean "songs of praise" without reference to stringed accompaniment. The English translators transliterated the Greek title resulting in the title "Psalms" in English Bibles.

Date and Writers

The texts of the individual psalms do not usually indicate who wrote them.¹ However some of the titles of the individual psalms do contain information about the writers.² This is the only really reliable information we have as to who composed these psalms, though the commentators have their theories.

Not all the titles contain information about authorship.³ The ones that do refer to the following writers. Moses wrote Psalm 90.⁴ David composed 73 psalms, mostly in the first two books of the Psalter (i.e., Pss. 1-72). Asaph wrote 12 (Pss. 50, 73-83). Korah's descendents were responsible for 10 (Pss. 42, 44-49, 84, 87-88). Solomon wrote one or two (127 and perhaps 72). Heman the Ezrahite wrote one (Ps. 88). Ethan the Ezrahite composed one (Ps. 89).

Of these the earliest would have been the one Moses wrote (Ps. 90) and it probably dates from about 1405 B.C. Those David composed would have originated between about 1020 and 975 B.C. Asaph was a contemporary of David so we can date his in approximately the same period. Solomon's psalm(s) seem to have been produced about 950 B.C. Korah's descendents as well as Heman and Ethan probably lived after Solomon, but exactly when we cannot identify. Since Heman and Ethan are connected with Ezra as Ezrahites it is probable that they lived and wrote after the Babylonian exile as he did.

We can date some of the psalms that do not contain information about their writers in the title, if they have a title, by their subject matter. For example, David seems to have written Psalms 2 and 33 even though his name does not occur in the superscriptions (cf. Acts 4:25). Likewise Psalms 126 and 137 must have been late compositions dating from the time the Jews returned from Babylonian exile or shortly after that.

Most of the Psalms, then, were written between 1000 and 450 B.C. The one by Moses was composed considerably earlier and a few may have been written later, but probably not much later, than 450 B.C.

There is some internal evidence in the Book of Psalms that the Jews collected the individual psalms and compiled them into groups in various stages and that this process took some time.⁵ We would expect this because some psalms date hundreds of years after others. Psalm 72:20, for example, seems to mark the end of a collection of David's psalms that antedated the Psalter we now have, but which editors incorporated into the larger work. Psalm 1 appears intended to introduce this collection and, probably later, the entire Psalter. The writer of most of the first 72 psalms (Books 1 and 2 of our modern editions) was David.⁶ Solomon (2 Chron. 5:11-14; 7:6; 9:11; Eccles. 2:8), Jehoshaphat (2 Chron. 20:21-22), and Jehoiada (2 Chron. 23:18) all organized temple singing and may have had a hand in compiling some of the psalms. Hezekiah (715-686 B.C.; 2 Kings 18-20; 2 Chron. 29-32), one of Judah's best kings and one who led his people in returning to Scripture, may have added to and organized part of the Psalter (cf. 2 Chron. 29:25-28, 30; 30:21; 31:2; Prov. 25:1). So may Josiah, another reforming king of Judah (640-609 B.C.; 2 Kings 22:1-23:30; 2 Chron. 34-35; cf. 2 Chron. 35:15, 25). The last two books (sections) of Psalms (chs. 90-106 and 107-150) contain more miscellaneous psalms dating from Moses to the return from exile. It seems likely that Ezra, the great renovator of postexilic Judaism, may have been responsible for adding these and perhaps putting the whole collection in its final form.

"The picture that emerges is a mixture of order and informality of arrangement, which invites but also defeats the attempt to account for every detail of its final form. There is some chronological progression, with David most in evidence in the first half, and a clear allusion to the captivity towards the close of Book V (Ps. 137). But David reappears in the next psalm (138), and by contrast, the fall of Jerusalem had been lamented as far back as Psalm 74."⁷

Each of the five books or major sections of the Psalter ends with a doxology, and Psalm 150 is a grand doxology for the whole collection. The earliest evidence of the five-fold division of the Book of Psalms comes from the Qumran scrolls, which scribes copied early in the first century A.D. Undoubtedly the Psalter was in its final form by the close of the Old Testament canon, namely by 400 B.C.

Scope

Historically the psalms cover a period of about 1000 years, from the time of Moses (c. 1400 B.C.) to the Isrealites' return from exile (c. 450 B.C.).

In terms of subject matter they deal with selected events of that millennium. They provide us with the thoughts and feelings of those who went through the experiences recorded, especially their God-directed thoughts and feelings.

"Of all the books in the Old Testament the Book of Psalms most vividly represents the faith of individuals in the Lord. The Psalms are the inspired responses of human hearts to God's revelation of Himself in law, history, and prophecy. Saints of all ages have appropriated this collection of prayers and praises in their public worship and private meditations."⁸

Genre

"One should think of this aspect of interpretation as being like the Olympics, a grand occasion made up of a variety of sports. Though it is all sport, each game is played by its own rules and has its own expectations about how to play the game. The variety of literature is the same way. It all has a message, but it conveys that message in a variety of ways and with a variety of expectations. To try to play basketball with soccer's rules will never work, though both use a ball and require foot speed. Or think of musical instruments, they all make music, but in different ways with different sounds. One cannot play the violin like a piano or drums; nor should one expect a violin to sound like either a piano or the kettledrum! In the same way, to read the poetry of the Psalms like a historical book is to miss the emotional and pictorial impact of the message, though both genres convey reality about people's experience with God. To transform the imagery and setting of the Psalter into mere theological proposition is also to take the passion and lifeblood out of its veins."⁹

Types

The messianic psalms are perhaps the most commonly known type. They predict the coming of a messiah. Franz Delitzsch broke these psalms down into five kinds. The first is the purely prophetic, which predicts that a future Davidic king would be the Lord (Ps. 110). Second, the eschatological psalms predict the coming of Messiah and the consummation of His kingdom (Pss. 96-99, et al.). Third, we have the typological-prophetic in which the writer describes his own experience but goes beyond that to describe what became true of the Messiah (e.g., Ps. 22). Fourth, there are the indirectly messianic psalms composed for a contemporary king but having ultimate fulfillment in Messiah (Pss. 2: 45; 72). Fifth, we have the typically messianic in which the writer was in some way typical of Messiah, but all he wrote in the psalm did not describe Him (e.g., Ps. 34:20; 109:8 as used in Acts 1:20).¹⁰ The following seem to be messianic psalms in whole or in part: 2 (cf. Matt. 3:17; Acts 13:33; Heb. 1:5; 5:5; 7:28; 2 Pet. 1:17); 8 (Matt. 21:15-16; Heb. 2:6-9); 16 (Acts 2:25-28; 13:55); 22 (Matt. 27:46; Mark 15:34); 34; 40; 41; 45 (Heb. 1:8-9); 68; 69 (John 2:17; 15:25); 72; 96-99; 102; 109; 110; and 118 (Matt. 21:42).¹¹

The imprecatory psalms are thought of as a distinct type by some interpreters on the basis of their subject matter.¹² These psalms contain imprecations, or curses, on God's enemies. They have created a problem for some Christians since Jesus Christ taught His disciples to bless their enemies and not to curse them (Matt. 5:43-44; Luke 6:27-28; cf. Rom. 12:14). In the progress of revelation it was not easy for the writers of the psalms to see the details of the future distinctly. They could not feel the peace about God's ultimate establishment of justice that modern believers who know their Bibles do. Consequently when they witnessed injustice and oppression they did not usually know how God would deal with it so they called on Him to vindicate Himself immediately. With the coming of Jesus Christ and the added revelation He provided believers now have a fuller picture of how God will balance the scales of justice. It is therefore inappropriate for us to pray imprecations of the sort we find in the Old Testament. God has recorded them for our benefit, not as examples to follow in their wording but in their spirit of zeal for God's glory.¹³

What is now the most common way of classifying the psalms originated with the German scholar Hermann Gunkel at the beginning of the twentieth century.¹⁴ He was one of the founders of the form critical school of scholarship that sought to understand a given portion of Scripture by analyzing the form in which the writer composed it. Scholars then compared that form with other biblical and contemporary literature from the ancient Near Eastern countries that were Israel's neighbors, particularly Egypt and Mesopotamia. Gunkel classified the psalms into various categories or types (Germ. gattungen) by trying to identify the general situation in life (Germ. sitz im leben) that brought them into existence rather than by their content. He concluded that most of the psalms were postexilic. Many scholars have followed this form critical approach in their study of the Psalms as well as in other portions of the Old Testament.¹⁵

Most form critical scholars speculated about the origins of the various psalms and concluded that priests wrote most of them late in Israel's history. This has led many conservatives to reject form criticism completely. Nonetheless this school of interpreters has given us some helpful information, namely the various literary types of psalms that appear in the book.

Some of the more important types of psalms by literary form are the following. Individual laments are psalms by individuals calling on God for help from distress. National laments are similar but voice a corporate cry for help in view of some national situation.

"Laments outnumber every other kind of psalm in the Psalter; almost a third of the psalms belong to this category."¹⁶

Thanksgiving psalms--also called psalms of declarative praise--center on some act of deliverance God granted His people. Descriptive praise psalms offer praise to God for Himself or for His general working rather than for a specific instance of His working. The poets wrote the pilgrim psalms, also called songs of ascent, for singing by the Israelites as they made their thrice-yearly pilgrimages up to Jerusalem for the required festival observances there. Royal psalms are those in which the king of Israel is the chief character. Some event in his reign is being described such as his coronation, wedding, or going out to battle. The enthronement psalms speak of the Lord as the great king fulfilling His role in some way such as reigning or coming to judge.

Another type of psalm, based on the form in which the writer set it rather than on the subject matter, is the acrostic. In these each verse, or group of verses in the case of Psalm 119, begins with the succeeding letter of the Hebrew alphabet. The psalmists adopted this style so the Israelites could memorize and remember the psalm easily. The acrostic psalms are these: 9, 10, 25, 34, 37, 111, 112, 119, and 145.¹⁷

Message¹⁸

The Book of Psalms is an inspired collection of Hebrew poems intended for use in worship. Spirit directed compilers put them in their present order for several reasons including authorship and affinity of ideas. The compilers did not organize them in the order in which the psalmist wrote them. Each psalm is the expression of one writer who responded to God in the light of his particular circumstances when he wrote. Consequently there is no argument or progression of thought as the reader makes his or her way through the book.

The subject of the Book of Psalms is worship. Worship is the act of offering to God what is due Him because of who He is. The Hebrew word translated "worship" (shachah) means to bow oneself down or to do obeisance. The psalmists used it to describe prostration before God or some angel or another human being. It pictures an attitude of submission to a superior person. This word occurs only 15 times in Psalms with God as the object, but the idea of worshipping God is present in every psalm.

In these 15 passages the psalmists referred to God as Yahweh, Elohim, or Adonai. Those worshipping Him are individuals, kings, nations, and all the earth. His temple (Israel's central sanctuary) and His holy hill (Mt. Zion) were the central places of worship. Fear, holiness, and joy are the primary attitudes prominent in this worship.

God's people throughout history have loved the Psalter. There are a number of reasons for its popularity. First, it is a collection of songs that arise out of experiences with which we can all identify. It is very difficult to find any circumstance in life that does not find expression in some psalm or another. Some arose out of prosperity, others out of adversity. Some psalms deal with holiness, and others with sinfulness. Some are laments that bewail the worst of situations whereas others are triumphant hymns of joy and thanksgiving. Some look back to the past while others look forward to the future.

The psalms are great because their writers composed them out of their most profound experiences. Great poetry arises out of great living. "Out of the abundance of the heart the mouth speaks" (Matt. 12:34). They are also great because the writers brought these profound experiences into God's presence. They show how people behave when they are conscious of God, the only truly realistic way to live. Therefore the permanent value of the psalms lies in their revelation of worship.

First, the Psalter reveals the person of God who is the object of worship. The primary revelation of God's character in the psalms is His names. The writers employed dozens of titles and figures of speech to describe God, but the three names of God that they used most are Yahweh, Elohim, and Adonai. When we understand these names alone we will want to worship God.

The name Yahweh captures the essential being of God. He is who He is (Exod. 3:14). This name occurs more often than any other in the psalms. Essentially it means that God is the eternally self-existent Person who becomes all that His people need. God's being is never the subject of debate in the psalms. The writers assumed His existence. As Yahweh God is always an adequate resource for whatever His people need whenever they have needs. That is because the Name Yahweh describes God in covenant relationship with His people. Translators normally render it LORD in English translations. Psalm 139 is perhaps the greatest exposition of the essential being of God, and Psalm 23 the chief revelation of His becoming all His people need.

The second great name of God in the Psalter is Elohim. Normally this Hebrew word translates as "God" in our English Bibles. It is a plural word in the Hebrew, which does not necessarily signify number but immensity. God as He reveals Himself is so infinite that no singular word can express Him adequately. "Elohim" suggests God's essential might and the fact that He is extremely powerful. God's strength is not just potential, but kinetic (i.e., in motion). It is latent, but also active. Such power elicited the awe of the psalmists. Psalm 68 is perhaps the greatest revelation of God's essential might in the Psalter, and Psalm 46 sets forth His great power at work most impressively.

The title "Adonai" (Lord in the sense of Master) does not occur frequently in the psalms, but the idea it expresses is present constantly. This title expresses the sovereignty of God, the fact that there is no one higher in authority than He. He is the King over the whole universe and the ultimate ruler over Israel. Perhaps Psalm 86 sets forth the sovereignty of God more magnificently than any other psalm.

Whenever a person, king, nation, or race conceives of God as Yahweh, Elohim, or Adonai the result is worship. We can do nothing else but prostrate ourselves before such an One. That is what the writers of these psalms did as they reflected on their experiences in the light of who God is.

The second great revelation of the Psalter is man's attitude in worship. Briefly we see man responding to the revelation of God joyfully, trustfully, and submissively. When we understand that God Himself is an adequate resource for us regardless of our needs, we worship by rejoicing. When we appreciate God's mighty power we worship Him by trusting Him. When we learn that God is sovereign we respond in worship by submitting to Him.

When we appreciate God's grace in providing all we need we rejoice. In the psalms we see joy manifesting itself in penitence and adoration. Penitence manifests joy in the following way. We have God's promises of forgiveness if we confess when we sin. Forgiveness for sin is one of God's greatest gifts to humankind. It is not something we can earn or deserve. It is a gift of God based ultimately on a work God has done for us through His Son. The penitential root attitude blossoms into adoration for God's grace. The sweetest music comes out of hearts broken by sin, hearts aware of their total bankruptcy before God. The most glorious praises spring from the lips of those who most sense the great gifts God has given them.

Trust in God's almighty power expresses itself in honesty and courage. Honesty is the internal fruit of trust and courage its external manifestation. The person who really trusts God's power will be open and honest because he believes God will exercise His power to defend him. He will be willing to take risks because he is relying on God's supernatural power to sustain and uphold him. The psalmists expressed themselves and behaved honestly before God and people because they believed in His sovereignty. They also faced danger courageously because they believed God could and would provide adequate help for His own.

Submission to the sovereignty of God expresses itself in reverence and obedience in the psalms. Reverence is the external evidence of submission to God, and obedience the core proof of it. The person who really believes God is the ultimate authority will respect Him. He will also yield to God's superior authority submissively. We see the psalmists expressing their reverence for God and bowing humbly to His will throughout the Psalter.

The third major revelation concerning worship in the psalms is the activities of worship. As we have seen, one's conception of God leads to worship, and one's attitudes shape worship. One's activities also demonstrate worship.

The psalms reveal that worship grows out of something God has done for man. Man does not worship because there is something intrinsic within him that must come out. Worship is always a response to something God has done. God elicits worship. Man does not initiate it on his own. Throughout the psalms the psalmists responded to God's dealings with them. God is always the initiator and man the responder. This fact helps us see that God is worthy of worship.

Human response in worship involves opening the soul to God. David's confession in Psalm 32 is a good example of this. He rejoiced in his open relationship with God when he acknowledged his sin. He also received God's gift of pardon. Then he offered praise to God. These are the essential human activities of worship: confession, reception, and praise.

After God initiates worship and man responds by worshipping, God becomes to the worshipper all he or she needs. God is true and faithful in His dealings with worshippers. He becomes for us all we need when we worship Him. Thus the activities of worship begin and end with God. They begin with His initiating situations in life. They end with His drawing us to Himself. In between we bare our souls, receive His gifts, and offer our praise.

The message of the Psalter then is, "Worship God!" Turn every situation into an occasion for worship. If we are sad we should worship. If we are glad we should worship. If we are in the dark we should worship. If we are in the light we should worship. The Apostle Paul expressed it this way in Philippians 4:4 and 7: "Rejoice in the Lord always, and again I say, Rejoice. . . . And the peace of God, which passes all understanding, shall guard your hearts and minds in Christ Jesus." "Let everything that has breath praise the Lord. You praise the Lord" (Ps. 150:6).

Constable: Psalms (Outline)

Outline

I. Book 1: chs. 1-41

II. Book 2: chs. 42-72

III. Book 3: chs. 73-89

IV. Book 4: chs. 90-106

V. Book 5: chs. 107-150

Constable: Psalms

Psalms

Bibliography

Allen, Ronald B. "Evidence from Psalm 89." In A Case for Premillennialism: A New Consensus, pp. 55-77. Edited by Donald K. Campbell and Jeffrey L. Townsend. Chicago: Moody Press, 1992.

_____. Lord of Song. Portland: Multnomah Press, 1985.

_____. The Majesty of Man: The Dignity of Being Human. Portland: Multnomah Press, 1984.

_____. "Psalm 87, A Song Rarely Sung." Bibliotheca Sacra 153:610 (April-June 1996):131-40.

_____. Rediscovering Prophecy: A New Song for a New Kingdom. Portland: Multnomah Press, 1983.

Archer, Gleason, L., Jr. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

Barker, David G. "The Lord Watches over You': A Pilgrimage Reading of Psalm 121." Bibliotheca Sacra 152:606 (April-June 1995):163-81.

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_____. Fortolkning til de Gemmeltestamentlige Salmer. Kobenhavn: G. E. C. Gad, 1939.

Bock, Darrell L. "Interpreting the Bible--How Texts Speak to Us." In Progressive Dispensationalism, pp. 76-105. By Craig A. Blaising and Darrell L. Bock. Wheaton: Victor Books, 1993.

Bratcher, Robert G., ed. Old Testament Quotations in the New Testament. 3rd rev. ed. London: United Bible Societies, 1987.

Cansdale, G. S. Animals of Bible Lands. London: Paternoster Press, 1970.

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_____. "A Theology of the Psalms." In A Biblical Theology of the Old Testament, pp. 257-304. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

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Copyright 2003 by Thomas L. Constable

Haydock: Psalms (Book Introduction)

THE BOOK OF PSALMS.

INTRODUCTION.

The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of them at least, was king David; but many are of opinion, that some of them were made by Asaph and others, whose names are prefixed in the titles. (Challoner) --- These, however, are not unquestionably of divine authority, though they deserve to be respected. (Calmet) --- St. Jerome (ad Cyprian) says: "Let us be convinced that those labour under a mistake, who suppose that David was the author of all the Psalms, and not those whose names appear in the titles." Paine is not, therefore, the first who has made this discovery. (Watson) (2 Paralipomenon xxix. 30.) --- Psalm lxxvi., compared with Psalms xxxviii., lxiv., lxx., cxi., cxxv., cxxxvi., and cxlv., seems favourable of this opinion, (Calmet; Tirinus; &c.) which is contrary to St. Ambrose, &c. The matter is not of great moment, as all confess that the 150 Psalms were dedicated by the Holy Ghost. (Du Hamel) --- St. Augustine (City of God xvii. 14.) attributes all the Psalms to David; and it seems best to adhere to this opinion, as it is most generally received. (Menochius) --- Our Saviour cites the cix. Psalm as belonging to David, (Matthew xxii. 44.) agreeably to the title; and the 2d Psalm is also attributed to him, by the apostles, (Acts iv. 25.) though it have no title at all, no more than the first. (Haydock) --- It has generally been asserted, that when a Psalm is in this position, it must be referred to the author who was mentioned last. But Bellarmine calls this in question: and the titles of themselves afford but a precarious argument, either to know the author or the real import of the Psalm. (Calmet) --- St. Jerome himself (ad Paulin.) seems to suppose that David was the writer of all the Psalms, (Worthington) and that he has left us compositions which may vie with those of the most celebrated pagan bards. In effect, nothing could excel the harmony of these divine hymns, to judge even from a translation. (Fleury.) --- What then would they be in the original? The difficulty of coming to a perfect knowledge of the author's meaning, arises chiefly from the variety of translations and commentaries, which have been more numerous on this work than any other. To examine all minutely, would require more volumes than our present limits will allow. The version which we have to explain, is not that which St. Jerome made from the Hebrew and which possesses the same intrinsic merit as the rest of his works: but the Church has declared authentic the holy doctor's corrected (Haydock) version from St. Lucian, (Bellarmine; Tirinus) or from the Septuagint as the people had been accustomed to sing the psalter in that manner; and it would have been difficult for them to learn another. (Calmet) --- A critical examination would show, that the Septuagint have not so often deviated from the original [Hebrew] as some would pretend. See Berthier, &c. Pellican extols the fidelity of our version on the Psalms, though he was a Protestant. (Ward. Err. p. 6.) --- When therefore we offer a different version, we would not insinuate that the Vulgate is therefore to be rejected. The copiousness of the Hebrew language, (Haydock) and on some occasions the uncertainty of its roots, or precise import, (Somon. Crit.) ought to make every one diffident in pronouncing peremptorily on such subjects. Let us rather adhere to the decision of the Church, when it is given on any particular text; and when she is silent, let us endeavour to draw the streams of life from our Saviour's fountains, and read for our improvement in virtue. (Haydock) --- No exhortations could be more cogent, than those which we may find in the Psalms. They contain the sum of all the other sacred books, as the Fathers agree. (St. Augustine; St. Basil; &c.) To understand them better, we must reflect upon what key or string they each play. Expositors discover ten such stings on this mysterious harp: 1. God; 2. his works; 3. Providence; 4. the peculiar people of the Jews; 5. Christ; 6. his Church; 7. true worship; 8. David; 9. the end of the world; 10. a future life. On some of these subjects the Psalm principally turns. The titles, composed by Esdras, or the Septuagint, (Worthington) or by some other, (Calmet) will often point out the subject; and if that be not the case, the context and other parts of Scripture will (Worthington) commonly (Haydock) do it. (Worthington) --- The greatest stress must be laid on these. (Calmet) --- An intimate acquaintance with the history of David, and with the Jewish and Christian religion, will also be of essential service to enable us to penetrate the hidden treasures contained in these most heavenly canticles. (Haydock) --- David excels all the pagans in point of antiquity, as he lived 100 years before Homer. His natural genius led him to follow the pursuits of poetry and music; (1 Kings xvi. 23.) and God inspired him to compose these poems, as works in metre are more easily remembered, and make a more pleasing impression upon the heart. Hence Moses and other prophets adopted the same plan, both in the Old and the New Testament. The pious king [David] not being permitted to build the temple, made nevertheless all necessary preparations for it; and among the rest, procured 288 masters of music to train up 4000 singers, 1 Paralipomenon xxiii. 25. He foresaw that these Psalms would be of service, not only on the Jewish festivals, but also in the Christian Church, (Psalm lvi., 10., &c.) gathered from all nations, (Worthington) among whom he sings by the mouths (Haydock) of the clergy, who are commanded daily to sing or recite some of these Psalms. (Worthington) --- The psalter takes its name from an instrument of ten strings, resembling the Greek [letter] Lamda, (Ven. Bede) and sounding from above, to insinuate that we may (Worthington) here learn to observe (Haydock) all the decalogue, and to aim at heaven. If difficulties present themselves in the perusal of these sacred writings, we must remember not to trust private interpretation, (2 Peter i.) but to the doctrine of the Church, (John xiv. 16., and 1 Corinthians xii.) which we may find in the works of the holy Fathers, (St. Augustine, Doct.[On Christian Doctrine?]) and exercise ourselves in humility, when any thing occurs above our comprehension. (St. Gregory xvii. in Ezechiel) (Worthington) --- We must pray with all earnestness to the Father of Lights, and surely no prayers can be more efficacious to obtain what we want, than those which he has here delivered. Whether just or sinners, whether in joy or sorrow, we may here find what may be suitable for us. (Haydock) --- In hoc libro spiritualis Bibliotheca instructa est. (Cassiodorus)

Gill: Psalms (Book Introduction)

INTRODUCTION TO PSALMS

The title of this book may be rendered "the Book of Praises", or "Hymns"; the psalm which our Lord sung at the passover is called an "hymn", Mat 26:30; and the one hundred forty fifth Psalm is entitled תהלה, "an Hymn of David"; and the psalms in general are called "hymns" by Philo the Jew ^a, and songs and hymns by Josephus ^b; and to these several names of this book the apostle manifestly refers in Eph 5:19, Col 3:16. The Jews divided the writings of the Old Testament into three parts: the first division is the Law, or five books of Moses; the second is the Prophets, former and latter; and the third, the "Hagiographa", or holy writings; to which division Christ has a regard in Luk 24:44; and because the book of Psalms stand first in the last division, the whole goes by its name. This book by the Apostle Peter is entitled as here, Act 1:20; the title in the Syriac version is,

"the Book of the Psalms of David, King and Prophet,''

with which agrees the Arabic version. As to the divine authority of it, that it was written by inspiration of God, we have not only the testimony of David, who says, "the Spirit of God spake by me", 2Sa 23:2; but the testimonies of Christ and his apostles, Mat 22:43; and, as Aben Ezra ^c observes the whole of it was spoken ברוח הקודש, "by the Holy Ghost". Concerning the penman or amanuensis, employed by the Spirit of God in writing it, there are different opinions. The Jews make mention of ten, which are differently reckoned by them. According to Jarchi ^d, they were Adam, Melchizedek, Abraham, Moses, David, Solomon, Asaph, and the three sons of Korah. According to Kimchi ^e, they were Adam, the first, Melchizedek, Abraham, Asaph, Heman, Jeduthun, Moses, and the three sons of Korah; Asir, Elkanah, and Abiasaph. Some ascribe all the Psalms to David ^f, and think that those which are said to be a psalm of Asaph, or of Heman, &c. should be rendered "a psalm to Asaph", &c. and only signify that they were psalms delivered to them, to be sung in a public manner. But the truest opinion seems to be, that the greater part of them were written by David, and for the most part those that have no title; and the rest by those whose names they bear. Some were written at and after the Babylonish captivity, as Psa 126:1 and Psa 137:1. The manner or form in which they were written was metre ^g, though some deny it that the Jews had metre: as appears by the different accentuation of them from other writings, and from their being sung vocally and on musical instruments. Josephus ^h, the Jewish historian, says, that

"David being free from war, and enjoying a profound peace, composed songs and hymns to God, of various metre; some trimeter, and some pentameter;''

that is, some of three feet, and others of five feet: for the Psalms of David are thought to be of the "lyric" kind; and Gomarus, in his Lyra, has given many instances out of them, which are of the "iambic", "trochaic" kind, &c. though the Jews for many years have lost the knowledge of the sacred poetry. R. Benjamin ⁱ indeed says, that in his time there were at Bagdad R. Eleazar and his brethren, who knew how to sing the songs, as the singers did when the temple was standing. The subject matter of this book is exceeding great and excellent; many of the psalms respect the person, offices, and grace of Christ; his sufferings and death, resurrection, ascension, and session at the right hand of God; and so are exceeding suitable to the Gospel dispensation. The whole book is a rich mine of grace and evangelical truths, and a large fund of spiritual experience; and is abundantly suited to every case, state, and condition, that the church of Christ, or particular believers, are in at any time.

Gill: Psalms 97 (Chapter Introduction)

INTRODUCTION TO PSALM 97

This psalm is ascribed to David by the Septuagint, Vulgate Latin, Syriac, Arabic, and Ethiopic versions. It is of the same argument, and upon the same subject, as the preceding, the coming and kingdom of Christ; and that it respects his first coming into the world, when angels were called upon to worship him, appears from Psa 97:7 compared with Heb 1:6 though it is expressed in such language as seems to agree with his second coming; and, perhaps, both are included, with various things between the one and the other; or it respects the kingdom of Christ, from his first to his second coming; to which agrees the inscription of the Syriac version, which is

"a Psalm of David, in which he prophesies concerning the coming of the Messiah, and again he intimates in it his last appearance.''.