Psalms 97

Psalms 97ANOTHER exhibition of Jehovah’s universal sovereignty, in which his judicial functions are again made prominent, but with special reference to the condemnation and destruction of the unbelieving nations. The structure of the psalm is remarkably like that of the second, consisting of four stanzas of three verses each. The first describes the Lord’s appearing as the Judge of the Nations, Psalms 97:1-3. The second, its effects upon inanimate creation, Psalms 97:4-6. The third, its effects upon idolaters and Israel respectively, Psalms 97:7-9. The fourth applies it as a present warning and encouragement to true believers, Psalms 97:10-12. The characteristic feature of the psalm is its frequent citation of older scriptures, all anterior to the Babylonish exile, from which Hengstenberg infers, not only the date of this composition, but the fact that all the sacred writings of the ancient Hebrews are now extant in the Bible.

1. (Psalms 97:1) Jehovah reigneth, let the earth exult; glad be the many islands! For the meaning of the first clause, see above, on Psalms 93:1; Psalms 96:10; for that of the second, on Ps. xcvi. 11. The manifestation of the divine royalty is often represented as a cause for universal joy, even when attended by direct advantage only to the chosen people, and by fearful judgments to mankind at large. See above, on Psalms 18:49; Psalms 47:1, and compare Deuteronomy 32:43. The last clause bears a strong resemblance to Isaiah 42:10; Isaiah 42:12, the use of the word isles in both, to designate the Gentiles, being founded upon Genesis 10:5. See also Psalms 72:10. The many islands, see above, on Psalms 89:50.

2. (Psalms 97:2) Vapour and gloom (are) round him; righteousness and judgment (are) the place of his throne. The images and terms in the first clause are borrowed from Deuteronomy 5:22. Compare Exodus 19:16; Exodus 19:18, and see above, on Psalms 18:9; Psalms 18:11. With the last clause compare Psalms 89:14. Righteousness and judgment seem to be here related as the attribute and act. The word translated place has, from its very derivation, the specific sense of a permanent or fixed place, and especially a dwelling-place. Compare 1 Kings 8:13. The figures in the first clause are expressive of concealment or mystery, but only as a source of solemn awe, as in the great theophany on Sinai.

3. (Psalms 97:3) Fire before him goes, and burns up around (him) his foes. With the first clause compare Psalms 50:3; with the last, Isaiah 42:25. See also Psalms 83:14. The future form is used because the verb describes not what the wrath of God is doing or has actually done, but what it will do when provoked by obstinate resistance.

4. (Psalms 97:4) His lightnings made the world shine; (then) saw and trembled the earth. Compare Psalms 77:16; Psalms 77:18. Here begins the second stanza, in which, as in most cases of the same sort, inanimate creation is described as sharing in the powerful effects of the divine epiphany. See above, on Psalms 18:7; Psalms 96:11-12, and compare Judges 5:4, Nahum 1:5, Habakkuk 3:6, Isaiah 44:1.

5. (Psalms 97:5) Mountains like wax are melted from before Jehovah, from before the Lord of all the earth. Compare Micah 1:4; Micah 4:13. As in all such cases, are while mountains are mentioned as the salient points of the earth, they suggest, at the same time, the idea of great states and kingdoms, of which they are a standing symbol. See above, on Psalms 30:7; Psalms 46:2.

6. (Psalms 97:6) The heavens declare his righteousness, and all the nations see his glory. With the first clause compare Psalms 50:6, and with the last Isaiah 40:5; Isaiah 66:18. See also Isaiah 35:2; Isaiah 59:19. The manifestation of Jehovah’s glory to the Gentiles is a favourite conception of Isaiah, and particularly frequent in his later prophecies.

7. (Psalms 97:7) Shamed shall be all serving a graven image and boasting themselves of idols. Bow down to him, all ye gods! The first word means not merely ashamed, but disappointed, defeated, and confounded. All serving or all servers (i.e. worshippers) of a graven image. Boasting themselves, exulting in the knowledge and possession and imagined favour of material images. Idols, nothings or nonentities, as in Psalms 96:5.

The use of this word shews that in the following clause the false gods are invested with existence only to be treated with the more contempt. Compare Exodus 12:12, Numbers 33:4, Isaiah 19:1; Isaiah 42:17; Isaiah 44:9. The verb in this clause might be taken as a preterite, worship or have worshipped; but the imperative construction seems to be required by the analogy of Psa 96:9. These words are not applied to Christ directly in Hebrews 1:6. It is merely said that when God sends his Son into the world, he may be understood as saying again of him, what is here said of himself, to wit, that even the false gods are required to worship him, much more the angels who have real existence. The passage was no doubt suggested to the mind of the New Testament writer by the fact that the Septuagint renders gods by angels, though he does not copy this erroneous version.

8. (Psalms 97:8) Zion hears and rejoices, and glad are the daughters of Judah, because of thy judgments, Jehovah! While the heathen are confounded, the people of God rejoice. The terms of the verse are borrowed from Ps. 98:11, in the note upon which the ambiguous phrase, daughters of Judah, is explained. The judgments here particularly meant are those inflicted on the unbelieving Gentiles.

9. (Psalms 97:9) For thou, Jehovah, (art) Most High above all the eavth; greatly art thou exalted above all gods. Jehovah’s infinite superiority to idols and their worshippers is once more solemnly asserted. With the first clause compare Psalms 83:18; with the second, Psalms 47:9. It is remarkable that two psalms are here put together in quotation, which there is strong internal reason for supposing to have been occasioned by a victory of Jehoshaphat.

10. (Psalms 97:10) Lovers of Jehovah, hate evil! He keeps the souls of his gracious ones; from the hand of wicked (men) he will set them free. The people of God are now exhorted not to do evil in the hope of thereby being safer. Evil, in the moral sense of wickedness, and more especially injustice. See above, on Psalms 7:9; Psalms 34:14-15. With the first words of the verse compare Psalms 5:11. He keeps, or rather, he (is) keeping, i.e. habitually, constantly preserving. The danger, against which they particularly need protection, is distinctly mentioned in the last clause, namely, that arising from the enmity of wicked men. Gracious ones, objects of God’s mercy, subjects of his grace, a favourite description of the righteous or true believers, as a class. See above, on Psalms 4:3.

11. (Psalms 97:11) Light (is) sown for the just (man), and for right-hearted (men) joy. The figurative term light is explained by the literal one joy or gladness. Its being sown suggests the two ideas of diffusion and productiveness. Compare the similar and parallel expression, Psalms 112:4. The alternation of the singular and plural number shews that the just man of the first clause is an ideal person, representing a whole class.

12. (Psalms 97:12) Rejoice, ye righteous, in Jehovah, and give thanks to the memory of his holiness. Since joy is the portion of the righteous, let them accept it and make use of it, but only in the Lord, i.e. in reference to the possession and enjoyment of his favour, as the reason and the warrant for rejoicing. At the same time let them testify their gratitude to that divine perfection which is treasured in their memory and suggested by the name of God. See above, on Psalms 30:4; Psalms 32:11, from which the language of this verse is borrowed.