Psalms 97:10

d 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 almighty 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. Verse 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 ( 2Thes 1:8 ) that the Lord Jesus shall be revealed from heaven with his mighty angels, in faming fire; and St. Peter, ( 2Pet 3:7, 2Pet 3:10, 2Pet 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." 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. Verse 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. 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. Verse 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. 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. Verse 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). 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? Verse 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. 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. Worship him - Who? Jesus: so says the apostle, Heb 1:6. Who will dare to dispute his authority? 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." Verse 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. 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. Verse 9 For thou, Lord, art high - Thou art infinitely exalted above men and angels. Verse 10 Ye that love the Lord hate evil - Because it is inconsistent with his love to you, as well as your love to him. 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. Out of the hand of the wicked - From his power and influence. Verse 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. Verse 12 Rejoice in the Lord, ye righteous - It is your privilege to be happy. Exult in him through whom ye have received the atonement. Rejoice; but let it be in the Lord. All other joy is the mirth of fools, which is as the crackling of thorns under a pot - it is a luminous blaze for a moment, and leaves nothing but smoke and ashes behind. At the remembrance of his holiness - But why should you give thanks at the remembrance that God is holy? Because he has said, Be ye holy; for I am holy: and in holiness alone true happiness is to be found. As he, therefore, who hath called you is holy; so be ye holy in all manner of conversation. False Christians hate the doctrine of Christian holiness; they are willing to be holy in another, but not holy in themselves. There is too much cross-bearing and self-denial in the doctrine of holiness for them. A perfect heart they neither expect nor wish. The analysis considers the whole Psalm as relating to Jesus Christ and the last judgment: so it was understood by several of the ancient fathers. The reader may take it in either sense. Introduction God is celebrated for his wondrous works, Psa 98:1, Psa 98:2; for the exact fulfillment of his gracious promises, Psa 98:3. The manner in which he is to be praised, Psa 98:4-6. Inanimate creation called to bear a part in this concert, Psa 98:7, Psa 98:8. The justice of his judgments, Psa 98:9. In the Hebrew this is simply termed מזמור mizmor, a Psalm. In the Chaldee, A prophetic Psalm. In the Vulgate, Septuagint, Ethiopic, A Psalm of David. In the Syriac it is attributed to David, and stated to be composed concerning the "Restoration of the Israelites from Egypt; but is to be understood spiritually of the advent of the Messiah, and the vocation of the Gentiles to the Christian faith." The Psalm in its subject is very like the ninety-sixth. It was probably written to celebrate the deliverance from the Babylonish captivity; but is to be understood prophetically of the redemption of the world by Jesus Christ. Verse 1 A new song - A song of excellence. Give him the highest praise. See on Psa 96:1 (note). Hath done marvellous things - נפלאות niphlaoth, "miracles," the same word as in Psa 96:3, where we translate it wonders. His holy arm - His Almighty power: - Hath gotten him the victory - הושיעה לו hoshiah llo, "hath made salvation to himself." Verse 2 Made known his salvation - He has delivered his people in such a way as to show that it was supernatural, and that their confidence in the unseen God was not in vain. Verse 3 He hath remembered his mercy - His gracious promises to their forefathers. And his truth - Faithfully accomplishing what he had promised. All this was fulfilled under the Gospel. Verse 5 With - the voice of a Psalm - I think זמרה zimrah, which we translate Psalm, means either a musical instrument, or a species of ode modulated by different voices. Verse 6 With trumpets - חצצרות chatsotseroth. Some kind of tubular instruments, of the form and management of which we know nothing. And sound of cornet - שופר shophar, the word commonly used for what we call trumpet. Verse 7 Let the sea roar - These are either fine poetic images; or, if we take them as referring to the promulgation of the Gospel, by the sea all maritime countries and commercial nations may be intended. Verse 8 Let the floods clap their hands - נהרות neharoth, properly the rivers - possibly meaning immense continents, where only large rivers are found; thus including inland people, as well as maritime stations, and those on the sea-coasts generally; as in those early times little more than the coasts of the sea were known. The Gospel shall be preached in the most secluded nations of the world. Let the hills be joyful - All the inhabitants of rocky and mountainous countries. Verse 9 For he cometh to judge the earth - He comes to make known his salvation, and show his merciful designs to all the children of men. With righteousness shall he judge the world - His word shall not be confined; all shall know him, from the least to the greatest: he shall show that he is loving to every man, and hateth nothing that he hath made. See the notes on Psa 96:1-13 (note). There is a very great similarity between this Psalm and the Song or Magnificat of the Blessed Virgin. I shall note some of the parallels, chiefly from Bishop Nicholson. This Psalm is an evident prophecy of Christ's coming to save the world; and what is here foretold by David is, in the Blessed Virgin's song, chanted forth as being accomplished. David is the Voice, and Mary is the Echo. 1. David "O sing unto the Lord a new song." (The Voice). Mary "My soul doth magnify the Lord." (The Echo). 2. David "He hath done marvellous things." (The Voice). Mary "He that is mighty hath done great things." (The Echo). 3. David "With his own right hand and holy arm hath he gotten himself the victory." (The Voice). Mary "He hath showed strength with his arm and scattered the proud in the imagination of their hearts." (The Echo). 4. David "The Lord hath made known his salvation; his righteousness hath he openly showed," etc. (The Voice). Mary "His mercy is on them that fear him, from generation to generation." (The Echo). 5. David "He hath remembered his mercy and his truth toward the house of Israel." (The Voice). Mary "He hath holpen his servant Israel in remembrance of his mercy." (The Echo). These parallels are very striking; and it seems as if Mary had this Psalm in her eye when she composed her song of triumph. And this is a farther argument that the whole Psalm, whether it record the deliverance of Israel from Egypt, or the Jews from the Babylonish captivity, is yet to be ultimately understood of the redemption of the world

Zion Rejoicing in the Reign of Christ. 8 Zion heard, and was glad; and the daughters of Judah rejoiced because of thy judgments, O Lord . 9 For thou, Lord , art high above all the earth: thou art exalted far above all gods. 10 Ye that love the Lord , hate evil: he preserveth the souls of his saints; he delivereth them out of the hand of the wicked. 11 Light is sown for the righteous, and gladness for the upright in heart. 12 Rejoice in the Lord , ye righteous; and give thanks at the remembrance of his holiness. 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 ( v. 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, Zech. ix. 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 ( v. 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 ( v. 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 ( v. 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, 2 Tim. iv. 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 ( v. 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, Ps. cxxvi. 5, 6 . Christ told his disciples, at parting ( John xvi. 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 ( v. 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 Phil. iii. 3 ; iv. 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. vi. 3 , Holy, holy, holy. Sinners tremble, but saints rejoice, at the remembrance of God's holiness, Ps. xxx. 4 .