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Psalm Ninety-seven
Psalm 97
Chapter Contents
The Lord Jesus reigns in power that cannot be resisted.
(1-7) His care of his people
and his provision for them. (8-12)
Commentary on Psalm 97:1-7
(Read Psalm 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.
Commentary on Psalm 97:8-12
(Read Psalm 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《Concise Commentary on Psalms》
Psalm 97
Verse 1
[1] The
LORD reigneth; let the earth rejoice; let the multitude of isles be glad
thereof.
Isles —
The Gentile nations
as this word
used Isaiah 42:4
is expounded
Matthew 12:21.
Verse 2
[2] Clouds and darkness are round about him: righteousness and judgment are
the habitation of his throne.
Darkness — A
dark cloud doth encompass him.
Verse 6
[6] The
heavens declare his righteousness
and all the people see his glory.
Heavens —
The angels
yea God himself from heaven.
Verse 7
[7]
Confounded be all they that serve graven images
that boast themselves of
idols: worship him
all ye gods.
Confounded —
Let them be ashamed of their folly.
Gods —
All you whom the Gentiles have made the objects of their worship.
Verse 8
[8] Zion heard
and was glad; and the daughters of Judah rejoiced because of
thy judgments
O LORD.
Zion —
Thy people dwelling in Zion or Jerusalem
to whom Christ came.
Heard —
The fame of thy judgments
and the setting up the kingdom of the Messiah.
Verse 11
[11]
Light is sown for the righteous
and gladness for the upright in heart.
Light —
Joy and happiness.
Sown — Is
laid up for them.
── John Wesley《Explanatory Notes on Psalms》
Exposition
Explanatory Notes and
Quaint Sayings
Hints to the Village
Preacher
SUBJECT. As the fast
Psalm sung the praises of the Lord in connection with the proclamation of the
gospel among the Gentiles
so this appears to foreshadow the mighty working of
the Holy Ghost in subduing the colossal systems of error
and casting down the
idol gods. Across the sea to maritime regions a voice cries for rejoicing at
the reign of Jesus (Ps 97:1)
the sacred fire descends (Ps 97:3)
like
lightning the gospel flames forth (Ps 97:4)
difficulties vanish (Ps 97:5)
and
all the nations see the glory of God (Ps 97:6). The idols are confounded (Ps
97:7)
the church rejoices (Ps 98:8)
the Lord is exalted (Ps 98:9). The Psalm
closes with an exhortation to holy steadfastness under the persecution which
would follow
and bids the saints rejoice that their path is bright
and their
reward glorious and certain. Modern critics
always intent upon ascribing the
psalms to anybody rather than to David
count themselves successful in dating
this song further on than the captivity
because it contains passages similar
to those which occur in the later prophets; but we venture to assert theft it
is quite as probable that the prophets adopted the language of David as that
some unknown writer borrowed from them. One psalm in this series is said to be
"in David"
and we believe that the rest are in the same place
and
by the same author. The matter is not important
and we only mention it because
it seems to be the pride of certain critics to set up new theories; and there
are readers who imagine this to be a sure proof of prodigious learning. We do
not believe that their theories are worth the paper they are written upon.
DIVISION. The psalm
divides itself into four portions
each containing three verses. The coming of
the Lord is described (Ps 97:1-3); its effect upon the earth is declared (Ps
97:4-6); and then its influence upon the heathen and the people of God (Ps
97:7-9). The last part contains both exhortation and encouragement
urging to
holiness and inculcating happiness (Ps 97:10-12).
EXPOSITION
Verse
1. The Lord reigneth. This is the watchword of the
psalm—Jehovah reigns. It is also the essence of the gospel proclamation
and
the foundation of the gospel kingdom. Jesus has come
and all power is given
unto him in heaven and in earth
therefore men are bidden to yield him their
obedient faith. Saints draw comfort from these words
and only rebels cavil at
them. Let the earth rejoice
for there is cause for joy. Other reigns have
produced injustice
oppression
bloodshed
terror; the reign of the infinitely
gracious Jehovah is the hope of mankind
and when they all yield to it the race
will have its paradise restored. The very globe itself may well be glad that
its Maker and liege Lord has come to his own
and the whole race of man may
also be glad
since to every willing subject Jesus brings untold blessings. Let
the multitude of isles be glad thereof. To the ancient Israelites all places
beyond the seas were isles
and the phrase is equivalent to all lands which are
reached by ships. It is remarkable
however
that upon actual islands some of
the greatest victories of the Cross have been achieved. Our own favoured land
is a case in point
and not less so the islands of Polynesia and the kingdom of
Madagascar. Islands are very numerous; may they all become Holy Islands
and
Isles of Saints
then will they all be Fortunate Islands
and true Formosas. Many
a land owes its peace to the sea; if it had not been isolated it would have
been desolated
and therefore the inhabitants should praise the Lord who has
moated them about
and given them a defence more available than bars of brass.
Jesus deserves to be Lord of the Isles
and to have his praises sounded along
every sea beaten shore. Amen
so let it be.
Verse
2. Clouds and darkness are round about him. So the Lord
revealed himself at Sinai
so must he ever surround his essential Deity when he
shows himself to the sons of men
or his excessive glory would destroy them.
Every revelation of God must also be an obvelation; there must be a veiling of
his infinite splendour if anything is to be seen by finite beings. It is often
thus with the Lord in providence; when working out designs of unmingled love he
conceals the purpose of his grace that it may be the more clearly discovered at
the end. "It is the glory of God to conceal a thing." Around the
history of his church dark clouds of persecution hover
and an awful gloom at
times settles down
still the Lord is there; and though men for a while see not
the bright light in the clouds
it bursts forth in due season to the confusion
of the adversaries of the gospel. This passage should teach us the impertinence
of attempting to pry into the essence of the Godhead
the vanity of all
endeavours to understand the mystery of the Trinity in Unity
the arrogance of
arraigning the Most High before the bar of human reason
the folly of dictating
to the Eternal One the manner in which he should proceed. Wisdom veils her face
and adores the mercy which conceals the divine purpose; folly rushes in and
perishes
blinded first
and by and by consumed by the blaze of glory.
Righteousness and judgment are the habitation of his throne. There he abides
he never departs from strict justice and right: his throne is fixed upon the
rock of eternal holiness. Righteousness is His immutable attribute
and
judgment marks his every act. What though we cannot see or understand what he
doeth
yet we are sure that he will do no wrong to us or any of his creatures.
Is not this enough to make us rejoice in him and adore him? Divine sovereignty
is never tyrannical. Jehovah is an autocrat
but not a despot. Absolute power
is safe in the hands of him who cannot err
or act unrighteously. When the roll
of the decrees
and the books of the divine providence shall be opened
no eye
shall there discern one word that should be blotted out
one syllable of error
one line of injustice
one letter of unholiness. Of none but the Lord of all
can this be said.
Verse
3. A fire goeth before him. Like an advance guard clearing
the way. So was it at Sinai
so must it be: the very Being of God is power
consuming all opposition; omnipotence is a devouring flame which burneth up his
enemies round about. God is longsuffering
but when he comes forth to judgment
he will make short work with the unrighteous
they will be as chaff before the
flame. Reading this verse in reference to the coming of Jesus
and the descent
of the Spirit
we are reminded of the tongues of fire
and of the power which
attended the gospel
so that all opposition was speedily overcome. Even now
where the gospel is preached in faith
and in the power of the Spirit
it burns
its own way
irresistibly destroying falsehood
superstition
unbelief
sin
indifference
and hardness of heart. In it the Lord reigneth
and because of it
let the earth rejoice.
Verse
4. His lightnings enlightened the world. In times of tempest
the whole of nature is lighted up with a lurid glare
even the light of the sun
itself seems dim compared with the blaze of lightning. If such are the common
lights of nature what must be the glories of the Godhead itself? When God draws
aside the curtain for a moment how astonished are the nations
the light
compels them to cover their eyes and bow their heads in solemn awe. Jesus in
the gospel lights up the earth with such a blaze of truth and grace as was
never seen or even imagined before. In apostolic times the word flashed from one
end of the heavens to the other
no part of the civilised globe was left
unilluminated. The earth saw
and trembled. In God's presence the solid earth
quakes
astonished by his glory it is convulsed with fear. To the advent of our
Lord and the setting up of his kingdom among men these words are also most
applicable; nothing ever caused such a shaking and commotion as the
proclamation of the gospel
nothing was more majestic than its course
it
turned the world upside down
levelled the mountains
and filled up the
valleys. Jesus came
he saw
he conquered. When the Holy Ghost rested upon his
servants their course was like that of a mighty storm
the truth flashed with
the force and speed of a thunderbolt
and philosophers and priests
princes and
people were utterly confounded
and altogether powerless to withstand it. It
shall be so again. Faith even now sets the world on fire and rocks the nations
to and fro.
Verse
5. The hills melted like wax at the presence of the LORD.
Inanimate nature knows its Creator
and worships him in its own fashion. States
and kingdoms which stand out upon the world like mountains are utterly
dissolved when he decrees their end. Systems as ancient and firmly rooted as
the hills pass away when he does but look upon them. In the Pentecostal era
and its subsequent age
this was seen on all hands
heathenism yielded at the
glance of Jehovah Jesus
and the tyrannies based upon it dissolved like melted
wax. At the presence of the Lord of the whole earth. His dominion is universal
and his power is everywhere felt. Men cannot move the hills
with difficulty do
they climb them
with incredible toil do they pierce their way through their
fastnesses
but it is not so with the Lord
his presence makes a clear pathway
obstacles disappear
a highway is made
and that not by his hand as though it
cost him pains
but by his mere presence
for power goes forth from him with a
word or a glance. O for the presence of the Lord after this sort with his
church at this hour! It is our one and only need. With it the mountains of
difficulty would flee away
and all obstacles would disappear. O that thou
wouldest rend the heavens and come down
that the mountains might flow down at
thy presence
O Lord. In the little world of our nature the presence of Jesus
in reigning power is as a fire to consume our lusts and melt our souls to
obedience. Sometimes we doubt the presence of the Lord within
for he is
concealed with clouds
but we are again assured that he is within us when his
light shines in and fills us with holy fear
while at the same time the warmth
of grace softens us to penitence
resignation and obedience
even as wax
becomes soft in the presence of fire.
Verse
6. The heavens declare his righteousness. It is as
conspicuous as if written across the skies
both the celestial and the
terrestrial globes shine in its light. It is the manner of the inspired poets
to picture the whole creation as in sympathy with the glory of God
and indeed
it is not mere poetry
for a great truth underlies it
the whole
creation has been made to groan through man's sin
and it is yet to share in
the joy of his restoration. And all the people see his glory. The glorious
gospel became so well known and widely promulgated
that it seemed to be
proclaimed by every star
and published by the very skies themselves
therefore
all races of men became acquainted with it
and were made to see the exceeding
glory of the grace of God which is resplendent therein. May it come to pass ere
long that
by a revival of the old missionary ardour
the glad tidings may yet
be carried to every tribe of Adam's race
and once again all flesh may see the
glory of Jehovah. It must be so
therefore let us rejoice before the Lord.
Verse
7. Confounded be all they that serve graven images
that boast
themselves of idols. They shall be so; shame shall cover their faces
they
shall blush to think of their former besotted boastings. When a man gravely
worships what has been engraved by a man's hand
and puts his trust in a mere
nothing and nonentity
he is indeed brutish
and when he is converted from such
absurdity
he may well be ashamed. A man who worships an image is but the image
of a man
his senses must have left him. He who boasts of an idol makes an idle
boast. Worship him
all ye gods. Bow down yourselves
ye fancied gods. Let Jove
do homage to Jehovah
let Thor lay down his hammer at the foot of the cross
and Juggernaut remove his blood stained car out of the road of Immanuel. If the
false gods are thus bidden to worship the coming Lord
how much more shall they
adore him who are godlike creatures in heaven
even the angelic spirits? Paul
quotes this passage as the voice of God to angels when he sent his Son into the
world. All powers are bound to recognise the chief power; since they derive their
only rightful authority from the Lord
they should be careful to acknowledge
his superiority at all times by the most reverent adoration.
Verse
8. Zion heard
and was glad. While the heathen are confounded
the people of God are made to triumph
for they love to see their God exalted.
The day shall come when the literal Zion
so long forsaken
shall joy in the
common salvation. It did so at the first when the apostles dwelt at Jerusalem
and the good days will come back again. And the daughters of Judah rejoiced.
Each individual believer is glad when he sees false systems broken up and idol
gods broken down; the judgments of the Lord afford unalloyed delight to those
who worship the true God in spirit and in truth. In the first ages of
Christianity the believing Israel rejoiced to see Christ's kingdom victorious
among the heathen
and even yet
though for a while turning aside
the
daughters of Judah will sympathise in the wide spread reign of Jehovah their
God
through the gospel of his dear Son. As the women of Judah went forth to
meet David in the dance
singing his victory over the Philistine
so shall they
chant the triumphs of David's son and Lord.
Verse
9. For thou
Lord
art high above all the earth. And
therefore do we rejoice to see the idols abolished and to see all mankind
bending at thy throne. There is but one God
there cannot be another
and he is
and ever must be over all. Thou art exalted far above all gods. As much as ALL
is exalted above nothing
and perfection above folly. Jehovah is not alone high
over Judea
but over all the earth
nor is he exalted over men only
but over
everything that can be called god: the days are on their way when all men shall
discern this truth
and shall render unto the Lord the glory which is due alone
to him.
Verse
10. Ye that love the Lord
hate evil. For He hates it
his
fire consumes it
his lightnings blast it
his presence shakes it out of its
place
and his glory confounds all the lovers of it. We cannot love God without
hating that which he hates. We are not only to avoid evil
and to refuse to
countenance it
but we must be in arms against it
and bear towards it a hearty
indignation. He preserveth the souls of his saints. Therefore they need not be
afraid of proclaiming war with the party which favours sin. The saints are the
safe ones: they have been saved and shall be saved. God keeps those who keep
his law. Those who love the Lord shall see his love manifested to them in their
preservation from their enemies
and as they keep far from evil so shall evil
be kept far from them. He delivereth them out of the hand of the wicked. It is
not consistent with the glory of his name to give over to the power of his foes
those whom his grace has made his friends. He may leave the bodies of his
persecuted saints in the hand of the wicked
but not their souls
these are
very dear to him
and he preserves them safe in his bosom. This foretells for
the church a season of battling with the powers of darkness
but the Lord will
preserve it and bring it forth to the light.
Verse
11. Light is sown for the righteous. All along their pathway
it is strewn. Their night is almost over
their day is coming
the morning
already advancing with rosy steps is sowing the earth with orient pearls. The
full harvest of delight is not yet ours
but it is sown for us; it is
springing
it will yet appear in fulness. This is only for those who are light
before the Lord in his own righteousness
for all others the blackness of
darkness is reserved. And gladness for the upright in heart. Gladness is not
only for one righteous man in the singular
but for the whole company of the
upright
even as the apostle
after speaking of the crown of life laid up for
himself
immediately amended his speech by adding
"and not for me only
but also for all them that love his appearing." The upright ought to be
glad
they have cause to be glad
yea and they shall be glad. Those who are
right hearted shall also be glad hearted. Right leads to light. In the furrows
of integrity lie the seeds of happiness
which shall develop into a harvest of
bliss. God has lightning for sinners and light for saints. The gospel of Jesus
wherever it goes
sows the whole earth with joy for believers
for these are
the men who are righteous before the Lord.
Verse
12. Rejoice in the LORD
ye righteous. The psalmist had bidden
the earth rejoice
and here he turns to the excellent of the earth and bids
them lead the song. If all others fail to praise the Lord
the godly must not.
To them God is peculiarly revealed
by them he should be specially adored. And
give thanks at the remembrance of his holiness—which is the harmony of all his
attributes
the superlative wholeness of his character. This is a terror to the
wicked
and a cause of thankfulness to the gracious. To remember that Jehovah
is holy is becoming in those who dwell in his courts
to give thanks in
consequence of that remembrance is the sure index of their fitness to abide in
his presence. In reference to the triumphs of the gospel
this text teaches us
to rejoice greatly in its purifying effect; it is the death of sin and the life
of virtue. An unholy gospel is no gospel. The holiness of the religion of Jesus
is its glory
it is that which makes it glad tidings
since while man is left
in his sins no bliss can be his portion. Salvation from sin is the priceless
gift of our thrice holy God
therefore let us magnify him for ever and ever. He
will fill the world with holiness
and so with happiness
therefore let us
glory in his holy name
world without end. Amen.
EXPLANATORY
NOTES AND QUAINT SAYINGS
Whole
Psalm. The two preceding psalms are songs of joy and thanksgiving
in
which the gladness of Christ's people is poured forth as they go to meet their
triumphant Lord at his second advent
and to bring him back in glory to assume
his kingdom. The present psalm
in language sufficiently explicit
describes
the completion of this great event
"the Lord reigneth"; Messiah is
on his throne
and now the words of Ps 2:6
are fulfilled
"I have set my
king upon my holy hill of Sion." Messiah's first act of sovereignty is
judgment. Scriptures bearing upon that event are 2Th 1:7 Jude 1:14 Isa 66:15.
The character of these judgments is given in the psalm: clouds and darkness
encircling his throne
where
however
righteousness and mercy dwell; a fire
which burns up his enemies round about; lightnings flashing upon the world
the
earth trembling
and the hills melting like wax at the presence of the Lord
at
the presence of the Lord of the whole earth. Peter
in his second Epistle
and
third chapter
evidently refers to these events as yet future in his day.—R.H.
Ryland.
Verse
1. The LORD reigneth. Here's good news
glad tidings: "The
Lord reigneth." It cannot be published without praise
without rejoicing
without singing
without blessing. We should dishonour this truth
if we did not publish it; if we should with silence suppress it; if we should
not speak well of it. It is so sweet and comfortable
that it fills the whole
world with joy; and calls on every ear
and every tongue
and every heart
to
be glad
to rejoice
and to praise God. Let the earth rejoice; let the
multitude of isles be glad. As though he should say
Let nothing fear but hell:
let nothing be disquieted but devils. Let the lowest
the poorest
of the people of God
though but earth
yet let them rejoice in this
"The
LORD reigneth"...
Here
are two things of very sweet consideration
1. The reign of the Lord;
and
2. The reign of the Lord in the saints.
First
This kingdom that God is now setting up is his everlasting kingdom. It
will not be administered by the weakness of man
but by the power of God; not
by the folly of man
but by the judgment of God. God will
in this kingdom
nakedly manifest his own righteousness
his own compassion and pity; his own
love
his own peace: he will do all things immediately by his own self. And
therefore all the pride and ambition
all the oppression and tyranny
and
miscarriages that have been in the government of men
shall be wholly taken
away. Pure righteousness and judgment and equity shall be infallibly dispensed;
and infinite power
strength
holiness
goodness
and authority shall shine
forth nakedly in the face of God; and that shall be the judge of all men. We
shall no longer be abused and oppressed by the will of men
by the lusts of
men. The poor people shall no longer groan under the burden of men's lusts
nor
sweat for the pleasure and contents of men; nor their faces any longer be
ground by the hardness of the spirit of men; but they shall be under the
protection of God. The great cry now of the people is
"Let's have a
King!" Ye shall have one
one that will "reign in
righteousness"
the LORD himself.
Secondly
And this reign of the LORD shall be in his saints; according to
that in Da 7:27. "And the kingdom and dominion
and the greatness of the
kingdom under the whole heaven
shall be given to the people of the saints of
the Most High
whose kingdom is an everlasting kingdom
and all dominions shall
serve and obey him." As this kingdom shall be administered in the glory of
God; so also in the sweetness and gentleness of man
by brethren
by friends
by the saints of the Most High. God lifting up himself in the saints will
administer this reign; and as he will do it by the saints
so he will do it by
the softness and tenderness of the saints; "The kingdom and dominion under
the whole earth shall be given to the people of the saints of the Most
High." It's now doing; that ye shall obey none but the Lord; ye shall know
no other laws but the law of God; ye shall know no other master but Jehovah. He
hath made us priests and kings
and we shall reign with him on the earth. This
nature of ours
this body of ours
shall reign with Christ
with God
and that
upon earth.
The
Lord reigns. The Lord hath served
hath been hitherto much
yea
mostly
"in the form of a servant." It hath been
as it were
the business of
the Lord
whilst this world stood
to give supplies to men; to serve men; to
give men strength
and wisdom
and riches
and authority
and power; that men
might be great and happy
with the goodness of God: and (in this) God hath been
King too
but in an under way; as saith the Lord
"I have served
with your sins" and lusts: now he will no longer serve
but reign;
God will take all the power and authority into his own hands. He will not be
any longer under men
but above all men. It's time He should be so; it's reason
He should be so; it's just He should be so. Everything now must bow
stoop
and
submit to the law
and rule
and will of God. No man shall any longer say
it
shall be so
because it is my will to have it so: there shall not be found an
heart
or tongue
that shall move against the dominion of the Lord.
Satan
hath been a prince; he hath made laws of your captivity and misery; he hath
kept you to his task
to do him service. He hath said
Be angry
and
then you have been full of rage. He hath said
Be covetous
and then you
have been full of covetousness. He hath said
Be dark
and then you have
been full of blindness. He hath said
Be proud
and then ye have been
full of haughtiness. And so he hath
as a monstrous tyrant
tormented the
world. The sting of Satan's whips is in your consciences
I know. Your errors
and mistakes have been through the kingdom of darkness in you
that you do not
know God
or his holy hill. You would come into the enjoyment of God; Satan
will not let you: you would know God; he will not suffer you: you would be wise
unto salvation; he will not permit you. He hath fettered you with his chains of
darkness; he hath captivated your judgments; he hath made you to grind at his
mill and to drudge in his service; and hath made you to cry out
"O when
will the Lord come!" But now his wicked reign is at an end: what ye had
ye shall want
and what ye want
ye shall have; what hath been shall not be;
that which shall be
must be
and cannot choose but be: ye shall have love
because the law of God is love; and ye shall have peace
because the kingdom of
God is peace; and ye shall have light
because the inheritance is marvellous
light; ye shall have righteousness
because this state is true holiness; ye
shall have liberty
settledness
stability
and every good thing in this
kingdom of God. It's always ill with us while Satan reigns. It's always well
with us while God reigns; when our Husband is King we shall have preferment
and honour
and riches
and greatness
and power
and authority
because our
God reigns. "The Lord reigns"
for us; the Lord takes his
kingdom
and it is for us: the Lord hath reigned in himself all this while; now
he reigns by us: the Lord counts himself not to have a kingdom
till we have it
with him: the Lord thinks himself mean and despised
till we are exalted. He is
poor without us. He is weak
while absent from us. He is not himself unless he
enjoys us. "Thou art my excellency
my firstborn." The power of God
is in weakness
till we become mighty. The kingdom of God is in darkness
till
we shine forth. The treasures of God were of no worth to him
if we were not
his richest jewels.
The
Lord doth reign. This is not to be passed by; it's in the present tense. This
is the song that we hear and see angels sing. The elders and saints in heaven
sing it perpetually; we daily hear it. Hallelujah
Hallelujah
the Lord
reigneth! There is administered into our hearts and ears an hallelujah; the
Lord reigneth; indeed every creature speaks it
all in heaven and earth.
"THE LORD doth reign"
and saith
"I am upon my throne. I
am great; none is great but myself. I am King; I have the sceptre in my hand. I
am powerful; none is powerful but I." All the power of men is broken. All
the thrones of men are shattered into dust. All the wisdom of men is turned
into folly. All the strength of men s melted into weakness and water. The
melting and mouldering away of the powers and dignities of the world
speak it
aloud
The LORD reigns.—William Sedgwick
in "Some
Flashes of Lightnings of the Son of Man
" 1648.
Verse
1. The LORD reigneth. He who stood before the judge
he who
received the blows
he who was scourged
he who was spit upon
he who was crowned
with thorns
he who was struck with fists
he who hung upon the cross
he who
as he hung upon the wood was mocked
he who died upon the cross
he who was
pierced with the spear
he who was buried
himself arose from the dead. "The
Lord reigneth." Let kingdoms rage as much as they can; what can they
do to the King of kingdoms
the Lord of all kings
the Creator of all worlds?—Augustine.
Verse
1. The LORD reigneth. I am glad that Christ is Lord of all
for otherwise I should utterly have been out of hope
saith Miconius in
an epistle to Calvin
upon a view of the church's enemies.—John
Trapp.
Verse
1. The LORD reigneth; let the earth rejoice. Consider the
divine government in various views
as legislative
providential
mediatorial
and judicial
and in each of these views the divine government is matter of
universal joy.
1. The
Lord reigneth upon a throne of legislation
"let the earth
rejoice." He is the one supreme law giver and is perfectly qualified for
that important trust. Nothing tends more to the advantage of civil society than
to have good laws established
according to which mankind are to conduct
themselves
and according to which their rulers will deal with them. Now the
supreme and universal King has enacted and published the best laws for the
government of the moral world
and of the human race in particular. Let the
earth then rejoice that God has clearly revealed his will to us and not left us
in inextricable perplexities about our duty to him and mankind... Again
"Let the earth rejoice" that these laws are suitably enforced with
proper sanctions. The sanctions are such as become a God of infinite wisdom
almighty power
inexorable justice
untainted holiness
and unbounded goodness
and grace
and such as are agreeable to the nature of reasonable creatures
formed for an immortal duration. Let the earth rejoice that the divine laws
reach the inner man
and have power upon the hearts and consciences of men.
Human laws can only smooth our external conduct at best
but the heart in the
mean time may be disloyal and wicked. Now this defect is supplied by the laws
of the King of Heaven
which are spiritual. They require a complete uniformity
and self consistency in us that heart and life may agree
and therefore they
are wisely framed to make us entirely good.
2. The
Lord reigneth by his providence
"let the earth rejoice." The
providence of God is well described in our shorter catechism
"It is his
most holy
wise
and powerful preserving and governing all his creatures and
all their actions." "The Lord reigneth" over the kingdoms of the
earth
and manages all their affairs according to his sovereign and wise
pleasure
and he doth the same for his church. He can reduce confusion into
order
make the wrath of man to praise him
and restrain the remainder of it.
3.
"The Lord reigneth" upon a throne of grace! "let the
earth rejoice." It is the mediatorial government of the Messiah which the
Psalmist had more immediately in view
and this is the principal cause of joy
to the earth and its guilty inhabitants.
4.
And
lastly
the Lord will reign ere long upon a throne of universal
judgment conspicuous to the assembled universe
"let the earth
therefore rejoice
and the multitude of the isles be glad."—Condensed
from a Sermon by Samuel Davies
1724-1761.
Verse
1. Let the earth rejoice. The earth is called upon to rejoice
because the Lord reigneth; and well it may
on the day of its enlargement and
final emancipation from evil
which seems to be here set forth—a day of
judgment
and so also a day of terror and destruction to the enemies of God and
goodness—a day when at his presence "the elements shall melt with fervent
heat"; but his own righteousness and glory shall be manifested in the
sight of all people. Then will the worldly
who serve idols in loving the
creature more than the Creator
be confounded and overthrown; but then
too
will the righteous lift up their heads and rejoice because of God's judgments.—Thomas
Chalmers.
Verse
1. The multitude of the isles. In Poole's Synopsis we find
from the various interpretations of different authors that the word may mean
maritime regions
places beyond sea usually reached in ships
and all countries
bordering on the ocean.—C.H.S.
Verse
1. The isles. Figuratively the isles may be taken for all the
churches. Why isles? because the waves of all temptations roar around them. But
as an isle may be beaten by the waves which on every side dash around it
yet
cannot be broken
and rather itself doth break the advancing waves
than by
them is broken: so also the churches of God
springing up throughout the world
have suffered the persecutions of the ungodly
who roar around them on every
side; and behold the isles stand fixed
and at last the sea is calmed.—Augustine.
Verse
1. When Bulstrode Whitelock was embarked as Cromwell's envoy to
Sweden
in 1653
he was much disturbed in mind
as he rested at Harwich the
preceding night
which was very stormy
as he thought upon the distracted state
of the nation. It happened that a confidential servant slept in an adjacent bed
who
finding that his master could not sleep
at length said:
"Pray
sir
will you give me leave to ask you a question?"
"Certainly."
"Pray
sir
do you think God governed the world very well before you came into
it?"
"Undoubtedly."
"And
pray
sir
do you think that He will govern it quite as well when you are gone
out of it?"
"Certainly."
"Then
pray
sir
excuse me
but do not you think you may trust him to govern it quite
as well as long as you live?"
To
this question Whitelock had nothing to reply; but turning about
soon fell fast
asleep
till he was summoned to embark.—G.S. Bowes
in "Illustrative
Gatherings." 1862.
Verse
2. Clouds and darkness are round about him. The figurative
language in the poetical parts of the Old Testament is frequently taken from
the historical books
and refers to the facts therein recorded: thus the
appearances of God to the saints and patriarchs in old times is the origin of
the figure in our text. If you look at the history of these appearances
you
will find they were all accompanied with clouds and darkness. The cloud of the
Lord went before the children of Israel when they departed from the land of
bondage. This cloud had a dark and bright side
and was a symbol of the divine
presence. Thus it preceded the people in all their marches
as a pillar of fire
by night
and of a cloud by day. When Solomon dedicated the temple
the glory
of the Lord filled the house
and the priest could not enter into the house of
the Lord
because the glory of the Lord filled the house. When God descended
upon Mount Sinai
"there were thunders and lightnings
and a thick cloud
upon the mount
and the voice of the trumpet exceeding loud. And Mount Sinai
was altogether on a smoke
because the Lord descended upon it in fire; and the
smoke thereof ascended as the smoke of a furnace
and the whole mount quaked
greatly. And the Lord came down upon Mount Sinai
upon the top of the
mount" (Ex 19:16
18
20). When our Saviour was transfigured before three of
his disciples
"a bright cloud overshadowed them"
from which
proceeded the voice of the Father
saying
"This is my beloved Son
in
whom I am well pleased; hear ye him." And Peter
who was present there
afterwards referring to the fact
says that the voice proceeded "from the
excellent glory." Thus
in all the symbols of the divine presence
there
was a mixture of splendour with darkness and obscurity. So it is in the
operations of Providence: in a moral and figurative sense
we may say that
clouds and darkness surround all the operations of divine power and wisdom.
Clouds are emblems of obscurity; darkness
of distress. The works of God's
providence are often obscure and productive of distress to mankind
though
righteousness and judgment are the habitation of his throne.—Robert Hall.
Verse
2. Clouds and darkness are round about him. God doth govern
the world mysteriously. As there are mysteries in the word
so in the works of
God; dusnohta
"things hard to be understood"
(2Pe 3:16)
many
riddles which nonplus and puzzle men of the largest and most piercing
intellectuals: "Behold
I go forward
but he is not there; and backward
but I cannot perceive him: on the left hand
where he doth work
but I cannot
behold him: he hideth himself on the right hand
that I cannot see him: but he
knoweth the way that I take." Job 23:8-10. God knoweth our ways
and
counteth our steps; but the wisest of men do not know all God's ways. His way
is frequently in the sea
and his chariots in the clouds; so that he is
invisible
not only in his essence
but also in the design and tendence of his
operations. Those that behold him with an eye of faith
do not yet see him with
an eye of understanding
so as to discern his way
and whither he is going.
Paul assures us
"His judgments are unsearchable
and his ways past
finding out." Ro 11:33. Some of them
indeed
are obvious
plain
and
easy; we may upon the first view give a satisfactory account of them; we may
read righteousness
equity
mercy
goodness
love
in them
because written in
capital letters
and with such beams of light as he that runs may read them.
But others of God's ways are dark and obscure
so that they are out of our
reach and above our sight. He that goes about in them to trace God
may quickly
lose himself. They are like that hand writing upon the wall
which none of
Belshazzar's wise men could read or give the interpretation of (Da 5:8). There
are arcana imperii
"secrets of state and government"
which
are not fit to be made common. But this may be our comfort:—though God doth not
now give any account of his matters
nor is he obliged thereunto
yet he can
give a very good and satisfactory account; and one day his people shall be led
into the mystery; and
though many things which God doeth they know not now
yet they shall know them afterward; and when they know
they shall approve and
admire both the things
and the reason
and the end. They shall then be
perfectly reconciled to all providence
and see that all were worthy of God
and that in all he acted yeoprepwv
"as did highly become himself."—Samuel
Slater (1704) in "The Morning Exercises."
Verse
2. How despicable soever Christ's kingdom may seem to the world
yet
it is full of heavenly majesty: clouds and darkness are round about him.
The glory of Christ's kingdom is unsearchable
and hid from the eyes of the
world
who cannot take up the things of God
except he reveal himself to them
and do open the eyes of the understanding: "clouds and darkness are
round about him."—David Dickson.
Verse
2. Darkness. This and the four following verses have a
striking resemblance to the awful pomp of the march of God
as described Ps
18:8-9 Ps 68:8. All the dread phenomena and meteoric array of nature are in
attendance; thunder and lightning
and earthquakes and volcanoes
with streams
of melting lava
like streams of melting wax. Yet all is justice and equity
joy
exultation
and glory; and the wicked alone—the adversaries of
Jehovah—feel his judgments—the host of idols and their brutish worshippers.—John
Mason Good.
Verse
2. Righteousness and judgment. Righteousness is the essential
perfection of the Divine Being. It is his nature: if there had been no
creatures for him to govern
he would have had an unchangeable and invincible
love of rectitude. Judgment is the application of the principle of
righteousness in his government of his creatures and their actions; it is a
development of his rectitude in the management of the affairs of his great
empire; it is that super intendance over all
whereby the operations of all
things are directed
to some vast and important end. Judgment implies measure
and equity
in opposition to what is done without rule and consideration. All
the divine conduct is equitable
regulated by rectitude
and everything is
directed by a judgment that cannot err.—Robert Hall.
Verse
2. Righteousness and judgment
etc. When the mercy and grace
of our heavenly King are to be described
he is likened to the sun shining in a
clear firmament
and gladdening universal nature with his beneficent ray. But
when we are to conceive an idea of him
as going forth
in justice and
judgment
to discomfit and punish his adversaries
the imagery is then borrowed
from a troubled sky; he is pictured as surrounded by clouds and darkness; from
whence issue lightnings and thunders
storms and tempests
fear and confounding
the wicked and the impenitent.—Samuel Burder.
Verse
2. The Lord manages his kingdom and government with perfect equity. Righteousness
and judgment are the habitation of his throne. Righteousness
whereby he
preserves
saves
and rewards the good; judgment
whereby he punishes
confounds
and destroys the wicked: these are the habitation of his throne
his tribunal
his seat of judicature. These are the basis or foundation
which
give unto his throne rectitudinem et stabilitatem
"rectitude and
establishment." His throne is established in righteousness
and "the
sceptre of his kingdom is a right sceptre:" though there be clouds
yet no
blemishes; though darkness
yet no deformities: Ps 92:15. Ever since the
creation
all things have been done with that unreproveable exactness
that if
the world were to begin again
and the affairs of it to be acted over again
there should not be an alteration in a tittle. All hath been so well
that
nothing can be mended. Those dark and obscure passages of Providence
at which
good men are startled
and by which all men are posed
are most excellent and
curious strokes
and as so many well placed shades
which commend the work and
admirably set off the beauty of Providence.—Samuel Slater.
Verse
2.
Jove's
firm decree
tho' wrapped in night
Beams midst the gloom a constant light;
Man's fate obscure in darkness lies
Not to be pierced by mortal eyes:
The just resolves of his high mind
A glorious consummation find;
Though in majestic state enthroned
Thick clouds and dark enclose him round
As from the tower of heaven his eye
Surveys man's bold impiety;
Till his ripe wrath on vengeance bent
He arms each god for punishment
And from his high and holy throne
Sends all his awful judgments down.
—Aeschylus (R. Potter's translation
1808.)
Verse
3. A fire goeth before him. Like a marshall or advance guard
before a royal presence
or as the javelin men who precede a judge. Fire is the
sign both of grace and wrath (Ex 3:2 Ps 18:9.) Majesty marches forth in both
displays of Deity.—C.H.S. from Poli Synopsis.
Verse
3. A fire goeth before him. That fire which Christ came to
send upon the earth
the kindling blaze of the Holy Ghost
which came down in
tongues of fire at Pentecost
to burn freely throughout the world
for the
destruction of obstinate unbelievers
and the purifying of those who gladly
received the Word. And of this the prophet spake
saying
"I will send a
fire on Magog
and among them that dwell carelessly its the isles: and they
shall know that I am the LORD." (Eze 39:6.) This divine flame goes still
before the face of the Lord in his coming to every faithful soul
as it kindles
with longing for him
and burns up all its sins therewith
as he heaps his
coals of fire upon its head
to soften and purify it. "It must needs
be"
teaches a great saint
(S. Bernard.) "that the fervour of holy
desire must go before his face to every soul to which he means to come
a flame
which will burn up all the mildew of sin
and make ready a place for the Lord.
And then the soul knows that the Lord is at hand
when it feels itself kindled
with that fire
and it saith with the prophet
`My heart was hot within me;
then spake I with my tongue.'"(Ps 39:3).—Augustine
and others
quoted
by Neale and Littledale.
Verse
3. A fire goeth before him. There is no less
but rather more
wrath attending the despisers of the Gospel
than did attend the giving out of
the law. Heb 12:29.—David Dickson.
Verse
4. His lightnings enlightened the world. This passage is
applied by Munster to the rapid increase of the kingdom of Christ: for the
sound of the Gospel sped through all the world like lightning. There is a
prediction almost to this effect in Zec 9:14: "His arrow shall go forth as
the lightning
and the Lord God shall blow the trumpet."—Martin Geier.
Verse
4. The earth saw and trembled. The bare sight of thee caused
the earth to tremble (Ps 77:16).—A.R. Faussett.
Verse
5. The hills melted like wax at the presence of the LORD. For
a parallel passage see Mic 1:4. There the words are applied to the judgment of
God about to fall on the people of the covenant: here they are applied to the
judgment on the God opposing world. The fact that judgment has begun at the
house of God is a token that judgments of a far more destructive kind will
overtake the (openly) ungodly and sinners (1Pe 4:7). "The hills"
symbolize the heights or man's self exalting pride of intellect
wealth
and
power.—A.R. Faussett.
Verse
5. The Lord of the whole earth. In this title lies concealed
the reason for the liquefaction of the hills
for the God who here manifests
himself is he who created the earth
and is able therefore to reduce it to
nothing.—Martin Geier.
Verse
6. The heavens declare
etc. He does not say
the heavens
exercise
but they declare his righteousness. To the eyes of the wicked the
righteousness of God is hidden
until it is made manifest by an astonishing
miracle.
"The
heavens." This phrase is not
God declares
but the heavens
declare his righteousness. The creature is the servant and revealer of the
righteousness of God.
"His
righteousness." He says not
the heavens declare our righteousness
but his righteousness. They testify that God is the righteous judge
rather than that the saints themselves are righteous.
"All
the people." Not only do the wicked
those oppressive monsters
see
but
"all the people." God so reveals his glory that not only the wicked
who are punished may see it
but also other mortals to their edification.
"And
shall see." They shall not simply hear or know
but they shall see. This
at last is a powerful and convincing demonstration of the righteousness of God
which is put before their eyes.
"His
glory." Not merely the destruction of the wicked and vengeance on the
enemies of God
but his glory; for in the destruction of the wicked
and the
deliverance of the innocent
the glory of God is declared. Thus the prophet
rejoices not so much concerning the destruction of the wicked as concerning the
glory of God.—Musculus.
Verse
7. Confounded be all they that serve graven images. etc. Albeit
such as are lovers of imagery not only do serve images
but also will defend
the use of images in the exercise of religion
and glory in them; yet shall
they at length be ashamed of their boasting.—David Dickson.
Verse
7. Worship him
all ye gods
or Let all the angels of God
worship him. The matter of the psalm itself makes it manifest that the Holy
Ghost treats in it about God's bringing in the firstborn into the world
and
the setting up of his kingdom in him. A kingdom is described wherein God would
reign
which should destroy idolatry and false worship; a kingdom wherein the
isles of the Gentiles should rejoice
being called to an interest therein; a
kingdom that was to be preached
proclaimed
declared
unto the increase of
light and holiness in the world
with the manifestation of the glory of God
unto the ends of all the earth: every part whereof declareth the kingdom of
Christ to be intended in the psalm
and consequently that it is a prophecy of
the bringing in of the first begotten into the world. Our inquiry is
whether
the angels be intended in these words. They are Myhla-lk omnes dii; and
are so rendered by Jerome
Adorate eum
omnes dii; and by our authorised
version
"Worship him
all ye gods." The preceding words are
"Confounded
be all they that serve graven images"
Mylylab Myllhtmh
that boast
themselves in or of "idols"
"vanities
nothings"
as the word signifies
wherein ensues this apostrophe
"Worship him
Myhla-lb
all ye gods." And who they are is our present inquiry.
Some
as all the modern Jews
say that it is the gods of the Gentiles
those
whom they worship
that are intended; so making Myhla and owlyla
"gods"
and "vain idols"
to be the same in this place. But
1.
It cannot be that the psalmist should exhort the idols of the heathen
some whereof were devils
some dead men
some inanimate parts
of the creations
unto a reverential worshipping of God reigning over all.
Hence the Targumist
seeing the vanity of that interpretation
perverts the
words
and renders them
"Worship before Him
all ye nations which serve
idols."
2.
Myhla
"Elohim"
is so far in this place from being exegetical of
Mylyla "gods"
or "vain idols"; that it is
put in direct opposition to it
as is evident from the words themselves.
3.
The word Elohim
which most frequently denotes the true God
doth never alone
and absolutely taken
signify false gods or idols
but only when it is
joined with some other word discovering its application
as his god
or their
gods
or the gods of this or that people
in which case it is
rendered by the LXX.
(Septuagint) sometimes eidwlon an "idol";
sometimes ceiropoihton
an "idol made with hands"; sometimes bdelugma
an "abomination." But here it hath no such limitation or restriction.
Whereas
therefore
there are some creatures who
by reason of some peculiar excellency
and likeness unto God
or subordination unto him in their work
are called
gods
it must be those
or some of them
that are intended in the expression.
Now these are either magistrates or angels.
1. Magistrates
are somewhere called elohim
because of the representation they make of God in
his power
and their peculiar subordination unto him in their working. The
Jews
indeed
contend that no other magistrates but those only of the great
Sanhedrim are anywhere called gods; but that concerns not our present inquiry.
Some magistrates are so called
but none of them are intended by the psalmist
there being no occasion administered unto him of any such apostrophe unto them.
2.
Angels are called elohim: Degomenoi yeoi
1Co 8:5. They have the name of God
attributed unto them
and these are they whom the psalmist speaks unto. Having
called on the whole creation to rejoice in the bringing forth of the kingdom of
God
and pressed his exhortation upon things on the earth
he turns unto the
ministering angels
and calls on them to the discharge of their duty unto the
King of that kingdom. Hence the Targamist
in the beginning of Ps 96:1-13
expressly mentioned "his high angels"
joining in his praise and
worship
using the Greek word aggelov
for distinction's sake
as on the same
account it often occurs in the Targum.
We
have thus evinced that the psalm treats about the bringing in of the firstborn
into the world; as also that they are the ministering angels who are here
commanded to worship him.—John Owen.
Verse
8. Zion heard
etc. 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.—John Calvin.
Verse
8. The daughters of Judah rejoiced. David alludes to a custom
familiar in Judea
of forming choral bands of maidens after a victory or some
happy circumstance. Thus after the passage of the Red Sea
when the Egyptians
were drowned and the people of God brought in safety to the farthest shore
Miriam the prophetess
the sister of Aaron
took a timbrel in her hand
and all
the women followed her with timbrels and dancing
saying
Let us sing unto the
Lord
for he hath triumphed gloriously; the horse and his rider hath he thrown
into the sea. When Goliath was slain by David
it is said 1Sa 18:6-7
"When David returned from the slaughter of the Philistine
the women came
out of all cities of Israel
singing and dancing
to meet king Saul
with tabrets
with joy
and with instruments of music. And the women sang as they played
and
said
Saul hath slain his thousands
and David his ten thousands."—Le
Blanc.
Verse
10. Ye that love the LORD
hate evil. It is evident that our
conversion is sound when we loathe and hate sin from the heart: a man may know
his hatred of evil to be true
first
if it be universal: he that hates sin
truly
hates all sin. Secondly
true hatred is fixed; there is no appeasing it
but by abolishing the thing hated. Thirdly
hatred is a more rooted affection
than anger: anger may be appeased
but hatred remains and sets itself against
the whole kind. Fourthly
if our hatred be true
we hate all evil
in ourselves
first
and then in others; he that hates a toad
would hate it most in his own
bosom. Many
like Judah
are severe in censuring others (Ge 38:24)
but partial
to themselves. Fifthly
he that hates sin truly
hates the greatest sin in the
greatest measure; he hates all evil in a just proportion. Sixthly
our hatred
is right if we can endure admonition and reproof for sin
and not be enraged;
therefore
those that swell against reproof do not appear to hate sin.—Richard
Sibbes.
Verse
10. Hate evil. Sin seemeth to have its name of sana
anv (the word here used) because it is most of all to be hated
as the greatest
evil; as that which setteth us furthest from God the greatest good.—John
Trapp.
Verse
10. Get mortifying graces
especially love to God
for those that
love the Lord
will hate evil. And the more they love him
the more they
will hate it.—David Clarkson.
Verse
10. God is a Spirit
and he looks to our very spirits; and what we
are in our spirits
in our hearts and affections
that we are to him.
Therefore
what ill we shun
let us do it from the heart
by hating it first. A
man may avoid an evil action from fear
or out of other respects
but that is
not sincerity. Therefore look to thy heart
see that thou hate evil
and let it
come from sincere looking to God. Ye that love the LORD
hate evil
saith David: not only avoid it
but hate it; and not only hate it
but hate it
out of love to God.—Richard Sibbes.
Verse
10. Hate evil.
LUCIAN.
I am the declared enemy of all false pretence
all quackery
all lies
and all
puffing. I am a lover of truth
of beauty
of undisguised nature; in short
of
everything that is lovely.
PHILOSOPHY.
To love and to hate
they say
spring from one and the same source.
LUCIAN.
That
O philosophy
must be best known to you. My business is to hate the bad
and to love and commend the good; and that I stick to.—Lucian. Piscat.
c
8.
Verse
10. He preserveth the souls of his saints. Let us observe that
there are two parts of divine protection—preservation and deliverance.
Preservation is keeping lest we should be imperilled: deliverance has reference
to those already involved in perils. The shepherd keeps his sheep lest they
should fall among wolves; but if perchance they should fall into the clutches
of the wolf he pursues and delivers. Both parts the Prophet exhibits
persuading us that it is the Lord who keeps the souls of his saints lest they
fall into the hands of the wicked; and if they should fall
He will deliver
them.—Musculus.
Verse
11. Light is sown. erz 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 kidnatai skidnatai
used of the dawn and of the sun. Of the former Virgil also says
Et jam
prima novo spargebat lumine terras.—Franz Delitzsch.
Verse
11. Light is sown.
And
now Aurora
from the saffron bed
Of her Tithonus rising
sowed the earth
With dewy light.
—C.R. Kennedy's Translation of Virgil.
Verse
11. Light is sown.
Now
Morn
her rosy steps in the eastern clime
Advancing
sowed the earth with orient pearl.
—John Milton.
Verse
11. Light is sown for the righteous. Most thoughtful men
increase in faith and spiritual discernment by often doubting
and by having
their doubts cleared up. Religious thought in this way grows into a personal
feeling; and the solid rock of truer conviction and deeper trust as a firm
foundation for the soul to build upon for eternity
remains behind after all
the abrasion of loose and more perishable materials through speculation. A
different if not a truer revelation of heavenly realities is given to us
through the dark distressing process of doubting
than through the bright
joyful exercise of unhesitating faith; just as our knowledge of the chemistry
of the sun and stars
of the physical constitution of distant worlds
is
derived not from the bright bands of their spectrum
which reveal only their
size and shape
but from Fraunhofer's wonderful lines—those black blank spaces
breaking up the spectrum bands—which tell us of rays arrested in their path and
prevented from bearing their message to us by particular metallic vapours. Unto
the upright
just because of the purity and singleness of their motives and the
earnestness of their quest after truth
there ariseth light in the darkness. We
must remember that "light is sown for the righteous"; that its
more or less rapid germination and development depend upon the nature of the
soil on which it falls and the circumstances that influence it; that
like
seed
it at first lies concealed in the dark furrow
under the cheerless clod
in the cold ungenial winter; but that even then
while shining in the darkness
while struggling with doubts and difficulties of the mind and heart
it is
nevertheless the source of much comfort
and in its slow
quickening
and
hidden growth the cause of lively hope
and of bright anticipation of that time
when it shall blossom and ripen in the summer time of heaven—shine more and
more unto the perfect day.—Hugh Macmillan
in "The Ministry of
Nature"
1871.
Verse
11. Light is sows for the righteous: sown in these two fields
1. Of
God's eternal decree
in his power
promise
grace and love. These are the
"upper springs."
2.
In the field of their graces
and holy duties; these are the
"nether springs"; both which fall into one river
and "make glad
the city of God"; both these fields yield a plentiful harvest of comfort
to the godly.—John Sheffield
in "The Rising Sun
" 1654.
Verse
11. Sown. The righteous man's harvest is secret and hidden. It
lieth
like the corn covered in the ground; "their life is hid"; and
"it is not manifest what they shall be"; "no eye hath seen
or
ear heard
neither hath it entered into the heart of man
what the Lord hath
laid up for them that love him" (Col 3:3 1Jo 3:2 1Co 2:9). Name what you
can
and it will be a mystery
a secret thing
that belongs to the upright in
heart. First
is not the decree of God a hidden thing? a depth unsearchable?
and able to make a man astonished? Did not Paul cry out
"O the depth of
the riches both of the wisdom and knowledge of God! how unsearchable are his
judgments
and his ways past finding out!" (Ro 12:33). And is not the
incarnation of Christ a secret too? what more to be admired than that God
should become man
and be manifested in the flesh? The very angels desired to
peep into this mystery. 1Ti 3:16 1Pe 1:12 Isa 7:14. Again
the conversion and
regeneration of a sinner is admirable; it's a noble
yet a secret work:
Nicodemus a great doctor could not see it. And if natural births be so strange
what shall we judge of this? Moreover
peace of conscience and joy in the Holy
Ghost is no open matter; none knoweth it
but he that hath it. So is the
earnest of the Spirit
and true seal of salvation; the power
life and
sweetness of the word; the remission and pardon of sin
with certainty of
salvation. And in the fifth place
the harvest is secret
if we consider where
it is growing. One close is
the secret purpose of God; and who can
understand it? A second is
his word; and how hardly is that to be
searched into? A third is
a man's own heart; and is not that both
secret and deceitful? And last of all
the very principal part of the harvest
is hid with Christ in heaven; and when he appears
it will appear what
it shall be.—John Barlow.
Verses
11-12.
are both most savoury and precious notanda.—Give me to
experience
O Lord
those revelations which follow in the train of obedience;
and O that I felt the charm and enjoyment of holiness
so as to give thanks
in
the reflection that with a holy God holiness is an indispensable requisite for
our appearing in his presence. We should further be grateful because of this
essential attribute in the Godhead; for it is in virtue of his holiness that
evil cannot dwell with him
and that the world will at length be delivered
and
this conclusively
from the wickedness and malice and vile sensualities by
which it is now so disquieted and deformed. Hasten this consummation
O Lord.—Thomas
Chalmers.
Verse
12. Rejoice in the LORD. We must "rejoice evermore";
for even holy mourning hath the seed of joy in it
which the soul finds by that
time it is over
if not in it.—William Cooper
in the "Morning
Exercises."
Verse
12. Rejoice in the Lord.
1.
Our rejoicing in the Lord denotes our taking a very sincere and cordial
pleasure in whatever relates to the ever blessed God
particularly his
existence
perfections
and providence; the discoveries of his will to us
especially in his word; the interest we have in him
and the relations wherein
we stand to him; his continual protection
guidance and influence; his gracious
intercourse with us in the duties of religious worship; and
finally
the hope
he has given us of fulness of joy
in his beatific and most glorious presence
above.
2.
Rejoicing in the Lord signifies that our joy in God is superior to all our
other joys
otherwise it is a joy unworthy of him
and no way
or not savingly
profitable to us.
3.
Whatever else we rejoice in
we are to rejoice in such a manner
that we may be
properly said to rejoice in the Lord
even when other things are the immediate
occasions of our joy. The God we serve is not an envious and a malevolent
Being
but exceeding liberal and kind; he has created us with an
inextinguishable desire after happiness
as a secret intimation that he intends
to make us happy
if we do not make ourselves miserable; and while our
principal happiness is lodged in himself
and to be found nowhere else
(in
which he has shown the singular regard he has to our nature)
he feeds our
hearts with a thousand little rivulets of joy and satisfaction from created
objects: our bodies are endowed with a variety of senses and appetites
and our
souls with powers and faculties of their own; nor was any one sense or faculty
made in vain
or to lie always idle and useless; but every sense
and much more
every mental faculty
has not one
but a great number of things provided to
entertain it. But then the soul is not to lose itself in this maze and
labyrinth of delight; it is not by this variety to be diverted from that one
infinite good
who eminently contains in himself all the various kinds and
degrees of true joy.—Henry Grove
1683-1737/8.
Verse
12. Rejoice...and give thanks. Two things are to be observed:
One
that he unites joy in the Lord and praise of God. Rightly: for it is not
possible for a man to praise the Lord truly and from the soul
unless he
rejoices in Him. Another
that he connects the praise of God with the
remembrance of his holiness. And with good reason: for it is the chief use of
divine praise
that by the exercise thereof
we should keep fresh in our souls
the remembrance of God and of all the blessings received from Him. Thus this
verse contains the root and fruit of divine praise. The root is joy in God; the
fruit is the remembrance of God and his goodness.—Musculus.
Verse
12. Ye righteous...all ye that are upright in heart. Some may
say the just or the righteous man may thus rejoice; but where are
any such? "Who can say"
saith Solomon
"I have made my heart
clean
I am pure from my sin?" No; "There is not a just man upon
earth
that doeth good
and sinneth not." A vain thing may as seem then to
exhort men to rejoice
when the condition annexed is such as excludes all from
rejoicing To what end is it to incite the just to rejoice when there are
none such that may rejoice? The answer is ready at hand in the latter part of
the verse. By just are meant all such as are "upright in
heart"
which clause is added partly to exclude the hypocrite
and
partly to temper and qualify the rigour of the term before used
if it were
strictly and exactly taken. So that it is a note as well of extent
as
of restraint.
1.
Of restraint
to exclude from this joy
and all right therein
all
dissemblers
all counterfeit Christians
all hollow hearted hypocrites
that
repent in the face but not in the heart; that make a sour face that they may
seem to fast
saith our Saviour
that justify themselves in the sight of men
but God seeth their hearts what they are
and seeth them to be far other than
either they should be
or they pretend themselves to be.
2.
Of extent
to extend and enlarge this joy
the ground of it and the
right to it
to all that are single and sincere hearted; and so to give and
afford a share and a portion in it as well to those that are sincerely
righteous on earth
as to those that are perfectly righteous in heaven. It is
as a key to let in the one. It is as a bolt to bar out the
other.—Thomas Gataker.
HINTS TO THE
VILLAGE PREACHER
Verse
1. The sovereignty of God a theme for joy in many respects and to
many persons
especially when exhibited in a reign of grace.
Verses
3-6. The accompaniments of Christ's gospel advent.
1.
The fire of his Spirit.
2. The light of the word.
3. The commotion in the world.
4. The removal of obstacles.
5. The display of the divine glory.
Verses
4-5.
1.
The terrors which accompanied the giving of the law: "his
lightnings"
etc.
2.
The reasons for those terrors. (a) To show the guilt of man. (b) His inability
to keep the law. (c) To show his need of a law fulfiller on his behalf.—G.R.
Verses
4-6. A description of the giving of the law.
1.
The lawgiver's heralds
or
conviction
Ps 97:4.
2.
The effect of his presence
or
contrition
Ps 97:5.
3.
The proclamation of the law
or
instruction (as by a voice from heaven
Ps 97:6).
4.
The effect of the lawgiving
or
divine manifestation (Ps 97:6
latter
clause).—C.D.
Verse
5. The presence of God in the church her invincible power.
Verse
6. The confusion of heart which will ensue from idolatrous worship
even if it be only spiritual. Breaking of the idol
disappointment in it
injury by it
removal from it
etc.
Verse
8.
1.
The world is terrified at the divine judgments.
2. The church rejoices in them
"Zion heard"
etc.;
or
1.
When the world is glad the church is sad.
2. When the world is sad the church is glad.—G.R.
Verse
10.
1.
What you do now: "Love the Lord." Reciprocally
personally
supremely
habitually
progressively.
2.
What you must do: "Hate evil." Evil working
evil writing
evil
speaking
evil thinking; renounce evil
master it
supplant it.—W.J.
Verse
10.
1.
The distinguishing peculiarity of the people of God: "Ye that love the
Lord."
2.
Its manifestation: "Hate evil."
3.
Its reward: "The Lord preserveth"
etc.; "He delivereth"
etc.—G.R.
Verses
10-11. David notes in God three characteristics of a true friend: First
with fidelity and good will He keepeth the souls of the pious. Secondly
with
his power and majesty He delivereth them from their enemies. Thirdly
with his
wisdom and holiness He enlightens and refreshes them.—Le Blanc.
Verse
11.
1. Where
is it sown? The answer to this will come under the following heads
viz. In
the purpose of God
In the purchase of Christ
In the office of the Spirit
In
the promises of the Word
In the work of Grace wrought in the heart
and
In
the preparations made above in glory.
2. When
is the season of reaping? And to this
the answer is
The season of reaping
the first fruits
of reaping in part
is at certain times in the present life;
the season of reaping more fully is at death; and of reaping most fully and
perfectly commences at the day of judgment and is continued throughout
eternity.
(a)
The season of reaping in part falls out at some times within the course of this
present life. Particularly
(1)
Times of affliction have been to the upright
seasons of reaping the joy sown.
By this they have been prepared for sufferings
supported under them
and made
afterwards to forget their sorrows
by reason of the gladness breaking in from
the affecting discovery of what God has done for them
and wrought in them.
Thus God causeth light to arise in darkness
and in a rainy day refresheth them
with a beam from heaven
brightening the drops that fall; brings his people
into the wilderness
and there speaks comfortably unto them.
(2)
Seasons of suffering for the sake of Christ and the gospel
have been seasons
wherein the upright have begun to reap the joy sown. When called to resist unto
blood
striving against sin
they have need of more than ordinary comfort
to
enable them to meet
and hold firm through the fiery trial: and they have found
that then encouragement hath been yielded them in a degree they never before
experienced (Joh 16:33).
(3)
Seasons wherein God has called the righteous to great and difficult service
have been seasons of reaping the beginnings of joys sown. When their heavenly
Father has lifted up the light of his countenance upon them
and shed abroad
the sense of his love within them
they are prepared to go whither he sends
them
and to do whatever he bids them.
(4)
After sore conflicts with Satan
the upright have been revived by the springing
of the joy sown. After Christ was tempted came an angel to comfort him. And for
the encouragement of his followers he declares
Re 2:17
"To him that
overcometh will I give to eat of the hidden manna
and I will give him a white
stone
and in the stone a new name written
which no man knoweth saving he that
receiveth it."
(5)
In waiting upon God in the sanctuary the upright have met with him
and so have
had the beginnings of joy sown.
(b)
A fuller reaping time will be at death; with some as the soul is going; but
with all immediately after its release from the body.
(c)
The season in which the righteous shall reap their joy sown
to the full
and
in perfection
shall be at the last day. Then Christ shall come to be glorified
in his saints
and admired in all them that believe
and lead them all in a
body
and all of them perfected
into that presence of God
where there is
fulness of joy
and where there are pleasures for evermore.—Daniel Wilcox.
Verse
12. Give thanks at the remembrance of his holiness. Be
thankful for—
1.
Its unsullied perfection.
2. Its wondrous forbearance.
3. Its place in our salvation.
4. Its approachableness through Christ.
5. Its predicted triumphs.—W.J.
Verse
12.
1.
A remembrance at which the world does not give thanks.
2.
Reasons which make it a matter of thanksgiving with the righteous. Its bearing
on the way of salvation; on the doctrines of the gospel; on the law of the
Christian life.—C.D.
── C.H. Spurgeon《The Treasury of David》