PSALM 97 COMMETARYEDITED BY GLE PEASE

ITRODUCTIO

SPURGEO, "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 (Psalms 97:1), the sacred fire

descends (Psalms 97:3), like lightning the gospel flames forth (Psalms 97:4),

difficulties vanish (Psalms 97:5), and all the nations see the glory of God (Psalms

97:6). The idols are confounded (Psalms 97:7), the church rejoices (Psalms 98:8), the

Lord is exalted (Psalms 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.

DIVISIO. The psalm divides itself into four portions, each containing three verses.

The coming of the Lord is described (Psalms 97:1-3); its effect upon the earth is

declared (Psalms 97:4-6); and then its influence upon the heathen and the people of

God (Psalms 97:7-9). The last part contains both exhortation and encouragement,

urging to holiness and inculcating happiness (Psalms 97:10-12).

1 The Lord reigns, let the earth be glad; let the distant shores rejoice.

BARES, "The Lord reigneth - See the notes at Psa_93:1. This is the general fact to be dwelt upon; this is the foundation of joy and praise. The universe is not without a sovereign. It is not the abode of anarchy. It is not the production of chance. It is not subject to mere physical laws. It is not under the control of evil. It is under the government of a God: a wise, holy, intelligent, just, benevolent Being, who rules it well, and who presides over all its affairs. If there is anything for which we should rejoice, it is that there is One Mind, everlasting and most glorious, who presides over the universe, and conducts all things according to his own wise and eternal plan.

Let the earth rejoice - The earth itself; all parts of it; all that dwell upon it. As the earth everywhere derives whatever it has of fertility, beauty, grandeur, or stability, from God - as order, beauty, productiveness are diffused everywhere over it - as it has received so many proofs of the divine beneficence toward it, it has occasion for universal joy.

Let the multitude of isles be glad thereof - Margin, Many, or great isles. The Hebrew is many. So the Septuagint, the Latin Vulgate, the Chaldee, and the Syriac. The eye of the psalmist is evidently on the many islands which are scattered over the sea. Not merely the continents - the extended countries where nations dwell - have occasion for joy, but the beautiful islands - the spots of earth which have risen from the deep, and which are covered with fruits and flowers - these, too, have occasion to rejoice: to rejoice that God has raised them from the waters; that he keeps them from being overflowed or washed away; that he clothes them with beauty; that he makes them the abode of happy life; that he places them in the wastes of the ocean as he does the stars in the wastes of the sky, to beautify the universe. The idea in the verse is, that all the earth has cause to rejoice that Yahweh reigns.

CLARKE, "The Lord reigneth - Here is a simple proposition, which is a self-evident axiom, and requires no proof: Jehovah is infinite and eternal; is possessed of unlimited power and unerring wisdom; as he is the Maker, so he must be the Governor, of all things. His authority is absolute, and his government therefore universal. In all places, on all occasions, and in all times, Jehovah reigns.

But this supreme King is not only called hwhy Yehovah, which signifies his infinite and eternal being, unlimited power, and unerring wisdom; and, as Creator, his universal government; but he is also ynd) Adonai, the Director and Judge. He directs human actions by his word, Spirit, and Providence. Hence are his laws and revelation in general; for the governed should know their governor, and should be acquainted with his laws, and the reasons on which obedience is founded. As Adonai or Director, he shows them the difference between good and evil; and their duty to their God, their neighbors, and themselves: and he finally becomes the Judge of their actions. But as his law is holy, and his commandment holy, just, and good, and man is in a fallen, sinful state; hence he

reveals himself as; Elohim, God, entering into a gracious covenant with mankind, to enlighten his darkness, and help his infirmities; that he may see what is just, and be able to do it. But as this will not cancel the sins already committed, hence the necessity of a Savior, an atonement; and hence the incarnation, passion, death, and resurrection of our Lord Jesus. This is the provision made by the great God for the more effectual

administration of his kingdom upon earth. Jehovah, Adonai, Elohim reigneth; et his animadversis, and these points considered, it is no wonder that the psalmist should add,

Let the earth rejoice; let the multitude of isles be glad - The earth, the terraqueous globe; especially, here, the vast continents, over every part of which Gods dominion extends. But it is not confined to them; it takes in the islands of the sea; all the multitude of those islands, even to the smallest inhabited rock; which are as much the objects of his care, the number of their inhabitants considered, as the vastest continents on which are founded the mightiest empires. All this government springs from his holiness, righteousness, and benignity; and is exercised in what we call providence, from pro, for, before, and video, to see, which word is well defined and applied by Cicero: Providentia est, per quam futurism aliquid videtur, antequam factum sit. Providence is that by which any thing future is seen before it takes place. De Invent. c. 53. And, in reference to a Divine providence, he took up the general opinion, viz., Esse deos, et eorum providentia mundum administrari. De Divinat. c. 51, ad finem. There are gods; and by their providence the affairs of the world are administered.

This providence is not only general, taking in the earth and its inhabitants, en masse; giving and establishing laws by which all things shall be governed; but it is also particular; it takes in the multitudes of the isles, as well as the vast continents; the different species as well as the genera; the individual, as well as the family. As every whole is composed of its parts, without the smallest of which it could not be a whole; so all generals are composed of particulars. And by the particular providence of God, the general providence is formed; he takes care of each individual; and, consequently, he takes care of the whole. Therefore, on the particular providence of God, the general providence is built; and the general providence could not exist without the particular, any more than a whole could subsist independently of its parts. It is by this particular providence that God governs the multitude of the isles, notices the fall of a sparrow, bottles; the tears of the mourner, and numbers the hairs of his followers. Now, as God is an infinitely wise and good Being, and governs the world in wisdom and goodness, the earth may well rejoice and the multitude of the isles be glad.

GILL, "The Lord reigneth,.... He has reigned, now reigns, will and must reign until all enemies are made his footstool; See Gill on Psa_93:1; see Gill on Psa_96:10,

let the earth rejoice: not the land of Judea only, and the inhabitants of it, to whom the King Messiah came; for there were but few among them that received him, and rejoiced at his coming; but the whole earth, the vast continent, as distinguished from the isles after mentioned, and they that dwell upon it; the Gentiles, who had a concern in his coming, in whom they were to be blessed, to whom they were to be gathered, and in whom they should find a glorious rest; and therefore he is called

the desire of all nations: the first preaching of the Gospel was occasion and matter of great joy to them; not only the blessings contained in it of peace, pardon, righteousness, and salvation by Christ; but the effects of it, delivering them from the dominion of Satan, the god of this world; and from superstition, and idolatry, with which they were enslaved; and the bringing them into the glorious liberty of the children of God:

let the multitude of isles be glad thereof; the isles of the sea are many, even many thousands: Columbus, when he first discovered America, sailing by Cuba westward, gave names, as he passed along, to seven hundred islands, leaving three thousand more without names (r): Gejerus reports, from some writers, that an Indian king, in 1553, was

converted to the Christian faith, that ruled over eleven thousand islands; and that in Maldivar there are reckoned to be sixteen thousand: well may the text speak of a multitude of them: or, "let the great islands", &c. such as ours of Great Britain and Ireland; these isles are said to wait for Christ and his doctrine, Isa_42:4 and therefore must be glad to hear of his coming and kingdom: the Gospel was very early sent to the isles, as to Cyprus, Crete, &c. see Act_13:4 and to our northern isles likewise, who have great reason to be glad at its coming among us, continuance with us, and the success it has had; and that it is yet in the midst of us for further usefulness; and that Christ reigns, and will reign evermore.

HERY, "What was to be said among the heathen in the foregoing psalm (Psa_97:10) is here said again (Psa_97:1) and is made the subject of this psalm, and of psalm 99. The Lord reigns; that is the great truth here laid down. The Lord Jehovah reigns, he that made the world governs it; he that gave being gives motion and power, gives law and commission, gives success and event. Every man's judgment proceeds from the Lord, from his counsel and providence, and in all affairs, both public and private, he performs the thing which he himself has appointed. The Lord Jesus reigns; the providential kingdom is twisted in with the mediatorial and the administration of both is in the hand of Christ, who therefore is both the head of the church and head over all things to the church. The kingdom of Christ is so constituted that,

I. It may be matter of joy to all; and it will be so if it be not their own fault. Let the earth rejoice, for hereby it is established (Psa_96:10); it is honoured and enriched, and, in part, rescued from the vanity which by sin it is made subject to. Not only let the people of Israel rejoice in him as King of the Jews, and the daughter of Zion as her King, but let all the earth rejoice in his elevation; for the kingdoms of the world shall, more or less, sooner or later, become his kingdoms: Let the multitude of isles, the many or great isles, be glad thereof. This is applicable to our country, which is a great isle, and has many belonging to it; at least, it speaks comfort in general to the Gentiles, whose countries are called the isles of the Gentiles, Gen_10:5. There is enough in Christ for the multitude of the isles to rejoice in; for, though many have been made happy in him, yet still there is room. All have reason to rejoice in Christ's government. 1. In the equity of it. There is an incontestable justice in all the acts of his government, both legislative and judicial. Sometimes indeed clouds and darkness are round about him; his dispensations are altogether unaccountable; his way is in the sea and his path in the great waters. We are not aware of what he designs, what he drives at; nor is it fit that we should be let into the secrets of his government. There is a depth in his counsels, which we must not pretend to fathom. But still righteousness and judgment are the habitation of his throne; a golden thread of justice runs through the whole web of his administration. In this he resides, for it is his habitation. In this he rules, for it is the habitation of his throne. His commandments are, and will be, all righteous. Righteousness and judgment are the basis of his throne (so Dr. Hammond); for therefore his throne is for ever and ever, because his sceptre is a right sceptre, Psa_45:6. The throne is established in righteousness. Even the heavens declare his righteousness (Psa_97:6); it is as conspicuous and as illustrious as the heavens themselves. The angels of heaven will declare it, who are employed as messengers in the administration of his government and therefore know more of it than any of his creatures. His righteousness is incontestable; for who can contradict or dispute what the heavens declare? Psa_50:6. 2. In the extent of it in the upper and lower world. (1.) All the men on earth are under his government; either he is served by them or he serves himself by them. All the people see his glory, or may see it. The glory of God, in the face of Christ, was made to shine in distant countries, among many people, more or less among all people; the gospel was preached, for aught

we know, in all languages, Act_2:5, Act_2:11. Miracles were wrought in all nations, and so all the people saw his glory. Have they not heard? Rom_10:18. (2.) All the angels in heaven are so. Perhaps we should not have found this truth in those words (Psa_97:7), Worship him, all you gods, if we had not been directed to it by the inspired apostle, who, from the Septuagint version of those words, makes the Messiah to be introduced into the upper world at the ascension with this charge (Heb_1:6), Let all the angels of God worship him, which helps us to a key to this whole psalm, and shows us that it must be applied to the exalted Redeemer, who has gone into heaven, and is on the right hand of God, which intimates that all power is given him both in heaven and earth, angels, authorities, and powers, being made subject unto him, 1Pe_3:22. This speaks the honour of Christ, that he has such worshippers, and the honour of all good Christians, that they have such fellow-worshippers.

JAMISO, "Psa_97:1-12. The writer celebrates the Lords dominion over nations and nature, describes its effect on foes and friends, and exhorts and encourages the latter.

This dominion is a cause of joy, because, even though our minds are oppressed with terror before the throne of the King of kings (Exo_19:16; Deu_5:22), we know it is based on righteous principles and judgments which are according to truth.

K&D 1-3, "We have here nothing but echoes of the older literature: Psa_97:1, cf. Isa_42:10-12; Isa_51:5; Psa_97:2, cf. Psa_18:10, Psa_18:12; Psa_97:2 = Psa_89:15; Psa_97:3, cf. Psa_50:3; Psa_18:9; Psa_97:3, cf. Isa_42:25. Beginning with the visible

coming of the kingdom of God in the present, with the poet takes his stand upon the standpoint of the kingdom which is come. With it also comes rich material for

universal joy. is indicative, as in Psa_96:11 and frequently. are all, for all of them are in fact many (cf. Isa_52:15). The description of the theophany, for which the way is preparing in Psa_97:2, also reminds one of Hab. 3. God's enshrouding Himself in darkness bears witness to His judicial earnestness. Because He comes as Judge, the basis of His royal throne and of His judgment-seat is also called to mind. His harbinger is fire, which consumes His adversaries on every side, as that which broke forth out of the pillar of cloud once consumed the Egyptians.

SBC, "We have set before us in this text:

I. The fact of the Divine government of the universe. There is no atheism here: "the Lord." There is no polytheism here: "the Lord"one. There is no pantheism here: "the Lord "One different from the world that is ruled over. (1) The sacred singer here speaks of a God who exercises a personal agency in the universe. "The Lord reigneth." That implies power. (2) The psalmist suggests to us the fact that this personal agency of God is carried on in a regular and ordinary way. The words are, "The Lord reigneth;" and we read also in the passage of "His throne."

II. A second point is the mystery and awfulness of the Divine government. "Clouds and darkness are round about Him." The symbol expresses three ideas: (1) the majesty, (2) the incomprehensibility, (3) the judgments, that characterise the Divine government.

III. The moral excellence of the Divine government. "Justice and judgment are the habitations of His throne."

IV. The feelings which a contemplation of this Divine government is fitted to excite. (1) There is first the feeling of awe and contrition. (2) There is the feeling of joy.

W. Morison, Christian World Pulpit, vol. xi., p. 126.

CALVI, "1Jehovah reigns His inviting men to rejoice, is a proof that the reign of

God is inseparably connected with the salvation and best happiness of mankind.

And, the joy he speaks of being common to the whole world and to the regions

beyond the seas, it is evident that he predicts the enlargement of Gods kingdom,

which had been confined within the narrow boundaries of Judea, to a far wider

extent. The Psalmist, in setting forth the various particulars of the Divine glory in

the four verses which follow, would seek to impress all men with a reverential fear

of him. Thus he gives us a representation of the formidable majesty attaching to

God, that he may dash and humble vain confidence and carnal pride. A cloudy sky

overawes us more than a clear one, as the darkness produces a peculiar effect upon

the senses. The Psalmist makes use of this symbol, no doubt, to impress the world

with the greater reverence of God. Others refine more upon the words, and think

that clouds are said to be round about God, to check human rashness and

presumption, and restrain that excessive curiosity which would pry more than is fit

into the mysteries of Godhead. This is an interpretation of the words which makes

them convey a very useful lesson; but I am against all refined renderings, and think

that the Psalmist intended in associating darkness with God, to impress the hearts of

men with a fear of him in general. (97) The same meaning is brought out in the

remaining context, when fire is said to go before him, and burn up his enemies, his

lightnings to shake the earth, and the mountains to flow down. Should any object

that this does not agree with what was said of the joy which his kingdom diffuses, I

might answer, first, that although God is ready on his part to diffuse blessedness

wherever he reigns, all are not capable of appreciating it. Besides, as I have already

hinted, the truth is one of use to believers, humbling the pride of the flesh, and

deepening their adoration of God. Gods throne is represented as founded in justice

and judgment, to denote the benefit which we derive from it. The greatest misery

which can be conceived of, is that of living without righteousness and judgment, and

the Psalmist mentions it as matter of praise exclusively due to God, that when he

reigns, righteousness revives in the world. He as evidently denies that we can have

any righteousness, till God subjects us to the yoke of his word, by the gentle but

powerful influences of his Spirit. A great proportion of men obstinately resist and

reject the government of God. Hence the Psalmist was forced to exhibit God in his

severer aspect, to teach the wicked that their perverse opposition will not pass

unpunished. When God draws near to men in mercy, and they fail to welcome him

with becoming reverence and respect, this implies impiety of a very aggravated

description; on which account it is that the language of denunciation suits with the

kingdom of Christ. The Psalmist intimates that those who should despise God in the

person of his only-begotten Son, will feel in due time and certainly the awful weight

of his majesty. So much is implied in the expression used The earth Shall See. For

the wicked, when they find that their attempts are vain in fighting against God,

resort to subterfuge and concealment. The Psalmist declares that they would not

succeed by any such vain artifice in hiding themselves from God.

SPURGEO, "Ver. 1. The Lord reigneth. This is the watchword of the psalm

Jehovah reigns. It is also the essence of the gospel proclamation, and the foundation

of the gospel kingdom. Jesus has come, and all power is given unto him in heaven

and in earth, therefore men are bidden to yield him their obedient faith. Saints draw

comfort from these words, and only rebels cavil at them.

Let the earth rejoice, for there is cause for joy. Other reigns have produced

injustice, oppression, bloodshed, terror; the reign of the infinitely gracious Jehovah

is the hope of mankind, and when they all yield to it the race will have its paradise

restored. The very globe itself may well be glad that its Maker and liege Lord has

come to his own, and the whole race of man may also be glad, since to every willing

subject Jesus brings untold blessings.

Let the multitude of isles be glad thereof. To the ancient Israelites all places beyond

the seas were isles, and the phrase is equivalent to all lands which are reached by

ships. It is remarkable, however, that upon actual islands some of the greatest

victories of the Cross have been achieved. Our own favoured land is a case in point,

and not less so the islands of Polynesia and the kingdom of Madagascar. Islands are

very numerous; may they all become Holy Islands, and Isles of Saints, then will they

all be Fortunate Islands, and true Formosas. Many a land owes its peace to the sea;

if it had not been isolated it would have been desolated, and therefore the

inhabitants should praise the Lord who has moated them about, and given them a

defence more available than bars of brass. Jesus deserves to be Lord of the Isles,

and to have his praises sounded along every sea beaten shore. Amen, so let it be.

EXPLAATORY OTES AD QUAIT SAYIGS.

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

Psalms 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 2

Thessalonians 1:7, Jude 1:14, Isaiah 66:15. The character of these judgments is

given in the psalm: clouds and darkness encircling his throne, where, however,

righteousness and mercy dwell; a fire which burns up his enemies round about;

lightnings flashing upon the world, the earth trembling, and the hills melting like

wax at the presence of the Lord, at the presence of the Lord of the whole earth.

Peter, in his second Epistle, and third chapter, evidently refers to these events as yet

future in his day. R.H. Ryland.

Ver. 1. The LORD reigneth. Here's good news, glad tidings: "The Lord reigneth." It

cannot be published without praise, without rejoicing, without singing, without

blessing. We should dishonour this truth if we did not publish it; if we should with

silence suppress it; if we should not speak well of it. It is so sweet and comfortable,

that it fills the whole world with joy; and calls on every ear, and every tongue, and

every heart, to be glad, to rejoice, and to praise God.

Let the earth rejoice; let the multitude of isles be glad. As though he should say, Let

nothing fear but hell: let nothing be disquieted but devils. Let the lowest, the poorest

of the people of God, though but earth, yet let them rejoice in this, "The LORD

reigneth"...

Here are two things of very sweet consideration, 1. The reign of the Lord; and, 2.

The reign of the Lord in the saints. First, This kingdom that God is now setting up is

his everlasting kingdom. It will not be administered by the weakness of man, but by

the power of God; not by the folly of man, but by the judgment of God. God will, in

this kingdom, nakedly manifest his own righteousness, his own compassion and

pity; his own love, his own peace: he will do all things immediately by his own self.

And therefore all the pride and ambition, all the oppression and tyranny, and

miscarriages that have been in the government of men, shall be wholly taken away.

Pure righteousness and judgment and equity shall be infallibly dispensed; and

infinite power, strength, holiness, goodness, and authority shall shine forth nakedly

in the face of God; and that shall be the judge of all men. We shall no longer be

abused and oppressed by the will of men, by the lusts of men. The poor people shall

no longer groan under the burden of men's lusts, nor sweat for the pleasure and

contents of men; nor their faces any longer be ground by the hardness of the spirit

of men; but they shall be under the protection of God. The great cry now of the

people is, "Let's have a King!" Ye shall have one, one that will "reign in

righteousness", the LORD himself.

Secondly, And this reign of the LORD shall be in his saints; according to that in

Daniel 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. o man shall any

longer say, it shall be so, because it is my will to have it so: there shall not be found

an heart, or tongue, that shall move against the dominion of the Lord.

Satan hath been a prince; he hath made laws of your captivity and misery; he hath

kept you to his task, to do him service. He hath said, Be angry, and then you have

been full of rage. He hath said, Be covetous, and then you have been full of

covetousness. He hath said, Be dark, and then you have been full of blindness. He

hath said, Be proud, and then ye have been full of haughtiness. And so he hath, as a

monstrous tyrant, tormented the world. The sting of Satan's whips is in your

consciences, I know. Your errors and mistakes have been through the kingdom of

darkness in you, that you do not know God, or his holy hill. You would come into

the enjoyment of God; Satan will not let you: you would know God; he will not

suffer you: you would be wise unto salvation; he will not permit you. He hath

fettered you with his chains of darkness; he hath captivated your judgments; he

hath made you to grind at his mill and to drudge in his service; and hath made you

to cry out, "O when will the Lord come!" But now his wicked reign is at an end:

what ye had, ye shall want, and what ye want, ye shall have; what hath been shall

not be; that which shall be, must be, and cannot choose but be: ye shall have love,

because the law of God is love; and ye shall have peace, because the kingdom of God

is peace; and ye shall have light, because the inheritance is marvellous light; ye shall

have righteousness, because this state is true holiness; ye shall have liberty,

settledness, stability, and every good thing in this kingdom of God. It's always ill

with us while Satan reigns. It's always well with us while God reigns; when our

Husband is King we shall have preferment, and honour, and riches, and greatness,

and power, and authority, because our God reigns. "The Lord reigns", for us; the

Lord takes his kingdom, and it is for us: the Lord hath reigned in himself all this

while; now he reigns by us: the Lord counts himself not to have a kingdom, till we

have it with him: the Lord thinks himself mean and despised, till we are exalted. He

is poor without us. He is weak, while absent from us. He is not himself unless he

enjoys us. "Thou art my excellency, my firstborn." The power of God is in

weakness, till we become mighty. The kingdom of God is in darkness, till we shine

forth. The treasures of God were of no worth to him, if we were not his richest

jewels.

The Lord doth reign. This is not to be passed by; it's in the present tense. This is the

song that we hear and see angels sing. The elders and saints in heaven sing it

perpetually; we daily hear it. Hallelujah, Hallelujah, the Lord reigneth! There is

administered into our hearts and ears an hallelujah; the Lord reigneth; indeed

every creature speaks it, all in heaven and earth.

"THE LORD doth reign", and saith, "I am upon my throne. I am great; none is

great but myself. I am King; I have the sceptre in my hand. I am powerful; none is

powerful but I." All the power of men is broken. All the thrones of men are

shattered into dust. All the wisdom of men is turned into folly. All the strength of

men s melted into weakness and water. The melting and mouldering away of the

powers and dignities of the world, speak it aloud, The LORD reigns. William

Sedgwick, in "Some Flashes of Lightnings of the Son of Man", 1648.

Ver. 1. The LORD reigneth. He who stood before the judge, he who received the

blows, he who was scourged, he who was spit upon, he who was crowned with

thorns, he who was struck with fists, he who hung upon the cross, he who as he

hung upon the wood was mocked, he who died upon the cross, he who was pierced

with the spear, he who was buried, himself arose from the dead. "The Lord

reigneth." Let kingdoms rage as much as they can; what can they do to the King of

kingdoms, the Lord of all kings, the Creator of all worlds? Augustine.

Ver. 1. The LORD reigneth. I am glad that Christ is Lord of all, for otherwise I

should utterly have been out of hope, saith Miconius in an epistle to Calvin, upon a

view of the church's enemies. John Trapp.

Ver. 1. The LORD reigneth; let the earth rejoice. Consider the divine government in

various views, as legislative, providential, mediatorial, and judicial, and in each of

these views the divine government is matter of universal joy.

1. The Lord reigneth upon a throne of legislation, "let the earth rejoice." He is the

one supreme law giver and is perfectly qualified for that important trust. othing

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. ow 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. ow this defect is supplied by the laws of the King of Heaven, which

are spiritual. They require a complete uniformity and self consistency in us that

heart and life may agree, and therefore they are wisely framed to make us entirely

good.

2. The Lord reigneth by his providence, "let the earth rejoice." The providence of

God is well described in our shorter catechism, "It is his most holy, wise, and

powerful preserving and governing all his creatures and all their actions."

"The Lord reigneth" over the kingdoms of the earth, and manages all their affairs

according to his sovereign and wise pleasure, and he doth the same for his church.

He can reduce confusion into order, make the wrath of man to praise him, and

restrain the remainder of it.

3. "The Lord reigneth" upon a throne of grace! "let the earth rejoice." It is the

mediatorial government of the Messiah which the Psalmist had more immediately in

view, and this is the principal cause of joy to the earth and its guilty inhabitants.

4. And, lastly, the Lord will reign ere long upon a throne of universal judgment

conspicuous to the assembled universe, "let the earth therefore rejoice, and the

multitude of the isles be glad." Condensed from a Sermon by Samuel Davies,

1724-1761.

Ver. 1. Let the earth rejoice. The earth is called upon to rejoice because the Lord

reigneth; and well it may, on the day of its enlargement and final emancipation from

evil, which seems to be here set fortha day of

judgment, and so also a day of terror and destruction to the enemies of God and

goodnessa day when at his presence "the elements shall melt with fervent heat";

but his own righteousness and glory shall be manifested in the sight of all people.

Then will the worldly, who serve idols in loving the creature more than the Creator,

be confounded and overthrown; but then, too, will the righteous lift up their heads

and rejoice because of God's judgments. Thomas Chalmers.

Ver. 1. The multitude of the isles. In Poole's Synopsis we find from the various

interpretations of different authors that the word may mean maritime regions,

places beyond sea usually reached in ships, and all countries bordering on the

ocean. C.H.S.

Ver. 1. The isles. Figuratively the isles may be taken for all the churches. Why isles?

because the waves of all temptations roar around them. But as an isle may be beaten

by the waves which on every side dash around it, yet cannot be broken, and rather

itself doth break the advancing waves, than by them is broken: so also the churches

of God, springing up throughout the world, have suffered the persecutions of the

ungodly, who roar around them on every side; and behold the isles stand fixed, and

at last the sea is calmed. Augustine.

Ver. 1. When Bulstrode Whitelock was embarked as Cromwell's envoy to Sweden,

in 1653, he was much disturbed in mind, as he rested at Harwich the preceding

night, which was very stormy, as he thought upon the distracted state of the nation.

It happened that a confidential servant slept in an adjacent bed, who, finding that

his master could not sleep, at length said:

"Pray, sir, will you give me leave to ask you a question?"

"Certainly."

"Pray, sir, do you think God governed the world very well before you came into it?"

"Undoubtedly."

"And pray, sir, do you think that He will govern it quite as well when you are gone

out of it?"

"Certainly."

"Then pray, sir, excuse me, but do not you think you may trust him to govern it

quite as well as long as you live?"

To this question Whitelock had nothing to reply; but turning about, soon fell fast

asleep, till he was summoned to embark. G.S. Bowes, in "Illustrative

Gatherings." 1862.

WHEDO, "1. The Lord reignethSee Psalms 96:10; Psalms 99:1. This is the

keynote to the psalm.

EarthThe word might signify landthe land of Palestine, but, more probably, the

nations generally.

Multitude of islesThe foreign nations, particularly the maritime nations, sea

coasts, or nations beyond seas, as to the Hebrews, or those of whom the Hebrews

had no knowledge but by commerce. See Psalms 72:10; Psalms 45:12

BESO, "Psalms 97:1. The Lord reigneth He that made the world, governs it;

he that called the universe into existence, upholds and presides over it; and he rules,

judges, and rewards, or punishes his intelligent, free, and immortal creatures,

whether men or angels. The Lord Jesus reigns; the providential kingdom is

interwoven with the mediatorial, and the administration of both is in the hand of

Christ; who is therefore both head of the church, and head over all things to the

church: see on Psalms 93:1; Psalms 96:10. Let the earth rejoice The inhabitants

of the world everywhere; for hereby they are honoured and benefited unspeakably:

they are blessed with sure protection, a wise and equitable government, holy, just,

and salutary laws, and an ample provision for the supply of all their wants. Let the

multitude of isles be glad thereof ot only let the people of Israel rejoice in him,

as king of the Jews, and the daughter of Zion, as her king, but let all the earth

rejoice in his exaltation; for the kingdoms of the world shall, sooner or later, become

his kingdoms. There is enough in Christ for the multitude of isles to rejoice in; for,

though millions have been made happy in him, yet still there is room.

COFFMA, "Verse 1

PSALM 97

GOD VISITS EARTH I THE FIRST AD SECOD ADVETS;

THE POWER AD DOMIIO OF GOD

Some of the opening words of this psalm were quoted by James A. Garfield on that

night when Abraham Lincoln was assassinated, as Garfield sought to quiet a restless

mob on Wall Street, ew York City. He concluded his remarks by saying, "God

reigns, and the government in Washington still stands."

"God as Creator and the source of all righteousness and truth is again emphasized

and amplified in Psalms 97. Here God is described: (1) as the Supreme One before

whom creation itself is ever on the verge of dissolution; and (2) then as the Faithful

One whose goodness and holiness are always being disclosed to all peoples through

Zion."[1]

The dissolution of the earth mentioned here (Psalms 97:5), "Is possibly a reference

to both the First and Second Advents of Jesus Christ,"[2] a figurative reference to

the First, and a literal reference to the Second, when "Every mountain and every

island shall be moved out of its place" (Revelation 6:14).

"The Latin Vulgate assigns this psalm to David, `when his land was restored;'"[3]

but it is not clear exactly what occasion was meant by that. "The Ethiopic and

Arabic versions carry the same ascription; and the Syriac has `A Psalm of David in

which he predicts the advent of Christ (i.e., in the flesh) and through it, his last

appearing (i.e., in judgment).'"[4]

We include these evidences of Davidic authorship as worthy of scholarly attention,

although, again to quote Adam Clarke, "Still, the name of the author remains

uncertain. Much of this psalm is in the Spirit of David's finest compositions, and yet

many learned men suppose it was written to celebrate the Lord's power and

goodness in the restoration of the Jews from their Babylonian captivity."[5]

"Hebrews 1:6 quotes a part of Psalms 97:7 here, applying it to Christ,"[6] according

to Adam Clarke, but we do not believe that "all the angels of God," mentioned in

the Hebrews quotation is the same as "all ye gods" of Psalms 97:7. This is

undoubtedly a designation of judges and other high officials of Israel. See my

extensive discussion of "gods" in Psalms 82:6.

THE REIG OF JEHOVAH I ATURE

In July of 1991, as this is written, a mighty volcano has forced the evacuation of an

American Army Base in the Philippines; and not long ago, the awesome eruption of

Mount St. Helens in the state of Washington provided a similar demonstration of

the fearful powers of the natural world. Such things naturally turn the thoughts of

men toward the Creator. In a similar way, "The ancients thought of God as `the

God of fire and tempest, earthquake and volcano.'"[7] The psalmist in this chapter

mentions "the clouds and darkness," "the lightnings," and the "melting

mountains."

Can mountains "melt"? This morning's news release tells us that a tremendous

dome of "molten rock" has formed in the crown of that threatening volcano in the

Philippines, which the experts assure us will shortly erupt.

Psalms 97:1-2

"Jehovah reigneth; let the earth rejoice;

Let the multitude of isles be glad.

Clouds and darkness are round about him:

Righteousness and justice are the foundation of his throne."

"Let the earth rejoice" (Psalms 97:1). "When Almighty God condescends to come to

earth, the earth is bound to rejoice."[8] This, of course concerns the First Advent,

when God's visitation of our sinful earth was indeed a matter of good news and

universal rejoicing. It will not be so at the Second Advent, because then, "All the

tribes of the earth will mourn over him" (Revelation 1:7). The greatest glory of the

human race is simply this: "The Dayspring from on High has visited us, to shine

upon them that sit in darkness and the shadow of death, and to guide our feet into

the way of peace" (Luke 1:78-79).

"Clouds and darkness are round about him" (Psalms 97:2). The unfathomable

mysteries of God, his ways which are higher than our ways, the secret things which

belong to God - all these are symbolized by the darkness mentioned here. Also, as

noted above, God's presence in the dark clouds of a great storm is suggested.

"Righteousness and justice ... the foundations of his throne" (Psalms 97:2).

Although, not a quotation, the word in Hebrews is, "The sceptre of uprightness is

the sceptre of thy kingdom (Hebrews 1:8)."

COKE, "Verse 1

Psalms 97.

The majesty of God's kingdom. The church rejoiceth at God's judgments upon

idolaters. An exhortation to godliness and gladness.

The Greeks call this, "A Psalm of David, after his land was restored to him;" i.e. as

Bishop Patrick explains it, after he was made master of all those countries which

God anciently designed to be the inheritance of Israel. See 1 Chronicles 18:1-2. But

in its sublimer meaning it belongs to Christ's triumph over the grave at his

resurrection. This appears from those words which the apostle to the Hebrews

alleges out of the 7th verse, and applies to Christ's royal power and authority over

angels: and this the Hebrew Rabbis themselves, as Kimchi confesses, take to be here

intended. Agreeably to this, the title of the psalm, in the Syriac version, says, "This

psalm foretels the coming of Christ." The attentive reader will observe a great

similarity between this and the 18th psalm: the poetical imagery of both is

exceedingly lofty and grand; and the thoughts and style of both are so much alike,

that it cannot be questioned whether they were both written by the same hand. To

give an instance: The invisibility of God is thus finely described in the 18th psalm,

the 9th and following verses: Darkness was under his feet: he made darkness his

secret place: his pavilion round about him were dark waters, and thick clouds of the

skies: and then, to shew that by this dark and gloomy scene he only meant to

describe that attribute of God, the Psalmist adds, Psalms 97:12. At the brightness

that was before him, &c. In like manner the same attribute is here thus described,

Psalms 97:2 clouds and darkness, &c. and then too it presently follows, in the very

next verse, A fire goeth before him. The curious reader will compare the whole, and

judge for himself.

COSTABLE, "1. The announcement of God"s earthly reign97:1

How do we know that the psalmist was describing a future reign of God and not His

eternal reign? The marginal translation, "has assumed kingship," captures the

aspect of God"s reign that this psalm presents. God will assume worldwide

dominion when Jesus Christ returns, and that will provide occasion for the whole

planet to rejoice as never before.

EBC, "THE summons to praise the King with a new song [Psalms 96:1-13] is

followed by this psalm, which repeats the dominant idea of the group, "Jehovah is

King," but from a fresh point of view. It represents His rule under the form of a

theophany, which may possibly be regarded as the fuller description of that coming

of Jehovah to judgment with which Psalms 96:1-13 closes. The structure of both

psalms is the same, each being divided into four strophes, normally consisting of

three verses each, though the last strophe of Psalms 96:1-13 runs over into four

verses. In this psalm, the first group of verses celebrates the royal state of the King

(Psalms 97:1-3); the second describes His coming as a past fact (Psalms 97:4-6); the

third portrays the twofold effects of Jehovahs appearance on the heathen and on

Zion (Psalms 97:7-9); and the last applies the lessons of the whole to the righteous,

in exhortation and encouragement (Psalms 97:10-12). The same dependence on

earlier psalms and prophets which marks others of this group is obvious here. The

psalmists mind is saturated with old sayings, which he finds flashed up into new

meaning by recent experiences. He is not "original," and does not try to be so; but

he has drunk in the spirit of his predecessors, and words which to others were

antiquated and cold blaze with light for him, and seem made for his lips. He who

reads aright the solemn significance of today will find it no less sacred than any

past, and may transfer to it all which seers and singers have said and sung of

Jehovahs presence of old.

The first strophe is mosaic-work. Psalms 97:1 (lands = isles) may be compared

Isaiah 42:10; Isaiah 51:5. Psalms 97:2 a-is from Exodus 19:9; Exodus 19:16, etc.,

and Psalms 18:9. Psalms 97:2 b is quoted from Psalms 89:14. Psalms 97:3 a recalls

Psalms 1:3; Psalms 18:8. The appearance of God on Sinai is the type of all later

theophanies, and the reproduction of its principal features witnesses to the

conviction that that transient manifestation was the unveiling of permanent reality.

The veil had dropped again, but what had been once seen continued always, though

unseen; and the veil could and would be drawn aside, and the long-hidden

splendour blaze forth, again. The combination of the pieces of mosaic in a new

pattern here is striking. Three thoughts fill the singers mind. God is King, and His

reign gladdens the world, even away out to the dimly seen lands that are washed by

the western ocean. "The islands" drew Isaiahs gaze. Prophecy began in him to look

seawards and westwards, little knowing how the course of empire was to take its

way thither, but feeling that whatever lands might lie towards the setting sun were

ruled, and would be gladdened by Jehovah.

Gladness passes into awe in Psalms 97:2 a, -as the seer beholds the cloud and gloom

which encircle the throne. The transcending, infinitude of the Divine nature, the

mystery of much of the Divine acts, are symbolised by these; but the curtain is the

picture. To know that God cannot be known is a large part of the knowledge of

Him. Faith, built on experience, enters into the cloud, and is not afraid, but

confidently tells what it knows to be within the darkness. "Righteousness and

judgment"-the eternal principle and the activity thereof in the several acts of the

King-are the bases of His throne, more solid than the covering cloud. Earth can

rejoice in His reign, even though darkness may make parts of it painful riddles, if

the assurance is held fast that absolute righteousness is at the centre, and that the

solid core of all is judgment. Destructive power, symbolised in Psalms 97:3 by fire

which devours His adversaries, the fire which flashed first on Sinai, is part of the

reason for the gladness of earth in His reign. For His foes are the worlds foes too;

and a God who could not smite into nothingness that which lifted itself against His

dominion would be no God for whom the isles could wait. These three

characteristics, mystery, righteousness, power to consume, attach to Jehovahs

royalty, and should make every heart rejoice.

BI 1-12, "The Lord reigneth; let the earth rejoice.

The reign of God over the world

I. The reign of God over the world (Psa_97:1).

1. His laws are righteous.

2. His purpose is benevolent.

II. The providential procedure of God in the world.

1. If is inscrutable. Clouds and darkness.

2. It is righteous.

3. It is terrible (Psa_97:3-4).

III. The moral triumphs of God in the world (Psa_97:6-11).

1. The false are confounded (Psa_97:7). Idolatry is crushed.

2. The true are blessed (Psa_97:8). Why glad?

(1) Because their God is exalted (Psa_97:9).

(2) Because they are delivered (Psa_97:10).

(3) Because their happiness must progress (Psa_97:11). (Homilist.)

The Lord reigneth

The Lord reigneth. Where shall we put the emphasis? Shall we put it hereThe Lord reigneth? Yes, let the emphasis be first placed upon the lordship of God. Whatever appearances may seem to dictate, and, in spite of all evidence which suggests the sovereignty of the devil, the Lord is upon the throne. Where, again, shall we place the emphasis? Shall we place it hereThe Lord reigneth? Yes, let us vary the music by changing the emphasis. The Lord reigneth; He does not hold the sceptre loosely, giving part of His sovereignty to another; He never relaxes His hold of dominion, and, amid all the changing seasons, He pursues His sovereign will. Now, what kind of man should this great evangel make of me? What ought to be the tone and disposition of my life? I think the psalmist proceeds to give the answer. Let the earth rejoice. The word rejoice is significant of movement, of nimble movement, of dancing, of a certain busy activity of limb. It suggests the busy habits of birds on a bright spring morning. A bit of sunshine makes all the difference. And here in my text the sun is up and shining; the Lord reigneth, and we His children are to be as busy as His birds on the bright spring day. Let the multitude of isles be glad. The soul must not only be vigorous; its vigour must be set to music. And now I am startled by the succession of the psalm. The fact of the sovereignty of God should make me blithe and busy as a bird. But all this seems to be challenged by the words which immediately succeed. Why should the psalmist introduce the ministry of the cloud? He knew that joy that is not touched with reverence is superficial or unreal, Joy is never at its sweetest until it is touched by awe. And, therefore, the suggestion of the mysterious dispensations of God is not intended to smother the song, but rather to deepen and enrich it. Every grace needs the accompaniment of reverence if it is to be perfected. But now, in order that the gathering cloud and darkness may not paralyze men, something is told us as to what dwells in their innermost place. Righteousness and judgment are the habitation of His throne. The darkness may throw men into perplexity, and yet the darkness itself is regulated by the Lord of the noonday. In the very midst of the cloud and the darkness there is the throne of righteousness and judgment. Therefore must my reverence be inspired with confidence, and not be stricken with cringing fear. A fire goeth before Him and burneth up His enemies. We need the pure flame of His presence; we need the ever-burning

atmosphere in which all defilement is consumed. And now the psalmist turns away to retrospect. He has proclaimed the sovereignty of God, and now he turns to the things of yesterday to find the evangel confirmed. His lightnings lightened the world. Who does not know the lightning interposition of God? He flashes upon us unexpectedly; the Divine is obtruded when we least expect it. We had almost forgotten the Divine. The nearness and the depression of the cloud had caused us almost to forget Him. Or we were wondering if He would ever return. And suddenly He appeared! The hills melted like wax at the presence of the Lord. The Divine suddenly interposes and the obstacles melt away. Have we not known the experience? The difficulties towered in front of us like gigantic hills, and we saw no way over the tremendous heights. And then suddenly, half-unexpectedly, the hills melted, and the difficulties vanished away. Missionary literature abounds in such experience. Every Christian could produce confirmatory witness. God has suddenly interposed, and the difficulty has withered away, and the outsiders have seen the glory of the Lord, and His leadership and righteousness have been declared. It is the lightning interposition which confounds the ungodly. They are turned pale by the passing of the hills, and by the triumph of the meek and lowly in heart. But Zion heard and was glad. Now, in the face of this evangel, The Lord reigneth, and with this corroboration from the witness of experience, what shall we do? The psalmist supplies the answer. Ye that love the Lord hate evil. This is the foundation of everything. And what shall be our reward if we are possessed by this love-hatred, this twin ministry, this mortifying grace? He preserveth the souls of His saints. We shall be kept by God, He will erect fences to guard us from peril. Light is sown for the righteous. We are not only to be preserved, we are to be illumined. God will give to us the light we need. And gladness for the upright in heart. Then my light is not only to be sure, it is to be glad light, sunlight! It is to minister to the warmth of my heart as well as to the illumination of my mind. It is to comfort me as well as lead me. It will be a genial presence as well as a counsellor. (J. H. Jowett, M.A.)

Jehovah is King

I. Earthly dominion is the gift of God. David and Solomon were the ideal kings of the Israelites. They did not only represent the Divine power, but also Divine righteousness. We apply the title of majesty to earthly monarchs, though, strictly speaking, it is an attribute which can only he ascribed to God. The grandeur of the going forth of earthly monarchs is but a feeble and material imitation of the going forth of God so eloquently described in this psalm.

II. God rules over all spiritual powers. It was at first the belief of the Hebrews that there were gods many and lords many. They would have been no more tempted to worship them, if they had been convinced that they had no real existence, than we should be tempted to worship Juggernaut. The Assyrians thought Asshur the most powerful god, who alone could give victory in battle; hence they worshipped him. Croesus sent to the oracles of all the gods to inquire what he should be doing on a certain day; and he worshipped the god whose oracle declared most accurately the future. Israel worshipped Jehovah, not only because He possessed power and foreknowledge, but most of all for His character. He was exalted above the other gods by His righteousness.

III. The consideration of these facts a cause of joy to the believer. It is the conviction that a wise and loving power is at the back of all we see around us, and working through all history to accomplish gracious purposes, which made Israel the greatest of all the ancient peoplesgreat, not in having the best soldiers and lawgivers, like the Romans, or

the wisest philosophers, like the Greeks, but the noblest, truest, and best men. That faith which made the nation immortal will also make the individual immortal. God is on the side of our holiest aspirations and deepest yearnings, and against that which is base and miserable and sinful. Every desire must be brought into subjection, and God be all in all. (R. C. Ford, M.A.)

The reign of God

I. The subjects of the Divine government. We speak now of Gods moral government only. And beneath it are angels, devils, man, as a race, as nations, as individuals.

II. Certain characters which mark his administration.

1. It is sovereign and uncontrolled.

2. It does not interfere with human liberty.

3. Is in the hands of a Mediator. Jesus governs the world with reference to the interests of His religion.

III. Proofs of the doctrine of the text which late occurrences have furnished.

1. The great evils of bigotry and opposition to the rights of conscience have been permitted to display themselves. Also

2. Infidelity has shown its full character for the warning and instruction of mankind.

3. See what God has done. He has preserved our country from invasion, punished persecuting and wicked nations: France and Napoleon especially have been overthrown, and God has made us the principal agent in accomplishing this. (R. Watson.)

The Divine government of the universe

I. The fact.

1. The sacred singer here speaks of a God who exercises a personal agency in the universe. The Lord reigneth. That implies power. All energy that has play anywhere is in a true sense His. Gravitation, electricity, heat, what are these but names which we have given to the operations of the everywhere-present Deity? Even that force of will, and nerve, and muscle which we and other creatures exert is from Him in whom we live, and move, and have our being.

2. This personal agency of God is carried on in a regular and orderly way. The history of the universe is the development of His plan. He sits at the great loom, and, while the shuttles that carry the threads move, so to speak, consciously and of purpose, it is God who weaves the broad result, fabric and design being His. He reigns over beings who have not respect for His will, but are opposed to it, by working out, in His superior wisdom, His plans by means of their very opposition.

II. Its mystery and awfulness (Psa_97:2). The symbol here expresses three ideas.

1. The majesty of the Divine government. Great clouds and darkness are ever suggestive of the sublime. And Gods is a lofty and glorious rule. When we try, by the aid of astronomy, to realize the extent in space of Gods material universe, and by the

aid of geology to conceive of its past duration; when we think of the different generations of the human race which have existed, and of all the higher intelligences; and when we try by imagination to explore the eternal future, with its ever-opening vistas of life and crowding events which are to form history as real as that of the days that are gone by, we feel a necessity of adoration to relieve our hearts of the burden of their awe.

2. The incomprehensibility of the Divine government. God is within the cloud and darkness. We do not see Him at all. His rule in every department is to us a thing of faith. Philosophers cannot tell what is the connection between cause and effect in the material world. And how, in the moral world, God works out His purposes by means of the free action of His rational creatures, and makes His people willing in the day of His power, while their wills are still theirs, we cannot comprehend. But such are the facts. God does rule in these ways, as the uufoldings of history show.

3. There is the idea of the Divine government being characterized by judgments. Out of the clouds and darkness proceed hailstones and coals of fire. A fire goeth before Him, and burneth up His enemies round about. I, for my part, could not understand Gods dealings with the world if I did not recognize the fact of there being sin in it, which leads to the expression of the Divine displeasure, and also to the use of the means of discipline.

III. Its moral excellence (Psa_97:2). This King can do no wrong. It is impossible from His very nature. That nature gloriously necessitates the working of righteousness. To a properly constituted mind there is no sight more sad than that of an unjust judge, an unrighteous government. The world has not been, and unhappily is not now, free from the baleful presence of such miscalled governments. But it is consolation, in view of them, that justice and judgment are the habitation of Gods throne. (W. Morrison, D.D.)

How may our belief of Gods governing the world support us in all worldly distractions

I. What is government? It is the exerting or putting forth of that power which any one is justly clothed with, for the ordering and directing of persons and things to their right and proper ends.

1. In all government there is an end fixed and aimed at; which end is either supreme and ultimate, or inferior and subordinate.

(1) The supreme and ultimate end is, and ought and deserves to be, the glory of God, the exalting of His name, the preserving, securing, and enlarging of His interest, the maintaining and promoting of religion and godliness.

(2) The inferior and subordinate end is the good of the communities, the happiness and welfare of the whole country, the peace, comfort, and prosperity of all the people, over whom governors are set.

2. In all government there is supposed a power sufficient for the ordering of things unto these ends. Not only natural power, but also moral authority, lawfully come by; for, without that, there can be no just, right, and good government.

3. In government this power is reduced into act: there is a prudent, seasonable exerting and putting forth of the power in order to the attaining of these ends.

II. Prove that God governs the world.

1. The light of nature has discovered this. Even some among the heathen call God the Rector and Keeper of the world, the Soul arid Spirit of the world, and do expressly compare Him to the soul in the body, and to the master in a ship, who doth command, rule, direct, steer, and turn it what way and to what port He Himself thinks good.

2. Scripture is full of testimony to this effect (Job_5:9-13; Isa_14:5-7; Psa_34:16-17; Eph_1:11; Dan_4:34-35; Mat_10:29; Psa_103:19).

3. God has a most unquestionable right to order and govern the world.

4. For God to govern the world is no dishonour to Him. Is it possible that His doing so should render Him cheap to the children of men? Nay, is it not enough to commend Him to all wise and thinking persons, that He is so great a God as that He can extend His care to so many millions of objects, and so graciously condescending as to look after the lowest of the works of His hands?

5. God is abundant in mercy and goodness. He built this huge and stately fabric, and He furnished it with all its inhabitants, from the highest and most glorious angel to the meanest and most contemptible insect. And how can we possibly think otherwise, but that the pity and love which He hath for the works of His own hands will draw out His wisdom and power and care for the ruling and directing of them?

III. How our belief of Gods governing the world may support us in all worldly distractions.

1. God is most fit and accomplished for this great work. Men have unruly passions; they interfere in their several interests, and, while they are carrying them on, quarrel and jostle one another: and who but God can order all, and direct them to most noble and excellent ends? Who but God can take these several scattered shreds, and unite them together in one curious and amiable piece of workmanship? Who but God can take these jarring discords, and turn them into an admirable and delightful harmony?

2. Consider the extent of Gods governing providence. It reaches to

(1) All creatures.

(2) All motions and actions.

(3) All issues and results of things both good and evil.

3. The properties of Gods government. He governs the world

(1) Mysteriously.

(2) Wisely.

(3) Powerfully.

(4) Most righteously. (S. Slater, M.A.)

The Divine government

I. Some of the attributes of the Divine dominion.

1. It is a righteous dominion, and it is founded upon unquestionable right.

Sovereignty alone, without these virtues, is often the greatest curse. Gods government is regulated by His moral perfections: these blend to form an administration absolutely perfect. Justice regulates it (Psa_97:2). Holiness (Psa_145:17). Faithfulness (Psa_36:5). Mercy (Psa_145:9).

2. The Divine government is universal. The extent surpasses our conceptions. The earth is but a fraction. Our system is but a speck.

3. The Divine government is directed to the greatest ends. The dominion of such a Being must be adapted to the worthiest purposes.

(1) The glory of the Governor.

(2) The happiness of His subjects.

II. The various responsibilities which devolve upon us in consequence of this character of the Divine government.

1. Joyful praise.

2. Cheerful obedience.

3. Unlimited confidence. Personal, national.

4. Look forward to the day of account. (Evangelical Preacher.)

The Divine government the joy of our world

Men are placed here to be formed by a proper education for another world, for another class, and other employments; but civil rulers cannot form them for these important ends, and therefore they must be under the government of one who has access to their spirits, and can manage them as he pleases. The Lord reigneth

I. Upon a throne of legislation. Let the earth rejoice

1. That God has clearly revealed His will to us, and not left us in inextricable perplexities about our duty to Him and mankind.

2. That Gods laws are suitably enforced with proper sanctions, such as become a God of infinite wisdom, almighty power, inexorable justice, untainted holiness, and unbounded goodness and grace, and such as are agreeable be the nature of reasonable creatures formed for an immortal duration. How happy is it to live under a government where virtue and religion, which in their own nature tend to our happiness, are enforced with such resistless arguments! On the other band, the penalty annexed by the Divine Lawgiver to disobedience is proportionably dreadful.

3. That the Divine laws reach the inner man, and have power upon the hearts and consciences of men.

II. By his providence.

1. Over the kingdoms of the earth.

2. Over the Church.

3. Over all contingencies that can befall individuals.

4. Over evil spirits. He keeps the infernal lions in chains, and restrains their rage. He sees all their subtle plots and machinations against tits feeble sheep, and baffles

them all.

III. Upon a throne of grace. This is a kind of government peculiar to the human race; the upright angels do not need it, and the fallen angels are not favoured with it. This is invested in the person of immanuel (Eph_1:22; Mat_11:27; Mat_28:18). This is the kingdom described in such august language in Dan_2:44-45; Dan_7:14; Luk_1:32-33). To His throne of grace He invites all to come, and offers them the richest blessings. From thence He publishes peace on earth, and good will towards men. From thence He offers pardon to all that will submit to His government, and renounce their sins, those weapons of rebellion. From thence He distributes the influences of His Spirit to subdue obstinate hearts into cheerful submission, to support His subjects under every burden, and furnish them with strength for the spiritual warfare.

IV. The Lord will reign ere long upon a throne of universal judgment, conspicuous to the assembled universe.

1. In that day the present unequal distributions of Providence will be for ever adjusted, and regulated according to the strictest justice.

2. In that day the righteous shall be completely delivered from all sin and sorrow, and advanced to the perfection of heavenly happiness. (S. Davies, M.A.)

The Divine government matter o/ universal joy

I. The Divine government.

1. Gods right to govern the world must be original and inalienable.

2. God alone can uphold creatures in being.

3. The government of God is universal.

4. All second causes are under His direction and control.

II. The causes of rejoicing which this affords.

1. The benevolence of its design. When we consider the character of the God of love as opened in His Word, we are sure that His conduct is governed by an ultimate regard to the highest felicity and glory of His moral kingdom; whether He pardon transgressors, or make them feel His wrath in the present world, or exclude them from happiness in the next.

2. The certainty of its accomplishment. It is promoted by all events in providence; and will fill its enemies with confusion, and its friends with joy, in the day when all creatures shall appear at the bar of God, and His righteous judgment shall be revealed before the assembled worlds. (C. Backus, M.A.)

The fact and consequence of the Divine government

I. Visible evils call forth the expression of the psalmists faith. Some powerful form of evil had been judged and overthrown.

II. The fact concerning which the psalmist utters his convictionthat God reigns. God is overhead counteracting the shortsighted selfishness of the wicked. In the psalmists day, men looked on the idols of the heathen as wicked spirits, less powerful than the

righteous Jehovah. We are too advanced to believe in the gods of other people. We can scarce believe in a devil, though that would be less awful than to be in the grasp of nature. It would have been some comfort could I have fancied myself tormented of the Devil, said Carlyle once. Those who think the universe a vast machine find it terrible to contemplate a fall amidst its ponderous wheels. Better a devil than a blind force. But Jehovah is a living God, and not hostile to us. Righteousness and judgment are the base of His throne. And He is a God of love.

III. The occasion herein for joy. It was this thought that inspired Handels Hallelujah Chorus. Hallelujah! for the Lord God omnipotent reigneth . . . King of kings, and Lord of lords. Hallelujah! And it is a glorious conviction to reach. Those who hold it may rejoice in the midst of injustice. Or while patiently doing deeds of unappreciated lovingkindness, they may, like the Saviour, have respect unto the recompense of reward. In the storms of life they may say, as did the happy child to the anxious passengers: My father is at the helm. And when Death knocks his dire summons at the door, since God reigns, they may remember that he is but a messenger from the courts of heaven. And when the Lord comes to judgment, and the wicked call upon the rocks and hills to hide them, the saints may shout for joy, since this God is their God for ever and ever. (G. M. Mackie, M. A.)

Jehovahs sovereignty

I. In the material world. What men call a law of nature is nothing else than God in action; it is infinite power carrying out the plans that infinite wisdom has devised. Is God then present as the presiding Deity? He is. The world proclaims it by its infinite variety; by its beauty and harmony of arrangement; by its constancy of succession. Yes, you say, we do not doubt that, but what of these disturbances, these irregularities? Sometimes our fruits are nipped by an early frost; our herds are swept away by disease, our fields wasted by the flood. What of these? Is there a providence in them? We must remember that the grand centre of the world is man; that all things are made for him. Vegetation blooms for him; minerals are stored in the hills for him; beasts graze in the fields for him, and around him the world revolves. But there is a soul as well as a body, and as the world ministers to the body and is in subjection to it, so in turn the body ministers to the soul and is in subjection to it. Here, then, come in the grander purposes of God. He is preparing a race of intelligent beings for Himself; and so what we call His natural government must be subject to His moral government. Man may transgress the Divine law, but that transgression must be punished; he may mistake, and that mistake, while it brings no guilt, may bring loss. It still may be infinite wisdom that sweeps away the promise of a harvest, for this temporal loss may be the one ingredient needed in order to bring spiritual gain.

II. In the political world. We judge of events from the low standpoint of expediency or of self-interest. When we sum up the results of the war we borrow the language of diplomacy, and tell of an indemnity at so much, and certain boundaries altered. But God cares not for these. They are but as trifles, motes in His vast heavens, so small they do not cast a shadow. We want to get upup where God is; up where Infinite Wisdom looks down! Then shall we discern the harmony, and learn that in the grand march of nations the music is set to two keys onlyGods promises and Gods purposes!

III. In the individual life. Even those lives that run contrary to His will He checks and controls, and makes them subserve His own purposes; nor is there one life, however dissipated, however wild, but some time or other it gets into one of Gods sluices, and

turns one of His thousand wheels. But when the heart is submitted to Him, He does more than control the life, He guides it and shapes it to His will. But how far does this intervention of Providence extend? Does He not leave us to follow our own judgment; and is not that judgment the only cloud we follow? Even granting that it is, still that judgment is influenced by Him, for The meek will He guide in judgment; the meek will He teach His way. Many a time when we fancy our decisions are merely the result of the exercise of common sense and ordinary prudence, God has been secretly influencing our minds to the choice. But then many of the actions of life are so insignificant, what can God have to do with them? He has worlds to look after, why should the little motes of my life cause Him any concern? We do wrong in thus thinking, in thus banishing God from what we call lifes trifles. What is our life made of? Of so many days. And what is each day made of? Of so many moments and so many little deeds. But what is a little action? I put a piece of bread in my mouth. A little thing you call that, you do it frequently. But stay. That crumb may choke me, may end my life, and leave all my plans undone. Is it a little thing now? I set my foot down upon the pavement. Ah, thats a little thing, you do it thousands of times a day. Yes, but I step upon some orange peel and slip. That fall gives me a broken limb, unfits me for some intended pursuit, and completely changes the current of my life. Is it a little thing now? And does not God mark these little events that fill up each day of my life when such vast interests may depend upon them? (H. Burton, B.A.)

The consolation of Gods sovereignty

I. The Kingdom of God on this earth.

1. Necessarily autocratic in its form.

2. Singular in its basis.

3. Universal in its range.

4. Profound in its reach.

5. A present, active, accessible power.

God is with usnot locally and geographically merely, but spiritually, sympathetically, practically, actively with us; controlling, cooperating, counteracting; directing, defeating, determining; making effectual or bringing to nothing the designs of the children of men. And we do well to go to Him, not trembling, as Esther to Ahasuerus, but with holy confidence in all times of personal, family, social, national necessities, to ask for His pity, to pray for His delivering power.

II. The consolation which the fact of Gods sovereignty gives to the good.

1. It is a consolation that the Evil One does not reign: that strong as are the forces of evil in this world, they are not supreme; that greater is He that works for righteousness than all they that work for sin and ruin; that our great adversary has himself an Adversary who is mightier than he; that though we may be in danger of being led captive at his will, he is under the control of the Omnipotent.

2. It is a consolation that mere force does not reign. All the forces that are at work are under law, and law is under the control of the Divine Law-maker; and He can act upon and control His own laws, touching links out of sight with His skilful hand, changing the aspect and the issue of things at His holy will and in accordance with His far-seeing wisdom, evolving the bright and the blessed out of the dark and the

distressing.

3. It is a consolation that man does not reign. There have been times when the destinies of a continent have seemed to be in the hands of a Cyrus, a Caesar, a Napoleon; and now it may seem that very large issues hang on the decision of a few controlling minds in London, St. Petersburg, Berlin. Yet God can and will determine results, and He can overrule all events, either saving from calamity, or compelling disaster itself to yield peaceable fruits of righteousness.

4. We may all rejoice that we ourselves do not reign over our own lives. The Lord reigneththe loving Lord, who wills the happiness of His children; the holy Lord, who wills their true and pure well-being; the wise Lord, who will not withhold any good thing, but will withhold that which seems to be so but is not; the mighty Lord, who can compel the saddest and strangest events to contribute to our well-being; the faithful Lord, who will make good the kindest of His promisesThe Lord reigneth, and not we ourselves; let us rejoice and be glad. (W. Clarkson, B.A.)

2 Clouds and thick darkness surround him; righteousness and justice are the foundation of his throne.

BARES, "Clouds and darkness are round about him - This is a description of the majesty of God, derived probably from the manner in which he manifested himself at Mount Sinai. Exo_19:16-19. God is often thus represented as encompassed with clouds. Psa_104:3; Dan_7:13; Mat_24:30; Rev_1:7. See the notes at Psa_18:7-15. The word rendered clouds is the common word to denote a cloud; the word translated darkness means properly thick clouds, cloudy darkness, gloom. It would refer to a cloud considered as dark, and as casting a gloom over the world. There is no reference here to the fact that the dealings of God are dark, mysterious, and incomprehensible, as if he were surrounded by clouds and darkness. This is indeed often true; but that is not the truth taught here. The meaning here is, that the character of God is suited to fill the mind with solemn awe, or with emotions of sublimity.

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

Are the habitation of his throne - Margin, establishment. The Hebrew word

means place; the place where one stands, or where one abides; a habitation, or a dwelling. It then means a foundation or basis, Psa_89:14; Psa_104:5. This would seem to be the idea here. His throne rests upon, or is sustained by, justice and righteousness. Nothing else would uphold the government of the universe; nothing else will sustain any government.

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

Righteousness and judgment are the habitation of his throne -

Righteousness, 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,

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.

GILL, "Psalms 97:2Clouds and darkness are round about him,.... Either as a garment; so Apollinarius paraphrases it,

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

and it is usual with the Heathens to represent their deities as surrounded or clothed with a cloud (s): here the allusion is to the tabernacle and temple, when reared up and dedicated, Exo_40:34 1Ki_8:10 and to other appearances of God, or Christ, in a cloud, Exo_19:9, it may denote the obscurity of his divine nature at his first coming; he appearing in the form of a servant, and in the likeness of sinful flesh, so that few discerned his glory as the glory of the only begotten of the Father; as also the darkness and blindness of the Jews concerning him, who could not perceive him to be the

Messiah; notwithstanding all the characters of him; clouds and darkness were about him to them; as they were, in a literal sense, when he hung on the cross; the sun withdrew and hid itself, and darkness was upon the face of the earth for three hours; Christ was enveloped in it; and a greater darkness surrounded his soul when his divine Father hid his face from him: dark providences attended the first setting up of his kingdom, and the ministration of his Gospel in the world; the apostles, the first preachers of it, were persecuted by their own countrymen the Jews; the whole Gentile world was against them; the Roman empire, emperors, and governors of provinces, opposed them; wherever there was an open door, there were many adversaries, so that things looked very unpromising: nevertheless these clouds were dissipated, and the difficulties got over; though this has sometimes been the case since, and will be again, ere the kingdom of Christ is in all its glory; he now sits enthroned in heaven, surrounded with clouds and darkness, and unseen to us; whose being and perfections are inscrutable to us, his providences unsearchable, and his ways past finding out; and when he comes a second time, it will be at midnight, and in the clouds of heaven:

righteousness and judgment are the habitation of his throne; the seat, basis, and support of it; he sits on a throne doing right, and by it his throne is established; See Gill on Psa_89:14.

SPURGEO, "Ver. 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 t