Psalms 97:10

Translation
King James Version
Ye that love the LORD, hate evil: he preserveth the souls of his saints; he delivereth them out of the hand of the wicked.
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KJV (with Strong's)
Ye that love H157 the LORD H3068, hate H8130 evil H7451: he preserveth H8104 the souls H5315 of his saints H2623; he delivereth H5337 them out of the hand H3027 of the wicked H7563.
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Complete Jewish Bible
You who love ADONAI, hate evil! He keeps his faithful servants safe. He rescues them from the power of the wicked.
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Berean Standard Bible
Hate evil, O you who love the LORD! He preserves the souls of His saints; He delivers them from the hand of the wicked.
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American Standard Version
O ye that love Jehovah, hate evil: He preserveth the souls of his saints; He delivereth them out of the hand of the wicked.
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World English Bible Messianic
You who love the LORD, hate evil. He preserves the souls of his holy ones. He delivers them out of the hand of the wicked.
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Geneva Bible (1599)
Ye that loue the Lord, hate euill: he preserueth the soules of his Saints: hee will deliuer them from the hand of the wicked.
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Young's Literal Translation
Ye who love Jehovah, hate evil, He is keeping the souls of His saints, From the hand of the wicked he delivereth them.
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See also
Proverbs 8:13Romans 12:9Psalms 34:14Psalms 145:20Jeremiah 15:21Daniel 3:28Amos 5:15
In the KJVVerse 15,489 of 31,102

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SUMMARY

Psalms 97:10 presents a core ethical imperative for those devoted to God, calling them to actively abhor evil, a command immediately followed by a profound divine assurance. This verse declares that the LORD vigilantly preserves the very being of His faithful ones and delivers them from the oppressive power and destructive intentions of the wicked. It thus intricately weaves together human moral responsibility with God's unwavering faithfulness and sovereign protection, highlighting the essential link between genuine devotion to the Creator and an active commitment to righteousness, all secured by His preserving hand.

CONTEXT

  • Literary Context: Psalms 97:10 is embedded within an enthronement psalm (Psalm 97) that majestically proclaims the LORD's universal kingship and His righteous judgment over all creation. The preceding verses (Psalm 97:1-9) vividly depict God's awesome manifestation, with dramatic imagery of clouds, darkness, fire, and melting mountains, culminating in the declaration that "all the peoples have seen his glory" (Psalm 97:6). This grand display of divine power and righteousness serves as the foundational backdrop for the ethical call in verse 10, underscoring that the sovereign King demands moral alignment from His subjects. The psalm contrasts the LORD's glory with the shame of idol worshipers (Psalm 97:7), setting a clear distinction between those who serve Him and those who oppose Him. Following verse 10, the psalm concludes with a triumphant call for the righteous to rejoice and give thanks (Psalm 97:11-12), emphasizing the light and joy that are sown for the upright, reinforcing the blessings associated with loving God and actively rejecting evil.
  • Historical & Cultural Context: Psalm 97, like other enthronement psalms (e.g., Psalm 93, Psalm 96, Psalm 99), reflects ancient Israel's understanding of God as the supreme King, ruling over all creation and nations. This monotheistic concept was profoundly counter-cultural in the polytheistic ancient Near East, where local deities often competed for power and influence. The call to "hate evil" was not merely an abstract moral principle but a concrete rejection of the idolatrous practices, social injustices, and moral corruption prevalent in surrounding cultures and often tempting within Israel itself. The "wicked" would have included those who oppressed the vulnerable, perverted justice, or led people astray into pagan worship, posing tangible threats to the community of faith. God's promise of preservation and deliverance would have been a vital source of hope and security for a people frequently surrounded by hostile forces and susceptible to internal moral decay, affirming His protective hand over His covenant people.
  • Key Themes: This verse powerfully contributes to several foundational themes within the Psalter and broader biblical theology. Firstly, it highlights the holiness of God and the corresponding call to human holiness. God's perfectly righteous character demands a response of moral purity from His people, where love for Him is intrinsically linked to an active aversion to sin. This echoes the wisdom literature's declaration that the fear of the LORD is to hate evil. Secondly, it underscores the theme of divine sovereignty and protection. Despite the pervasive presence of evil and the threats posed by the wicked, God is portrayed as the ultimate guardian and deliverer of His faithful. This assurance is a recurring motif throughout the Psalms, promising that God delivers the righteous out of all their troubles. Finally, the verse speaks to the nature of true faith, demonstrating that genuine devotion to God is not passive but involves a conscious moral choice to align with His character and purposes, actively abhorring what is evil and holding fast to what is good.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Love (Hebrew, ʼâhab, H157): This word (H157) signifies a deep affection, whether sexual or otherwise. In this context, it denotes a profound, covenantal devotion and loyalty to the LORD (H3068, Yᵉhôvâh), implying not just an emotional attachment but a commitment that shapes one's will and actions. It is the foundational disposition that drives the subsequent command to hate evil.
  • Hate (Hebrew, sânêʼ, H8130): This term (H8130) is a primitive root meaning to hate personally, implying a strong, active, and personal aversion or repugnance. When applied to evil (H7451, raʻ), it denotes a decisive moral stance, a complete rejection of anything contrary to God's holy nature. It is not merely passive dislike but an active opposition to all that is wicked and corrupting.
  • Saints (Hebrew, châçîyd, H2623): This word (H2623) is derived from the root chesed, meaning loyal love, covenant faithfulness, or steadfast mercy. The châçîyd are those who are pious, godly, and merciful, characterized by their devotion to God and their embodiment of His lovingkindness. They are the faithful ones who live in covenant relationship with Him, and it is their "souls" (H5315, nephesh, meaning the whole person) that God promises to preserve.

Verse Breakdown

  • "Ye that love the LORD, hate evil": This opening clause is a direct, imperative call to God's people. It establishes a fundamental ethical principle: genuine love for God is not merely an emotional sentiment but manifests as a strong, active moral opposition to evil. This implies a clear discernment between good and evil and a resolute choice to reject the latter in all its forms—thoughts, words, and actions. It underscores that spiritual devotion has tangible ethical implications for daily living.
  • "he preserveth the souls of his saints": This is a declarative statement of divine promise and action. The LORD Himself is the one who "preserves" (H8104, shâmar), indicating His active, vigilant, and continuous care. "Souls" (H5315, nephesh) here refers to the whole person—their life, being, and very essence—not just an immaterial part. God's preservation is comprehensive, extending to the spiritual, emotional, and physical well-being of those who are devoted to Him. It is an assurance of His unwavering faithfulness to His covenant people.
  • "he delivereth them out of the hand of the wicked": This final clause specifies the nature of God's preservation: He actively rescues (H5337, nâtsal) His people from the power and oppression of those who are morally corrupt and hostile to God's ways. The "hand" (H3027, yâd) of the wicked (H7563, râshâʻ) is a metaphorical expression for their control, influence, and destructive intentions. This promise assures believers that despite the threats and dangers posed by evil forces, God's sovereign power is greater, and He will ultimately secure their freedom and triumph.

Literary Devices

Psalms 97:10 employs several potent literary devices to convey its message with force and clarity. The verse begins with a clear imperative ("hate evil"), directly addressing the audience and demanding a moral response. This command is immediately followed by declarative statements ("he preserveth," "he delivereth"), which function as divine promises, providing the motivation and assurance for obeying the imperative. There is a strong use of antithesis, contrasting "love the LORD" with "hate evil," and "saints" (God's people) with "the wicked." This highlights the stark moral choice and the clear distinction between those who follow God and those who oppose Him. Furthermore, the phrase "out of the hand of the wicked" is a vivid metonymy or synecdoche, where "hand" represents the power, control, or grasp of the wicked, making the threat and the deliverance more tangible and impactful. The entire verse also exhibits synthetic parallelism, where the second and third clauses expand upon and complete the thought of the first, illustrating the divine response of preservation and deliverance that follows human obedience.

THEOLOGICAL AND THEMATIC CONNECTIONS

Psalms 97:10 articulates a profound theological truth: genuine love for God is inseparable from a radical rejection of evil. This is not merely a passive dislike but an active, moral hatred for anything that defiles God's holiness or harms His creation. This ethical imperative is grounded in the character of God Himself, who is perfectly righteous and sovereign over all. The verse then pivots to reassure believers that their commitment to holiness is met with divine protection. God's preservation of His saints' "souls" signifies His comprehensive care for their entire being—spiritual, emotional, and physical—ensuring their ultimate security from the schemes and power of the wicked. This underscores God's faithfulness to His covenant people, demonstrating that He is both their moral standard and their ultimate deliverer. It speaks to the assurance of salvation and the ongoing work of God in sanctifying and safeguarding His own, providing comfort and courage in a world marred by sin.

REFLECTION AND APPLICATION

Psalms 97:10 presents a foundational challenge and comfort for every believer. The call to "hate evil" is a summons to radical moral clarity. It means cultivating a deep, visceral aversion to sin in all its forms—not just outward acts, but also the inner attitudes, selfish desires, and corrupting influences that contradict God's character. This active hatred for evil must flow from a genuine, overflowing love for the LORD, recognizing that what grieves Him should grieve us, and what delights Him should delight us. This requires constant vigilance, self-examination, and a willingness to confront sin both within ourselves and in the world around us, without becoming self-righteous or judgmental. It calls for a life of intentional holiness, where we actively choose righteousness over compromise, understanding that true devotion to God necessitates a decisive break with all that opposes Him. In this pursuit, the verse offers immense encouragement: we are not left to our own strength. God Himself promises to preserve our souls and deliver us from the hand of the wicked. This assurance should inspire confidence and perseverance, knowing that our ultimate security rests in His unfailing power and faithfulness, enabling us to walk righteously with courage and hope, even amidst adversity.

Questions for Reflection

  • What does it mean practically to "hate evil" in your daily life, beyond simply avoiding sin?
  • How does your love for the LORD motivate your opposition to evil, and where might this connection be strengthened?
  • In what ways have you experienced God's preservation of your "soul" or deliverance from "the hand of the wicked"?
  • How does the promise of God's preservation empower you to live a life of greater holiness and courage in a fallen world?

FAQ

How can believers "hate evil" without becoming hateful or judgmental towards people?

Answer: The command to "hate evil" in Psalms 97:10 is a call to a moral stance against sin itself, not against sinners. The Bible consistently distinguishes between the evil act or system and the person caught in it. While we are to abhor sin, we are simultaneously called to love people, even our enemies, and to seek their redemption. Jesus Himself embodied this perfectly: He confronted sin directly and without compromise, yet He extended boundless compassion and grace to sinners. Our "hatred" of evil should manifest as a zealous pursuit of righteousness, a longing for justice, and a commitment to truth, coupled with a deep desire for the restoration and salvation of those enslaved by evil. It means actively opposing systems of injustice and corruption, while praying for and ministering to the individuals involved. The goal is to be holy as God is holy (Hebrews 12:14), and to have no fellowship with the unfruitful works of darkness, but rather expose them, all while remembering that we too were once lost and in need of God's deliverance and grace.

CHRIST-CENTERED FULFILLMENT

Psalms 97:10 finds its ultimate and most profound fulfillment in Jesus Christ. He is the perfect embodiment of one who loved the LORD supremely and, consequently, hated evil absolutely. Unlike humanity, Jesus never succumbed to temptation, perfectly fulfilling the command to "hate evil" in every thought, word, and deed (Hebrews 4:15). His entire earthly ministry was a direct confrontation with evil—casting out demons, healing diseases (which are consequences of sin in a fallen world), and ultimately, His death on the cross, where He became sin for us to utterly destroy its power (1 John 3:5). The promise that God "preserveth the souls of his saints" and "delivereth them out of the hand of the wicked" is realized in Christ's decisive victory over sin, death, and the devil. Through His atoning sacrifice and glorious resurrection, Jesus disarmed the powers of darkness (Colossians 2:15) and delivered believers from the domain of darkness into His marvelous kingdom of light (Colossians 1:13). Now, those who love the LORD and, by His Spirit, hate evil, are united with Christ, and their souls are eternally preserved by Him. Jesus Himself promised that no one can snatch His sheep out of His hand or His Father's hand (John 10:28 and John 10:29). Thus, the preservation and deliverance promised in Psalms 97:10 are secured for believers through their union with Christ, guaranteeing their ultimate triumph over evil and eternal security in Him, for nothing can separate them from the love of God that is in Christ Jesus our Lord.

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Commentary on Psalms 97 verses 8–12

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

I. The reasons that are given for Zion's joy in the government of the Redeemer. The faithful servants of God may well rejoice and be glad, 1. Because God is glorified, and whatever redounds to his honour is very much his people's pleasure. They rejoice because of thy judgments, O Lord! which may take in both the judgments of his mouth and the judgments of his hand, the word of his gospel and his works wrought for the propagating of it, miracles and marvellous providences; for in these we must own, "Thou, Lord, art high above all the earth (Psa 97:9); thou hast manifested thy sovereignty in the kingdom of nature, and thy command of all its powers, and thy dominion over all nations, over all hearts; thou art exalted far above all gods" - all deputed gods, that is, princes - all counterfeit gods, that is, idols. The exaltation of Christ, and the advancement of God's glory among men thereby, are the rejoicing of all the saints. 2. Because care is taken for their safety. Those that pay allegiance to Christ as a King shall be sure of his protection. Princes are the shields of the earth; Christ is so to his subjects; they may put their trust under his shadow and rejoice in it, for (Psa 97:10) He preserves the souls of the saints; he preserves their lives as long as he has any work for them to do, and wonderfully delivers them many a time out of the hand of the wicked, their persecutors that thirst after their blood; for precious in the sight of the Lord is the death of his saints. But something more is meant than their lives; for those that will be his disciples must be willing to lay down their lives, and not indent for the securing of them. It is the immortal soul that Christ preserves, the inward man, which may be renewed more and more when the outward man decays. He will preserve the souls of his saints from sin, from apostasy, and despair, under their greatest trials; he will deliver them out of the hands of the wicked one that seeks to devour them; he will preserve them safely to his heavenly kingdom, Ti2 4:18. They have therefore reason to be glad, being thus safe. 3. Because provision is made for their comfort. Those that rejoice in Christ Jesus, and in his exaltation, have fountains of joy treasured up for them, which will be opened sooner or later (Psa 97:11): Light is sown for the righteous, that is, gladness for the upright in heart. The subjects of Christ's kingdom are told to expect tribulation in the world. They must suffer by its malice, and must not share in its mirth; yet let them know, to their comfort, that light is sown for them; it is designed and prepared for them. What is sown will come up again in due time; though, like a winter seedness, it may lie long under the clods, and seem to be lost and buried, yet it will return in a rich and plentiful increase. God's goodness shall be sure of a harvest in the appointed weeks. Those that sow in tears shall, without fail, reap in joy, Psa 126:5, Psa 126:6. Christ told his disciples, at parting (Joh 16:20), You shall be sorrowful, but your sorrow shall be turned into joy. Gladness is sure to the upright in heart, to those only that are sincere in religion. The joy of the hypocrite is but for a moment. There is no serenity without a lasting sincerity,

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

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 8–12. Public domain.
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Augustine of HippoAD 430
SERMON 336:2
Let us love, let us love freely and without any strings attached. It is God, after all, whom we love. We can find nothing better than God. Let us love him for his own sake, and ourselves and each other in him, but still for his sake. You only love your friend truly, after all, when you love God in your friend, either because God is in him or in order that God may be in him. That is true love and respect; if we love ourselves for any other reason, we are in fact hating rather than loving. “Whoever loves iniquity,” you see—what does he hate? Maybe the man next door, maybe the woman next door? It is his turn to be horrified, for they “hate their own soul.” Love of wickedness means love of your own soul. “You that love the Lord, hate evil.” God is good, what you love is evil, and you love yourself when you are evil; how can you love God, when you still love what God hates?
Augustine of HippoAD 430
ON THE CHRISTIAN LIFE 9
I should not pass over without investigating the significance of the phrases, to love God and to love one’s neighbor. A person who loves God will do the following: obey his command in all respects; observe his laws and precepts; attempt to sanctify himself because God is holy, as is written: “Be holy, because I the Lord your God am holy”; fulfill the direction of the prophet: “You that love the Lord, hate evil”; think of nothing but divine and heavenly subjects, for God is a lover of nothing but holiness, justice and piety; do only what God seems to love.
Augustine of HippoAD 430
Exposition on Psalm 97
What then do we all, who have assembled before Him, before Him who is exalted far above all gods? He has given us a brief commandment, "O you that love the Lord, see that you hate the thing which is evil!" [Psalm 97:10]. Christ does not deserve that with Him you should love avarice. You love Him: you should hate what He hates. There is a man who is your enemy, he is what you are; you are the work of one Creator, with the same nature: and yet if your son were to speak unto your enemy, and come to his house, and constantly converse with him, you would be inclined to disinherit him; because he speaks with your enemy. And how so? Because you seem to say justly, You are my enemy's friend, and do you seek anything of my property? Attend then. You love Christ: avarice is Christ's foe; why speak with her? I say not, speak with her; why do you serve her? For Christ commands you to do many things, and thou dost them not; she commands you, and thou dost them. Christ commands you to clothe the poor man: and thou dost it not; avarice bids you defraud, and this thou dost in preference. If such be the case, if such you are, do not very confidently promise yourself Christ's heritage. But you say, I love Christ. Hence it appears that you love what is good, if you shall be found to hate what is evil....
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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