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Commentary on Psalms 97 verses 1–7
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, Pe1 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.
II. Christ's government, though it may be matter of joy to all, will yet be matter of terror to some, and it is their own fault that it is so, Psa 97:3-5, Psa 97:7. Observe,
1.When the kingdom of Christ was to be set up in the world, after his ascension, it would meet with many enemies, and much opposition would be given to it. He that reigns, to the joy of the whole earth, yet, as he has his subjects, so he has his enemies (Psa 97:3), that not only will not have him to reign over them, but would not have him to reign at all, that not only will not enter into the kingdom of heaven themselves, but do all they can to hinder those that are entering, Mat 23:13. This was fulfilled in the enmity of the unbelieving Jews to the gospel of Christ, and the violent persecution which in all places they stirred up against the preachers and professors of it. These enemies are here called hills (Psa 97:5), for their height, and strength, and immovable obstinacy. It was the princes of this world that crucified the Lord of glory, Co1 2:8; Psa 2:2.
2.The opposition which the Jews gave to the setting up of Christ's kingdom turned to their own ruin. Their persecuting the apostles, and forbidding them to speak to the Gentiles, filled up their sin, and brought wrath upon them to the uttermost, Th1 2:15, Th1 2:16. That wrath is here compared, (1.) To consuming fire, which goes before him, and burns up his enemies, that have made themselves like chaff and stubble, and have set the briers and thorns before him in battle, Isa 27:4. This fire of divine wrath will not only burn the rubbish upon the hills, but will even melt the hills themselves like wax, Psa 97:5. When our God appears as a consuming fire even rocks will be wax before him. The most resolute and daring opposition will be baffled at the presence of the Lord. His very presence is enough to shame and sink it, for he is the Lord of the whole earth, by whom all the children of men are manageable and to whom they are accountable. Men hate and persecute God's people, because they think him absent, that the Lord has forsaken the earth; but, when he manifests his presence, they melt. (2.) To amazing lightnings (Psa 97:4), which strike a terror upon many. The judgments God brought upon the enemies of Christ's kingdom were such as all the world took notice of with terror: The earth saw and trembled, and the ears of all that heard were made to tingle. This was fulfilled in the destruction of Jerusalem and the Jewish nation by the Romans, about forty years after Christ's resurrection, which, like fire, wholly destroyed that people, and, like lightning, astonished all their neighbours (Deu 29:24); but the heavens declare God's righteousness in it, and all the people, to this day, see his glory, in those lasting monuments of his justice, the scattered Jews.
3.Idolaters also would be put to confusion by the setting up of Christ's kingdom (v. 7): Confounded be all those who serve graven images, the Gentile world, who did service to those that by nature are no gods (Gal 4:8), who boasted themselves of idols as their protectors and benefactors. Did those that served idols boast of them, and shall the servants of the living God distrust him, or be ashamed of him? Let those be ashamed that serve graven images. (1.) This is a prayer for the conversion of the Gentiles, that those who have been so long serving dumb idols may be convinced of their error, ashamed of their folly, and may, by the power of Christ's gospel, be brought to serve the only living and true God, and may be as much ashamed of their idols as ever they were proud of them. See Isa 2:20, Isa 2:21. (2.) This is a prophecy of the ruin of those that would not be reformed and reclaimed from their idolatry; they shall be confounded by the destruction of Paganism in the Roman empire, which was fulfilled about 300 years after Christ, so much to the terror of idolaters that some think it was the revolution under Constantine that made even the mighty men say to the rocks, Fall on us and hide us, Rev 6:15, Rev 6:16. This prayer and prophecy are still in force against antichristian idolaters, who may here read their doom: Confounded be all those that worship graven images, Psa 97:7. See Jer 48:13.
For if the earth has to suffer either joy or injury, it is simply on people’s account, that they may suffer the joy or the sorrow through the events that happen to their dwelling place, whereby they will rather have to pay the penalty that, simply on their account, even the earth must suffer. When, therefore, God even threatens the earth, I would prefer saying that he threatens the flesh. So likewise, when he makes a promise to the earth, I would rather understand him as promising the flesh; as in that passage of David: “The Lord is King, let the earth be glad,” meaning the flesh of the saints, to which appertains the enjoyment of the kingdom of God.
If, however, those whom God has accepted and the believers shall attain salvation, it is necessary that those whom God has rejected and the unbelieving should incur the opposite issue, even the loss of salvation. Now here is a judgment, and those who hold it out before us belong to the Creator. Whom else than the God of retribution can I understand by the one who shall “beat his servants with stripes,” either “few or many,” and shall exact from them what he had committed to them? Whom is it suitable for me to obey, but him who remunerates? Your Christ proclaims, “I have come to send fire on the earth.” That most lenient being, the Lord who has no hell, not long before had restrained his disciples from demanding fire on the churlish village. Whereas he burned Sodom and Gomorrah with a tempest of fire. Of him the psalmist sang, “A fire shall go out before him and burn up his enemies round about.” By Hosea he uttered the threat, “I will send a fire on the cities of Judah”;3 and by Isaiah, “A fire has been kindled in my anger.” He cannot lie. If it is not he who spoke even out of the burning bush, it can be of no importance what fire you insist on being understood.
"Clouds and darkness are round about Him: righteousness and judgment are the direction of His seat" [Psalm 97:2]....The Lord Himself says: "For judgment I have come into this world; that they which see not might see, and that they which see might be made blind." [John 9:39] They who seem unto themselves to see, who think themselves wise, who think healing not needful for them, that they may be made blind, may not understand. And that "they which see not may see;" that they who confess their blindness may obtain to be enlightened. Let there be therefore "clouds and darkness round about Him," for those who have not understood Him: for those who confess and humble themselves, "righteousness and judgment are the direction of His seat." He called those who believe in Him His seat: for from them has He made Himself a seat, since in them Wisdom sits; for the Son of God is the Wisdom of God. But we have heard from another passage of Scripture a strong confirmation of this interpretation. "The soul of the righteous is the seat of Wisdom." Because then they who have believed in Him have been made righteous: justified by faith, they have become His own seat: He sits in them, judging from them, and guiding them....
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SUMMARY
Psalms 97:2 profoundly articulates the dual nature of God's sovereign reign: His majestic, often incomprehensible presence veiled in mystery, and His unwavering governance founded upon perfect righteousness and impartial judgment. This verse assures believers that despite the unfathomable aspects of divine activity, God's throne is perpetually established on moral rectitude and just decree, providing both reverent awe and profound security in His dominion over all creation.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 97:2 masterfully employs several literary devices to convey its profound theological truths. Imagery is central, with "clouds and darkness" painting a vivid picture of God's veiled, majestic presence, reminiscent of Theophanies where God reveals Himself in awe-inspiring, often obscured, forms. The verse also uses Juxtaposition to highlight the striking contrast between the mystery and hiddenness of God's immediate presence ("clouds and darkness") and the absolute clarity, immutability, and transparency of His character and governance ("righteousness and judgment"). This contrast underscores that while His methods and timing may be hidden, His moral foundation is transparent and unshakeable. Furthermore, the phrase "habitation of his throne" uses Metaphor and a subtle form of Anthropomorphism, attributing a dwelling place or foundation to an inanimate object (the throne) to emphasize that righteousness and judgment are foundational, inherent, and inseparable from God's reign, not merely external attributes that can be removed or altered.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 97:2 profoundly shapes our understanding of God's character and reign. It asserts that despite the often-unfathomable nature of divine providence, God's sovereignty is never arbitrary but is always rooted in His perfect moral character. The "clouds and darkness" speak to God's transcendence and the limits of human understanding, reminding us that His ways are higher than our ways and His thoughts deeper than our own Isaiah 55:9. Yet, this mystery is not cause for despair but for profound trust, precisely because His throne is founded on "righteousness and judgment." This truth provides immense comfort in times of confusion, suffering, or perceived injustice, assuring believers that ultimately, God's perfect justice and moral order will prevail. It also calls us to align our lives with these divine principles, reflecting His righteousness and seeking justice in our own conduct and interactions.
REFLECTION AND APPLICATION
Psalms 97:2 invites us to cultivate a profound trust in God, even when His actions or the circumstances of life appear shrouded in "clouds and darkness." In a world often marked by injustice, confusion, and seemingly random events, this verse anchors our faith in the absolute certainty that the God who reigns is perfectly righteous and just. It challenges us to move beyond a superficial understanding of God, embracing His mystery with humility while clinging to the unwavering truth of His moral perfection. This means trusting His plan even when we cannot trace His hand, believing in His goodness even when suffering persists, and resting in His ultimate justice even when evil seems to triumph. Our response should be one of awe-filled worship for His incomprehensible majesty and steadfast obedience to His righteous commands, knowing that His reign is always for our good and His glory, and that His justice will ultimately set all things right. It calls us to live justly and righteously, reflecting the very character of the One who sits on the throne.
Questions for Reflection
FAQ
Why is God described with "clouds and darkness" if He is good and light?
Answer: The imagery of "clouds and darkness" in relation to God does not imply malevolence or an absence of goodness, but rather His transcendent glory, unapproachable holiness, and the inscrutability of His divine wisdom. It's a common biblical motif for theophanies, moments when God reveals Himself in a powerful way. For instance, at Mount Sinai, God descended in a thick cloud and darkness Exodus 20:21, signifying His awesome power and the reverence due to Him. It highlights that God's full glory is too immense for human eyes to behold directly, and His plans and purposes are often beyond our complete understanding Isaiah 55:8-9. This mystery evokes awe and humility, not fear of evil, because the very next phrase assures us that "righteousness and judgment" are the immutable foundation of His throne, guaranteeing His goodness and justice even when His ways are hidden.
CHRIST-CENTERED FULFILLMENT
Psalms 97:2 finds its ultimate fulfillment and clearest revelation in Jesus Christ. While the Old Testament describes God's presence veiled in "clouds and darkness," reflecting His unapproachable glory and mysterious ways, Jesus is the very "radiance of God's glory and the exact representation of his being" Hebrews 1:3. In Christ, the previously veiled God became visible and tangible, yet even in His incarnation, there was a "darkness" of mystery surrounding His divine nature and redemptive purpose, often hidden from those who refused to believe John 1:5. Furthermore, the "righteousness and judgment" that are the habitation of God's throne are perfectly embodied in Christ. He is the righteous One who lived a sinless life, fulfilling all righteousness Matthew 3:15, and through His atoning sacrifice, He became the means by which God's righteousness is imputed to believers Romans 3:21-26. As the resurrected Lord, Jesus is also appointed by God as the ultimate Judge of the living and the dead Acts 17:31, ensuring that the divine principles of justice and righteousness will be perfectly executed in His final reign, when every knee will bow and every tongue confess His Lordship Philippians 2:10-11. Thus, Christ fully reveals the God whose throne is founded on both profound mystery and unwavering moral perfection, making Him accessible while maintaining His awe-inspiring majesty.