Psalms · Chapter 97

V. 1. Isles-The Gentile nations, as this word, used Isaiah 42:4, is expounded, Matthew 12:21.

Verse 1. 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 ynda 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 neighbours, 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; אלהים 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 Saviour, 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 God’s 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.” Deuteronomy Invent. c. 53. And, in reference to a Divine providence, he took up the general opinion, viz., Esse deos, et eorum providentia mundum administrari. Deuteronomy 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.

Verse 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 Psalm 93:1, and 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 — 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 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.

Verse 1. The Lord reigneth. Hebrews JEHOVAH, the Messiah, who comes to judge the earth, as in Psalm 50:3. 98:9. In this David was a type of Christ, under whose feet all things are put in subjection.

1. The Lord reigneth—See Psalm 96:10; 99:1. This is the keynote to the psalm. Earth—The word might signify land—the land of Palestine, but, more probably, the nations generally. Multitude of isles—The 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 Psalm 72:10; 45:12.

V. 2. Darkness-A dark cloud doth encompass him.

Verse 2. 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 æternitas a parte ante— the eternity that passed before time commenced, than we can in the æternitas 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, qdx 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, cpvm 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 prosopopœia, or personification, gives vitality and thought to all the subjects he employs; here, the very throne of God is animated; righteousness and judgment are two intellectual beings who support it. The fire, the lightnings, the earth, the heavens themselves, are all intellectual beings, which either accompany, go before him, or proclaim his majesty.

Verse 2. Clouds and darkness are round about him — His dispensations are mysterious and altogether unaccountable; his ways in the sea, and his path in the great waters. We are not aware what his designs are, nor is it fit that we should be made acquainted with the secrets of his government. But, though there is a depth in his counsels which we must not pretend to fathom, still righteousness and judgment — That is, righteous judgment, or righteousness in judgment, are the habitation — Or, as Dr. Hammond renders the word ˆwkm, mechon, the basis, of his throne — That is, the foundation, or establishment of it; for the throne is established by righteousness. Proverbs 16:12. All his laws, decrees, and administrations, are grounded upon and managed with justice and equity. Therefore his throne is for ever and ever, because his sceptre is a right sceptre, Psalm 45:6.

2. Clouds and darkness—The imagery is Sinaitic. Verses 2-6. Comp. Exodus 19:16-20; 20:18. God appears as judge, wrapped in “clouds and darkness” as symbols of severity and as the robe of his judicial office. Righteousness and judgment—The former denoting the principle, and the latter the administration, of justice. Habitation of his throne— Foundation, or support, of his throne, according to the radical meaning of the word, and its use in Psalm 104:5; 89:14; Ezra 2:68; in which latter it is translated place. In those passages where it is translated dwellingplace, the idea is not always synonymous with “habitation,” but often denotes that whereon the “habitation” rests. See 2 Chronicles 6:2; Psalm 33:14. Support is the truest idea of the word here.

Verse 3. A fire goeth before him] Literally, this and the following verse may refer to the electric fluid, or to manifestations of the Divine displeasure, in which, by means of ethereal fire, God consumed his enemies. But fire is generally represented as an accompaniment of the appearances of the Supreme Being. He appeared on Mount Sinai in the midst of fire, thunder, and lightnings, Exodus 19:16-18. Daniel, Daniel 7:9, 10, represents the Sovereign Judge as being on a throne which was a fiery flame, and the wheels of his chariot like burning fire; and a fiery stream issuing from it, and coming forth from before him. St. Paul tells us ( 2 Thessalonians 1:8) that the Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire; and St. Peter, (2 Peter 3:7, 10, 11,) that when the Lord shall come to judgment the heavens and the earth shall be destroyed by fire, the heavens shall pass away with a great noise, the elements melt with fervent heat, and the earth and its works be burnt up. Here then, will appear,—

“Our God in grandeur, and our world on fire.”

Burneth up his enemies round about.] The fire is his pioneer which destroys all the hinderances in his way, and makes him a plain passage.

Verses 3-5. A fire goeth before him, &c. — “The judgments of God, and their effects upon the world, are here set forth, under the usual similitude of lightning and fire from heaven, causing the earth to tremble, and the mountains to melt and dissolve away.” And by these terrible appearances in the natural world are especially signified those dreadful judgments of God, which were to be inflicted upon the Jews and others for their contempt and rejection of the Messiah, which was foretold in the Old Testament, and accomplished in the New. His lightnings enlightened the world — This phrase signifies, not so much illumination as terror and judgments, as appears, both from the following words, and from the constant use of the phrase in that sense. The hills melted — The strongest and loftiest parts of the earth, by which he may intend the great potentates of the world, who set themselves against the Messiah; at the presence of the Lord of the whole earth — Whose dominion shall not then be confined in Canaan, as now, in a manner, it is, but shall be enlarged over the whole earth. “The exaltation of Christ to the throne of his kingdom was followed by a dreadful display of that vengeance which broke in pieces the Jewish nation, and brought their civil and religious polity to an utter dissolution. In the history of their destruction the world of the ungodly may view a striking picture of the great and terrible day when the Lord Jesus shall render a recompense to all his enemies. He is then to descend in flaming fire; lightnings shall be his harbingers; the earth shall tremble, and the hills shall literally melt like wax at the presence of Jehovah.” — Horne.

3. A fire goeth before him—To herald his coming. If the word of God is one of mercy to those who love and obey him, it is also one of judgment and terror to those who despise him. The figures are still borrowed from the scenes of Sinai. (See Deuteronomy 4:11; compare Isaiah 66:15, 16; Hebrews 12:29; Revelation 4:5.) God is represented in verses 2-6 as the universal ruler, passing through the nations of the earth, visiting judicial judgments on his enemies, and dispensing pardon and peace to his willing and submissive subjects. These rejoice, (ver. 1,) those tremble, (ver. 4.)

Verse 4. His lightnings enlightened the world] Though this be no more than a majestic description of the coming of the Lord, to confound his enemies and succour his followers, yet some spiritualize the passage, and say, the lightnings signify the apostles, who enlightened the world by their heavenly doctrine.

The earth saw, and trembled.] The earth is represented as a sentient being. It saw the terrible majesty of God; and trembled through terror, fearing it should be destroyed on account of the wickedness of its inhabitants.

Verses 3-5. A fire goeth before him, &c. — “The judgments of God, and their effects upon the world, are here set forth, under the usual similitude of lightning and fire from heaven, causing the earth to tremble, and the mountains to melt and dissolve away.” And by these terrible appearances in the natural world are especially signified those dreadful judgments of God, which were to be inflicted upon the Jews and others for their contempt and rejection of the Messiah, which was foretold in the Old Testament, and accomplished in the New. His lightnings enlightened the world — This phrase signifies, not so much illumination as terror and judgments, as appears, both from the following words, and from the constant use of the phrase in that sense. The hills melted — The strongest and loftiest parts of the earth, by which he may intend the great potentates of the world, who set themselves against the Messiah; at the presence of the Lord of the whole earth — Whose dominion shall not then be confined in Canaan, as now, in a manner, it is, but shall be enlarged over the whole earth. “The exaltation of Christ to the throne of his kingdom was followed by a dreadful display of that vengeance which broke in pieces the Jewish nation, and brought their civil and religious polity to an utter dissolution. In the history of their destruction the world of the ungodly may view a striking picture of the great and terrible day when the Lord Jesus shall render a recompense to all his enemies. He is then to descend in flaming fire; lightnings shall be his harbingers; the earth shall tremble, and the hills shall literally melt like wax at the presence of Jehovah.” — Horne.

4. Earth saw, and trembled—As an affrighted servant. Even Moses said: “I exceedingly fear and quake.” Hebrews 12:21.

Verse 5. The hills melted like wax] The fire of God seized on and liquefied them, so that they no longer opposed his march; and the mountains before him became a plain.

The Lord of the whole earth.] xrah lk אדונ adon col haarets, the Director, Stay, and Support of the whole earth. The universal Governor, whose jurisdiction is not confined to any one place; but who, having created all, governs all that he has made.

Verses 3-5. A fire goeth before him, &c. — “The judgments of God, and their effects upon the world, are here set forth, under the usual similitude of lightning and fire from heaven, causing the earth to tremble, and the mountains to melt and dissolve away.” And by these terrible appearances in the natural world are especially signified those dreadful judgments of God, which were to be inflicted upon the Jews and others for their contempt and rejection of the Messiah, which was foretold in the Old Testament, and accomplished in the New. His lightnings enlightened the world — This phrase signifies, not so much illumination as terror and judgments, as appears, both from the following words, and from the constant use of the phrase in that sense. The hills melted — The strongest and loftiest parts of the earth, by which he may intend the great potentates of the world, who set themselves against the Messiah; at the presence of the Lord of the whole earth — Whose dominion shall not then be confined in Canaan, as now, in a manner, it is, but shall be enlarged over the whole earth. “The exaltation of Christ to the throne of his kingdom was followed by a dreadful display of that vengeance which broke in pieces the Jewish nation, and brought their civil and religious polity to an utter dissolution. In the history of their destruction the world of the ungodly may view a striking picture of the great and terrible day when the Lord Jesus shall render a recompense to all his enemies. He is then to descend in flaming fire; lightnings shall be his harbingers; the earth shall tremble, and the hills shall literally melt like wax at the presence of Jehovah.” — Horne.

5. At the presence—Literally, from before the face. See, in a humbler sense, the terror of countenance, Matthew 28:3, 4.

V. 6. Heavens-The angels, yea God himself from heaven.

Verse 6. The heavens declare his righteousness] They also, in this poetic description, become intelligent beings, and proclaim the majesty and the mercy of the Most High. Metaphorically, they may be said to declare his glory. Their magnitude, number, revolutions, order, influence, and harmony, proclaim the wondrous skill, matchless wisdom, and unlimited power of the Sovereign of the universe. See Clarke’s notes on “Psalm 19:1”, &c.

And all the people see his glory.] Whatsoever God has made proclaims his eternal power and Godhead; and who, from a contemplation of the work of his hands, can be ignorant of his being and providence?

Verse 6. The heavens declare his righteousness — It is as conspicuous and illustrious as the heavens themselves. Or the angels, yea, God himself gives testimony from heaven to the righteousness of Christ. And all the people see his glory — Both Jews and Gentiles shall partake of the glorious fruits and benefits of his coming. Dr. Horne, however, interprets this verse differently, thus: “The heavens, by the manifestation of vengeance from thence, reveal, declare, and proclaim the righteous judgments of Messiah; and all the people upon earth are witnesses of the glory of his victory over every thing that opposeth itself to the establishment of his kingdom.”

6. The heavens declare his righteousness— “As far as the heavens extend, so far shall his righteousness be made known.”—Tholuck. In the most public manner, before the universe, shall the rectitude of the Judge and Sovereign be proclaimed. All the people see his glory—So, in verse 4, the “earth saw, and trembled.” The “glory” of the Lord is not only the power and majesty which attend his appearance, but especially the purity and righteousness of all his acts, whether of law or grace, judgment or mercy. This the nations of the world shall see and confess, whether they obey or rebel.

V. 7. Confounded-Let them be ashamed of their folly. Gods-All you whom the Gentiles have made the objects of their worship.

Verse 7. Confounded be all they] Rather, They shall be confounded that boast themselves in idols. There is a remarkable play on the letters here, המתהללים hammithhalelim, who move like madmen; referring to the violent gestures practised in idolatrous rites.

Of idols] באלילים baelilim, in vanities, emptinesses; who “make much ado about nothing,” and take a mad and painful pleasure in ridiculous and unprofitable ceremonies of religion.

Worship him] WHO? JESUS: so says the apostle, Hebrews 1:6. Who will dare to dispute his authority?

All ye gods.] Oi aggeloi autou, his angels: so the Septuagint and the apostle: “Let all the angels of God worship him:” and the words are most certainly applied to the Saviour of the world by the author of the Epistle to the Hebrews; see the note there. The Chaldee says: “All nations who worship idols shall adore him.”

Verse 7. Confounded be all they that serve graven images — That is, the Gentile world, who did service to them who by nature were no gods, Galatians 4:8. Let them be ashamed of their former folly herein, and be thereby brought to detest and forsake their idols. Thus interpreted, the words are a prayer for the conversion of the Gentiles, that those who had been so long serving dumb idols might be convinced of their error, ashamed of their folly, and might be brought, by the power of Christ’s gospel, to serve the only living and true God, and be as much ashamed of their idols as ever they were proud of them, Isaiah 2:20, 21. Or, they shall be confounded. And so this is a prophecy, predicting the ruin of those that would not be reclaimed from their idolatry; they shall be confounded by the destruction of paganism in the Roman empire, which was fulfilled about three hundred years after Christ, so much to the terror of idolaters that even the mighty men among them are represented, Revelation 6:15, 16, as saying to the rocks, Fall on us, and hide us from the face of him that sitteth on the throne, &c. This prayer and prophecy are still in force against anti-christian idolaters, who may here read their doom.

Ver. 7. Worship him all ye gods. So Jerome; but the LXX and the Vulgate read, worship him all his angels. In this manner the apostle cites the passage in Hebrews 1:6. The Chaldaic gives it as a command to all gentile princes to worship the Lord; to kiss the Son, lest he be angry with them, and they perish. The sense is, that all in heaven, and all in earth, and all in hades, must bow before the Son of God, and own his supreme dominion. Philippians 2:10. Colossians 1:18. Hebrews 1:8. Revelation 5:13.

7. Confounded—Put to shame, or confusion. The word denotes that confusion or perplexity of mind which results from a misplaced confidence, or the consequences of a wicked course now at length arrested and brought to judgment. Idols—See on Psalm 96:5, where the same word occurs, but nowhere else in the Psalms. Worship him, all ye gods— “Gods,” here, is, in Hebrew, Eloheem, the name of the one living and true God, which generally occurs in the plural form. It is sometimes, as here, applied to kings and magistrates, on account of their office as representatives of God, (see note on Psalm 8:5,) and the psalmist calls on such to abandon their “idols” and worship Him who is “over all, God blessed for ever.” In Hebrews 1:6, (where see note,) the apostle quotes from the Septuagint, and applies to Christ, “And let all the angels of God worship him,” which is generally admitted to refer to these words of the psalmist. The Septuagint of Deuteronomy 32:43 has the same words: “Rejoice, ye heavens, with him, and let all the angels of God worship him.” But these words are not in the Hebrew, and it is inadmissible to suppose the apostle would quote an interpolation of a version to support a fundamental doctrine. He refers obviously to Psalm 97:7, and it is the clearest instance in Scripture of the translation of eloheem by angels. Professor Stuart supposes there was “a usus loquendi among the Jews” which allowed it, though not clearly brought out in the Scriptures, which appears probable. This quotation of the apostle determines our psalm to be Messianic in a high degree, and ranks it with Psalm 2 and 110.

V. 8. Zion-Thy people dwelling in Zion or Jerusalem, to whom Christ came. Heard-The fame of thy judgments, and the setting up the kingdom of the Messiah.

Verse 8. Zion heard, and was glad] All the land of Israel, long desolated, heard of the judgments which God had shown among the enemies of his people.

And the daughters of Judah] All the villages of the land-Zion as the mother, and all the villages in the country as her daughters, rejoice in the deliverance of God’s people.

Verses 8, 9. Zion heard — The people dwelling in Zion, or Jerusalem and Judah, to whom Christ came, and to whom the gospel was first preached. Or God’s church and people, who, both in the Psalms and prophetical writings, are often called Zion; heard the fame of thy judgments, as the following words declare; the ruin of idolatry, and the setting up of the kingdom of the Messiah in the world. And was glad — Very glad to hear of the conversion of some and the confusion of others, of the victory of Christ over all opposing power, and of the overthrow of the kingdom of Satan among men. And the daughters of Judah — Particular churches, or individual members of Christ’s universal church, rejoiced — According to the exhortation of the prophet; Rejoice greatly, O daughter of Zion, for behold thy king cometh unto thee. Because of thy judgments, O Lord — Thy judgments on thine enemies, whereby thou hast evinced thyself to be superior to the powers of the earth, and the gods of the nations. Not that they take pleasure in the ruin of others, but because the execution of the divine judgments upon idols and idolaters, and other daring sinners, makes way for the advancement of God’s glory, and the enlargement and establishment of Christ’s kingdom in the world. Thus, at the fall of Babylon it is said, Rejoice over her, thou heaven, and ye holy apostles and prophets, for God hath avenged you on her. And Eusebius, speaking of the times under Constantine, says, “A bright and glorious day, no cloud overshadowing it, did enlighten, with rays of heavenly light, the churches of Christ over all the earth; and among all Christians there was an inexpressible joy and a kind of celestial gladness.” — Eccl. Hist., book 10. For thou art exalted above all gods — As thou always wast in truth exalted, so thou hast now proved and declared thyself to be so in the eyes of the whole world, by subduing them under thy feet.

Ver. 8. Zion heard and was glad. All Jerusalem blazed with joy, and all the choirs exulted with music and songs, when they heard of the fall of their foes.

8. Zion heard, and was glad—The form of the verbs (Kal preterit) in this verse, together with the historic facts alleged, namely, the “rejoicings,” and the “judgments,” clearly point us to some occasion of the signal interposition of God in behalf of the nation. Daughters of Judah—A poetical title for cities of Judah. See on Psalm 48:11.

Verse 9. For thou, Lord, art high] Thou art infinitely exalted above men and angels.

Verses 8, 9. Zion heard — The people dwelling in Zion, or Jerusalem and Judah, to whom Christ came, and to whom the gospel was first preached. Or God’s church and people, who, both in the Psalms and prophetical writings, are often called Zion; heard the fame of thy judgments, as the following words declare; the ruin of idolatry, and the setting up of the kingdom of the Messiah in the world. And was glad — Very glad to hear of the conversion of some and the confusion of others, of the victory of Christ over all opposing power, and of the overthrow of the kingdom of Satan among men. And the daughters of Judah — Particular churches, or individual members of Christ’s universal church, rejoiced — According to the exhortation of the prophet; Rejoice greatly, O daughter of Zion, for behold thy king cometh unto thee. Because of thy judgments, O Lord — Thy judgments on thine enemies, whereby thou hast evinced thyself to be superior to the powers of the earth, and the gods of the nations. Not that they take pleasure in the ruin of others, but because the execution of the divine judgments upon idols and idolaters, and other daring sinners, makes way for the advancement of God’s glory, and the enlargement and establishment of Christ’s kingdom in the world. Thus, at the fall of Babylon it is said, Rejoice over her, thou heaven, and ye holy apostles and prophets, for God hath avenged you on her. And Eusebius, speaking of the times under Constantine, says, “A bright and glorious day, no cloud overshadowing it, did enlighten, with rays of heavenly light, the churches of Christ over all the earth; and among all Christians there was an inexpressible joy and a kind of celestial gladness.” — Eccl. Hist., book 10. For thou art exalted above all gods — As thou always wast in truth exalted, so thou hast now proved and declared thyself to be so in the eyes of the whole world, by subduing them under thy feet.

Verse 10. Ye that love the Lord hate evil] Because it is inconsistent with his love to you, as well as your love to him.

He preserveth the souls of his saints] The saints, wydysj chasidaiv, his merciful people: their souls-lives, are precious in his sight. He preserves them; keeps them from every evil, and every enemy.

Out of the hand of the wicked.] From his power and influence.

Verse 10. Ye that love the Lord — O all you that love and worship the true God, and rejoice in the establishment of his kingdom; hate evil — Show your love to him by hating all sin in temper, word, and work. Thus the psalmist, “having sung the glory of the Redeemer, now delineates the duty of the redeemed. They are characterized by their love of God; they are enjoined to hate evil; the hatred of which indeed is a consequence and a sure proof of that love, when it is genuine and sincere. Religion must be rooted in the heart and spring from thence. A Christian must not only serve God outwardly, but must inwardly love him; he must not content himself with abstaining from overt acts of sin, but must truly hate it. They who do so are the saints of God, whose souls he preserveth from evil, and will finally deliver from the evil one and his associates, by a happy death and a glorious resurrection.” — Horne.

10. Ye that love the Lord, hate evil—Learn to abhor it from this example of divine judgments against idolatry.

V. 11. Light-Joy and happiness. Sown-Is laid up for them.

Verse 11. Light is sown for the righteous] The Divine light in the soul of man is a seed which takes root, and springs up and increases thirty, sixty, and a hundred fold. Gladness is also a seed: it is sown, and, if carefully improved and cultivated, will also multiply itself into thousands. Every grace of God is a seed, which he intends should produce a thousand fold in the hearts of genuine believers. We do not so much require more grace from God, as the cultivation of what we have received. God will not give more, unless we improve what we have got. Remember the parable of the talents. Let the light and gladness be faithfully cultivated, and they will multiply themselves till the whole body shall be full of light, and the whole soul full of happiness. But it is the righteous only for whom the light is sown; and the upright in heart alone for whom the gladness is sown. The words may also signify that, however distressed or persecuted the righteous and the upright may be, it shall not be always so. As surely as the grain that is sown in the earth shall vegetate, and bring forth its proper fruit in its season, so surely shall light-prosperity, and gladness-comfort and peace, be communicated to them. They also will spring up in due time.

Verses 11, 12. Light is sown for the righteous — Joy and felicity, as the word light often signifies, are prepared or laid up for them, and shall in due time be reaped by them, possibly in this life, but undoubtedly in the next; and therefore the followers of Christ, who are taught to expect tribulation in this world, may well bear their afflictions with patience and cheerfulness, for, though they sow in tears, they shall, without fail, reap in joy. Rejoice in the Lord, ye righteous — Let the streams of comfort which flow to you through the channel of Christ’s kingdom lead you to the fountain, and cause you to rejoice in God your Saviour; and give thanks in remembrance of his holiness — In consideration of his holy and righteous nature and government, or of his faithfulness in fulfilling his promises, in sending the Messiah into the world and establishing his kingdom among men. Observe, reader, whatever is the matter of our rejoicing ought to be the matter of our thanksgiving, and particularly the holiness of God. They that hate sin themselves are glad that God hates it, in hopes that therefore he will not suffer it to have dominion over them.

Ver. 11. Light is sown for the righteous. The light of divine truth, which, received by faith, produces life. In him was life, and the life was the light of men. John 1:4. And gladness, with every other grace and fruit of the Spirit, shall multiply as seed that is sown, to the upright in heart.

11. Light is sown—Prosperity and hope are diffused. Psalm 1:6; Proverbs 2:8. For the righteous—And for none other. The discriminating qualification excludes the opposite character, and proves that for them there is no hope, while for the righteous there is assured blessedness. All such passages contain the germ of immortality and future judgment.

Verse 12. Rejoice in the Lord, ye righteous] It is your privilege to be happy. Exult in him through whom ye have received the atonement. Rejoice; but let it be in the Lord. All other joy is the mirth of fools, which is as the crackling of thorns under a pot-it is a luminous blaze for a moment, and leaves nothing but smoke and ashes behind.

At the remembrance of his holiness.] But why should you give thanks at the remembrance that God is holy? Because he has said, Be ye holy; for I am holy: and in holiness alone true happiness is to be found. As he, therefore, who hath called you is holy; so be ye holy in all manner of conversation. False Christians hate the doctrine of Christian holiness; they are willing to be holy in another, but not holy in themselves. There is too much cross-bearing and self-denial in the doctrine of holiness for them. A perfect heart they neither expect nor wish.

The analysis considers the whole Psalm as relating to Jesus Christ and the last judgment: so it was understood by several of the ancient fathers. The reader may take it in either sense.

Verses 11, 12. Light is sown for the righteous — Joy and felicity, as the word light often signifies, are prepared or laid up for them, and shall in due time be reaped by them, possibly in this life, but undoubtedly in the next; and therefore the followers of Christ, who are taught to expect tribulation in this world, may well bear their afflictions with patience and cheerfulness, for, though they sow in tears, they shall, without fail, reap in joy. Rejoice in the Lord, ye righteous — Let the streams of comfort which flow to you through the channel of Christ’s kingdom lead you to the fountain, and cause you to rejoice in God your Saviour; and give thanks in remembrance of his holiness — In consideration of his holy and righteous nature and government, or of his faithfulness in fulfilling his promises, in sending the Messiah into the world and establishing his kingdom among men. Observe, reader, whatever is the matter of our rejoicing ought to be the matter of our thanksgiving, and particularly the holiness of God. They that hate sin themselves are glad that God hates it, in hopes that therefore he will not suffer it to have dominion over them.