Psalm 97:4 Kommentar

This psalm dwells upon the same subject, and is set to the same tune, with the foregoing psalm. Christ is the Alpha and the Omega of both; they are both penned, and are both to be sung to his honour; and we make nothing of them if we do not, in them, make melody with our hearts to the Lord Jesus. He it is that reigns, to the joy of all mankind (Psa 97:1); and his government speaks, I. Terror to his enemies; for he is a prince of inflexible justice and irresistible power (Psa 97:2-7). II. Comfort to his friends and loyal subjects, arising from his sovereign dominion, the care he takes of his people, and the provision he makes for them (Psa 97:8-12). In singing this psalm we must be affected with the glory of the exalted Redeemer, must dread the lot of his enemies, and think ourselves happy if we are of those that "kiss the son."

INTRODUCTION TO PSALM 97 This psalm is ascribed to David by the Septuagint, Vulgate Latin, Syriac, Arabic, and Ethiopic versions. It is of the same argument, and upon the same subject, as the preceding, the coming and kingdom of Christ; and that it respects his first coming into the world, when angels were called upon to worship him, appears from Psa 97:7 compared with Heb 1:6 though it is expressed in such language as seems to agree with his second coming; and, perhaps, both are included, with various things between the one and the other; or it respects the kingdom of Christ, from his first to his second coming; to which agrees the inscription of the Syriac version, which is "a Psalm of David, in which he prophesies concerning the coming of the Messiah, and again he intimates in it his last appearance.''.

His lightnings enlightened the world,.... Either the doctrines of the Gospel, compared thereunto, because of the swift progress they made, and the large extent of them in the world, in a very little time; by the apostles they were published in all nations, and were the means of enlightening them in the true knowledge of themselves, and of the way of salvation by Christ: hence they are called the "lights of the world", Mat 5:14, as the coming of Christ, in his kingdom and power, by them, is compared to lightning, and so are the arrows of his word, Mat 24:27, or else his judgments on the Jewish nation are meant, which were manifest and clear, and obvious to all the world; see Psa 18:14, the earth saw, and trembled; the inhabitants of the earth, of the Gentile world, saw the judgments of God upon the Jews, and were astonished at them; see Deu 29:24, it is usual for lightnings and earthquakes to go together; see Rev 11:19.

"His lightnings gave shine unto the world" [Psalm 97:4]. This is great joy. Do we not see? Is it not clear? His lightnings have shined unto the whole world: His enemies have been set on fire, and burnt. All that gainsaid has been burnt, and "His lightnings have given shine unto the world." How have they shone? That the world might at length believe. Whence were the lightnings? From the clouds. What are the clouds of God? The preachers of the truth. But you see a cloud, misty and dark in the sky, and it has I know not what hidden within it. If there be lightning from the cloud, a brightness shines forth: from that which you despised, has burst forth that which you may dread. Our Lord Jesus Christ therefore sent His Apostles, as His preachers, like clouds: they were seen as men, and were despised; as clouds appear, and are despised, until what you wonder at gleams from them. For they were in the first place men encumbered with flesh, weak; then, men of low station, unlearned, ignoble: but there was within what could lighten forth; there was in them what could flash abroad. Peter a fisherman approached, prayed, and the dead arose. [Acts 9:40] His human form was a cloud, the splendour of the miracle was the lightning. So in their words, so in their deeds, when they do things to be wondered at, and utter words to be wondered at, "His lightnings gave shine unto the world; the earth saw it, and was afraid." Is it not true? Does not the whole Christian world at length exclaim, Amen, afraid at the lightnings which burst forth from those clouds?

In view of the wonders of grace and righteousness displayed in God's salvation, the whole creation is invited to unite in praise. (Psa 98:1-9) gotten . . . victory--literally, "made salvation," enabled Him to save His people. right hand, and . . . arm--denote power. holy arm--or, "arm of holiness," the power of His united moral perfections (Psa 22:3; Psa 32:11).

Again we have nothing but echoes of the older literature: Psa 97:4 = Psa 77:19; Psa 97:4, cf. Psa 77:17; Psa 97:5, cf. Mic 1:4; Psa 97:5, cf. Mic 4:13; Psa 97:6 = Psa 50:6; Psa 97:6, cf. Isa 35:2; Isa 40:5; Isa 52:10; Isa 66:18. The poet goes on to describe that which is future with historical certainty. That which Psa 77:19 says of the manifestation of God in the earlier times he transfers to the revelation of God in the last time. The earth sees it, and begins to tremble in consequence of it. The reading ותּחל, according to Hitzig (cf. Ew. ֗232, b) traditional, is, however, only an error of pointing that has been propagated; the correct reading is the reading of Heidenheim and Baer, restored according to MSS, ותּחל (cf. Sa1 31:3), like ותּבן, ותּקם, ותּרם, and ותּשׂם. The figure of the wax is found even in Psa 68:3; and Jahve is also called "Lord of the whole earth" in Zac 4:14; Zac 6:5. The proclamation of the heavens is an expression of joy, Psa 96:11. They proclaim the judicial strictness with which Jahve, in accordance with His promises, carries out His plan of salvation, the realization of which has reached its goal in the fact that all men see the glory of God.