Psalm 97:7 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.''.

Confounded be all they that serve graven images,.... Images of gold, silver, and stone, graven by art and man's device; to serve and worship which must be the grossest ignorance and stupidity, which, when convinced of, must fill with shame and confusion: this may be considered either as a prayer, that the idolatrous Gentiles might be enlightened to see the vanity of their idols, and their worship of them, and turn to the living God; or as a prophecy that it should be; for it may be rendered, "they are" or "shall be confounded", or "ashamed" (t), as the Targum, Jarchi, and Kimchi; which had its accomplishment in the first times of the Gospel; when, being preached in the Gentile world, multitudes forsook their idols and served the true God; and especially at the opening of the sixth seal, when Pagan worship was abolished throughout the Roman empire; and when the kings and great men in it, through shame, confusion, and dread, fled to the rocks and mountains, to hide them from the wrath of the Lamb, Rev 6:12, and will have a further accomplishment, when the Papists, the worshippers of the beast, shall be ashamed of their graven images, of the Virgin Mary, and other saints; which will be when the Gospel shall be published throughout the world, Rev 14:6, that boast themselves of idols; as their saviours and deliverers, which yet are nothing, as the word (u) signifies; that praise and extol them, as the givers of good things to them, or the procurers of them for them; that glory in them, and in their worship of them, than which nothing can be a greater instance of folly and madness: worship him, all ye gods; those that are so called, the graven images and idols before mentioned; let them bow down, and be prostrate before the Lord, as Dagon before the ark; or they that serve other gods, as Kimchi; so the Targum, "and all the nations that serve idols shall worship before him;'' rather kings and princes, civil magistrates, who are sometimes called gods, are meant, Psa 95:3, and who, in the latter day especially, shall serve and worship the Messiah, Psa 72:10 though it is best of all to interpret it of angels, as this word Elohim is rendered in Psa 8:5, and Aben Ezra says there are some of their interpreters that understand it of angels: the Septuagint, Vulgate Latin, and all the Oriental versions, and so Apollinarius, render it, "worship him, all his angels": Gussetius (w) interprets it, "all that is God's"; all that belong to him, angels and men, and all creatures; particularly angels, the most noble of all: and this sense is confirmed by an inspired writer, who manifestly refers to and quotes this passage, and applies it to the angels worshipping Christ, the first begotten Son of God, when he came into the world, Heb 1:6, with which compare Luk 2:13, from whence it appears not only that Christ is superior to angels, for the proof of which it is produced by the apostle; but that he is truly God, since God only is the object of religions worship; and that, if he is worshipped by angels, he ought to be worshipped by men; and that angels are not the proper objects of worship, since they are worshippers. (t) "pudefiunt", Cocceius; "erubescent", Gejerus. (u) "in diis nihili"; Tigurine version; so some in Vatablus, Cocceius. (w) Ebr. Comment. p. 386.

"Confounded be all they that worship carved images" [Psalm 97:7]. Hath not this come to pass? Have they not been confounded? Are they not daily confounded? For carved images are images wrought by the hand. Why are all who worship carved images confounded? Because all people have seen His glory. All nations now confess the glory of Christ: let those who worship stones be ashamed. Because those stones were dead, we have found a living Stone; indeed those stones never lived, so that they cannot be called even dead; but our Stone is living, and has ever lived with the Father, and though He died for us, He revived, and lives now, and death shall no more have dominion over Him. [Romans 6:9] This glory of His the nations have acknowledged; they leave the temples, they run to the Churches. Do they still seek to worship carved images? Have they not chosen to forsake their idols? They have been forsaken by their idols. "Who glory in their idols." But there is a certain disputer who seems unto himself learned, and says, I do not worship that stone, nor that image which is without sense;...I worship not this image but I adore what I see, and serve him whom I see not. Who is that? Some invisible deity, he replies, who presides over that image. By giving this account of their images, they seem to themselves able disputants, because they do not worship idols, and yet do worship devils. "The things," brethren, says the Apostle, "which the Gentiles sacrifice, they sacrifice unto devils, and not to God; we know that an idol is nothing: and that what the Gentiles sacrifice, they sacrifice to devils, and not to God; and I would not that you should have fellowship with devils." Let them not therefore excuse themselves on this ground, that they are not devoted to insensate idols; they are rather devoted to devils, which is more dangerous. For if they were only worshipping idols, as they would not help them, so they would not hurt them; but if you worship and serve devils, they themselves will be your masters....

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).

Idolaters are utterly put to shame, for if angels must worship Him, how much more those who worshipped them. all ye gods--literally, "all ye angels" (Psa 8:5; Psa 138:1; Heb 1:6; Heb 2:7). Paul quotes, not as a prophecy, but as language used in regard to the Lord Jehovah, who in the Old Testament theophania is the second person of the Godhead.

When the glory of Jahve becomes manifest, everything that is opposed to it will be punished and consumed by its light. Those who serve idols will become conscious of their delusion with shame and terror, Isa 42:17; Jer 10:14. The superhuman powers (lxx ἄγγελοι), deified by the heathen, then bow down to Him who alone is Elohim in absolute personality. השׁתּחווּ is not imperative (lxx, Syriac), for as a command this clause would be abrupt and inconsequential, but the perfect of that which actually takes place. The quotation in Heb 1:6 is taken from Deu 32:43, lxx. In Psa 97:8 (after Psa 48:12) the survey of the poet again comes back to his own nation. When Zion hears that Jahve has appeared, and all the world and all the powers bow down to Him, she rejoices; for it is in fact her God whose kingship has come to the acknowledge. And all the daughter-churches of the Jewish land exult together with the mother-church over the salvation which dawns through judgments.