Commentaire par chapitre
Psalms Chapitre 97
서론
Sans titre
简体中文
Original anglais
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 (Ps 97:1); and his government speaks, I. Terror to his enemies; for he is a prince of inflexible justice and irresistible power, Ps 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, Ps 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."
1-7
Righteousness and Glory of the Divine Government; Establishment of Christ's Kingdom
简体中文
神圣治理的公义与荣耀；基督国度的设立
¹ 耶和华作王，愿地快乐；愿众海岛欢喜。
² 密云和幽暗在他的四围；公义和公平是他宝座的根基。
³ 有烈火在他前头行，烧灭他四围的敌人。
⁴ 他的闪电光照世界，大地看见便震动。
⁵ 诸山见耶和华之面，就是全地之主的面，便消化如蜡。
⁶ 诸天表明他的公义，万民看见他的荣耀。
⁷ 愿一切事奉雕刻的偶像、靠虚无之神自夸的，都蒙羞愧。万神哪，你们都当拜他。
前一篇（诗96:10）在万民中所传的，此处（诗97:1）再次重申，并作为本篇、以及诗99:1-9的主题。「耶和华作王」——这是此处所立定的大真理。耶和华耶威作王，造世界的那位治理世界；赐生命的那位，赐运动与能力，赐律法与使命，赐成功与结局。每人的判断都出于耶和华，出于他的旨意与护理；在一切事上，无论公私，他都成就自己所定的事。主耶稣作王；护理之国与中保之国交织为一，两者的施行都交在基督手中，所以他既是「教会的头」，又是「为教会作万有之首」。基督的国如此构成，以致：
一、它能作众人的喜乐；只要他们自己不失职，便必如此。「愿地快乐」，因借此地得以「坚定」（诗96:10）；地得尊荣、得丰盛，并部分地脱离因罪所服的虚空。不仅愿以色列民以他为犹太人的王而喜乐，愿锡安女子以她的王而喜乐，更愿全地因他的升高而快乐；因为世上的国度或早或晚、或多或少都要成为他的国度。「愿众海岛——许多或大海岛——欢喜」。这话也可应用在我们的国，它是大岛，又有许多附属岛屿；至少，它一般地向列国——其国称为「列国的海岛」（创10:5）——述说安慰。基督里有够为众海岛欢喜的丰盛；因为虽已有多人在他里面得福，却仍有余地。万人都有理由因基督的治理而喜乐。1. 因其公平。他的治理，无论是立法还是司法，都有无可争辩的公义。诚然有时「密云和幽暗在他的四围」；他的安排全然无可解释；「他的道在海中，他的路在大水中」。我们不知他所定的是何，他所要达的是何；我们也不当被允许窥见其治理的秘密。他的谋略有深奥，我们不可妄想测透。然而「公义和公平是他宝座的根基」；他整个治理的网络中，贯穿着一条公义的金线。他居住其中，因为这是他的居所。他借此治理，因为它是「他宝座的根基」。他的命令「都是」、也必「都是公义的」。「公义和公平是 他宝座的根基」（据哈蒙德博士译）；因为「他的宝座是永永远远的」，因为「他的权杖是正直的权杖」（诗45:6）。「宝座借着公义坚立。」「诸天表明他的公义」（诗97:6）——它如诸天本身一样显明、一样辉煌。天上的天使也必表明它，他们被用作他治理施行中的使者，因此比他任何受造之物更知道其中之事。他的公义无可争辩；因为谁能反驳或质疑「诸天所表明」的呢？（诗50:6）。2. 因其在上界与下界的范围。（1）地上一切的人都服在他的治理之下；或被他事奉，或被他借以事奉自己。「万民看见他的荣耀」，或可以看见。神荣耀在基督脸上的光，已照耀远方列国，在万民之中，或多或少在一切民中；福音曾以各种语言传开（徒2:5-11）。神迹在各族中行出来，「万民便都看见他的荣耀。」「他们没有听见吗？」（罗10:18）。（2）天上一切的天使也是如此。若非受默示的使徒指点，我们未必能在这些话（诗97:7）「万神哪，你们都当拜他」中找出这真理。使徒从七十士译本的译法，论到弥赛亚升天进入上界时，便附以这样的吩咐（来1:6）：「神的使者都当拜他。」这为我们打开了整篇诗篇的钥匙，表明它必应用于那位被高举的救赎主——他已经进入天堂，「在神的右边」，这表明天上地下的一切权柄都赐给他了，「众天使、掌权的、有能的，都服了他」（彼前3:22）。这说明了基督的尊荣，因他有这样的敬拜者；也说明了一切敬虔基督徒的尊荣，因他们有这样的同敬拜者。
二、基督的治理，虽能作众人的喜乐，却必作一些人的恐惧，而这正是他们自己的过失（诗97:3-5、7）。请看，
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当基督升天后，他的国将在世上设立时，必遇见许多仇敌，并受到很大的反对。那位作「全地喜乐」之王而治理的，仍如他有他的子民，也有他的「仇敌」（诗97:3）——他们不仅不愿他作王管辖他们，更不愿他作王；他们不仅自己「不进天国」，更尽力「阻挡那将要进去的人」（太23:13）。这在不信的犹太人对基督福音的敌挡，以及他们在各处对传福音者与信福音者所挑起的猛烈逼迫中得着应验。这些仇敌在此称为「诸山」（诗97:5），因其高、其强、其顽梗不化。「这世上有权有位的人」，正是他们「把荣耀的主钉在十字架上」（林前2:8，诗2:2）。
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犹太人对基督国度设立所加的反对，反成了他们自己的毁灭。他们逼迫使徒，「不许我们传给外邦人」，便使他们的罪满盈，「神的忿怒临在他们身上到了极处」（帖前2:15-16）。那忿怒在此比作：（1）吞灭的火，它「在他前头行，烧灭他仇敌」——他们使自己如糠秕如碎秸，又「在他面前摆阵如荆棘蒺藜」（赛27:4）。这神忿怒的火不仅烧尽山上的废料，更要使「诸山本身如蜡消化」（诗97:5）。当我们的神显为吞灭的火时，连磐石在他面前也如蜡。「耶和华之面」——就是全地之主的面——最顽梗最胆大妄为的反对也要被挫败。他的同在便足以使它蒙羞沉没，因他是「全地之主」，一切世人他都可控，也都向他交账。人所以恨恶逼迫神的百姓，是因为他们以为他不在，以为「耶和华已经离弃这地」；但他一显其同在，他们便消化。（2）惊人的「闪电」（诗97:4），使多人惊惧。神向基督国之仇敌所降的刑罚，是全世界的人都惊惧地注意到的：「大地看见便震动」，凡听见的耳朵都发颤。这在基督复活后约四十年，耶路撒冷及犹太民族被罗马人所灭的事上得着应验——那如火的灾祸彻底毁灭了那百姓，又如闪电使一切四围的邻邦惊奇（申29:24）；但诸天表明神在其间的公义，万民直到今日仍在他公义那些持久纪念碑——分散在各国的犹太人——上看见他的荣耀。
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偶像崇拜者也必因基督国度的设立而蒙羞（诗97:7）：「愿一切事奉雕刻偶像的都蒙羞」——即外邦世界，他们「本来不是神的」去事奉（加4:8），又以偶像为他们的保护者与恩主而夸口。事奉偶像的人尚且以其夸口，事奉永生神的仆人岂可不信他、以他为耻呢？「愿事奉雕刻偶像的蒙羞。」（1）这是为列国归正的祷告，愿那些长久事奉哑巴偶像的人被说服其错谬，以自己的愚妄为耻，并借基督福音的大能被带来事奉惟一又真又活的神，并对自己偶像感到羞愧，正如他们从前以其为荣。见赛2:20-21。（2）这是对那些不肯从偶像崇拜中归正之人的灭亡的预言；他们必因罗马帝国中异教的覆灭而蒙羞，这在基督后约三百年得着应验，使偶像崇拜者大为恐惧，有人认为康士坦丁之下的变革正是使勇士对山岩说「倒在我们身上，藏我们」（启6:15-16）之事。这祷告与预言至今仍对反基督的偶像崇拜者有效，他们可在此读到自己的结局：「愿一切敬拜雕刻偶像的都蒙羞」（诗97:7）。见耶48:13。
Original anglais
Righteousness and Glory of the Divine Government; Establishment of Christ's Kingdom
¹ The LORD reigneth; let the earth rejoice; let the multitude of isles be glad thereof.
² Clouds and darkness are round about him: righteousness and judgment are the habitation of his throne.
³ A fire goeth before him, and burneth up his enemies round about.
⁴ His lightnings enlightened the world: the earth saw, and trembled.
⁵ The hills melted like wax at the presence of the LORD, at the presence of the Lord of the whole earth.
⁶ The heavens declare his righteousness, and all the people see his glory.
⁷ Confounded be all they that serve graven images, that boast themselves of idols: worship him, all ye gods.
What was to be said among the heathen in the foregoing psalm (Ps 96:10) is here said again (Ps 97:1) and is made the subject of this psalm, and of Ps 99:1-9. 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 (Ps 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, Ge 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, Ps 45:6. The throne is established in righteousness. Even the heavens declare his righteousness (Ps 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? Ps 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, Ac 2:5,11. Miracles were wrought in all nations, and so all the people saw his glory. Have they not heard? Ro 10:18. (2.) All the angels in heaven are so. Perhaps we should not have found this truth in those words (Ps 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, 1Pe 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, Ps 97:3-5,7. 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 (Ps 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, Mt 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 (Ps 97:5), for their height, and strength, and immovable obstinacy. It was the princes of this world that crucified the Lord of glory, 1Co 2:8, Ps 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, 1Th 2:15,16. 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, Ps 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 (Ps 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 (De 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 (Ps 97:7): Confounded be all those who serve graven images, the Gentile world, who did service to those that by nature are no gods (Ga 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 2:20,21. (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, Re 6:15,16. 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, Ps 97:7. See Jer 48:13.
8-12
Zion Rejoicing in the Reign of Christ
简体中文
锡安因基督掌权而喜乐
⁸ 耶和华啊，锡安听见你的判断就欢喜；犹大的女子也因你的快乐。
⁹ 因为你耶和华至高，超乎全地；你被尊崇，远超万神之上。
¹⁰ 你们爱耶和华的，都当恨恶罪恶；他保护圣民的性命，搭救他们脱离恶人的手。
¹¹ 散播亮光给义人；为心里正直的人，预备喜乐。
¹² 你们义人当靠耶和华欢喜，称谢他可记念的圣名。
弥赛亚的国度，如同云柱火柱，向埃及人那一边是暗的，向神的以色列人这一边却是明的。它虽在反对之中设立；那时「地见便战抖」（诗九十七4），但「锡安听见便欢喜」——非常欢喜，因听见有人归正、有人被混乱，即一切抗拒基督者都被征服。「锡安的女子啊，应当大大喜乐！看哪，你的王来到你这里」（亚九9）。不仅建有圣殿的锡安，连「犹大的女子」也都欢喜；平民百姓、乡村居民也都必因基督的得胜而夸胜。命令（诗九十七1）是：「愿地快乐」；但惟有锡安的子孙与犹大的女子实在快乐。众人都当欢迎弥赛亚的国度，但少有人如此行。在此请留意：
一、锡安因救赎主之治理而喜乐的缘由。神忠心的仆人理当「欢喜」「快乐」：1. 因神得了荣耀，凡使他得尊荣的，都甚是百姓的乐事。他们因「耶和华啊，你的判断」而欢喜，这可包括他口中的判断与他手所作的判断——他福音的道，以及他为传扬福音所行的奇事，即神迹与奇妙的护理；因在这些事上我们必须承认：「耶和华啊，你超乎全地」（诗九十七9）；你已在自然之国中显明你的主权、你统管万有的权能、你统辖万民万心的治权；「你被尊崇，远超万神之上」——超乎一切受托之神（即君王）——超乎一切假冒之神（即偶像）。基督的升高、神借他在人中间所得荣耀的加增，正是众圣徒的喜乐。2. 因他们的安全受到看顾。凡以基督为王而效忠于他的，必得他的保护。君王是地的盾牌；基督对他的臣民也是如此；他们可投在他的荫下并以此为乐，因（诗九十七10）「他保护圣民的性命」；只要他还有任何工作要他们做，他便保护他们的性命，且屡次奇妙地「搭救他们脱离恶人的手」——脱离那些渴想他们血的逼迫者；因「在耶和华眼中，看圣民之死极为宝贵」。但所言不止于他们的性命；因为凡要作他门徒的，必须甘心舍命，不可为保全性命而与他讨价还价。基督所保全的，是那「不死的灵魂」，是那「内心」，即使「外体虽然毁坏，内心却一天新似一天」。他必保守「他圣民的灵魂」不犯罪、不背道、不在最大试炼中绝望；他必搭救他们脱离那「寻求吞吃他们」之恶者之手；他必保守他们「安全进入他的天国」（提后四18）。所以他们理当快乐，因如此安全。3. 因他们的安慰已得供备。凡因基督耶稣并他的升高而喜乐的，都有喜乐的泉源为他们积存，或早或迟必被打开（诗九十七11）：「散播亮光给义人」，即「为心里正直的人预备喜乐」。基督国度的子民被告知要在世上预料到苦难。他们必因其恶意而受苦，也不可分享其欢笑；然而当知道，为他们得安慰的是：「亮光已为他们散播」，已为他们设计与预备。所撒的必按时发苗；虽如冬日的种子，可能长久埋在土块之下，似已失落埋葬，却必在丰富充沛的收成中归回。神的恩慈必在所定的节期有「收成」。「流泪撒种的，必」无疑「欢呼收割」（诗一二六5、6）。基督临别时告诉门徒（约十六20）：「你们将要忧愁，然而你们的忧愁要变为喜乐。」喜乐必归于「心里正直的人」——惟独在宗教上真诚的人。「假冒为善者的欢乐不过片刻」。无恒久的真诚，便无安定。
二、锡安喜乐的规则：1. 当使这喜乐纯洁圣洁。「你们爱主耶稣的——爱他显现与国度、爱他的道与他升高的——务要恨恶罪恶，恨恶罪的恶，凡可憎于他、并将你抛离他恩的，都要恨恶。」请注意：对神真实的爱，必显于对一切罪恶真实的恨恶——视之为他所恨恶那可憎之物。圣徒的喜乐也当加强他们对罪的反感，属天的安慰当使他们的口不再恋慕属肉体的宴乐。2. 当使喜乐止息于神（诗九十七12）：「你们义人当靠耶和华欢喜。」凡借基督国度之渠道流到我们这里的一切安慰之溪，都当引我们到源头，并使我们「靠耶和华欢喜」。一切喜乐的直线必须以他为中心而相遇。参腓三3，四4。3. 当以赞美感恩表达喜乐：「称谢他可记念的圣名。」凡是我们喜乐的事，也当是我们感恩的事，尤其是神的圣洁。自己恨罪的人，因神也恨罪便觉喜乐，盼望他因此不容罪在他们身上掌权。请注意：（1）我们当多记念神的圣洁——神性中无限的纯洁、正直与完全。我们当永远记念他那以「他的圣洁」起誓所立的圣约。（2）我们当在记念他的圣洁时献上感谢——不仅因这是他的尊荣而将荣耀归他，更因这是他对我们的恩待而向他献谢；若借恩典我们「在他的圣洁上有分」，这便是不可言喻的恩待。在神一切属性中，天使尤其颂赞他的圣洁。赛六3：「圣哉、圣哉、圣哉。」罪人战惊，圣徒却因「记念神的圣洁」而喜乐（诗三十4）。
Original anglais
Zion Rejoicing in the Reign of Christ
⁸ Zion heard, and was glad; and the daughters of Judah rejoiced because of thy judgments, O LORD.
⁹ For thou, LORD, art high above all the earth: thou art exalted far above all gods.
¹⁰ Ye that love the LORD, hate evil: he preserveth the souls of his saints; he delivereth them out of the hand of the wicked.
¹¹ Light is sown for the righteous, and gladness for the upright in heart.
¹² Rejoice in the LORD, ye righteous; and give thanks at the remembrance of his holiness.
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 (Ps 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, Zec 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 (Ps 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 (Ps 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 (Ps 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, 2Ti 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 (Ps 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, Ps 126:5,6. 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 (Ps 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 Php 3:3,4:4. 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, Ps 30:4.
本篇所论的题目与前篇相同,所配的曲调也相同。基督是二者的阿拉法与俄梅戛;两篇都是为他而写,也都当唱来尊崇他;我们若不在此中以心向主耶稣歌唱,便徒然理解了这两首诗。正是他为王掌权,使全人类得喜乐(诗97:1);而他的治理向两方面说话:一、向他的仇敌宣告可畏——因他是一位公义不偏、权能无可抗拒的君王(诗97:2-7);二、向他的朋友与忠心臣民宣告安慰——这安慰源于他的主权统治、对他百姓的眷顾,以及为他们所作的预备(诗97:8-12)。我们唱这首诗时,当被高举之救赎主的荣耀所感,当惧怕他仇敌的结局,并自庆若我们属于那些「以嘴亲子」的人便为有福。