서론
Psalm 97 Introduction
英文原文
The author of this psalm is unknown, and the occasion on which it was composed cannot be ascertained. Its structure is similar to that of the two preceding psalms, and it may have been written by the same author, and at the same time; but it is of so general a nature that it may be employed at all times, and in all lands. From the contents, it would seem not improbable that it may have been composed in view of some victory over the enemies of the Hebrew people, and especially over idolaters; but when this occurred, if the psalm had such an origin, it is impossile now to determine. Venema supposes that it had reference to the times of the Maccabees, but of that there is no proof. Many of the expressions in the psalm are taken from the older portions of the Scriptures; and it has been remarked (Hengstenberg) that none are taken from the writings after the return from the Babylonian captivity. From this it has been inferred that it must have been composed before the exile. Still, this inference is not certain, for a writer after the return from Babylon may have made his references solely to the more ancient writings of his country.
The author of the Septuagint version regarded this as a psalm of David, when the land was restored to peace. The title in that version is, Τῷ Δαυὶδ, ὅτ ̓ ἡ γῆ αὐτοῦ καθίσταται Tō Dauid, hot' hē gē autou kathistatai; "by David, when his land was restored," (or, was at peace). The same title occurs in the Latin Vulgate. Luther entities it, "Of Christ and his kingdom." The general subject of the psalm is the sovereignty or the supremacy of God, and the manifestation of that sovereignty or supremacy in vindicating his people, and in bringing to pass events which gave them ground of confidence and rejoicing in him.
Perhaps the most that can be said now on the origin and design of the psalm is, that these "six" psalms Ps. 95-100 seem to have been composed with reference to the same occasion, and may been designed to be used together. They are similar in their contents and structure; and they refer to the same thing - the sovereignty or the supremacy of God. Dr. Horsley regards these psalms as "one entire prophetic poem." "Each psalm," says he, "has its proper subject, which is some particular branch of the general argument, the establishment of the Messiah's kingdom. Psalm 95:1-11 asserts Yahweh's Godhead power over all nature, and exhorts people to serve him. In Psalm 96:1-13, all nations are exhorted to join in his service, because he cometh to judge all mankind, Jew and Gentile. In Psalm 97:1-12, Yahweh reigns over all the world, the idols are deserted, and the Just One is glorified. In Psalm 98:1-9, Yahweh hath done wonders, and performed deliverance for himself; he hath remembered his mercy toward the house of Israel; he comes to judge the whole world ...In Psalm 99:1-9, Yahweh, seated between the cherubim in Zion (the visible church), reigns over all the world, to be praised for the justice of his government. ...In Psalm 100:1-5, all the world is called upon to praise Yahweh the Creator, whose mercy and truth are everlasting." There may be something fanciful in this position, but the views thus expressed the general course of thought in this group of psalms.
In this psalm Psa 97:1-12 the particular point, then, is, that Yahweh is supreme over all the world; that the idols are proved to be nought; and that the righteous are vindicated.
The psalm embraces the following points:
I. A description of the majesty and glory of God as a sovereign, Psalm 97:1-6. Clouds and darkness are around him; fire goes before him; the lightnings play, and the earth trembles; the hills melt, and are dissolved; the heavens in their splendor declare his righteousness.
II. In view of this, all idol images and gods are confounded, and are shown to be nothing; and the friends of the true God have occasion for joy, Psalm 97:7-9.
III. The prosperity and happiness of the righteous under the reign of God, Psalm 97:10-12. God will deliver them; light is sown for them in darkness; gladness is their portion, and they are called on to rejoice and give thanks at the remembrance of his holiness.
1
Psalm 97:1
「耶和華作王」——參見 Psalm 93:1 的註釋。這是當深思的一般事實；這是喜樂與讚美的根基。宇宙並非沒有主宰。它不是混亂無序的居所。它不是偶然的產物。它不受單純物理定律的支配。它不在邪惡的控制之下。它乃在一位神的治理之下——這位神是有智慧、聖潔、有悟性、公義、仁善的存在者，祂妥善地治理它，並統管它一切的事務。若有任何當使我們歡喜的事，那就是：有一位獨一、永存而極榮耀的心智統管著宇宙，並按祂自己智慧而永恆的計劃引導萬事。
「願地快樂」——地本身；它的各部分；住在其上的一切。由於地在各處所擁有的豐饒、美麗、宏偉或穩固，無一不是從神領受——由於秩序、美麗與豐產遍佈全地——由於它已領受如此多神向它施恩的明證，它實有普世歡樂的理由。
「願眾海島歡喜」——欽定本旁註作「許多、或大的海島」。希伯來原文為「許多」。七十士譯本、拉丁武加大譯本、迦勒底譯本與敘利亞譯本也是如此。詩人的眼目顯然是望著散佈於海上的許多島嶼。不僅各大洲——列國居住的廣袤國土——有歡樂的理由，那些美麗的島嶼——那些從深處升起、遍滿果實與花卉的地土——也有歡喜的理由：歡喜神使它們從水中升起；歡喜祂保守它們不被淹沒或沖毀；歡喜祂以美麗為它們披戴；歡喜祂使它們成為幸福生命之所居；歡喜祂把它們安置於大洋的空曠之處，正如祂把星辰安置於天空的空曠之處，以美化宇宙。本節的思想是：全地都有理由因耶和華作王而歡喜。
英文原文
The Lord reigneth - See the notes at Psalm 93:1. This is the general fact to be dwelt upon; this is the foundation of joy and praise. The universe is not without a sovereign. It is not the abode of anarchy. It is not the production of chance. It is not subject to mere physical laws. It is not under the control of evil. It is under the government of a God: a wise, holy, intelligent, just, benevolent Being, who rules it well, and who presides over all its affairs. If there is anything for which we should rejoice, it is that there is One Mind, everlasting and most glorious, who presides over the universe, and conducts all things according to his own wise and eternal plan.
Let the earth rejoice - The earth itself; all parts of it; all that dwell upon it. As the earth everywhere derives whatever it has of fertility, beauty, grandeur, or stability, from God - as order, beauty, productiveness are diffused everywhere over it - as it has received so many proofs of the divine beneficence toward it, it has occasion for universal joy.
Let the multitude of isles be glad thereof - Margin, "Many, or great isles." The Hebrew is many. So the Septuagint, the Latin Vulgate, the Chaldee, and the Syriac. The eye of the psalmist is evidently on the many islands which are scattered over the sea. Not merely the continents - the extended countries where nations dwell - have occasion for joy, but the beautiful islands - the spots of earth which have risen from the deep, and which are covered with fruits and flowers - these, too, have occasion to rejoice: to rejoice that God has raised them from the waters; that he keeps them from being overflowed or washed away; that he clothes them with beauty; that he makes them the abode of happy life; that he places them in the wastes of the ocean as he does the stars in the wastes of the sky, to beautify the universe. The idea in the verse is, that all the earth has cause to rejoice that Yahweh reigns.
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Psalm 97:2
「密雲和幽暗在他四圍」——這是對神之威嚴的描述，大概取材於祂在西奈山顯明自己的方式，見 Exodus 19:16-19。神常這樣被描繪為被雲彩環繞，見 Psalm 104:3；Daniel 7:13；Matthew 24:30；Revelation 1:7。試參 Psalm 18:7-15 的註釋。譯作「密雲」的字是表示雲的常用字；譯作「幽暗」的字本義是「厚雲、雲暗、陰沉」。它指一種被視為黑暗的雲，並把陰沉投在世界上的雲。這裏並不是指神的作為黑暗、神秘、難以理解這一事實，好像祂被雲彩和黑暗環繞一樣。這固然常常是真實的；但那不是此處所教導的真理。此處的意思是：神的性情適合使人心充滿肅穆的敬畏，或充滿崇高的情感。
「公義和公平」——祂是公義的神；祂是施行公正審判的神。雖然祂被雲彩環繞，祂卻是公正的神；這適合使人心生出深深的敬畏。祂必行正直的事，這是我們可以確信的，即使祂以雲彩遮蔽自己；祂必這樣行正直的事實，適合使愛祂、順從祂之人的心安靜，同時又使惡人的心充滿驚惶。
「是他寶座的根基」——欄外註作「堅立」。希伯來文字意為「地方」；一個人站立或居住的地方；一個居所，或住處。繼而意指根基或基礎，見 Psalm 89:14；Psalm 104:5。這似乎就是此處的意思。祂的寶座安放於，或說依靠公義和公平而得支撐。再沒有別的能支撐宇宙的治理；再沒有別的能支撐任何治理。
英文原文
Clouds and darkness are round about him - This is a description of the majesty of God, derived probably from the manner in which he manifested himself at Mount Sinai. Exodus 19:16-19. God is often thus represented as encompassed with clouds. Psalm 104:3; Daniel 7:13; Matthew 24:30; Revelation 1:7. See the notes at Psalm 18:7-15. The word rendered "clouds" is the common word to denote a cloud; the word translated "darkness" means properly "thick clouds, cloudy darkness, gloom." It would refer to a cloud considered as dark, and as casting a gloom over the world. There is no reference here to the fact that the dealings of God are dark, mysterious, and incomprehensible, as if he were surrounded by clouds and darkness. This is indeed often true; but that is not the truth taught here. The meaning here is, that the character of God is suited to fill the mind with solemn awe, or with emotions of sublimity.
Righteousness and judgment - He is a righteous God; he is a God who will execute just judgment. Though he is encompassed with clouds, yet he is a just God; and this is suited to impress the mind with profound reverence. That he will do right we may be assured, even when he covers himself with clouds; the fact that he will thus do right is suited to calm the minds of those who love and obey him, and at the same time to fill the minds of the wicked with alarm.
Are the habitation of his throne - Margin, "establishment." The Hebrew word means "place;" the place where one stands, or where one abides; a habitation, or a dwelling. It then means a foundation or basis, Psalm 89:14; Psalm 104:5. This would seem to be the idea here. His throne rests upon, or is sustained by, justice and righteousness. Nothing else would uphold the government of the universe; nothing else will sustain any government.
3
Psalm 97:3
「有烈火在他前頭行」——見 Psalm 18:13 的註釋；Psalm 50:3 的註釋。
「燒滅他四圍的敵人」——特別針對他的仇敵而發。這就是說，他顯明自己是公義的神，向他的仇敵施行報應。他來是要作王；而在他的國度裏，他一切的仇敵都必被滅絕。
英文原文
A fire goeth before him - See Psalm 18:13, note; Psalm 50:3, note.
And burneth up his enemies round about - Is especially directed against his foes. That is, he manifests himself as a just God, inflicting vengeance on his enemies. He comes to reign, and in his reign all his foes will be destroyed.
4
Psalm 97:4
「他的閃電光照世界」——見 Psalm 77:18 的註釋。並參 Psalm 104:32；Habakkuk 3:6-10。
英文原文
His lightnings enlightened the world ... - See the notes at Psalm 77:18. Compare Psalm 104:32; Habakkuk 3:6-10.
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Psalm 97:5
「諸山見耶和華的面，便消化如蠟」——它們彷彿如熔化的蠟一般流淌下來；就是說，它們在祂面前站立不住。最堅固、最紮實、最高聳之物，在祂面前也如同無有。參比較啟示錄 20:11；士師記 5:5；彌迦書 1:4；那鴻書 1:5。此處的目的，在於描繪神的崇高、偉大與威嚴——彷彿無一物能在祂面前站立；彷彿祂一臨近，萬物盡都消遁。這裏或許是泛指祂昔日在西乃山所彰顯的榮耀與大能。
「就是全地之主的面」——即整個世界的創造者與統治者。這樣顯明自己的神，不是某一地方的神明，也不是某一特殊民族或國家的神，而是全世界的神；在祂面前，一切受造之物都如同無有。
英文原文
The hills melted like wax at the presence of the Lord - They seemed to flow down as if they were like melted wax: that is, they could not stand before him. The most firm, solid, lofty things were as nothing in his presence. Compare Revelation 20:11; Judges 5:5; Micah 1:4; Nahum 1:5. The object here is to describe the sublimity, the greatness, the majesty of God, as if nothing could stand before him; as if everything fled away when he approached. There is perhaps a general allusion to his glory and power as manifested at Sinai.
At the presence of the Lord of the whole earth - The Creator and Ruler of the entire world. The God who thus manifested himself is not a local Deity, or the God of a particular nation or country, but the God of the whole world, before whom all created things are as nothing.
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Psalm 97:6
「諸天表明他的公義」——見 Psalm 50:6 的註釋。並比較 Psalm 19:1 的註釋。
「萬民看見他的榮耀」——即如彰顯於諸天、並彰顯於他在地上所施展之權能中的榮耀。也就是說，他們有機會看見；這榮耀在他一切的作為中都已顯明。他們所看見的，事實上就是他榮耀的彰顯，即他偉大奇妙的作為。這裏並不是說他們「領會」這一切，也不是說他們看出這是他榮耀的顯現——那並不真確——而是說，他們看見了那事實上啟示他偉大、智慧與權能的作為。
英文原文
The heavens declare his righteousness - See the notes at Psalm 50:6. Compare the notes at Psalm 19:1.
And all the people see his glory - As manifested in the heavens, and in the power which he puts forth on the earth. That is, (they have the opportunity of seeing it; it is made manifest in all his works. They see what in fact is a manifestation of his glory, to wit, his great and wondrous works. It is not affirmed that they "appreciate" all this, or that they see this to be a manifestation of his glory - which would not be true - but that they see what is in fact a revelation of his greatness, his wisdom, and his power.
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Psalm 97:7
願一切事奉雕刻偶像的都蒙羞愧——希伯來文作「願他們蒙羞」。其意念是：他們必失望。他們必發現這些並非真神，對它們的信靠是虛空的，並且他們倚靠那在困乏之日不能相助之物，顯出了極大的愚昧。見 Job 6:20 註釋；Psalm 22:5 註釋；Psalm 25:2 註釋。可比較 Isaiah 20:5。這裏論到拜偶像之人所斷言的，至終必顯為真實，適用於一切將信靠置於真神以外之任何事物的人。
靠虛無之神自誇的——指那些敬拜偶像、又以它們為能拯救而誇耀的人；或指那些以本族的偶像之神為強過他族之神而誇口的人。敬拜偶像的列國以它們誇耀，或一個民族誇稱自己的神比別地所敬拜的神更有能力、更配信靠，這並非不自然的事。
萬神哪，你們當拜他——希伯來文是 אלהים 'Elohiym。七十士譯本與武加大譯本譯作「他的一切天使」。原詞 אלהים 'Elohiym 通常應用於真神（Genesis 1:1, et saepe），但也可應用於天使或官長。見 Psalm 82:1 註釋；Psalm 82:6 註釋。關於本段的一般意義，以及它是否指彌賽亞的問題，見 Hebrews 1:6 的註釋。按照 Hebrews 1:6 的引用，這裏所指的對象是天使。原詞可容納這一解釋，而詩篇的整體結構也足以證明將它應用於彌賽亞是合理的。
英文原文
Confounded be all they that serve graven images - Hebrew, "Let them be ashamed." The idea is, that they would be disappointed. They would find that these were not real gods; that their trust in them was vain; and that they had evinced great folly in relying on that which could not aid them in the day of necessity. See Job 6:20, note; Psalm 22:5, note; Psalm 25:2, note. Compare Isaiah 20:5. What is here affirmed of the worshippers of idols will be found to be true at last of all who put their trust in anything but the true God.
That boast themselves of idols - That worship idols, and glory in them as if they could save; or, that glory in their own idol-gods as if they were more powerful than those of other people. It would not be unnatural that nations which worshipped idols should glory in them, or that one people should boast of their gods as more powerful - more worthy to be trusted - than those which were worshipped in other lands.
Worship him, all ye gods - Hebrew, אלהים 'Elohiym. The Septuagint and the Vulgate render this, "all his angels." The original word אלהים 'Elohiym is that which is commonly applied to the true God (Genesis 1:1, et saepe), though it may be applied to angels, or to magistrates. See Psalm 82:1, note; Psalm 82:6, note. On the general meaning of this passage, and the question respecting its reference to the Messiah, see the notes at Hebrews 1:6. The reference here, according to the quotation in Hebrews 1:6, is to the angels. The original word will admit of this interpretation, and the entire structure of the psalm will justify its application to the Messiah.
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Psalm 97:8
「錫安聽見你的判斷就歡喜」 — 這好消息臨到錫安：外邦人的諸偶像盡都蒙羞受挫、被勝過了；意即耶和華作王了。錫安因偶像崇拜的種種邪惡與可憎之事已告終結、對耶和華的敬拜已取代偶像的敬拜而歡喜。這裡的觀念是：偶像被廢棄、不再受人敬拜這一事實，乃是敬拜真神之人喜樂的緣由。凡有助於將偶像的崇拜從世上除去的，凡能擴展並堅立對永生神之敬拜的，都是可喜可慶的事。
「猶大的眾女子因你的判斷也快樂」 — 見 Psalm 48:11 的註釋。婦女在真宗教廣傳的事上，有特別的緣由歡喜。惟有真宗教曾把她從深重的卑賤境況中提拔出來；使她高升為伴侶，而非奴隸；使她成為有見識的妻子與母親，而非僅是幽居內室的人。
英文原文
Zion heard, and was glad - The good news came to Zion that all the idols of the pagan were confounded or were overcome: that is, that the Lord reigned. There was joy in Zion that the evils and abominations of idolatry were at an end, and that the worship of Yahweh had taken the place of idol-worship. The idea is, that the displacement of idols, or the fact that they had ceased to be worshipped, was a cause of joy to the worshippers of the true God. Whatever tends to remove the worship of idols from the world, and to extend and establish the worship of the living God, is an occasion of gladness.
And the daughters of Judah rejoiced ... - See the notes at Psalm 48:11. Woman has special occasion to rejoice in the spread of the true religion. It is that only which has lifted her from a state of deep degradation; which has elevated her to be a companion instead of a slave; which has made her the intelligent wife and mother, rather than the mere inmate of a harem.
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Psalm 97:9
「因為你－耶和華至高，超乎全地」——見Psalm 83:18的註釋。
「你被尊崇，遠超萬神之上」——見Psalm 95:3的註釋。
英文原文
For thou, Lord, art high above all the earth - See the notes at Psalm 83:18.
Thou art exalted far above all gods - See the notes at Psalm 95:3.
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Psalm 97:10
「你們愛耶和華的，都當恨惡罪惡」——要藉著恨惡一切邪惡來顯明你們對耶和華的愛；即恨惡他所恨惡的一切，或在他眼中看為惡的一切。若不是恨惡罪惡的一切形態，就不可能有對神的真愛，因為罪惡正是神所憎惡的對象。我們若不愛神所愛、恨神所恨，就不能像神。聖經中沒有比這更清楚的教訓：要有對神的愛，就必須恨惡一切錯謬；心中若存著對罪的愛，就不可能有真正的宗教。參 Isaiah 1:16-20 註釋。
「他保護聖民的性命」——即他聖徒的性命，或他聖潔之民的性命。意即：他保守他們免遭危險，以謹慎的眼看顧他們。見 Psalm 3:8; Psalm 37:39。
「搭救他們脫離惡人的手」——即他常常這樣行；他們可以期望他必如此行。誠然，他並不總是救他們脫離惡人所加給他們的屬世災禍——因為他們往往受逼迫、受冤屈；但他至終必全然救他們脫離惡人的權勢。在天堂，惡人的一切詭計都不能臨到他們。同時，神也確實常常為他的子民介入，救他們脫離惡人的計謀：就是說，他救他們，是因為他們是義人，或因為他們是他的朋友。參 Daniel 3:16-17 註釋；Daniel 3:24-25 註釋；Daniel 6:18-23 註釋。
英文原文
Ye that love the Lord, hate evil - Show your love for the Lord "by" hating all that is evil; that is, all that he hates, or that is evil in his sight. There can be no true love for God where evil is not hated in all its forms, since it is the object of the divine abhorrence. We cannot be like God unless we love what he loves, and hate what he hates. There is nothing more clearly affirmed in the Scriptures than that in order to the love of God there must be the hatred of all that is wrong, and that where there is the love of sin in the heart, there can be no true religion. Compare the notes at Isaiah 1:16-20.
He preserveth the souls of his saints - The lives of his saints, or his holy ones. That is, he guards them from danger, and watches over them with a careful eye. See Psalm 3:8; Psalm 37:39.
He delivereth them out of the hand of the wicked - That is, he often does this; they may expect that he will do it. He does not, indeed, always deliver them from the temporal calamities which wicked people bring upon them - for they are not unfrequently persecuted and wronged; but ultimately he will deliver them altogether from the power of the wicked. In heaven none of the machinations of wicked people can reach them. At the same time it is also true that God often interposes in behalf of his people, and delivers them as such from the designs of the wicked: that is, he delivers them because they are righteous, or because they are his friends. Compare the notes at Daniel 3:16-17, notes at Daniel 3:24-25; notes at Daniel 6:18-23.
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Psalm 97:11
「散布亮光是為義人」——就是說，亮光是為義人存留的；或者說，他們必被帶入光中，雖然他們可能一時身在黑暗裡。譯作「散布」一詞的希伯來文 זרע zâra‛，出自一個本義為撒播、分散的動詞——正如種子撒在田裡時被撒開、分散一樣。因此這詞用於道德的主題上，如撒公義（Proverbs 11:18）、撒罪孽（Proverbs 22:8）、撒奸惡（Job 4:8）；就是說，這些事像田裡的種子一樣被撒播、分散，並產生相應的收成。照樣，亮光被散布四方，必產生合宜的收成——喜樂的收成。它必在義人四圍發出，他必收割亮光所傾向產生的——福樂、悟性與平安。撒亮光這比喻並不常見，但意義明顯。就是說：義人不會永遠身在黑暗中；為他存留著喜樂的收成；這收成必如撒下的穀種長出收成一樣確定地產生；雖然眼前可能有災禍，最終必有平安與凱旋。
「預備喜樂是為正直人」——這裡譯作「喜樂」的詞——喜樂、歡欣——與「亮光」一詞平行。喜樂是為義人撒下的；就是說，神已作了產生喜樂的安排，正如撒下種子就為收成作了預備一樣。這世界滿了賜福樂給義人的安排。
英文原文
Light is sown for the righteous - That is, There is light for the righteous; or, they shall be brought into light, though they may be for a time in darkness. The word rendered "sown" - זרע zâra‛ - is from a verb which properly denotes to scatter, to disperse - as seed is scattered or dispersed when sown in a field. It is hence used with reference to moral subjects, as to sow righteousness, Proverbs 11:18; to sow iniquity, Proverbs 22:8; to sow mischief, Job 4:8; that is, these things are scattered or sown, as seed is in a field, and produce a corresponding harvest. Thus light is scattered abroad, and will produce an appropriate harvest - a harvest of joy. It will spring up around the righteous, and he shall reap that which light tends to produce - happiness, intelligence, and peace. The figure of sowing light is an unusual one, but the meaning is plain. It is, that the righteous will not always be in darkness; that there is in preparation for him a harvest of joy; that it will as certainly be produced as a harvest will from grain that is sown; that though there may be present calamities, there will be ultimate peace and triumph.
And gladness for the upright in heart - The word gladness here - joy, or rejoicing - is parallel to the word light. Joy or gladness is sown for the righteous; that is, arrangements are made for producing joy, as preparations are made by sowing seed for a harvest. The world is full of arrangements for conferring happiness on the righteous.
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Psalm 97:12
「你們義人當靠耶和華歡喜」——見 Psalm 33:1 的註解。
「稱謝他可記念的聖潔」——邊註作「to the memorial」（參 Psalm 30:4）。這觀念是：「因記念他的聖潔」；即當他的聖潔臨到心思、被記起、被思想的時候。當稱謝、當喜樂：
(a) 神是聖潔的；他「眼目清潔，不看邪僻」；宇宙之上有一位永遠純潔的掌權者；有一位永遠行正事的存在；
(b) 這樣的一位是我們的神——我們守約的神；我們可以仰望他、信靠他、享受他。
惡人並不因有神而喜樂，更不因神是「聖潔的神」而喜樂；但真正敬虔的特徵之一，正是想到有一位神、且他完全聖潔時便覺喜樂，因此每逢提他的名、每逢論到他的屬性，便意識到快樂。人最大的喜樂之源，就是有一位神，且神正是他現在這樣的存在——純潔而聖潔。若沒有神，或神在任何一方面——哪怕最輕微的——與他現在所有的樣式不同，那便是至深的憂傷之源。
英文原文
Rejoice in the Lord, ye righteous - See the notes at Psalm 33:1.
And give thanks at the remembrance of his holiness - Margin, "to the memorial" (compare Psalm 30:4). The idea is, "to the memory of his holiness;" that is, when his holiness comes before the mind; when it is remembered; when it is thought of. Give thanks or rejoice,
(a) that God is holy; that he is of purer eyes than to behold iniquity; that there is One eternally pure who presides over the universe; that there is One who will always do what is right;
(b) that such a Being is our God - our covenant-keeping God; that we may look to him, trust in him, enjoy him.
Wicked people do not rejoice that there is a God at all, and especially that God is a "holy God;" but it is one of the characteristics of true piety to rejoice in the thought that there is a God, and that he is perfectly holy, and hence, to feel conscious happiness whenever his name is mentioned, and whenever his attributes are referred to. The highest source of joy for man is that there is a God, and that God is exactly what he is, pure and holy. It would be a source of deepest sorrow if there were no God, or if God were in any respect, even the slightest, a different being from what he is.
這篇詩的作者不詳，其寫作的場合也無法查明。其結構與前兩篇詩相似，可能出自同一位作者、寫於同一時期；但它的性質甚為概括，可以隨時隨地使用。從內容看來，它可能是因某次勝過希伯來民的仇敵、特別是勝過拜偶像者而寫的，這並非沒有可能；但這事若確曾如此發生，其時間如今已無法確定。Venema 認為它與馬加比時代有關，但這並無證據。詩中許多表述取自聖經較早的部分；而且有人指出（Hengstenberg），沒有一處取自巴比倫被擄歸回之後的著作。由此有人推斷它必定寫於被擄之前。然而這推論並不確定，因為巴比倫歸回之後的作者，也可能只引用他本國較古老的著作。
七十士譯本的作者認為這是大衛的一篇詩，是在那地恢復太平之時寫的。該譯本的標題是：Τῷ Δαυὶδ, ὅτ ̓ ἡ γῆ αὐτοῦ καθίσταται Tō Dauid, hot' hē gē autou kathistatai——「大衛作，當他的地恢復之時」（或作：當他的地太平之時）。拉丁武加大譯本有同樣的標題。路德給它的標題是：「論基督和祂的國」。這篇詩的總主題是神的主權或至高地位，以及這主權在辯護祂子民、並成就給他們信靠與喜樂之根據的事上所顯的彰顯。
如今關於這篇詩的起源與目的，所能說的大概是：這「六」篇詩（Psalm 95-100）看來是為同一場合而寫，可能定意要一起使用。它們在內容與結構上相似；而且都指同一件事——神的主權或至高地位。Horsley 博士視這幾篇詩為「一首完整的預言詩」。他說：「每篇詩有其固有的主題，即總論證——彌賽亞國度的建立——的某一具體分支。Psalm 95:1-11 宣稱耶和華的神性與統管萬有的大能，並勸勉人事奉祂。在 Psalm 96:1-13 中，萬民都蒙勸勉加入對祂的事奉，因為祂來要審判全人類，猶太人和外邦人。在 Psalm 97:1-12 中，耶和華作王統管全世界，偶像被棄絕，那義者得榮耀。在 Psalm 98:1-9 中，耶和華行了奇事，為自己施行了拯救；祂記念祂向以色列家所施的憐憫；祂來要審判全世界……在 Psalm 99:1-9 中，耶和華坐在錫安（有形的教會）二基路伯之上，作王統管全世界，當因祂政權的公義受讚美。……在 Psalm 100:1-5 中，全世界都蒙召讚美創造主耶和華，祂的慈愛和誠實存到永遠。」這立場或許有幾分想像的成分，但如此表達的觀點，大體符合這組詩篇的思路。
那麼，在這篇詩（Psalm 97:1-12）中，具體的論點是：耶和華在全世界之上居至高之位；偶像被證明為虛無；義人得著辯護。
這篇詩涵蓋以下幾點：
一、描寫神作為君王的威嚴與榮耀（Psalm 97:1-6）。密雲和幽暗在祂四圍；有火在祂前面行；閃電閃爍，大地戰抖；眾山消化如蠟；諸天以其光輝宣告祂的公義。
二、鑑於此，一切偶像和假神都必羞愧，顯明為虛無；而真神的朋友則有喜樂的理由（Psalm 97:7-9）。
三、義人在神治理下的興盛與福樂（Psalm 97:10-12）。神必搭救他們；亮光已為義人散布在黑暗中；喜樂是他們的分；他們蒙召在記念祂聖潔之時歡喜、稱謝。