서론
無標題
繁體中文
英文原文
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
繁體中文
神治的公義與榮耀；基督國度的設立
¹ 耶和華作王！願地快樂！願眾海島歡喜！ ² 密雲和幽暗在他的四圍；公義和公平是他寶座的根基。 ³ 有烈火在他前頭行，燒滅他四圍的敵人。 ⁴ 他的閃電光照世界，大地看見便震動。 ⁵ 諸山見耶和華的麵，就是普天下主的麵，便消化如蠟。 ⁶ 諸天表明他的公義，萬民看見他的榮耀。 ⁷ 願一切事奉雕刻的偶像、靠虛無之神自誇的，都蒙羞愧。萬神哪，你們都當拜他！
在前一篇詩中（詩 96:10）當在外邦人中說的話，在此又再說一遍（詩 97:1），並成為本篇詩和詩 99:1-9 的主題。「耶和華作王」——這就是此處所立定的偉大真理。主耶和華作王；造世界的那位治理它；賜存在的那位，也賜運行與能力、賜律法與任命、賜成功與結局。每個人的判斷都從耶和華而出——出於他的旨意與護理；在一切公私事務上，都是他成全了自己所定規的事。主耶穌作王；護理的國度與中保的國度相連，而兩者的行政都交在基督手中；因此他既是*「教會的頭」，又是「為教會作萬有之首」*。基督的國度是如此構成的：
一、它可以成為眾人喜樂的緣由；若不成為如此，乃是他們自己的過失。「願地快樂」，因為藉此地得以建立（詩 96:10）；地被尊榮、被豐富，並在部分上被救贖脫離因罪而被服在其中的虛空。不僅讓以色列人因他作猶太人的王而歡喜，不僅讓錫安的女子因她的王而歡喜，更要讓全地因他被高舉而歡喜；因為世界各國或遲或早、或多或少，都要成為他的國：「願眾海島」——許多或大的海島——「歡喜」。這話適用於我們的國家——它是個大海島，又有許多附屬島嶼；至少它一般性地向外邦人述說安慰，他們的國家被稱為「外邦人的海島」（創 10:5）。在基督裏有足夠使眾海島歡喜的豐富；因為雖然許多人已在他裏麵得著喜樂，卻仍有餘地。所有人都當因基督的治理而歡喜。1. 因他治理的公義。在他治理的一切作為中——無論是立法的還是司法的——都有不容爭辯的公義。誠然有時*「密雲和幽暗在他的四圍」；他的安排完全無法解釋；「他的路在海中，他的大路在大水之中。」我們不知道他的設計，他的目標是甚麼；我們也不當被允許得知他治理的秘事。他的旨意中有深度，是我們不可妄想窮究的。但「公義和公平仍然是他寶座的根基」；一條公義的金線貫穿他整個行政的網。他居住在其中，因為這是他的居所。他在其中治理，因為這是「他寶座的根基」。他的誡命是、也必全是公義的*。「公義和公平是他寶座的根基」（Hammond 博士如此解）；因為所以他的寶座存到永遠，因為他的*「國權是正直的」（詩 45:6）。「寶座藉著公義堅立。」連「諸天也表明他的公義」（詩 97:6）；它如諸天本身一般顯著、一般輝煌。天上的天使要表明它——他們在他治理的行政中被用作使者，因此比他別的受造之物更知道其中之事。他的公義是不容爭辯的；因為誰能反駁或質疑「諸天所表明的」呢？（詩 50:6）。2. 因他在上麵和下麵世界的治理範圍。(1) 地上一切的人都在他治理之下；或是被他們事奉，或是藉他們事奉自己。「萬民看見他的榮耀」——或可以看見。神的榮耀，在基督的麵上，在遠方的國家、在許多民族中發光——或多或少在所有民族中；福音被傳開——就我們所知——是用各樣語言（徒 2:5、11）。神蹟在萬國中行了出來，所以「萬民看見了他的榮耀」。「他們沒有聽見嗎？」（羅 10:18）。(2) 天上一切的天使也是如此。或許我們不會從這話（詩 97:7）「萬神哪，你們都當拜他」中尋得這真理，若不是受默示的使徒引導我們的話——他從這話的七十士譯本，論到彌賽亞在升天之時被引入上麵的世界，並附帶這命令（來 1:6）：「神的使者都當拜他」——這幫助我們得著了解開整篇詩的鑰匙，並向我們指出：這篇詩必須應用於那位被高舉的救贖主，他已進入天堂，「在神的右邊」——這暗示一切天上地下的權柄都賜給了他，「眾天使和有權柄的、有能力的，都服從了他」*（彼前 3:22）。這說出了基督的尊榮——他有這樣的敬拜者；也說出一切好基督徒的尊榮——他們有這樣的同作敬拜者。
二、基督的治理，雖然可以成為眾人喜樂的緣由，卻必成為某些人的恐懼，而這是他們自己的過失（詩 97:3-5、7）。請留意，
1. 當基督的國度在他升天之後將要在世界上設立之時，它必遇見許多仇敵，也必遭受許多反對。那位作王的——叫*「全地喜樂」的那位——卻既有他的子民，也有他的仇敵*（詩 97:3），他們不僅不肯讓他作王治理他們，更根本不讓他作王；不僅自己不肯進入天國，更盡其所能攔阻那要進去的人（太 23:13）。這在那些不信的猶太人對基督福音的敵意中、並他們在各處對傳福音者和信道者所挑起的猛烈逼迫中得了應驗。這些仇敵在此被稱為*「諸山」（詩 97:5）——因他們的高、他們的強、他們不能動搖的頑固。正是「這世上有權有位的人」將「榮耀的主」*釘在十字架上（林前 2:8、詩 2:2）。
2. 猶太人對設立基督國度所給的反對，反倒成為他們自己的毀滅。他們逼迫使徒、「禁止他們向外邦人講道」，使他們的罪惡滿盈，並招致*「忿怒臨到他們，到了極處」（帖前 2:15、16）。那忿怒在此被比作：(1) 吞滅的火——「在他前頭行，燒滅他仇敵」——他們使自己如糠秕和碎秸，並「為他擺下陣勢，成為荊棘蒺藜」（賽 27:4）。這神怒的火不僅要燒盡山上的雜物，更甚至要使諸山如蠟消化*（詩 97:5）。當我們的神顯為吞滅的火之時，連磐石在他麵前也要成為蠟。最堅決、最大膽的反對，在耶和華麵前也要被挫敗。他的同在便足以使它蒙羞、使它下沉，因他是*「普天下主」——藉著他，一切世人都是可治理的，也是向他交賬的。人恨惡並逼迫神的百姓，因為他們以為他不在，以為耶和華「離棄了地」；但當他彰顯他的同在之時，他們便消化了。(2) 令人驚奇的閃電*（詩 97:4），使許多人恐懼。神向基督國度的仇敵所施的審判，是全世界都帶著恐懼留意到的：「大地看見便震動」，凡聽見的耳朵都發酸。這在基督復活之後約四十年，羅馬人對耶路撒冷和猶太民族的毀滅中得了應驗——那毀滅如同火一般，將那百姓全然滅盡；又如同閃電一般，使一切鄰邦震驚（申 29:24）；但諸天在其中表明瞭神的公義，萬民直到今日仍從那些他公義的持久記念——分散的猶太人——中看見他的榮耀。
3. 拜偶像之人也要因基督國度的設立而蒙羞（詩 97:7）：「願一切事奉雕刻偶像的都蒙羞」——這是指外邦世界，他們*「給那些本來不是神的作奴僕」（加 4:8），又以偶像為他們的保護者和恩主而誇口。事奉偶像的人既以偶像為誇，難道活神的僕人倒要不信他、以他為恥嗎？「願那些事奉雕刻偶像的蒙羞。」(1) 這是為外邦人歸信的禱告——那些長久事奉啞巴偶像的人，可以因基督福音的大能被說服其錯誤，為其愚昧蒙羞，並被帶來事奉那又活又真的神，並對他們的偶像感到羞愧，正如他們從前以之為榮一般。見賽 2:20、21。(2) 這是對那些不肯從拜偶像中歸正、被挽回之人的滅亡的預言；他們必因羅馬帝國中異教的毀滅而蒙羞——這在基督之後約三百年得了應驗，使拜偶像之人如此恐懼，以致有人認為正是康士坦丁時代的變革使那些勇士對山岩說：「倒在我們身上，藏我們吧」（啟 6:15、16）。這禱告和預言至今仍對抗著那些抵擋基督（反基督教）的拜偶像之人，他們可在此讀到自己的結局：「願一切事奉雕刻偶像的都蒙羞」（詩 97:7）。*見耶 48:13。
英文原文
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
繁體中文
錫安因基督作王而歡喜
彌賽亞的國度，正如雲火柱一般，向着埃及人的一面是黑暗的，向着神的以色列民的一面卻是光明的。這國度是頂着反對而建立起來的；那時大地看見便震動（詩 97:4），錫安聽見卻歡喜——非常歡喜，聽見一些人歸正、一些人混亂——即一切頑抗基督的人都被制伏。錫安的民哪，應當大大喜樂！看哪，你的王來到你這裏（亞 9:9）。不僅有聖殿的錫安如此，連猶大的眾女子也歡喜；平民百姓、村莊的居民，都要因基督的得勝而誇勝。命令（詩 97:1）是：願地快樂；但實際快樂的，只有錫安的子和猶大的女。本當人人都歡迎彌賽亞的國度，但實際如此行的卻少。此處請留意：
一、為甚麼賜下這些理由，叫錫安因救贖主的治理而喜樂。神忠心的僕人大有理由歡喜快樂：1。 因為神得了榮耀，凡歸於祂尊榮的事，都是祂百姓極大的喜樂。他們歡喜，是因你的判斷，耶和華啊——這話可包括祂口中的判斷和祂手中的判斷，即祂福音的道，以及祂為傳揚福音所行的作為——神蹟奇事和奇妙的護理；因為在這些事上我們必須承認：「耶和華啊，你是超乎全地」（詩 97:9）；你已在自然國度中顯明你的主權、你對一切自然之力的掌管，以及你對萬國、對所有人心之上的統治；你被高舉，遠超萬神之上*——超過一切受派的「神」，即君王——超過一切假冒的「神」，即偶像。基督被高舉，以及神的榮耀藉此在人中間得着尊崇，乃是一切聖徒喜樂的緣由。2。 因為顧念了他們的安全。凡效忠基督為王的，必確定得着祂的保護。君王是地上的盾牌；基督對祂的臣民也是如此；他們可以投靠在祂的蔭下，並在其中歡喜，因為（詩 97:10）祂保護聖徒的性命——只要祂還有工作要他們作，祂便保護他們存活，又奇妙地屢次救拔他們脫離那些渴慕他們血之逼迫者的手；因為在耶和華眼中，看聖民之死極為寶貴。 但這話所指的，遠過於他們肉身的性命；因為凡要作祂門徒的，必須甘心捨命，不可為保全性命而討價還價。基督所保全的，乃是不朽的靈魂，是內心的人——當外體漸漸毀壞之時，內心卻可以一天新似一天。祂必保護祂聖徒的性命（靈魂），使他們在最厲害的試煉中不致犯罪、不致背道、不致絕望；祂必救他們脫離那惡者——就是那尋求吞吃他們的——的手；祂必保護他們安然進入祂的天國（提後 4:18）。他們既如此安全，便大有理由喜樂。3。 因為為他們的安慰作了預備。凡因基督耶穌並祂的高舉而喜樂的人，都有喜樂的泉源為他們積存，或遲或早必被開啟（詩 97:11）：亮光是為義人撒下的，即心裏正直的人有喜樂。 基督國度的子民被告知當指望在世上受患難。他們必因世人的惡意而受苦，也不能有分於世人的歡笑；然而當讓他們知道，為着安慰他們，亮光已為他們撒下；這是為他們設計、為他們預備的。凡撒下的，到了時候必要發長起來；雖然如冬日的種子，它可能長久埋在土塊之下，看似失去、被埋葬，卻必以豐盛的收成歸回。神的良善在所定的節期必有收割。*那流淚撒種的，必無疑地歡歡喜喜地帶禾捆回來（詩 126:5-6）。基督在離別時曾告訴門徒（約 16:20）：你們將要憂愁，然而你們的憂愁要變為喜樂。 喜樂對心裏正直的人*——只在宗教上真誠的人——是確定的。假冒為善者的喜樂不過是轉眼之間。 離了持久的真誠，便沒有內心的平靜安穩。
二、賜給錫安喜樂的規則。1。 當是純潔而聖潔的喜樂。「你們愛耶和華的」——愛慕祂的顯現和國度、愛慕祂的道和祂的高舉的人——「當恨惡罪惡」——恨惡罪惡這件事，恨惡一切惹祂不悅、又會使你們失去祂恩寵的東西。請注意，對神真實的愛，必在對一切罪惡真實的恨惡中顯明出來，因為罪是祂所恨惡的那可憎之事。聖徒的喜樂也當堅定他們對罪的憎嫌，屬天的安慰當使他們的口對感官之樂失去滋味。2。 當讓這喜樂止息於神自己（詩 97:12）：你們義人當靠耶和華歡喜。 願一切在基督國度的管道中流到我們這裏的安慰之河，引導我們歸向那源頭，並促使我們靠耶和華歡喜。 喜樂的一切線索，必如歸向中心一般，在祂裏面匯合。見腓 3:3、4:4。3。 當以讚美和感恩表達這喜樂：當記念祂的聖潔而獻上感謝。 凡我們喜樂的緣由，也都當是我們感恩的緣由，尤其是神的聖潔。自己恨惡罪的人，因神也恨惡罪而歡喜，指望祂因此不容罪在他們身上作王。請注意，（1）我們當多多記念神的聖潔——那神聖本性無限的純潔、正直和完全。我們當永遠記念祂聖潔的約——祂以自己的聖潔起誓所堅立的約。（2）當我們記念祂的聖潔之時，當獻上感謝——不僅當因這聖潔是祂的尊榮而將榮耀歸給祂，也當因這聖潔是我們的益處而向祂獻上感謝；若靠着恩典我們與祂的聖潔有分，那便是無可言喻的益處。神的聖潔，是天使在祂一切屬性中最為頌讚的（賽 6:3）：聖哉、聖哉、聖哉。 罪人在記念神的聖潔之時顫抖，聖徒卻歡喜（詩 30:4）。
英文原文
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.
本篇所論的主題與前篇相同，所用的曲調也相同。基督是兩篇詩的「阿拉法」與「俄梅戛」；兩篇都是為榮耀祂而寫、也當為榮耀祂而唱；我們若不在其中用心向主耶穌歌唱讚美，便是徒然誦讀。正是祂作王掌權，使全人類歡喜（詩 97:1）；而祂的政權所宣告的乃是：一、向祂的仇敵是可畏的，因祂是公義不渝、大能無可抵擋的君王（詩 97:2-7）；二、向祂的朋友與忠誠的子民卻是安慰，這安慰來自祂至高的主權、對百姓的眷顧，以及為他們所作的供應（詩 97:8-12）。我們唱這詩時，當被高升之救贖主的榮耀所感動，當畏懼祂仇敵的結局，並當認自己為有福——若我們是那些「親嘴臣服兒子」的人。