Psalms 96–99

The previous psalm speaks to the nation of Israel, so the words "Let us" keep coming back — "Let us sing"; "Let us make a joyful noise"; "Let us come"; "Let us worship," and "Let us kneel." This psalm speaks to the Gentiles, the nations outside Israel, so the appeal is to "All the earth," "the nations," and "all the peoples."

Psalm 96 summons all the earth to come in, in the spirit of the everlasting gospel. They are to acknowledge the LORD; the gods of the nations are worthless. Psalm 95 invites those already in the company — "Come, let us sing." Now the call goes to those who are far off: sing to the LORD, and declare His glory among the nations. The LORD is Creator (v. 5).

There has been a creation song, when the earth came fresh from the hands of God and "the morning stars sang together, and all the sons of God shouted for joy" (Job 38:7). But sin spoiled that beautiful creation. Weeping took the place of singing, and groans took the place of songs. In the millennial day, the coming age when Christ reigns on earth, God will make the earth new. Creation's groan will fall silent, and heaven and earth will unite in a new song.

The old song, sung by the morning stars over the foundations of the earth, was not a conqueror's song. It celebrated no divine victory, either for the redemption or the avenging of God's chosen. There was no theme of victory then, for no battle had been fought and won. But sin has entered since then. A great counter-force has been at work, and the Lord has had to go out as "a man of war," the God of battles. So at the end a new song must rise, to celebrate Him in this new action and character of glory. The song over creation must give way, in range and melody, to the song over the triumphs of Jesus.

This section leaves out details that belong to the theme of Christ's reign but not to the theme of David's reign. So 1 Chronicles 16:23 omits the "new song" of Psalm 96:1, which in Scripture always goes with a new scene, whether on earth or in the heavens. But that condition will only come true under Christ's reign.

The summons goes to all the earth. Yet Jerusalem is the centre, and God calls the Jews as the instruments of the summons; the LORD Himself is the subject of the song... God calls them to come up. More than that, the great declaration "The LORD reigns" is to go through the nations. His reign will set the world itself firm and unshakable, and He will judge the peoples with righteousness.

Here is a gospel before Christianity; and it has been sounding out all through Christianity, whether men have heard it or not. It is only the echo of what we hear in Eden — that the seed of the woman will crush the serpent's head. That word came before the gate of the first paradise shut on the fallen and guilty pair... Who refuses to join the anthem when the King-Creator comes into His own again? He can only be a rebel at heart.

Heaven will sing it as something new. Yet believers on earth already sing it — members of the body of Christ, who delight now in singing the song of redemption (Colossians 3:16).

This call goes out to the peoples and nations, not to the Jews... Here the call reaches all the earth. Yet even though it goes to all the earth, Jerusalem is the centre. The Jews are called on to carry the call, and the Lord is the subject of the song.

No doubt "all the earth" pictures all Israel (the land), God's earthly people. They will gladly bless His name and tell out His salvation "from day to day" through all the thousand years of peace (vv. 1-2). But it does not stop with Israel, for they are told, "Declare His glory among the nations, His wonders among all peoples" (v. 3). So the blessing is for all the world to share. What draws them first is the matchless glory of His person, together with the wonders of His works.

The nations are called to take up "a new song," and to sing to the Lord for the greatness of "his name," "his salvation," "his glory," and "his wonders." There was a creation song once. The earth came fresh from the hands of God, and "the morning stars sang together, and all the sons of God shouted for joy" (Job 38:7). Sadly, sin spoiled that beautiful creation. Singing gave way to weeping, and songs to groans. In the millennial day, earth will be made new. Creation's groan will fall silent, and heaven and earth will unite in a new song.

He comes to fill the earth with the knowledge of His glory. He comes to bless and save it. He comes to judge it, and that judgment is its salvation. He purges it of the evil that defiles it, frees it from the bondage of corruption, and brings it into the liberty of the glory of the sons of God (Rom. 8:21). The Lord, the living and eternal God, comes to give it the blessing that must flow out wherever He is.

His mercies are new to us every morning and our praise should be new as well. And if we begin our day with praise and thanksgiving and faith and hope, we must end it with thanks and praise. Its needs and difficulties only bring out the trustworthiness and the resources of our God.

I rejoice to think the day is coming when evangelists will go out to call the nations. God will commission and call them to the work, and they will do it magnificently. You may say, How do you know their work will succeed? ... Do you not remember "a great multitude that no one could number, from every nation, from all tribes and peoples and languages"? (Rev. 7:9.) How were they converted? By hearing the preachers. Who the preachers are is not stated there, but the effect of their preaching is plain, and in Ps. 96 I believe we get the preachers.

Here is a gospel that came before Christianity, and it has kept sounding out all through Christianity, whether people have heard it or not... It is a gospel that has been ringing through the ages since, and it may well be called the everlasting one. Only its form has changed: now, at last, its promise is to be fulfilled.

The nations are called to take up "a new song," and to sing to the Lord because of the greatness of "his name," "his salvation," "his glory," and "his wonders." There has been a creation song. When the earth came fresh from the hands of God, "the morning stars sang together, and all the sons of God shouted for joy" (Job 38:7). Sadly, sin marred that fair creation, and singing gave place to weeping, and songs to groans. In the millennial day, earth will be made new; creation's groan will be hushed, and heaven and earth will unite in a new song.

Now He comes to fill the earth with the knowledge of His glory. He comes to bless and save it. He comes to judge it too, and that judgment is its salvation: to purge it from the evil that defiles it, to free it from the bondage of corruption, and to bring it into the liberty of the glory of the sons of God (Rom. 8:21). Jehovah, the living, the eternal God, comes to give it the blessing that must flow out where He is.

The previous psalm speaks to the nation of Israel. That is why the words "Let us" keep coming back — "Let us sing"; "Let us make a joyful noise"; "Let us come"; "Let us worship," and "Let us kneel." This psalm speaks to the Gentiles, so the appeal is to "All the earth," "the nations," and "all the peoples."

No doubt "all the earth" pictures all Israel (the land), God's earthly people. They will gladly bless His name and publish His salvation "from day to day" through all the thousand years of peace (vv. 1-2). But the blessing is not confined to Israel, for they are told, "Declare his glory among the nations, his marvelous works among all the peoples" (v. 3). So all the world will share the blessing. The matchless glory of His person will draw them first, along with the wonders of His works.

Those of Israel who have escaped will carry the news over the world. Having come out of all nations, they will be well fitted in word and wisdom to bring the news to all who, as He says, "have not heard My fame or seen My glory. And they shall declare My glory among the nations" (v. 19); "and they shall come and see My glory."

Do you not remember that "great multitude that no one could number, from every nation, from all tribes and peoples and languages"? (Rev. 7:9.) How were they converted? By hearing the preachers. Who the preachers are is not stated there, but the effect of their preaching is obvious, and in Psalm 96 I believe we get the preachers.

Here is a gospel before Christianity; and it has been sounding out all through Christianity, whether men have heard it or have not. And it is only the echo of what we hear in Eden — that the seed of the woman will crush the serpent's head. We hear it before the gate of the first paradise shuts on the fallen and guilty pair. That is a gospel which has been ringing through the ages since, and which may well be called the everlasting one. Only its form has changed: now at last its promise is to be fulfilled.

(vv. 4-6) This appeal to all the earth rests on the greatness the Lord has shown — the One who is "above all gods." The gods of the nations are nothing at all; Jehovah made the heavens. With Him is honour and majesty. Beauty and strength fill His sanctuary in the midst of Israel.

Here it is "you" to the nations, not "us" as in the preceding psalms. Yet Jehovah keeps His ordered place on earth. He invites the peoples to the courts of His sanctuary — then indeed a house of prayer for all the peoples.

The challenge of idols is now completely silenced, because God's greatness is infinite and high above all else. He deserves great praise, and the reverent fear that no idol can ever receive (v. 4). All these so-called "gods" are idols (literally "nothings!") "But the Lord made the heavens" (v. 5). If He made the heavens (all the starry hosts of heaven), it is clear He made the earth too.

He is to be feared above the gods, for He made the heavens. All the families of the peoples are called to come up and own this Jehovah the Creator, whose glory is in Israel. They are to worship in His courts there in the beauty of holiness. All the earth is to fear before Him.

"On their gods also the LORD executed judgments." (Num. 33:4.) We are not told what these judgments were, but we can be sure they were definite and specific, and well known to those who prayed to these deities... Great and terrible wonders delivered them from Egypt. Those wonders also taught them, as the Psalmist sang, that "The Lord is great, and greatly to be praised: He is terrible above all gods; for all the gods of the nations are demons." (Ps. 96:4-5, Septuagint version.)

Psalm 96 — Here begins "a new song" (v. 1), which all the earth is called upon to sing. This song announces the glories of Jehovah's sanctuary and of His kingdom — not now of creation only, though He made the heavens (v. 5). The nations hear the good news in view of His coming to reign.

This dispute with idolatry is now coming to an end. The sun rises and drives away the unclean things of the night: "he is to be feared above all gods." And rightly so. For what are they? "All the gods of the peoples are worthless idols" — or, as the word means, "nothings" (compare 1 Cor. 8:4) — "but the LORD made the heavens."

The first sentence in the Bible sets us in the presence of Him who is the endless source of all true blessedness. There is no long argument here to prove that God exists. The Holy Spirit would never take up anything of that kind. God reveals Himself. He makes Himself known by His works... "All the gods of the peoples are worthless idols, but the LORD made the heavens."

If He made the heavens — all the starry hosts of heaven — then clearly He made the earth too, for the earth is only one of the planets of the heavens.

God has not chosen to hide Himself. It is men who have turned away from Him. "Although they knew God, they did not honor Him as God or give thanks to Him. Their thinking became empty, and their foolish hearts were darkened. Claiming to be wise, they became fools. They exchanged the glory of the immortal God for images made to look like mortal man, and birds, and animals, and creeping things" (Rom. 1:21-23).

"On their gods also the LORD executed judgments" (Num. 33:4). We are not told what these judgments were. But we can be certain they were definite and specific, and well known to the people who prayed to these gods. Israel knew about them too. By great and terrible wonders they were brought out of Egypt, and they were also taught, as the Psalmist sang, that "The Lord is great, and greatly to be praised: He is terrible above all gods; for all the gods of the nations are demons" (Ps. 96:4-5, in the ancient Greek version).

The idol itself is nothing, but what is behind the idol, and which fills the heart and mind of the worshipper, is a demon.

Psalm 96 calls all the earth to come in, in the spirit of the everlasting gospel. They are to acknowledge Jehovah; the gods of the nations are mere emptiness. Psalm 95 invites those already inside the company — "Come, let us sing." Now the call goes out to those who are far off: sing to Jehovah, and declare His glory among the nations. Jehovah is Creator (v. 5).

Then men will turn to only one object of worship. They will turn to the True God, the Living God, the Everlasting God, the Maker of all things, the Creator of heaven and earth — and the Redeemer and Saviour of His people too.

An idol is anything that creeps into your affections and takes over the one place in the heart that belongs to God alone.

This summons goes out to the peoples and nations, not Jews... The summons is to all the earth, yet Jerusalem is the centre, and the Jews are called upon as its instruments. Jehovah is the subject of the song... All the families of the peoples are called to come up and own this Jehovah the Creator, whose glory is in Israel. They are to worship in His courts there in the beauty of holiness.

It is "you" here to the nations, not "us" as in the earlier psalms. Yet Jehovah holds to His ordered place on earth, and the peoples are invited to the courts of His sanctuary, then indeed a house of prayer for all the peoples.

The ground of this appeal to all the earth is the shown greatness of the Lord — the One who is "above all gods." The gods of the nations are only emptiness; Jehovah made the heavens. With Him is honour and majesty. Beauty and strength are found in His sanctuary in the midst of Israel.

This controversy with idolatry is now coming to an end. The sun rises and drives away the unclean things of the night: "Jehovah is to be feared above all gods." Truly — for what are they? "All the gods of the peoples are idols" — or, as the word means, "nothings" (compare 1 Corinthians 8:4). "But Jehovah made the heavens." Such is He who has now come down to an earthly sanctuary, to reveal His heavenly glory on earth.

Honour and majesty are the glories that introduce His kingdom. Once it is here, marvellous strength appears in His sanctuary, coupled with beauty — a most fitting combination, not found together in any mere kingdom of men.

Verse 27 there says, "Strength and gladness are in His place," while verse 6 of the psalm says, "Strength and beauty are in His sanctuary." This was not yet the beauty of Christ's reign, although it was the joy of David's reign at its beginning. Also, at this time the sanctuary had not yet been built for the ark.

There has been a creation song, when the earth came fresh from the hands of God and "the morning stars sang together and all the sons of God shouted for joy" (Job 38:7). Sadly, sin spoiled that fair creation, and singing gave place to weeping, and songs to groans. In the millennial day, earth will be made new; creation's groan will be hushed, and heaven and earth will unite in a new song.

Psalm 96:6 says that strength and beauty are in His sanctuary. Knowing that these features marked God's earthly house, we conclude that it must be His desire that these same features, in a spiritual way, should be seen in His house at the present time. May it always be our desire and prayer for grace to show, as living stones, some rays of the glory, some display of the strength, and some traits of the beauty, of the church's living Head.

The previous psalm spoke to the nation of Israel. That is why the words "Let us" keep coming — "Let us sing"; "Let us make a joyful noise"; "Let us come"; "Let us worship," and "Let us kneel." This psalm speaks to the Gentiles, so the appeal is to "All the earth," "the heathen," and "all the people."

God has not hidden Himself for no reason. It is men who have turned away from Him. They knew God, but they did not honour Him as God or thank Him. So their thinking became empty and their foolish hearts went dark… They swapped the glory of the immortal God for images of mortal man, of birds, of animals and of crawling things (Rom. 1:21-23). This controversy with idolatry is now coming to an end. The sun rises and drives away the unclean things of the night: "Jehovah is to be feared above all gods." And rightly so. What are the others? "all the gods of the peoples are idols" — or, as the word means, "nothings" — "but Jehovah made the heavens." This is the God who has now come down to a sanctuary on earth, to show His heavenly glory here: "honour and glory are before Him; strength and beauty are in His sanctuary."

The families of the people are summoned to give the Lord glory and strength (v. 7). No one can exaggerate the greatness of His glory. The glory due His name is infinite. With this in view, how can we give Him anything less and be content with it? Yet the kindness of God is involved in the invitation to bring an offering and come into His courts (v. 8). Of course He is worthy of far more adoration and worship than we, or all creation together, can ever give. Yet He still delights in whatever measure of honour we give Him, and we are blessed through this.

This summons is addressed to the peoples and nations, not Jews… Here the summons is to all the earth. Yet Jerusalem is the centre, and the Jews are the instruments of the summons. Jehovah is the subject of the song… All the families of the peoples are called to come up and own this Jehovah the Creator, whose glory is in Israel. They are to worship in His courts there in the beauty of holiness… So Israel stands at the centre, as the place of Jehovah's covenant, while the whole creation is called into joy, for He is the Creator as well as Israel's God.

I rejoice to think the day is coming when evangelists, commissioned and called of God to the work, will go out to call the nations. You may say, How do you know their work will succeed? … Do you not remember that great multitude "that no one could number, from every nation, from all tribes and peoples and languages"? (Rev. 7:9.) How were they converted? By hearing the preachers. Who the preachers are is not stated there, but the effect of their preaching is obvious, and in Ps. 96 I believe we get the preachers.

Psalm 96 summons all the earth to come in, in the spirit of the everlasting gospel. They are to own Jehovah; the gods of the nations are mere vanity… He is known in the sanctuary in Israel on the earth (v. 7, 8).

Psalm 96 summons all the earth to come in, in the spirit of the everlasting gospel. They are to own Jehovah; the gods of the nations are mere vanity. Psalm 95 invites those who already belong to the company — "Come, let us sing." Now the word goes to those who are far off: Sing to Jehovah. His glory is to be declared among the nations.

The families of the people are summoned to give the Lord glory and strength (v. 7). No one can exaggerate the greatness of His glory. The glory due His name is infinite. With this in view, how can we give Him anything less and be content with it? Yet God's kindness shows in the invitation to bring an offering and come into His courts (v. 8). Of course, He is worthy of far more adoration and worship than we, or all creation combined, can ever give. Yet He still delights in whatever measure of honour we give Him, and we are blessed through this.

Though the summons is to all the earth, Jerusalem is the centre. The Jews are called on as the instruments of the summons, and Jehovah is the subject of the song… All the families of the peoples are called to come up and own this Jehovah the Creator, whose glory is in Israel. They are to worship in His courts there in the beauty of holiness.

Where a temple is on earth, a priesthood goes with it. And if there is a priesthood, it is hard to see its use without sacrifices. With us, spiritual priesthood and spiritual sacrifices go together. (Compare Hebrews 10–13; and 1 Peter 2:5.) Nor does Scripture leave us to work it out by inference. It says plainly that there will be priests of Aaron's line, offerings and sacrifices, and it even describes them in detail. (Compare Psalm 96:8; 132:13-18; Isaiah 60:6-7; Jeremiah 33:18; Ezekiel 43–46; Zechariah 14:16-21.)

In the same way, 1 Chronicles 16:29 says, "Come before Him," rather than "Come into His courts" (Psalm 96:8). This again fits the passing state of David's reign.

On the other hand, we know that worship is something we ought to bring. God deserves to be worshipped (see Deuteronomy 26:10; 1 Chronicles 16:29; Psalm 29:2; 45:11; 95:6; 96:9; 99:5, 9; 132:7). We should not "appear before the Lord empty" (Exodus 23:15; 34:20; Deuteronomy 16:16). New Testament encouragements to worship include 1 Peter 2:5 and Hebrews 13:15.

The previous psalm speaks to the nation of Israel. That is why the words "Let us" keep coming back — "Let us sing"; "Let us make a joyful noise"; "Let us come"; "Let us worship," and "Let us kneel." This psalm speaks to the nations outside Israel. So the appeal is to "All the earth," "the nations," and "all the peoples."

Psalm 96 calls all the earth to come in, in the spirit of the everlasting gospel. They are to own Jehovah; the gods of the nations are nothing but emptiness. Psalm 95 invites people as part of the company — "Come, let us sing." Now the word goes out to those who are far off: Sing to Jehovah, and declare His glory among the nations.

The summons goes to all the earth, yet Jerusalem is the centre, and the Jews are the ones called on to carry that summons. Jehovah is the subject of the song… All the families of the peoples are called to come up and own this Jehovah the Creator, whose glory is in Israel. They are to worship in His courts there in the beauty of holiness. All the earth is to fear before Him.

Our worship too is to be "in the beauty of holiness," not in the ugliness of forced subjection. Holiness involves the love of what is good and the positive rejection of what is evil. No wonder, then, that all the earth should "tremble before Him."

I have often been struck by the expression in the Old Testament, "the beauty of holiness" (Ps. 29:2; 96:9). It is a delightful expression. There is beauty in holiness, but there is ugliness in sin, and how offensive sin is to God!

The ground of the appeal is that Jehovah reigns, and the world is established. No longer moved by wars and rumours of wars, it will come into rest. Jehovah will exercise judgment over all the peoples in righteousness.

So we may come with confidence into His blessed presence. Rejoicing before Him, we give Him our praise and worship together, blessing His Holy Name… How wonderful that we can give to Him! We have nothing in ourselves, and we are unworthy too. Yet God's rich grace puts us among those called to give to the Lord, and enables us to offer to Him in the beauty of holiness — the beauty that is ours in Christ through His redeeming work at Calvary.

It is impossible to exaggerate the greatness of His glory. The glory due His name is infinite. With that in view, how can we give Him anything less, and be content with it?

All the earth is to fear before Him. They are called to come up, and more than that: the great declaration "Jehovah reigns" — the LORD is King — is to go through the nations. The reign of Jehovah will establish the world itself so that it cannot be moved, and He will judge the peoples righteously. Then the universe is called on to rejoice at this display of His righteous power. So while Israel stands at the centre as the place of Jehovah's covenant, the whole creation is summoned into joy, for He is the Creator as well as Israel's God, and in power He judges the earth to maintain the blessing.

Verses 11-13 are full of comprehensive beauty and power. They show everything brought together under the confessed rule of the reigning Christ. Things in heaven and things on earth rejoice together in the acknowledged blessing of the Lord of peace. From start to finish, the Psalm is a very sweet song of millennial prophecy.

There has been a creation song. The earth came fresh from the hands of God, and "the morning stars sang together, and all the sons of God shouted for joy" (Job 38:7). Sadly, sin spoiled that fair creation. Singing gave place to weeping, and songs to groans. In the millennial day, God will make the earth new. Creation's groan will stop, and heaven and earth will unite in a new song.

In this, creation has a deep and personal interest, for its condition, made subject to futility, must remain unchanged until we are in glory. Then "the creation itself will be set free from its bondage to corruption and obtain the freedom of the glory of the children of God" (Rom. 8:21)… Now the whole creation groans and suffers pain together. When the Lord comes back in power, its keynote will change, and created things will give Him a glad welcome.

So nature is called to rejoice in harmony. A song began in heaven, and earth takes it up. The sea too lifts up its waves in gladness, not rebellion. The field too is to exult, and the trees of the wood, for the curse of barrenness is lifted off. Jehovah is come, and come to judge the earth.

The heavens rejoicing stands for the whole multitude of saints in heaven at that time… There will be multitudes in heaven who join in the celebration of the victory of the Lord Jesus. The earth (or the land) stands for Israel, and will overflow with gladness; the sea (the nations) will roar in worship (v.11). "The field" is the world (Matt. 13:38), which will rejoice with all that is in it (v.12).

We may question the idea of turbulence here, and also the application to the nations. "Roaring" does not always mean one thing.

That is a splendid sermon, though I could not preach it, for the simplest reason possible — He does not reign yet. No, He is in heavenly glory now. He has been refused here, and has gone to heaven, but He is going to reign.

The Lord has come, and the announcement goes out, so that all the earth may greet Him and give Him welcome. There is indeed a new song now to sing, for the long estrangement is over... Now He comes to fill the earth with the knowledge of His glory. He comes to bless and save it. He comes to judge it, and that judging is its salvation. He will purge it from the evil that defiles it, free it from the bondage of corruption, and bring it into the liberty of the glory of the sons of God (Rom. 8:21).

So nature is called to rejoice in harmony. Earth takes up a song that began in heaven, and the sea too lifts up its waves in gladness, not rebellion. The field too is to exult, and the trees of the wood, for the curse of barrenness is lifted off. The Lord has come, and come to judge the earth.

Creation has a deep and personal interest in the glory God's children are waiting for. Its own condition, made subject to vanity, must remain unchanged until we are in glory. Then it "will be set free from its bondage to corruption and obtain the freedom of the glory of the children of God" (Rom. 8:21)... Now, the whole creation groans and suffers pain together. When the Lord comes back in power, its keynote will change, and created things will give Him a glad welcome.

Well may the earth rejoice, the floods clap their hands, and the hills be joyful together before the Lord. The Redeemer is the Creator, and the "rule" of the rod of iron is a shepherd-rule, as the word means. The judgment itself is the effect of love as well as righteousness, "destroying the destroyers of the earth" (Rev. 11:18).

As the root and offspring of David, He will be the source of blessing to the earth, making good all that God is, as revealed in righteousness, in government. He will reign as Son of David. Yet the One born into this world of the seed of David is also the One from whom David sprang, for He was also David's Lord. He who comes to establish His kingdom is therefore also the Lord Himself.

"The field" is the world (Matt. 13:38), which will rejoice with all that is in it (v.12). Then the psalm mentions "all the trees of the woods," a picture of every individual. Nothing stays outside the great celebration of the triumph of the true King.

Again the New Song is heard, but here it has this full special character: it is sung "before the King, the LORD." He has made His salvation known, and He has openly shown His righteousness... There is a fuller note in the song here than in Psalm 96:12.

As the root and offspring of David, He will be the source of blessing to the earth by making good all that God is, revealed in righteousness, in government. He will reign as Son of David. Yet the One born into this world of David's line was also the One from whom David came, for He was David's Lord. So the One who comes to establish His kingdom is also Jehovah.

He comes to bless and save the earth. He does come to judge it, and that judgment is its salvation. He will purge it from the evil that defiles it, free it from the bondage of corruption, and bring it into the liberty of the glory of the sons of God (Rom. 8:21). Jehovah, the living, the eternal God, comes to give the earth the blessing that must flow out where He is.

The whole earth, corrupted as it will be throughout, will pass through the crisis into the glory. God will judge; but His judgment will be purifying, not destructive. The earth outlives it. The rainbow pledges this — the rainbow of Genesis 9 and of Revelation 4 and 10. These far-apart parts of Scripture tell the same story of mercy and salvation toward this earth. God gave this earth to mankind at the beginning, and He still loves it so well Himself.

Wonderful relief for a world torn by the vicious cruelty of unrighteousness and by constant lies!

Now is not the time of Christ's judgment, except as Lord over His people for their good. It is the time of grace to the world. When He appears and establishes the kingdom, it will be the time of judgment... The cross accomplished infinitely deeper things, and it established divine righteousness. Yet at the cross righteousness was not made good in this world, but the opposite. Righteousness was found in the person of Christ; judgment in the hands of Pilate, or the chiefs of the Jews. When Christ appears for His kingdom, judgment and righteousness will go together in the earth.

The words of verse 33, "For He comes to judge the earth," replace the fuller words of the psalm (v. 13). The psalm adds: "He will judge the world in righteousness, and the peoples in His faithfulness." Such a fullness of government could not match David's reign.

Because "He comes to judge the earth," not to punish, but to use discerning judgment in ruling in perfect righteousness. This will be true of the world as a whole, but just as true of every person in it. "Come, Lord Jesus!"

Psalm 93 is the thesis, Jehovah reigns: the rage of men, the supreme authority of Jehovah, the holiness that suits His house. Psalm 94 begins the series with the cry of the faithful remnant while wickedness is still on the throne. Psalm 95, Israel summoned in the closing day. Psalm 96, the Gentiles called, Jehovah coming to judge the earth. Psalm 97, Jehovah is on His way. Psalm 98, He has executed judgment on the earth and remembered Israel. Psalm 99, He has taken His throne on earth in Zion. Psalm 100, Israel is there as His people; but it is a call to worship Jehovah.

Psalm 97 celebrates the very fact of His coming. It brings out the character of that coming — what that appearing of the Lord will be… Do you suppose the coming of the Lord to the earth will be a joke? Do you suppose the day the Son of Man comes back will be a day of laughter for the world, a day of fun for the wicked?… He is going to claim the earth then. He came once as King of the Jews, but when He comes another time He will come as "Lord of the whole earth."

We now have the new song to sing — that is, the Lord has become King. This is the thesis of the song, as we have seen. This concerns the Gentiles. So we have "the earth" and "the multitude of the isles." We have the destruction of "His enemies," and everything high and exalted melting like wax at His presence, before the face "of the Lord of the whole earth."

When He reigns, "let the earth (the land) exult," and "let the multitude of isles rejoice." Nothing on earth is left out.

He reigns! Earth and the multitude of isles will now rejoice, for the One whose right it is now holds the throne. All unrighteousness, wickedness and idolatry will be banished. Zion and the daughters of Judah rejoice, and all the righteous rejoice. It is the time of singing and of joy. And the heavens will reveal His righteousness, while angels worship Him (verse 7 and Hebrews 1:6).

The opening verse of this magnificent psalm comes like a greeting from the Spirit of Jesus to the creation now freed and quieted (Isa. 14:7). That creation is called on to rejoice with gladness at the presence of the Lord of the whole earth (verse 5). "Jehovah reigns" is the declaration. The ready mind of the Spirit takes it as a foundation, and builds on it the varied harmonies of this beautiful song.

Psalm 97:7 is the passage referred to. The original runs, "Worship Him, all you gods," which the Greek Septuagint renders, "Worship Him, all you His angels."… His birth has already been noticed in the quotation from Psalm 2. His reigning is the subject of Psalm 97. The sacred writer introduces the quotation with the words "when He brings in the first-begotten into the world." So we conclude that he was pointing to an event other than His birth.

In Psalm 97 the coming itself is celebrated; Jehovah has taken to Him His great power and His reign. The earth and the many islands are to rejoice. Clouds and darkness are all around Him, because this is the revelation of His judgments in power, not of Himself. Righteousness and judgment always mark His throne. The fire of judgment goes before Him and consumes His enemies.

The immediate effect of His coming as the Judge is brought before us. The fire of judgment will deal with all His adversaries. No evil, in any part of the earth, will pass unjudged; all will be searched out, just as lightning lights up the world. The earth will see and tremble. Everything that lifts itself up against Jehovah will melt away "at the presence of the Lord of the whole earth."

"Righteousness and justice are the foundation of His throne." That is a solid foundation indeed, and no kingdom of men has ever known it. "Fire goes before Him" (v. 3). There is no possibility of the enemy attacking Him, for the fire burns them up before they ever see Him.

Fire is to be the instrument of the divine judgments in this expected day of the Lord. The battle of the Lord is to be with burning and fuel of fire (Isaiah 9). The throne of the Ancient of Days is like a flame of fire, and a stream of fire flows out before Him on the day of this judgment (Daniel 7). So in John's vision, smoke filled the Temple as the God of glory and power prepared the bowls of wrath (Revelation 15).

But another fact comes out — this was joy and deliverance to Zion. The judgment of evil was her deliverance, for it was the glorious exaltation of Jehovah, her God. In verses 10-12 we see the blessed people this deliverance is for — the godly remnant. Light is sown for the righteous, and gladness for the upright in heart.

Do you suppose the coming of the Lord to the earth will be a joke? Do you suppose that the day, when the Son of Man comes back, will be a day of laughter for the world, a day of fun for the wicked? Oh, how plain is the word of God!... He is going to claim the earth then. He came once as King of the Jews. When He comes another time He will come as "Lord of the whole earth."

He tells them that all this light and glory is prepared for the righteous. So He warns them to hate evil, and to build attitudes worthy of the coming kingdom.

In Psalm 97 the coming itself is celebrated. Jehovah has taken to Himself His great power and His reign... Clouds and darkness are all around Him, because this is the revelation of His judgments in power, not of Himself. Righteousness and judgment always mark His throne. The fire of judgment goes before Him and consumes His enemies.

Here we see the immediate effect of His coming as the Judge. The fire of judgment will deal with all His enemies. No evil, in any part of the earth, will pass unjudged. Everything will be searched out, just as lightning lights up the world. The earth will see and tremble.

"His lightnings light up the world" (v. 4) — not the "light of life" in this case, but the light that makes the world tremble. Of course this is the start of His reign, so the Great Tribulation comes to an end. The mountains, meaning governmental authorities, melt like wax.

The earth trembles at His lightnings, and yet those lightnings really do light up the world. The sharp flash of judgment, though it comes in anger, is the revelation of Himself. The hills melt. Everything high and lifted up is humbled and brought low in His presence.

But another fact comes out — this was joy and deliverance for Zion. The judgment of evil was her deliverance, because it was the glorious exaltation of Jehovah, her God. In verses 10-12 we see who the deliverance is for — the godly remnant. Light is sown for the righteous, and gladness for the upright in heart.

Do you suppose the coming of the Lord to the earth will be a joke? Do you suppose that the day, when the Son of Man comes back, will be a day of laughter for the world, a day of fun for the wicked? Oh, how plain is the word of God!... He is going to claim the earth then. He came once as King of the Jews. When He comes another time, He will come as "Lord of the whole earth."

On that day God will demand that everyone worship Jesus. Thank God for that, but I am not going to wait for that day to adore Him. No, no, for I know His love, and delight to bless and worship Him now.

Psalm 97 celebrates the coming itself. Jehovah has taken to Himself His great power and His reign. The earth and the many islands are to rejoice. Clouds and darkness surround Him, for this is the revelation of His judgments in power, not of Himself. Righteousness and judgment always mark His throne. The fire of judgment goes before Him and destroys His enemies. Jehovah, the Lord of the whole earth, comes out of His place… But another fact comes out — this was joy and deliverance to Zion. The judgment of evil was her deliverance, because it was the glorious exaltation of Jehovah, her God.

Of course this is the start of His reign. So the Great Tribulation comes to an end, and the mountains — the governmental authorities — melt like wax. Why? Because of the presence of the Lord of the whole earth (v. 5).

The earth trembles at His lightnings, which still really do light up the world. The sharp flash of judgment is the revelation of Himself, though it comes in anger. The hills melt, and all that is high and lifted up is humbled and brought low in His presence.

No evil, in any part of the earth, will escape judgment. He will search it all out, just as lightning lights up the world. The earth will see and tremble. Everything that lifts itself up against Jehovah will melt away "at the presence of the Lord of the whole earth."

The world, the earth, the mountains all feel the presence of "the Adon of the whole earth" (v. 5). This title is clearly tied to government. Zechariah 4:14 shows it in relation to His people, and Zechariah 6:5-8 in a wider sphere still. Micah 4:13 shows the daughter of Zion as the threshing tool in the Lord's hand. It is by the power of this Name that the waters of the Jordan are cut off.

He is going to claim the earth then. He came once as King of the Jews. When He comes a second time, He will come as "Lord of the whole earth."

The altar was the place where the fire could burn, and it burned there on the copper grating. In picture form, this was the one place where the fire of divine holiness and judgment could burn without destroying forever what it fell on. The mountains would "flow down," and the hills melt like wax (Isa. 64:1-2; Ps. 97:5).

But the terrible shaking of the earth prepares the way for something lasting: the settled throne of peace and blessing. Jesus has full right to it as the Heir of all things. He will take the kingdom and rule below those heavens, which He never stops filling with the bright glory of His presence.

Psalm 97 celebrates the coming itself. Jehovah has taken up His great power and His reign... Clouds and darkness surround Him, because this reveals His judgments in power, not Himself... The heavens declare His righteousness in power, since on earth there is none. The peoples see His glory. Then the psalm states the effect of the judgment.

The heavens He comes from declare His righteousness. So that righteousness is secured in power, since there was none on earth to present to Him. And all the peoples see His glory... The Christian can fully explain this showing of righteousness in the heavens at the coming of the Lord.

So the heavens here declare Jehovah's righteousness. The earth was certainly far from it. Yet we Christians know that righteousness in a far more glorious way, in Him Who is on the Father's throne.

For long ages earth has declared the unrighteousness of man. With the coming of Christ to reign the heavens will declare the righteousness of the Lord. All the people will see the glory of the Lord declared in righteousness, just as His first coming declared His grace in humiliation.

This Psalm shows righteousness as now openly displayed (verse 6), because it pictures the Lord as having come with His heavenly saints. They will be the illustrations of divine righteousness (2 Corinthians 5:21).

God's righteousness means His consistency with His own character. Becoming His righteousness means that we are illustrations and displays of it... Everyone may now see that Christ is that, because He is in glory. All will see that we have become that, when they see us there with Him... In Psalm 97:6 His coming to reign is viewed prophetically as having taken place, so the heavens declare — or have declared — His righteousness.

The Church and all true believers of every age have died and have been raised. The world will then know that they are richly blessed in heaven, declaring the pure righteousness of God in redeeming them from their sins. "And all the peoples see His glory" — that is, for peoples on earth, who will have their eyes opened to recognize Christ as the King of glory.

Idolatry gives way before Him whom the heavens reveal in righteousness. A God who is known puts every worshipper of idols to shame. The powers they had raised up as gods all pay homage to the true God, while Zion hears and the daughters of Judah rejoice because of His judgments.

In Psalm 97 the coming itself is celebrated; the Lord has taken to Himself His great power and His reign... The fire of judgment goes before Him and consumes His enemies... The heavens (for there is none on earth) declare His righteousness in power. The peoples see His glory. The effect of the judgment is then stated. Idol worship is put to shame before Him, and all power and authority, from angels downwards, must now acknowledge Him.

Idolatry gives way before Him whom the heavens reveal in righteousness. A God who is known puts all the worshippers of idols to shame. The powers they had raised to the rank of gods all end up paying homage to the true God.

Now what Isaiah wrote about idols (2:18) will come true, for all their worshippers will be put to shame. The long rule of idolatry will end, and the Lord alone will be exalted in that day.

Its meaning, supreme power, suits the way Scripture applies it to the Most High Himself. It also suits a second, lower use: either the angels of heaven, powers that excel in strength to do His commandments (Ps. 8:5, compare Ps. 97:7 and Heb. 1:6), or judges in government down here.

All who worship idols will be put to shame, for idolatry will be utterly banished (v. 7). Instead, "all you gods," that is, the authorities in the nations, are told to worship God's Messiah.

The original runs, "Worship Him, all you gods." The Greek Septuagint renders it, "Worship Him, all you His angels." The writer of the Epistle may well be giving a free translation of the psalm, as happens in other quotations from the Old Testament in the New. He keeps the sense, and that is enough for his purpose. That we are turned to this psalm is confirmed, we believe, by the time it plainly refers to: the return of the King in power to reign. At that time all the angels will worship Him.

He was the Object of adoring worship in heavenly scenes. And when He comes into the world, whether in past humiliation or future millennial glory, He is the Object of worship by angelic hosts. This homage speaks of His glory. If He were not a divine Person, such worship would be wholly out of place.

God will demand, in that day, that everyone shall worship Jesus. Thank God for that, but I am not going to wait for that day to adore Him. No, no, for I know His love, and delight to bless and worship Him now... When He came in grace, He came as the only-begotten Son... The next time the world sees Him, it will be as "the first-begotten" in glory. Then the word will be, "Worship Him, all you gods."

The judgment of the wicked and the deliverance of Zion will lead to the exaltation of the Lord in His universal rule above all the earth. So the wicked are judged (vv. 2-7); Israel is brought into blessing (v. 8), and the Lord is exalted (v. 9).

The effect of the judgment is then stated. Idol worship is put to shame before Him, and all power and authority, from angels downwards, must now acknowledge Him. But another fact comes out — this was joy and deliverance to Zion. The judgment of evil was her deliverance, for it was the glorious exaltation of the Lord, her God.

When it next breaks out, as a message from God to a groaning creation and a downtrodden people, the news will fall from heaven on the ears of all who will pay attention to it... And the Spirit, speaking through Isaiah, exclaims, "How beautiful upon the mountains are the feet of him who brings good news, who publishes peace, who brings good news of happiness, who publishes salvation, who says to Zion, 'Your God reigns'" (52:7)!

It will be good news, because it will proclaim the end of the reign of wickedness and of Satan's meddling with the affairs of earth, and that the reins of power will from then on be in the hands of the Man able to hold them.

Zion, a renewed Jerusalem, will hear and be filled with gladness; and the daughters of Judah, the freshly awakened remnant of Israel, will greatly rejoice because of the Lord's judgments (v. 8). What marvellous relief after centuries of trouble and sorrow!

Zion rejoices on hearing, and Judah's daughters too; a blessed trait in it, for naturally how different it had all been! So the heavens here declare the Lord's righteousness. The earth was certainly far from it. Yet we Christians know it still more gloriously in Him who is on the Father's throne.

Verses 8, 9 set Zion in her true place as the city of righteousness — now honoured and made glad as the accepted home of the King — redeemed in grace, but founded in judgment, by the God to whom vengeance belongs. The daughters of Judah also share her joy.

The daughters of Judah rejoice because of the judgments of God. This is an eternal principle, and as such applies equally to the Church and to the nation. Unrepentant wickedness must be destroyed before God's saints can reach lasting rest. "...to grant relief to you who are afflicted as well as to us, when the Lord Jesus is revealed from heaven." The believer now waits in hope for the breaking up of everything that lifts itself up in rivalry to the name of Jesus. We look for a new heaven and a new earth, in which righteousness dwells.

(v. 9) The judgment of the wicked and the deliverance of Zion will lead to one result. The Lord will be exalted in His universal rule above all the earth. So the wicked are judged (vv. 2-7); Israel is brought into blessing (v. 8); and the Lord is exalted (v. 9).

Idol worship is put to shame before Him, and all power and authority, from angels downwards, must now acknowledge Him. But another fact comes out — this was joy and deliverance to Zion. The judgment of evil was her deliverance, for it was the glorious exaltation of the Lord, her God.

God Himself then takes, fully and truly, the character of possessor of heaven and earth. The Most High God is His proper millennial name; Almighty with the patriarchs, Jehovah with Israel, and Most High for the millennium.

This is a millennial title of our Lord. It points to the time when He will take His rightful place with Israel as King and Priest on His throne, with His throne and priesthood covering the whole world... "that they may know that you alone, whose name is the LORD, are the Most High over all the earth" (Ps. 83:18). When the Lord takes His place over the earth, it means the millennium.

Idolatry gives way before Him, the One the heavens reveal in righteousness. A God who is known puts all the worshipers of idols to shame. The powers they had raised to the rank of gods all end up paying homage to the true God, while Zion hears and the daughters of Judah rejoice because of His judgments.

Notice, too, that the great general dispute with man is about idolatry... The one and only true object of worship is Jehovah Elyon, the Supreme; and Jesus is He.

Psalm 97. Celebrated in advance — see the quotation of this Psalm in Hebrews. "Worship Him," that is, Christ, worship Him. Nothing shows the divine Person of the Lord more than these Psalms. Here it is Jehovah in the Psalms, and in the quotation it is applied to Christ.

The psalmist addresses the Lord Himself, giving to Him directly the honour that rightly belongs to Him. May every believer be glad to do the same.

Psalm 97 celebrates the coming itself. The Lord has taken to Himself His great power and His reign... Then comes the effect of the judgment. He puts idol worship to shame, and all power and authority, from angels down, must now acknowledge Him. But another fact comes out — this was joy and deliverance to Zion. The judgment of evil was her deliverance... In verses 10-12 we see the blessed objects of the deliverance — the godly remnant.

(vv. 10-11) The godly remnant — "His saints" — love the Lord and hate evil. God had preserved them in trial, and now He delivers them from the wicked. For such there is light and joy; for the wicked fire and darkness (vv. 2-3).

Love and hatred of evil always go together. The Psalmist says, "O you who love the LORD, hate evil!" (Ps. 97:10). A false kindness may ignore evil under the excuse of love, and even treat evil teaching as of little account to the Lord. Genuine love will lead us to hate evil without ignoring the good. In hating evil we may overlook much good; or, in trying to hold fast to the good, we may compromise with evil.

If we love the Lord, then it is vital to hate evil (v. 10). For holiness in its essential meaning is the love of what is good and the hatred of evil. This in fact denotes the character of God. His nature is love and light, that is, what He is in Himself apart from all circumstances. Character refers to what He is in relation to circumstances, and these verses press this on us. His character is holy. That is why He preserves the souls of His saints and delivers them out of the hand of the wicked.

It is not within our rights to make any compromise whatever with evil. Still, if we are linked with it, it makes cruel demands on us, requiring that we surrender what really belongs to God. "O you who love the LORD, hate evil!" is God's decree (Ps. 97:10). If we hated evil we should not in any way connect our name with it nor show it the least consideration. How can we dare agree to the slightest evil, hoping to avoid a greater one? Are we so foolish as to suppose that we can subdue evil by allowing evil?... What can satisfy the holiness of our Lord except our thorough separation from the evil and firm stand against it?

Remember that God looks at the heart as much as He does at the outward life. We can think evil; evil thoughts can chase themselves through our minds. Is that possibility as unbearable to us as it ought to be? The soul that is in the presence of God hates the thought of sin as much as it hates the deed of sin. His word tells those who fear the Lord to hate evil. A true judgment of sin always looks at the root of it in the heart, just as much as at the fruit in the life.

Love for the Lord, if it is real, means opposition to evil. To those who show this — His godly ones — He is faithful. He preserves them and delivers them from the hands of the wicked.

Psalm 97 celebrates the coming itself. Jehovah has taken to Himself His great power and His reign… Idol worship is put to shame before Him, and every power and authority, from the angels down, must now acknowledge Him. But another fact comes out — this was joy and deliverance to Zion. The judgment of evil was her deliverance, for it was the glorious exaltation of Jehovah, her God. In verses 10-12 we see the blessed people this deliverance was for — the godly remnant.

The godly remnant — "His saints" — love the Lord and hate evil. God had kept them safe in trial, and now He delivers them from the wicked. For such there is light and joy; for the wicked fire and darkness (vv. 2-3).

For the righteous, light is sown. It may stay hidden for a time, but in the end it will increase and produce a harvest. It may seem a strange picture, yet it makes sense: "the path of the righteous is like the light of dawn, which shines brighter and brighter until full day" (Prov. 4:18). How impossible to stop the steady advance of the morning light! And when the real "day" comes, think what rich reward it will bring! The Light itself — what glories it will reveal! "The LORD will be your everlasting light, and your God will be your glory. Your sun shall no more go down, nor your moon withdraw itself; for the LORD will be your everlasting light, and your days of mourning shall be ended" (Isa. 60:19-20).

This is Zion's joy when her Lord is revealed. In practice, as prophetic teaching in Zion, it is the righteous remnant who will enjoy it. Light is sown for the righteous, however dark the circumstances and however strong the hostile power at the time.

If we love the Lord, then hating evil is vital (v. 10). For holiness, at its heart, means loving what is good and hating evil. This is in fact what marks the character of God… Because His character is holy, He preserves the souls of His saints and delivers them out of the hand of the wicked.

Idolaters put to shame, the heavenly saints coming with the Lord, the angelic host worshipping the King, Zion glad and the daughters of Judah rejoicing — in that scene the godly ones can say that Jehovah "preserves the lives of His saints; He delivers them from the hand of the wicked" (10-12). What joy the Lord's return will bring to saints on earth! What a scene it will be!

But another fact comes out — this was joy and deliverance to Zion. The judgment of evil was her deliverance, for it was the glorious exaltation of the Lord, her God. In verses 10-12 we see the blessed objects of the deliverance — the godly remnant. Light is sown for the righteous, and gladness for the upright in heart. It is a very complete statement of the character of the Lord's coming to earth.

But here again, as in Psalm 95:7-11, the Lord by His prophet breaks in on all this joy with words of warning (vv. 10-12). He tells them that God has prepared all this light and glory for the righteous. So he warns them to hate evil, and to cultivate attitudes worthy of the coming kingdom.

Light and gladness are only sown for them then, and not yet reaped by them. Still they can sing, as we noted already. What they expect ahead is so certain; for "faith is the assurance of things hoped for."

In view of these dealings of the Lord, the godly are urged to rejoice and give thanks at the remembrance of His holiness. They are reminded that the holiness of the Lord is behind all His dealings.

How blessed is the grace that can enable redeemed sinners to "rejoice in the Lord, and give thanks," not merely at the remembrance of His grace, but of His holiness!

The righteous are called to give thanks at the remembrance of God's holiness (Psalm 97:12). How can they do this? Because God has secured their peace on the ground of the full vindication and perfect establishment of that holiness. So the higher their sense of that holiness, the deeper and more settled their peace must be. This is a truth of the most precious kind. The unconverted man could never rejoice in God's holiness. His aim would be to lower that holiness, if he could not ignore it altogether. Such a man will comfort himself with the thought that God is good, God is gracious, God is merciful. But you will never find him rejoicing in the thought that God is holy.

On the contrary, the renewed man exults in the holiness of God. He sees the full expression of it in the cross of the Lord Jesus Christ. That holiness has laid the foundation of his peace. And not only that: God makes him a partaker of it. He delights in it, and he hates sin with a perfect hatred.

Not only is it fitting to magnify the greatness of the Lord, but to recognise His holiness is a vital matter too. If we love the Lord, then it is deeply necessary to hate evil (v. 10). For holiness in its essential meaning is the love of what is good and the hatred of evil. This in fact describes the character of God... His character is holy. So He preserves the souls of His saints and delivers them out of the hand of the wicked.

The morning stars sang over the foundations of the earth. That old song was not a conqueror's song. It did not celebrate a divine victory, won either to redeem God's chosen or to avenge them. There was no theme of victory then, for no battle had been fought and won. But sin has entered since then. A great counterforce has been at work, and the Lord has had to go out, and is still to go out, as "a man of war," the God of battles. And so at the end a new song must rise, a song with a new theme, to celebrate Him in this new action, this new character of glory. The song of Moses was a conqueror's song, and so is the song of the Lamb. The song over creation must give place, in compass and melody, to the song over the triumphs of Jesus.

Once in their past Israel had raised a song to Jehovah. He had delivered them from the Egyptians and destroyed their enemies (Ex. 15:1). Now the nation is called to raise a new song to the Lord for this fresh and final intervention on their behalf. By power and by holiness — "His right hand and His holy arm" — He has triumphed over all His enemies. What is more, Israel's rescue from all their enemies becomes a witness to the nations, even to the ends of the earth, of the salvation, righteousness, mercy and faithfulness of God.

The arm is the part of the body that lifts burdens and defends the person. It stands for the power and strength of God on behalf of His saints... The arm of Jehovah is often spoken of in the Old Testament. It redeemed, Ex. 6:6; it gathers His own, Isa. 40:11; and it rules for Him, Isa. 40:10, as in the kingdom. It is a holy arm, Isa. 52:10; Ps. 98:1; and it is a glorious arm, Isa. 63:12. The Lord reveals His arm to souls where there is repentance and faith in the report He sends. Isa. 53:1; Rom. 10:16.

He has come, and delivered them — delivered this broken-down remnant — and they are delighting in His grace. They are full of joy. Only delivered people can truly sing, and in this Psalm they sing with great gladness... He has taken the kingly character. Israel is delivered. The Deliverer has come out of Zion, and His happy subjects are celebrating that moment.

In the former Psalm the call proceeds on the ground of what Jehovah is, and that He reigns. In 98 the call comes again, for Jehovah is victorious over His enemies... But why should all the earth, and all nature too, care that the Lord takes up that despised people? They were so long without a country on earth, and without any real political standing. This is the prelude to the blessing of the coming kingdom, and to blessing world-wide.

All the land (or earth) is summoned to celebrate Jehovah as king. The heavens are not summoned here, as in Psalm 96. They are already filled with His glory, and the angels have been called to worship. But the sea and all that fills it, and the world and all who live in it, are to rejoice before Jehovah. He comes to judge the earth and the whole world.

Jesus sang the new song after His resurrection (Psalm 40:3). The church will sing it after her resurrection or ascension to heaven (Rev. 5:9; Rev. 14:3). Then Israel will sing it in the kingdom, which is their resurrection (Psalm 98:1).

In Psalm 96 the nations are called to acknowledge Jehovah, for He is coming to judge the world in righteousness. In Psalm 97 He is coming in the clouds. In Psalm 98 the Lord has come, and has made known His salvation. In Psalm 99 He is known on the earth again, and is sitting between the cherubim. And Psalm 100 calls on all nations to come and worship Him, now that His throne is set up on earth for blessing.

He "has made known His salvation." For centuries the world at large did not know it. In fact only those who had received Christ as Savior knew it. But the whole world will know it in that coming day. "In the sight of the nations" He will then reveal His righteousness in a wonderful way (v. 2) — a righteousness far above anything man has ever thought righteousness to be.

Here God's power steps in. It acts in keeping with His own character, and in grace towards His people, and so it must deliver them. God acts to defend His own character, and His power against evil. It is God's righteousness.

Once in their past Israel had sung a song to the Lord. He had rescued them from the Egyptians and destroyed their enemies (Ex. 15:1). Now the nation is called to sing a new song to the Lord for this fresh and final act on their behalf. … And Israel's deliverance from all their enemies becomes a witness to the nations, even to the ends of the earth, of the salvation, righteousness, mercy and faithfulness of God.

What will the nations see? The next verse tells us: "He has remembered His mercy and truth towards the house of Israel; all the ends of the earth have seen the salvation of our God." But why should all the earth, and all nature too, care that the Lord takes up that despised people? They were so long without a country and without any real political standing. It is the opening of blessing for the thousand-year kingdom and for the whole world.

In the salvation of Israel yet to come, the Lord speaks through Isaiah of His righteousness as still to be revealed (Isa. 41:10; Isa. 46:13; Isa. 51:5-6, 8; Isa. 56:1). … But the salvation of Israel in the day to come is still very different from the gospel salvation we are dealing with here. Then righteousness will be displayed in judgment on the enemies of His earthly people. In the salvation we have here, judgment also acts, but we see the very opposite — this "strange work" indeed, to which the Cross is witness. Here is a judgment on sin which is the salvation of sinners!

There will be joy and gladness for Israel when the Lord Jesus returns as the Arm of the Lord. He will save them from their enemies and bring in the long promised blessings of the new covenant. Yet even now there has been an answer to this prophecy. The Arm of the Lord has brought salvation for the world, and this has been made known to the ends of the earth.

Psalm 95 calls them to return while it is still called "today." Psalm 96 summons the nations. In Psalm 97 He is coming. In Psalm 98 He has come. He has shown His righteousness; He has remembered His mercy. In Psalm 99 He has come and made His salvation known. He sits between the cherubim, taking His place in Jerusalem.

Psalm 98 goes further still. Here Israel celebrates its deliverance. The Lord has come and answered the cry of the remnant... He has come and delivered them. He has delivered this broken-down remnant, and they are delighting in His grace. They are wonderfully happy. It is only delivered people who can really sing, and they sing in this Psalm with great joy.

This is not judgment from heaven but on earth. So it is not now "the heavens declare His righteousness"; He has shown it in the sight of the nations... "He has remembered His mercy and His truth toward the house of Israel." Grace, and faithfulness to promises founded in grace, are the songs of Messiah. And all the ends of the earth have seen the salvation of their God.

Neither mercy at the expense of truth, nor truth at the expense of mercy, would be for the glory of God and the blessing of men. In the coming day God will bring all His purposes for Israel to their goal. Then His mercy toward them will prove great indeed, and at the same time His truth will stand for ever. The cross of Christ has already laid the foundation for all this. The same holds true when the gospel reaches us today.

What will the nations see? This verse tells us... But why is all the earth, and all nature too, concerned when the Lord takes up that despised people? They had been without a country for so long, and without any real political existence. It is the prelude to the thousand-year reign and to world-wide blessing.

The Lord, as the Saviour of Israel, has shown His faithful mercy and perfect righteousness in full sight of the nations. The ends of the earth had seen His power. Now the rejoicing people of His mercy invite them to share their joy, and to swell the volume of their new and grateful song.

There will be joy and gladness for Israel when the Lord Jesus returns as the Arm of the Lord. He will save them from their enemies and bring in the long-promised blessings of the new covenant. Yet even now there has been an answer to this prophecy. The Arm of the Lord has brought salvation for the world, and that news has gone out to the ends of the earth.

Of the professing church you have lost more than half. Of the unbelieving nations you have not gathered in a quarter. Yet you claim to be worldwide on the strength of texts like, "All the ends of the earth have seen the salvation of our God." Have you no shame in quoting it?

He has come, and delivered them, delivered this broken-down remnant, and they are delighting in His grace. They are wonderfully happy. Only delivered people can really sing, and they sing in this Psalm with great joy... He has taken up His place as King. Israel is delivered, the Deliverer has come out of Zion, and His happy subjects are celebrating that moment.

In 98 the call is renewed, for Jehovah has won the victory over His enemies... But why should all the earth, and all nature too, care that the Lord takes up that despised people? They were so long without a country on earth, and without any real standing as a nation. It is the prelude to millennial and to world-wide blessing.

Israel and the land called to lead the praise to the Lord, the King for His intervention on their behalf. ("all the earth" can, and probably should, be translated "all the land").

All the land (or earth) is summoned to celebrate Jehovah as king. The heavens are not summoned here, as in Psalm 96. They are already filled with His glory, and the angels have been called to worship. But the sea and all that fills it, and the world and everyone in it, are to rejoice before Jehovah. He comes to judge the earth and the whole world.

The praise for this is heard in widening circles. In this section Israel is in view; in the next, the world and all the dwellers in it. Yet in these three verses the order runs the other way. It begins with the people of the whole land, then the Levite choir, and then the innermost priestly circle, marked by the trumpets and the presence of the divine King. Jehovah is their King, and the music sounds along with Israel's praise.

In this shout there is an echo of another shout — when Israel brought the ark out to the camp and supposed that God would join His holy name to their unrighteousness and give them victory over the Philistines. He would rather let His glory be carried captive into the enemy's land than dishonor His name among His people. This shout is like that. We are still waiting for the true shout of the King. But it will come, thank God, for Israel and for this poor, groaning earth — the time when all creation will burst out in the shout.

Then, when the present Christian period is over, He will come again as King and Priest... blessing repentant Israel and bringing the glory of the Lord back to the earth. It will be the open sign that God has accepted His atoning work. The joyful shout of the people will fit the worship of that day, though it does not fit heavenly worship now.

Most fully does this beautiful Psalm offer itself to the enjoyment of the Christian. For to him the Son of God has already come, and has given him understanding. So the mighty results of redemption can be enjoyed now, in spirit, by his faith — both the heavenly calling of the Church and the earthly blessing the prophets promised for the future... A present Christ will make a happy world.

In Psalm 95 is the summons to them to return while it is still called "today." In Psalm 96 the nations are summoned. In Psalm 97 He is coming. In Psalm 98 He is come. He has shown His righteousness, He has remembered His mercy.

He has come, and delivered them — delivered this broken-down remnant — and they are delighting in His grace. They are full of joy. Only delivered people can really sing, and they sing in this Psalm with great joy.

It is Israel in particular that is told to shout aloud to Jehovah, that is — "all the land" — break forth and sing for joy. Verse 4 speaks of the people as a whole. Then verse 5 — "Psalm unto Jehovah with the harp, with the harp and the voice of a psalm" — plainly refers to the ministry of the Levites, since they used the stringed instruments in the worship of God (2 Chron. 5:12). Then verse 6 points to the ministry of the priests, who used trumpets and rams' horns (Josh. 6:4). So that in these 3 verses Israel is prominent.

The praise for this is heard in widening circles. In this section Israel is in view; in the next, the world and all who live in it. Yet in these three verses the order runs the other way. It begins with the people of the whole land, then the Levite chorus, and then the innermost circle of the priests, marked by the trumpets and the presence of the divine King.

They have "harps," symbolic of praise. David brought the harps in. Before that they had trumpets to call to war and the like, but David introduced instruments for praise. They are called instruments of God. (1 Chron. 16:6.)

In the direct praise and worship of Jehovah of old, the harp seems to have been used more often than any other musical instrument. Under the hand of a skilful player it has a rare combination: solemn, grand notes together with soft and tender strains (Isa. 24:8; Ps. 33:2; Ps. 43:4; 1 Chron. 25:6). Song and harp are usually named together.

So along with the tuneful voice there must be the melodious accompaniment of the heart. This is to take the place of the musical instruments of the temple worship. The Christian is not invited to praise the Lord with the sound of a trumpet, with stringed instruments and the harp and the loud cymbals. Still, his song should be alive with the deep feeling and holy enthusiasm of the inner man.

But is there no song now? Yes, truly the choicest of songs, which more than anticipates the one to come. When that future song is heard, everything around it will be in harmony with it. Now we sing surrounded by evil, by things out of tune — the discords of sin and sorrow and death. But our song is the melody of the heart that knows redemption, a present redemption through His blood. The melody that rises from the church of God is richer and sweeter than Israel's will be in the future, just as faith is a closer link with God than the sight of the glory.

In Daniel 3:5-15 the word is qeren and means "horn or cornet." … In the four other places the word is shophar, which is often translated "trumpet." 1 Chronicles 15:28; 2 Chronicles 15:14; Psalm 98:6; Hosea 5:8.

Then verse 6 implies the ministry of the priests, who used trumpets and rams' horns (Joshua 6:4). So in these three verses Israel is prominent.

Psalm 98 is the result celebrated by Israel on earth. Jehovah has made known His salvation, and remembered His mercy and truth toward Israel. All the land (or earth) is summoned to celebrate Jehovah as king. The heavens are not summoned here, as in Psalm 96. They are already filled with His glory, and the angels have been called to worship. But the sea and everything in it, and the world and its people, are to rejoice before Jehovah. He comes to judge the earth and the whole world.

Look at the Psalms from 93 to 100. They describe the bringing in of the Firstborn into the world. It is a most beautiful series, from the beginning in Psalm 93 to the completion in Psalm 100. … In Psalm 96 the nations are summoned. In Psalm 97 He is coming. In Psalm 98 He is come. He has shown His righteousness, He has remembered His mercy. In Psalm 99, having come and made known His salvation, He sits between the cherubim, taking His place in Jerusalem. Then Psalm 100 summons the nations to come up and worship in peace.

He has come and delivered them — delivered this broken-down remnant, and they are delighting in His grace. They are wonderfully happy. Only delivered people can truly sing, and in this Psalm they sing with great joy. … He has taken the place of King. He has delivered Israel, the Deliverer has come out of Zion, and His happy subjects are celebrating the joy of that moment.

We still wait for the true shout of the King. But it will come, thank God, for Israel and for this poor, groaning earth — the time when all creation will burst out in the shout.

Psalm 98 is the result celebrated by Israel on earth. Jehovah has made known His salvation, and remembered His mercy and truth towards Israel. All the land (or earth) is summoned to celebrate Jehovah as king. The heavens are not summoned here, as in Psalm 96. They are already filled with His glory, and the angels have been called to worship. But the sea and everything in it, and the world and all who live in it, are to rejoice before Jehovah, who comes to judge the earth and the whole world.

Nature is therefore called to rejoice in harmony. A song that began in heaven is taken up on earth, and the sea too lifts up its waves in gladness, not rebellion.

Creation has a deep and personal interest in our being in glory. Its own condition, made subject to futility, must stay unchanged until then. Then it "will be set free from its bondage to corruption and obtain the freedom of the glory of the children of God" (Rom. 8:21)… Now, the whole creation groans and suffers pain together. When the Lord comes back in power, its key-note will be changed, and created things will give Him a glad welcome.

But the praise is taken up by the entire world. "Let the sea roar, and all that fills it; the world and those who dwell in it!" (v. 7). The sea stands for the nations (Rev. 17:15). The rivers too, as sources of refreshment, are told to clap their hands. The hills, which stand for governmental authorities, will have reason to rejoice before the Lord (v. 8).

With this breaking of Satan's chain comes the removal of the curse on the earth. Creation fell with its head, man, and waits until God's grace toward man is openly shown in the redemption of the body (Rom. 8:19-21). The earth has good reason to rejoice, the floods to clap their hands, and the hills to be joyful together before the Lord. The Redeemer is the Creator, and the "rule" of the rod of iron is a shepherd-rule, as the word means. The judgment itself is the effect of love as well as righteousness, to "destroy the destroyers of the earth" (Rev. 11:18).

In the eternal universe there will be no more sea (Rev. 21:1). For the millennial state it is written, "Let the sea roar, and all that fills it; the world and those who dwell in it! Let the rivers clap their hands; let the hills sing for joy together before the Lord, for He comes to judge the earth. He will judge the world with righteousness, and the peoples with equity." It is the kingdom of God before being given up.

God displays His salvation to the ends of the earth, and the psalm summons the world and its inhabitants to rejoice in it (verse 7). But the word of the Spirit now is this: "We know that we are from God, and the whole world lies in the power of the evil one" (1 John 5:19). … So God's people are urged to be patient, and to establish their hearts in hope of the coming of the Lord (James 5:8).

Psalm 98 is the result celebrated by Israel on earth. Jehovah has made known His salvation, and remembered His mercy and truth towards Israel. All the land (or earth) is called to celebrate Jehovah as king. The heavens are not called here, as they are in Psalm 96. They are already filled with His glory, and the angels have been called to worship. But the sea and all that fills it, and the world and the people who live in it, are to rejoice before Jehovah, who comes to judge the earth and the whole world.

The praise is taken up by the entire world. The sea stands for the nations (Rev. 17:15). The rivers (sources of refreshment) are told to clap their hands, and the hills (typically governmental authorities) will have reason to rejoice before the Lord (v. 8).

The full praise joins together the sea and the solid land. Then come the ministries of blessing, which the rivers and the hills, their sources, both seem to stand for. The rivers are clearly this — the types of refreshment, which the hills distribute... elsewhere the "hills" also speak of authorities that pass blessing on in this way (Psalm 72:3). The last verse reminds us once more of that supreme rule in righteousness. That rule is the great ministry, and the other ministries get their being from it. All these, like the cherubim of the throne, celebrate Him from whom they came. They proclaim the goodness of Him who has come once more into a world that is His own. Man is with God, and in fullness of blessing.

For the millennial state it is written, "Let the rivers clap their hands; let the hills sing for joy together," for He comes to judge the earth... Then creation will not be burnt up, as at the end, but delivered. For the revelation of the sons of God has come. They are no longer waiting for the adoption, the redemption of the body. So creation groans no more. It is set free from the bondage of corruption into the freedom of the glory of God's children (Rom. 8).

But the glory will still be revealed, and the kingdom will be set up. The whole earth, corrupt as it will be, will pass through the crisis into the glory. God will judge; but His judgment will purify, not destroy. The earth outlives it. The rainbow pledges this — the rainbow of Gen. 9 and of Rev. 4 and 10. These distant parts of the Bible tell the same story of mercy and salvation towards this earth. God gave it to the children of men at the beginning, and He still loves it so well Himself.

This beautiful Psalm offers itself fully to the enjoyment of the Christian. For him the Son of God has already come, and has given him an understanding by which the mighty results of redemption... can be enjoyed now, in spirit, by his faith... It is a happy thing to be able to dwell like this, in the middle of a scene of darkness and emptiness, on the bright and hopeful picture that the Spirit of Jesus has drawn with a sure hand in the fair and lasting colours of prophetic truth... A present Christ will make a happy world.

The psalm calls the world and all who live in it to praise the Lord. No longer will the floods lift up their waves in rebellion against Jehovah's throne, nor "the mighty breakers of the sea" oppose His power, as in Psalm 93. Earth's crowds, free and happy — pictured by the sea and the floods — will swell the chorus of praise to Jehovah. The authorities of the earth — pictured by the mountains — will all share the same joy in the Lord. For at last One will have arisen whose worldwide rule will bring righteousness and equity to the peoples.

The praise here is not simply human. It is like the bursts of praise in the Psalms, where the sea roars, the rivers clap their hands and the hills sing for joy before the Lord, "for he comes to judge the earth" (Ps. 98:7-9). This is when creation gets what it has been waiting for: "the creation waits with eager longing… because the creation itself will be set free from its bondage to corruption and obtain the freedom of the glory of the children of God" (Rom. 8:19-22).

The whole earth, corrupt as it will be throughout, will pass through the crisis into the glory. God will judge; but His judgment will be purifying, not destructive. The earth outlives it. The rainbow guarantees this — the rainbow of Genesis 9 and of Revelation 4 and 10. These are distant parts of the divine book, brought together to tell the same story of mercy and salvation towards this earth. God gave this earth to the children of men at the beginning, and He still loves it so well Himself.

Why? Because "He is coming to judge the earth," not to punish, but to use discerning judgment in ruling in perfect righteousness. This will be true of the whole world generally, but just as true of all the people of the world. "Come, Lord Jesus!"

All injustice will be put right at once. This must go together with the Messiah's righteous rule… People foolishly dream that this is the goal of human enlightenment and progress. But they are ignorant of, or forget, the incurable corruption of human nature. So they do not see that even if the whole world were given just and equal laws, those laws would still fail — either when men enforce them or when men apply them. No; Christ is the only hope for the earth, as for the saint, for He comes to judge the earth with righteousness and equity.

There is not a single cloud of judgment in the present grace, and there will not be one single ray of grace in the future judgment. He will judge the earth by the Man whom the world spat upon and trampled under its feet. That is the Man whom He has ordained, and He has given the most undeniable proof of it by raising Him from the dead.

Psalm 95 calls the Jews to be ready to meet Him; Psalm 96 the Gentiles. In Psalm 97, He is coming in the clouds. In Psalm 98, He has worked the deliverance. In Psalm 99, He has taken His seat in Jerusalem between the cherubim. Psalm 100 calls the Gentiles up to share in Israel's joy and worship.

The previous psalm presents the King as coming. In this psalm He has come and taken His place between the cherubim. He is great in Zion, and His rule reaches over all peoples. The only right response from all nations is to praise His great and terrible name, for it is holy.

The cherubim seem clearly to stand for God's own righteousness, and for carrying it out in judgment. This is the basis of all true government, human or divine. It is the only guarantee that whatever lies under that government will stand.

This is still a throne where His majesty and judgment claim respect and fear. There is not the slightest hint of promise.

The people may well tremble at the awesome power and glory of the One who was once crucified and is now exalted. His dwelling between the cherubim points back to the Old Testament tabernacle, where the cherubim celebrate the just government of God's King. The land too may well be moved to give Him the place of supreme honor.

Jehovah now reigns, not only in making heavenly power visible, but in establishing that power as king upon the earth. He now sits between the cherubim as He once did in Israel. He is great in Zion and high above all peoples. I have no doubt this word "people" does not mean, as another Hebrew word does, the nations set over against Israel. It means nations that are not Israel, yet are brought into relationship with Israel, and so with Jehovah Himself.

The mercy seat was the place of God's throne upon earth. From there He spoke to Moses, and there He was said to sit upon the cherubim. That was His earthly seat, or throne. The blood of the sin offering was sprinkled on it and left there. That blood was the lasting witness that God had been glorified and propitiation made. So He could accept before Him a people who had sinned.

So the state of things is puzzling. In pious language it is often said that "the Lord reigns." But does He? That He will do so is certain; but the prince and god of this world is His great enemy and ours — Satan. "God is behind the scenes, but He moves the scenes behind which He is," as another has well said. That He overrules is also certain, or He would not be God. But He is out of our sight. In divine wisdom, His people walk by faith.

After the victory celebrated in Psalm 98, Psalm 99 tells us where Jehovah's throne on earth is, and where He will reign. "The LORD is great in Zion; he is exalted over all the peoples." The Chronicler states: "Solomon sat on the throne of the LORD as king in place of David his father." Jehovah's throne was then at Jerusalem, and it has never been anywhere else on earth. To Zion, therefore, He will come back, for He has chosen her, He desired her for a dwelling.

But it is not the judgments leading up to it that raise the joy, as we saw before, but the actual reign in Zion. For the Lord is now seated between the cherubim, at home among His people. He is "great in Zion."

But He reigns in Zion, which His grace has chosen as the place of His rest, the accessible capital of the whole earth. Let the peoples praise His great and awesome name, for it is holy.

The ark, with its mercy seat, speaks of Christ. So we learn the full symbolic meaning of Mount Zion: the power of God's sovereign grace, working through Christ to bless man. Man's failure has lost everything for man. God's sovereign grace then secures every blessing, flowing to us righteously on the ground of all that Christ is and has done.

He now sits between the cherubim as He did before in Israel. He is great in Zion and high above all peoples. I have no doubt about this word for people (ammim). It is not used like goim, in contrast with Israel and the knowledge of Jehovah. It stands for nations that are not Israel, yet are brought into relationship with Israel, and so with Jehovah Himself.

In the previous psalm the King is coming. In this psalm He has come. He has taken His place between the cherubim, He is great in Zion, and His rule extends over all peoples.

Being high above all the peoples, He is entitled to have them praising His great and awesome name. "For He is holy" — a character generally lacking in men's kingdoms, but this is an honour shared by no other.

In the previous psalm the King is presented as coming; in this psalm He has come and taken His place between the cherubim, and is great in Zion, His rule extending over all peoples. The only right response from all nations is to praise His great and terrible name, for it is holy.

But He reigns in Zion, which His grace has chosen as the place of His rest, the accessible metropolis of the whole earth. Let the peoples praise His great and terrible Name: for it is holy.

The nations are summoned to fear the majesty of Israel's God. For He whose greatness is in Zion (verse 2) is high above all the peoples — a name to be dreaded among the nations (verse 3).

Being high above all the peoples, He is entitled to have them praising His great and awesome name (v. 3). "For He is holy" — a character generally missing in human kingdoms, but an honour that no other shares.

He is the King that loves justice; and the peoples praise His Name. "It is holy." But there are those who can say, "Jehovah our God"; and in a nearer and more intimate way can say, "He is holy" (v. 5). They worship at His footstool — at the hill of His holiness.

Holiness has first place in this cluster of glories. It is, we may say, one of the essential attributes of Deity; and without it, who could adore or even reverence Him? Yet it is the very trait of His nature to which men are most averse, and which they are most likely to overlook. He has therefore reminded us over and over again in His Word that He is holy. In this attribute of His being He is beyond compare... Thirty times in the Old Testament He is called "the Holy One of Israel."

He is now in Jerusalem. He is in the temple, judging in peace, seated between the cherubim. Everything is done just as their hearts would wish. Then comes Psalm 100. Sometimes we are asked to sing it, but I tell my friends that we shall have to wait a little before we can sing it to its own tune. It is hardly the moment yet for it to be sung in the Spirit... It will be a wonderful moment for the earth in the days to come, when that psalm is sung rightly, in a full world-wide chorus.

Psalm 99, though simple in its character, contains some important principles. Jehovah now reigns, not only by making heavenly power visible, but by establishing that power as king upon the earth. He now sits between the cherubim as He did before in Israel. He is great in Zion and high above all peoples… Further, the King — Messiah, but still Jehovah — loves judgment. He establishes equity, and executes judgment and righteousness in Jacob. So Jehovah, the God of Jacob, was to be exalted, and in Jerusalem.

He is now in Jerusalem. He is in the temple, sitting between the cherubim and judging in peace. Everything is done just as their hearts would desire.

Might and right are wedded at last, in a rule with absolute authority. No one need shrink from it except the wicked. For "the king's strength loves judgment" — a beautiful poetic phrase that strangely seems to puzzle the commentators. "You have established equity; You have executed judgment and righteousness in Jacob."

These verses present the character of His rule. His name is great and holy, and His reign matches His name: power used in righteous judgment… The glory of the One who rules calls not only for submission, but for worship at the footstool of His throne, and again we hear the reminder: He is holy.

"The King's strength also loves justice." He loves to discern what is right and good in contrast to the evil that is so common (v. 4). In reigning He has established equity, equal justice for all mankind. Not only has He established such principles, He has put them into execution. Men often have good laws, but cannot enforce them. The authority of the Lord Jesus will be completely different. He will allow no breaking of His decrees. This surely gives good reason for mankind to exalt and worship the Lord our God in His absolute holiness.

The Lord will reign then, and there will be peace and prosperity, joy and gladness on every hand. The devil will be bound in the bottomless pit, so that he may not tempt man to evil. Yet despite all this, sin will not be entirely done away. And so we read in Psalm 99, "The Lord reigns; let the peoples tremble… The King's strength also loves judgment."

In the appearing of Messiah's glory, the full rays of the divine holiness will shine out upon the furthest families of the nations. Long ago that holiness dwelt hidden in Israel's tabernacle, veiled from every eye, even from the tribes of His own inheritance. For the earth will be filled with the knowledge of the glory of Jehovah, as the waters cover the sea (Hab. 2:14).

Psalm 96 summons the nations. In Psalm 97 He is coming. In Psalm 98 He is come. He has shown His righteousness, He has remembered His mercy. In Psalm 99 He has come and made His salvation known. He sits between the cherubim, taking His place in Jerusalem. Then Psalm 100 summons the nations to come up and worship in peace.

The usual accompaniment of a throne. 2 Chronicles 9:18. The earth is the footstool of God's throne in the heavens. Isaiah 66:1; Matthew 5:35. It stands for "the place of rest." David had it on his heart to build a house of rest for the ark of the covenant of the Lord, and for the "footstool" of God. There God could find rest among His people, and there He was to be worshipped. 1 Chronicles 28:2; Psalm 99:5. It also stands for "subjection to power." The Lord Jesus must reign until all His enemies are made His footstool.

Verse 5 states the holiness of Jerusalem. It is the footstool of Jehovah, and the appointed place where the nations gather to worship His name.

These verses present the character of His rule. His name is great and holy; His reign matches His name: He will use His power in righteous judgment. Man so often splits might and right apart. Under the rule of Christ, the King, they come together at last. The glory of the One who rules calls not only for submission, but for worship at the footstool of His throne. Again we are reminded that He is holy.

The peoples praise His Name. "It is holy." But there are those who can say, "Jehovah our God"; and in a nearer, more intimate way can say, "He is holy" (v. 5). They worship at His footstool — at the hill of His holiness.

This Psalm celebrates the majesty of Jehovah, the Holy One of Israel. The Psalm before it gave us the praise of the glory of His grace. Israel is a nation of worshippers with sandals removed. Through the blood of the covenant they are made partakers of the holiness they praise. Here they are heard exalting the name of Him who dwells between the cherubim.

Is this not the sin of the professing Christian world in the way it worships our God? Do those who do not believe share in serving in the holy things? How humbling for the people of God to mix the holy with the unholy, and to let those who do not believe into the house of God! What a dishonour to Him of whom it is said: "Holiness befits your house, O LORD," for: "Holy is Jehovah our God."

These verses remind us that God's ways in bringing the nation into blessing are like His dealings with the nation in the past, and are pictured by them. Israel's history had been one long story of sin and failure. Still, there had always been a godly remnant among this failing people. Moses and Aaron among the priests, and Samuel among the prophets, are outstanding examples of this godly remnant. At the time of the worst failure, they prayed for the people (Ex. 17:11-12; Num. 12:13; 1 Sam. 7:5-9). These leaders called on God in the day of trial. God answered and spoke to them in the pillar of cloud, and they obeyed His word.

Moses, no doubt, preceded Aaron; and in Moses, prophet, priest, and king were in some sense united. But that was almost bound to be the character of the man God first used to set the people apart for Himself. Once he had consecrated Aaron as God commanded, Moses stepped back behind Aaron in this respect.

"In the pillar of the cloud He spoke to them" could not refer to Samuel. The three together — Moses, Aaron and Samuel — stand here as practical examples of the worship the people are now called to. These were the men who drew near to Him, His priests. Samuel was not a priest by office, but in practice he stood in that place, when the priests themselves had turned away from Him. He was known above all as one who called on His name. In His faithfulness He had answered them all, and He drew near to those who drew near to Him.

Psalm 99 shows us where Jehovah's earthly throne is, and where He will reign… Can the godly remnant hope for any favour from Him? The psalm recalls His ways with Moses, Aaron and Samuel to encourage them (6-8). God forgave them. He can and will act in similar grace towards the faithful remnant of His earthly people.

Israel had failed completely. They cast off Jehovah, rejected Messiah, and were judged and set aside. But Jehovah had never given up His faithfulness and grace… Moses and Aaron among His priests, Samuel among those who called on His name, the true prophets with no office, whatever their measure — these called on Jehovah, and He heard them. The relationship of faith was there. Jehovah answered them, but governed His people, taking vengeance on their inventions. So, at the end, whoever calls on the name of Jehovah will be saved; but how surely He punishes their own inventions! All God's ways turn on these two things: grace, with an ear of goodness open to the cry of the meek and needy; and government that is holy and true.

He was one of the few who lived in the spirit of the words, "pray without ceasing." He lived among a people who had become strangers to prayer… He would be alone in carrying the whole burden, as Moses and Aaron were in their day. That is why the psalm names him along with them in Ps. 99:6… They were all three the great intercessors on behalf of a rebellious Israel… Samuel's own words show that his ministry had two parts: prayer and teaching — prayer first, teaching next; prayer the foundation, then the building up.

In Psalm 99 the Lord has come and made His salvation known. He sits between the cherubim, taking His place in Jerusalem. Then Psalm 100 calls the nations to come up and worship in peace. Moses was the lawgiver and Samuel the first prophet, so the psalmist takes the men who began things in Israel as those who call on the name of the Lord.

"In the pillar of the cloud He spoke to them" could not refer to Samuel. The three together — Moses and Aaron and Samuel — are named here as living examples of the worship God is now calling the people to. These were the men who drew near to Him, His priests. Samuel did not hold the priest's office, but in practice he stood in that place, at a time when the priests themselves had turned away from God. He was known above all as a man who called on His Name. God in His faithfulness had answered every one of them, drawing near to those who drew near to Him.

But with all His people, sanctification was the goal He kept pursuing. "In the pillar of the cloud He spoke to them" — the pillar that was the sign of His presence, and that moved with them all the way from Egypt to the land. So grace had sought them, and obedience followed: "they kept His testimonies and the statute that He gave them."

Thus, Israel was a people sanctified by the call of God, set apart from the nations for God's pleasure. He spoke to them as He did to no other nation — "in the pillar of the cloud" (v. 7). This was before Samuel's day; Samuel came later and only confirmed God's special call of the people. Of all the nations, they alone were called to keep God's testimonies and His ordinances. Though they were not without fault in the way they carried this out, yet God does give them credit for the obedience they did show.

This term in the O.T. generally signifies that which God "ordered" for His people to observe. "They kept his testimonies, and the ordinance that he gave them." Ps. 99:7.

They are testimonies coming from God, the clear declaration of His mind and will... the definite testimonies of God, so that man is subject to them, and yet held up by them. They are not man's reasoning or man's conscience, but the testimonies of God, His own active revelation of Himself, the speaking of His word. Faith simply receives them, and the soul is subject to them.

Israel's history had been one long story of sin and failure. Yet there had always been a godly few among this failing people. Moses and Aaron among the priests, and Samuel among the prophets, are outstanding examples of this godly few, who prayed for the people when the failure was at its worst... These leaders of the people called on God in the day of trial. God answered and spoke to them in the pillar of cloud, and they obeyed His word.

Israel's history had been one long story of sin and failure. Yet there had always been a godly remnant among these failing people. Moses and Aaron among the priests, and Samuel among the prophets, are outstanding examples of this godly remnant. In the middle of the greatest failure, they interceded for the people (Ex. 17:11-12; Num. 12:13; 1 Sam. 7:5-9). These leaders called on God in the day of trouble. God answered them and spoke to them in the pillar of cloud, and they obeyed His word.

In Ps. 99:8; Ps. 106:29, 39, the word signifies "doings."

Israel had completely failed. They had cast off the LORD, rejected the Messiah, and were judged and cast off. But the LORD had never given up His faithfulness and grace. So the Spirit turns back here to recognise the saints of the old covenant who had, through grace, been faithful. The relationship of faith was there. The LORD answered them, but He also governed His people, taking vengeance on their doings. So, at the end, everyone who calls on the name of the LORD will be saved; but how surely He punishes their doings! These are the two hinges of all God's ways — grace, and an ear of goodness open to the cry of the meek and needy, and government that is holy and true. So with us: only we have a Father's government (still God's) after salvation and adoption.

Because they were His, He answered them. He was a "forgiving God," for they were often in great need of forgiveness. Because He loved them, He took vengeance on their deeds, not on them personally (v. 8). But He did use the discipline they needed.

On them it was not wrath, but chastening love. It was grace, showing itself by declaring His wrath on the evil, to make them "share His holiness" (Heb. 12:10). So "grace reigns" in holiness as well as in righteousness. The "vengeance" only shows that the forgiveness is real forgiveness, and not indifference. It also shows that "without holiness no one will see the Lord" (Heb. 12:14).

The full year and four months David spent in the land of the Philistines show none of the brightness that marked his time in the wilderness with his followers. Psalm 99:8 says, "O LORD our God, you answered them; you were a forgiving God to them, but an avenger of their wrongdoings," and this holds good in principle today. Compare 1 Cor. 11:31-32: "But if we judged ourselves truly, we would not be judged. But when we are judged by the Lord, we are disciplined so that we may not be condemned along with the world."

Can the godly remnant hope for any favour at His hand? His ways with Moses, Aaron, and Samuel are recalled as encouragement (6-8). God forgave them. He can and will act in similar grace towards the faithful remnant of His earthly people.

The final result of all God's dealings in grace and government will be to surround Himself with a people who "worship at his holy mountain." For the third time the psalm reminds us that "God is holy" (vv. 3, 5, 9). In heaven there will be a redeemed people "holy and without blame before him in love." On earth there will be a company worshipping at His holy mountain, made fit for His holy name.

He is the King who loves justice, and the peoples praise His Name: "It is holy." But there are those who can say "the LORD our God." In a nearer and more intimate way they can say, "He is holy" (v. 5). They worship at His footstool — at the hill of His holiness. Is not this Zion? (Compare v. 2 and v. 9). Looking back over the great principles of His ways with their fathers, they exalt Him and cry, "the LORD our God is holy."

Upon them it was not wrath, but chastening love — grace that showed itself in this, that it declared His wrath upon the evil, to make them "share His holiness" (Heb. 12:10). So "grace reigns" in holiness as well as righteousness. The very "vengeance" shows that the forgiveness is real forgiveness, and not indifference. It also shows that without holiness no one will see the Lord (Heb. 12:14). Blessed, healthy lessons, worthy of God to give!

When Messiah's glory appears, the full rays of the divine holiness will shine out on the furthest families of the nations. Long ago that holiness dwelt hidden in Israel's tabernacle, veiled from every eye — even from the tribes of His own inheritance… Verse 5 states plainly that Jerusalem is holy, as the footstool of the Lord and the appointed place where the nations gather to worship His name.

The three together — Moses, Aaron and Samuel — stand here as practical examples of the worship the people are now called to. These were the men who drew near to Him, His priests. Samuel was not a priest by office, but in practice he stood in that place when the priests themselves had left Him. He was known above all as one who called on His Name. All these He had answered in His faithfulness, drawing near to those who drew near to Him.

The king was right to feel that the Lord must be worshipped in pure surroundings. "Exalt the LORD our God, and worship at his holy mountain; for the LORD our God is holy" (Ps. 99:9)… Josiah's order is instructive. First he purged the land and the temple. Next he "repaired the house of the LORD his God." Then he felt ready to call the people together to keep the feast.