---
title: "Psalms 97 - Study King James Bible with clarkes commentary"
description: "Read Psalms 97 with clarkes commentary commentary. 1 The LORD reigneth; let the earth rejoice; let the multitude of isles be glad thereof. 2 Clouds and darkness are round about him: righteousness and judgm"
image: "/_app/immutable/assets/missing.C7wGMEZ6.jpg"
url: "https://realbiblebelievers.com/study/clarkes-commentary/psalms/97"
---

[ Read](/kjv/psalms/97)[ Commentary](/study/psalms/97)[ Interlinear](/interlinear/psalms/97) Audio

 1 The LORD reigneth; let the earth rejoice; let the multitude of isles be glad *thereof*.*

 2 Clouds and darkness *are* round about him: righteousness and judgment *are* the habitation of his throne.*

 3 A fire goeth before him, and burneth up his enemies round about.

 4 His lightnings enlightened the world: the earth saw, and trembled.

 5 The hills melted like wax at the presence of the LORD, at the presence of the Lord of the whole earth.

 6 The heavens declare his righteousness, and all the people see his glory.

 7 Confounded be all they that serve graven images, that boast themselves of idols: worship him, all *ye* gods.

 8 Zion heard, and was glad; and the daughters of Judah rejoiced because of thy judgments, O LORD.

 9 For thou, LORD, *art* high above all the earth: thou art exalted far above all gods.

 10 Ye that love the LORD, hate evil: he preserveth the souls of his saints; he delivereth them out of the hand of the wicked.

 11 Light is sown for the righteous, and gladness for the upright in heart.

 12 Rejoice in the LORD, ye righteous; and give thanks at the remembrance of his holiness.*
 
[Psalms 96](/study/psalms/96) [Psalms 98](/study/psalms/98)

## Commentary

 To verse 1
 
This Psalm has no *title* either in the *Hebrew* or *Chaldee*; and in *fourteen* of *Kennicott's* and *De Rossi's* MSS. it is written as a part of the preceding. In the *Vulgate* it is thus entitled, *Psalmus David, quando terra ejus restituta est*. "A Psalm of David when his land was restored;" the meaning of which I suppose to be, after he had obtained possession of the kingdom of Israel and Judah, and became king over all the tribes; or perhaps, after he had gained possession of all those countries which were originally granted to the Israelites in the Divine promise. See [1 Chronicles 18:1-2](/kjv/1-chronicles/18/1-2). The *Septuagint* is nearly to the same purpose, ὁτι ἡ γη αυτου καθισταται, "when his land was established:" so the *AEthiopic* and *Arabic*. The *Syriac* has, "A Psalm of David, in which he predicts the advent of Christ, (i.e., in the flesh,) and through it his last appearing, (i.e., to judgment.") The author of the Epistle to the Hebrews, [Hebrews 1:6](/kjv/hebrews/1/6), quotes a part of the *seventh* verse of this Psalm, and applies it to Christ. Who the author was is uncertain: it is much in the spirit of David's finest compositions; and yet many learned men suppose it was written to celebrate the Lord's power and goodness in the restoration of the Jews from the *Babylonish captivity*. 

Verse [Psalms 97:1](/kjv/psalms/97/1). ***The Lord reigneth*** — Here is a simple proposition, which is a self-evident axiom, and requires no proof: JEHOVAH is *infinite* and *eternal*; is possessed of *unlimited power* and *unerring wisdom*; as he is the *Maker*, so he must be the *Governor*, of all things. His authority is absolute, and his government therefore universal. In all places, on all occasions, and in all times, Jehovah reigns. 

But this supreme King is not only called יהוה YEHOVAH, which signifies his infinite and eternal being, unlimited power, and unerring wisdom; and, as Creator, his *universal government*; but he is also אדני ADONAI, the *Director* and *Judge*. He *directs* human actions by his *word, Spirit*, and *Providence*. Hence are his *laws* and *revelation* in general; for the governed should know their governor, and should be acquainted with his laws, and the reasons on which *obedience* is founded. As *Adonai* or *Director*, he shows them the difference between good and evil; and their duty to their God, their neighbours, and themselves: and he finally becomes the *Judge* of their actions. But as his law is holy, and his commandment holy, just, and good, and man is in a fallen, sinful state; hence he *reveals* himself as; אלהים ELOHIM, *God*, entering into a *gracious covenant* with mankind, to enlighten his darkness, and help his infirmities; that he may see what is *just*, and be *able* to do it. But as this will not cancel the sins *already* *committed*, hence the necessity of a Saviour, an atonement; and hence the incarnation, passion, death, and resurrection of our Lord Jesus. This is the *provision* made by the great God for the more effectual administration of his kingdom upon earth. *Jehovah,* *Adonai, Elohim* reigneth; *et his animadversis*, and these points considered, it is no wonder that the psalmist should add, 

***Let the earth rejoice; let the multitude of isles be glad*** — The *earth*, the *terraqueous globe*; especially, here, the *vast* *continents*, over every part of which God's dominion extends. But it is not confined to *them*; it takes in the *islands* of the sea; all the *multitude* of those islands, even to the smallest inhabited rock; which are as much the objects of his care, the number of their inhabitants considered, as the vastest continents on which are founded the mightiest empires. All this government springs from his *holiness, righteousness*, and *benignity*; and is exercised in what we call *providence*, from *pro*, for, before, and *video*, to see, which word is well defined and applied by CICERO: *Providentia* *est, per quam futurism aliquid videtur, antequam factum sit*. "Providence is that by which any thing future is seen before it takes place." *De Invent*. c. 53. And, in reference to a *Divine* providence, he took up the general opinion, viz., *Esse deos, et* *eorum providentia mundum administrari. De Divinat*. c. 51, *ad* *finem*. "There are gods; and by their providence the affairs of the world are administered." 

This providence is not only *general*, taking in the *earth* and its *inhabitants, en masse*; giving and establishing *laws* by which all things shall be governed; but it is also *particular*; it takes in the multitudes of the *isles*, as well as the vast *continents*; the different *species* as well as the *genera*; the *individual*, as well as the *family*. As every *whole* is composed of its *parts*, without the smallest of which it could not be a whole; so all *generals* are composed of *particulars*. And by the *particular* providence of God, the *general* providence is formed; he takes care of each *individual*; and, consequently, he takes care of the *whole*. Therefore, on the *particular* providence of God, the *general* providence is built; and the *general* providence could not exist without the *particular*, any more than a *whole* could subsist independently of its *parts*. It is by this particular providence that God governs *the multitude of the isles*, notices the *fall of a* *sparrow, bottles the tears* of the mourner, and *numbers the hairs* of his followers. Now, as God is an infinitely *wise* and *good* Being, and governs the world in *wisdom* and *goodness*, the *earth* may well *rejoice*, and *the multitude of the isles be glad*.

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