Santa Claus and his company are no longer at the North Pole! There’s something of an all-points bulletin - or whatever is the polar equivalent - out on the famous Claus household. The whole batch of them, consisting of the familiar Santa, his wife (first name unknown) Mrs. Claus, and the band of elves with whom, apparently, the Clauses (chastely) cohabit, are missing and presumed wet.
Our authority for this is no less than the renowned David Suzuki Foundation, which has sounded the alarm and asked for money to help the great jolly Christmas icon relocate. Its new website, wherewillsantalive.ca, claims that, thanks to global warming, "The North Pole is no longer safe for Santa’s workshop." It also shows Suzuki, done up in elf gear, escorting Santa’s sled as it floats in the waters off the decaying polar ice. (Rex Murphy, National Post • Dec. 3, 2011 http://www.nationalpost.com/news/Give+money+Santa+gets/5806726/story.html)
• Even with such an attempt like this and so many other things that seem to just suck all the joy out of this time of year, the people of God have much to rejoice about.
Psalm 97 continues the anthem of praise that began with Psalms 95 and 96. In the beginning of this series we find the people of Israel making a joyful noise to Yahweh their God, their Rock of salvation. Yet this is no tribal deity whom they would honor, but their Maker, the creator, a great King above all gods. It is one of an “enthronement hymn,” an annual ceremony of rededication to Yahweh as the sovereign Lord of Israel, a type of “reenthronement” ritual. The psalm, however, says far more than this. Yahweh is king (period)! The forces of nature are at his command. He alone is God, “Most High over all the earth … exalted far above all gods” (v. 9). Furthermore, he is a God of righteousness — not capricious and evil as were many of the gods of men’s imaginations. It is clear, however, that Psalm 97 visualizes the reign of the God of glory and of righteousness over all the earth. The whole world, every tribe and nation, are of concern to him and are accountable to him. The righteous can rejoice over the reign of God.
So in Psalm 97:1-12, 1) Let the Earth by Joyful (Psalm 97:1–6). 2) Let the People be Joyful (Psalm 97:7–9). 3) Let the Righteous be Joyful (Psalm 97:10–12).
1) Let the Earth by Joyful (Psalm 97:1–6)
Psalm 97:1-6 [97:1]The LORD reigns, let the earth rejoice; let the many coastlands be glad! [2]Clouds and thick darkness are all around him; righteousness and justice are the foundation of his throne. [3]Fire goes before him and burns up his adversaries all around. [4]His lightnings light up the world; the earth sees and trembles. [5]The mountains melt like wax before the LORD, before the Lord of all the earth. [6]The heavens proclaim his righteousness, and all the peoples see his glory.
The simple statement in verse one that "The LORD reigns", which is a statement of fact (see also 93:1; 96:10; 99:1; 1 Chr 16:31) God’s “reign” here means his sovereignty.
He has absolute authority and rule over his creation, and it is an attribute of deity without which God could not be God. Sovereignty involves other attributes too. In order to be sovereign, God must also be all-knowing, and all-powerful. If he were limited in any one of these areas, he would not be completely sovereign. If he did not know what was going on, he would be constantly taken by surprise. If he were not omnipotent, he would not be able to control events. Yet the sovereignty of God is greater than any of the attributes it contains. A little thought will show why this is so. We might think of love as being a greater attribute than sovereignty. But if God were not sovereign, he might love but circumstances would arise to thwart his love, making it useless to us. It is the same with matters involving justice. If God were not sovereign, justice would be frustrated and injustice would prevail. This means that God’s rule gives substance to all the other doctrines. (Boice, J. M. (2005). Psalms (Pbk. ed.) (789–790). Grand Rapids, Mich.: Baker Books.).
Quote: It is, as Arthur W. Pink wrote, “the foundation of Christian theology …"the center of gravity in the system of Christian truth—the sun around which all the lesser orbs are grouped.” (Arthur W. Pink, The Sovereignty of God (Grand Rapids: Baker, 1969), 263.)
It is Yahweh who is enthroned in Israel. He delivers His people from Egypt as the Warrior-King. He makes His covenant with them as an emperor or suzerain would with a vassal state. While He accommodates Himself to their demand for an earthly king, He promises, one day, to reestablish His rightful, direct reign (Williams, D., & Ogilvie, L. J. (1989). Vol. 14: The Preacher’s Commentary Series, Volume 14 : Psalms 73-150. The Preacher’s Commentary series (192). Nashville, Tennessee: Thomas Nelson Inc.)
God’s promise to reign existed and still exists in an environment of competing allegiances. Israel’s neighbors believed that there were many gods ruling over various areas of the earth. If this were the case, how could a person possibly avoid offending one or more of them? And if there are many gods, on what basis may one have a consistent ethical life or a faith that is productive and satisfying? One simply lived in fear of the gods; or, as mankind is prone to do, one ignored them.
• We are not to live our lives in fear of how someone will respond to righteous actions. A simple greeting like "Merry Christmas" need not be avoided because someone is not a Christian. If the recipient is, a like return is expected. If they are not, and they object then we have an opportunity to explain how this is a desire that their Christmas be merry, and how that might be.
This announcement that "The LORD reigns" is immediately followed by a call to respond: “Let the earth rejoice/be glad” Not only are the people of God to worship the Lord; the whole earth is to be joyful at the news that God is King. The term “earth” embraces the concept of universe. It is in parallel with “many coastlands/distant shores” (literally, “many isles,” רַבִּים אִיִּים, ˒îyyîm rabbîm). This represented the islands and shoreline of the Mediterranean Sea, as far as one could go with northern Africa on one side and Europe on the other. In other words, it was the farthest reaches of the world by the Hebrew mind at that time (see Isa 41:1, 5; 42:4b, 10, 12; 49:1, 3; 51:5). Whatever else God’s advent brings, the joy of liberation will be world-wide (Kidner, D. (1975). Vol. 16: Psalms 73-150: An Introduction and Commentary. Tyndale Old Testament Commentaries (382). Downers Grove, IL: InterVarsity Press.)
Please turn to Isaiah 49
Isaiah envisioned the coming “Servant” as savior of the world. That is why they are “glad” and “rejoice.” The Gentiles are a major part of the longed for hope and celebration of the kingdom of God according to Isaiah’s servant songs (see Isa 42:1–9; 49:1–6; 50:4–11; and 52:13–53:12).
Isaiah 49:1-6 [49:1]Listen to me, O coastlands, and give attention, you peoples from afar. The LORD called me from the womb, from the body of my mother he named my name. [2]He made my mouth like a sharp sword; in the shadow of his hand he hid me; he made me a polished arrow; in his quiver he hid me away. [3]And he said to me, "You are my servant, Israel, in whom I will be glorified." [4]But I said, "I have labored in vain; I have spent my strength for nothing and vanity; yet surely my right is with the LORD, and my recompense with my God." [5]And now the LORD says, he who formed me from the womb to be his servant, to bring Jacob back to him; and that Israel might be gathered to him-- for I am honored in the eyes of the LORD, and my God has become my strength-- [6]he says: "It is too light a thing that you should be my servant to raise up the tribes of Jacob and to bring back the preserved of Israel; I will make you as a light for the nations, that my salvation may reach to the end of the earth." (ESV)
The Lord’s coming is accompanied with clouds and thick darkness in verse two, which often a picture of awesome judgment (cf. Deut. 4:11; 5:22-23; Ps. 18:9, 11; Jer. 13:16; Ezek. 30:3, 18; 32:7-8; 34:12; Joel 2:2; Amos 5:18-20; Zeph. 1:15) (Walvoord, J. F., Zuck, R. B., & Dallas Theological Seminary. (1983-). The Bible knowledge commentary : An exposition of the scriptures (Ps 97:2–5). Wheaton, IL: Victor Books.)
Such imagery as fire (v. 3), lightning (v. 4), and the mountains melt like wax (v. 5) are all part of the “thunderstorm” effect of God’s manifestation of his rule and power (see Ps 29:3–9; II Pet 3:10–12).
The description in verse two that Righteousness and justice are the foundation of his throne (v. 2b) describe perhaps on either side of the throne, how the cherubim are displayed, or how the throne itself is supported (metaphorically!) by “righteousness” (צֶדֶק, ṣedeq) and “justice” (מִשְׁפָּט, mišpāṭ). Righteousness and justice both express holiness (Is. 5:16): righteousness is holiness embodied in right principles; justice is holiness expressed in right decisions and actions (Carson, D. A. (1994). New Bible commentary : 21st century edition (4th ed.) (Ps 97). Leicester, England; Downers Grove, Ill., USA: Inter-Varsity Press.)
The description in verse three that His adversaries/foes (are) all around/on every side are idol worshipers (v. 7), the wicked who hate God and love evil (v. 10). The false “gods,” are also part of these foes. The Lord will utterly destroy His enemies in the future Day of the Lord (cf. Zech. 14:12). Specified in verse four with His lightnings, perhaps a reference to the Lord’s awesome and public coming to rule the world (Matt. 24:26–30). (MacArthur, J. J. (1997). The MacArthur Study Bible (electronic ed.) (Ps 97:3). Nashville: Word Pub.).
The word “before” in verse five is literally “from before” (מִלִּפְנֵי, milliphnê), with the idea of moving away from the presence or manifestation of God. So frightening is God’s appearance that even the mountains melt like wax [from] before the Lord (v. 5a).
“ Righteousness” is used in verse six as an inclusio around the theophany of God (vv. 2–6). But how is “righteousness” to be understood as being proclaimed from heaven? It is God putting things right (right action). “In the ancient Near East, divine kingship and superiority (an issue that surfaces in v. 9) were established when the god of the storm with his arrows of lightning overcame the chaotic and life-threatening god of the seas.… In this sense, the thunderstorm was an expression of establishing ‘right order.’ ”
Please turn to Romans 3
Thus, when God comes to earth in a special manifestation (theophany), he establishes right order among humanity(as evidenced in vv. 10–12). Of course, the ultimate manifestation of God’s righteousness is Jesus, as Paul expressed it:
Romans 3:21-22 [21]But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it-- [22]the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: (ESV)
• In such a concrete manner, all the peoples see his glory (v. 6b).
• The Joy of Christmas is ultimately expressed in Christ coming to earth according to God’s plan in order to deliver righteousness for all those who believe.
Poem: Anne Ross Cousin wrote on the manifestation of this glory:
The King there in His beauty
Without a veil is seen.
It were a well-spent journey
Though seven deaths lay between.
The Lamb with His fair army
Doth on Mount Zion stand;
And glory, glory dwelleth
In Immanuel’s land.
(Anne Ross Cousin, as recorded in MacDonald, W., & Farstad, A. (1997). Believer’s Bible Commentary : Old and New Testaments (Ps 97:6). Nashville: Thomas Nelson.)
2) Let the People be Joyful (Psalm 97:7–9).
Psalm 97:7-9 [7]All worshipers of images are put to shame, who make their boast in worthless idols; worship him, all you gods! [8]Zion hears and is glad, and the daughters of Judah rejoice, because of your judgments, O LORD. [9]For you, O LORD, are most high over all the earth; you are exalted far above all gods.
What is the result when one finally sees God, the true God? Verse seven notes that a flood of light comes into every part of the human being, exposing darkness, evil, and sin (cp. v. 11). Indeed, all who serve (עֹבְדֵי, ˓ōbədê, “servants of,” “worshipers of”) images (פֶסֶל, phesel, the only use in the psalms!) are put to shame! What these people have been serving and boasting about turn out to be “idols” (“nonentities,” or “nothings,” cf. 96:4–5; cp. Isa 42:17; 45:16).
• What are these idols? Self, power, fame, sex, and money. The people of the world sell their souls to these idols constantly (Boice, J. M. (2005). Psalms (Pbk. ed.) (792). Grand Rapids, Mich.: Baker Books.).
• This time of year makes it so clear as to which god people serve. The ultimate focus as shown by their actions, indicates what their idol is.
Who rules the world? For unbelievers: accident, blind chance, or iron destiny. They all look into the darkness (Lange, J. P., Schaff, P., Moll, C. B., Briggs, C. A., Forsyth, D. D., Hammond, J. B., McCurdy, J. F., & Conant, T. J. (2008). A commentary on the Holy Scriptures : Psalms (510). Bellingham, WA: Logos Research Systems, Inc.).
• “Since judgment is surely coming, those who worship idols should repent before it is too late. If they do not, their confidence will be turned to shame. Their idols will not help them when God’s judgment comes. In fact, the idols themselves will be subjected to God’s judgment.
It is a frightening thought to know that one has devoted an entire lifetime to nothing! The “gods” behind the “images” are now exposed and must pay homage to the one true God: worship him, all you gods! The Hebrew word here for "gods" (Elohim) usually means God but it may also refer to angels, judges, rulers, or even to heathen gods or deities (MacDonald, W., & Farstad, A. (1997). Believer’s Bible Commentary : Old and New Testaments (Ps 97:7). Nashville: Thomas Nelson.).
These "gods" will be revealed as nothing, and Satan and his angels, who hide behind the mask of the idols, will bow to Christ in submission (1 Corinthians 8:4; 10:20; Philippians 2:10) (Brug, J. F. (2001). Psalms : Psalms 73-150 (2nd ed.). The People’s Bible (104). Milwaukee, Wis.: Northwestern Pub. House.).
God will not only have it preached that He is the King and Judge of the world, He also makes men actually sensible of this truth by historical proofs of His majesty. These are to one class a source of delight, and to another a source of terror, according to their attitude with regard to this revelation of that God who is infinitely exalted above all the world and its vain gods (Lange, J. P., Schaff, P., Moll, C. B., Briggs, C. A., Forsyth, D. D., Hammond, J. B., McCurdy, J. F., & Conant, T. J. (2008). A commentary on the Holy Scriptures : Psalms (509–510). Bellingham, WA: Logos Research Systems, Inc.).
The psalm was introduced by the exhortation to the whole world (“earth” and “distant shores”) to “be glad” and “rejoice” because of the fact that Yahweh reigns. Here in verses eight and nine, the verbs are reversed in order, and the world is reduced to “Zion” and the “villages of Judah” (literally, “daughters of Judah,” cp. Josh 15:45; also see the almost identical verse in Ps 48:11). It seems clear that while “Zion” and the “villages of Judah” hear heaven’s proclamation of God’s righteousness, not all will rejoice and be glad. Only the “righteous” (v. 12), “upright in heart” (v. 11), “faithful ones” (v. 10b), and “those who love the Lord” (v. 10a) will have such joy in God’s presence!
Please turn to Isaiah 11
The reason for such joy is because of the judgments of Yahweh. “Judgments” is the same word (mišpāṭ, “judgment,” “decision,” “justice”) as in verse 2 where it is singular rather than plural and translated “justice,” one of the foundations of God’s throne. A major reason for joy and well-being in the messianic kingdom will be the perfectly righteous judgments of Christ on the peoples of the world (cf. vv. 1–3; also Ps. 48:11; Zech. 8:3) (MacArthur, J. J. (1997). The MacArthur Study Bible (electronic ed.) (Ps 97:8). Nashville: Word Pub.).
Isaiah 11:1-5 [11:1]There shall come forth a shoot from the stump of Jesse, and a branch from his roots shall bear fruit. [2]And the Spirit of the LORD shall rest upon him, the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and the fear of the LORD. [3]And his delight shall be in the fear of the LORD. He shall not judge by what his eyes see, or decide disputes by what his ears hear, [4]but with righteousness he shall judge the poor, and decide with equity for the meek of the earth; and he shall strike the earth with the rod of his mouth, and with the breath of his lips he shall kill the wicked. [5]Righteousness shall be the belt of his waist, and faithfulness the belt of his loins. (ESV)
God’s people welcome God’s judgments because they bring about a new order, moral values, and quality of life. To them it is good news. “It is bad news for all those who organize life around idols — exploitative symbols — which can reduce people to things (commodities), even as the true God is traded off for a controllable object.
The righteous are able to declare Yahweh God in verse nine as the Most High over all the earth; … exalted far above all gods. The “gods” have already been commanded to submit to and worship the living God (v. 7c); now Yahweh is proclaimed as having “ascended” (עָלָה, ˓ālāh, “to ascend, go up,” in passive [niphal] “be exalted”) to his rightful place “far above all gods.” Verse 9 is like a creedal statement for the righteous, an apt summary of verses 1–9.
Quotation: They Were Supernaturally Joyful
It was said that: "George Mueller would not preach until his heart was happy in the grace of God; Ian Ruybroeck would not write while his feelings were low, but would retire to a quiet place and wait on God till he felt the spirit of inspiration. It is well-known that the elevated spirits of a group of Moravians convinced John Wesley of the reality of their (faith), and helped to bring him a short time later to a state of true conversion. The Christian owes it to the world to be supernaturally joyful". (A. W. Tozer as recorded in Tan, P. L. (1996). Encyclopedia of 7700 Illustrations: Signs of the Times. Garland, TX: Bible Communications, Inc.)
3) Let the Righteous be Joyful (Psalm 97:10–12).
Psalm 97:10 [10]O you who love the LORD, hate evil! He preserves the lives of his saints; he delivers them from the hand of the wicked. [11]Light is sown for the righteous, and joy for the upright in heart. [12]Rejoice in the LORD, O you righteous, and give thanks to his holy name!
The exhortation in verse 10 begins with a “wisdom” statement (cp. Prov 8:13). To love God is to hate evil; i.e., to hate what God hates. A different reading of the MT places “the Lord” as the subject and yields this sentence: “The Lord loves those who hate evil; he preserves the lives of his devoted ones.”. To hate means to reject; to love means to choose. Since both are an expression of the will and not merely an emotion, the Bible commands both love and hatred (Radmacher, E. D., Allen, R. B., & House, H. W. (1999). Nelson’s new illustrated Bible commentary (Ps 97:9–11). Nashville: T. Nelson Publishers.).
• Because of the toleration and open-mindedness of our time, it is all too easy for Christians to be silent or even comfortable in the presence of evil. But God will tolerate no evil, and we must not either. While we as sinners must humbly recognize sin in ourselves, this must not lead us to minimize the evil of sin in ourselves or others.
The solution to sin and evil is not toleration or whitewashing but forgiveness from Christ. Only then can we rejoice in Christ’s coming (Brug, J. F. (2001). Psalms : Psalms 73-150 (2nd ed.). The People’s Bible (105). Milwaukee, Wis.: Northwestern Pub. House.).
As a result of loving God, God preserves/guards the lives (נַפְשׁוֹת, naphšôth, “souls,” “lives”) of his saints/faithful ones (חָסִיד, ḥāsîd, “faithful, godly”), for they practice “covenant love/loyalty” (חֶסֶד, ḥesed). Even in an evil society, the psalmist declares that God delivers them from the hand of the wicked. The “saints” of God must live between the “now but not yet” of the kingdom of God. Here the doctrine of eternal security is stated. Gratitude for such grace should motivate believers to holiness (MacArthur, J. J. (1997). The MacArthur Study Bible (electronic ed.) (Ps 97:10). Nashville: Word Pub.).
In verse 11 we see that light is shed upon the righteous, and joy for/on the upright in heart (v. 11b). “Joy” (שִׂמְחָה, śimḥāh) is the noun form for the verb, “rejoice,” in verses 1, 8, 12, which gives an emphasis to the main theme of the psalm: the rejoicing of the righteous because Yahweh reigns.
Finally, verse 12 acts as a fitting conclusion to the theme of the psalm as well as an inclusio with verse 1. The righteous have every reason to rejoice since Yahweh God indeed reigns. The imperative, Rejoice, picks up the noun ‘joy’ from 11b, as something not to contemplate but to exercise (Kidner, D. (1975). Vol. 16: Psalms 73-150: An Introduction and Commentary. Tyndale Old Testament Commentaries (384). Downers Grove, IL: InterVarsity Press.).
Please turn to Psalm 30
His reign sets all things and persons right, both in this life and the life to come (judgment day). “his holy name” is literally “his holy remembrance” (זֵכֶר, zēker, “mention [of a name]”). This is a poetic way of describing the ultimate triumph of righteousness and the righteous (cf. Is. 58:8, 10; 60:19, 20; Mal. 4:2) (MacArthur, J. J. (1997). The MacArthur Study Bible (electronic ed.) (Ps 97:11). Nashville: Word Pub.).
Psalm 30:1-7 [30:1]I will extol you, O LORD, for you have drawn me up and have not let my foes rejoice over me. [2]O LORD my God, I cried to you for help, and you have healed me. [3]O LORD, you have brought up my soul from Sheol; you restored me to life from among those who go down to the pit. [4]Sing praises to the LORD, O you his saints,
and give thanks to his holy name. [5]For his anger is but for a moment, and his favor is for a lifetime. Weeping may tarry for the night, but joy comes with the morning. [6]As for me, I said in my prosperity, "I shall never be moved." [7]By your favor, O LORD, you made my mountain stand strong; you hid your face; I was dismayed. (ESV) (comp. Pss. 32:11; 33:1–3)
• It is easy, in times of prosperity, for God’s people to trust in themselves for continued well-being; but we must always remember that it is God who makes one’s mountain stand strong (which here is a figure for unshakable security), and if He should remove his care, the faithful are undone). (Crossway Bibles. (2008). The ESV Study Bible (1060–1061). Wheaton, IL: Crossway Bibles.)
Psalm 97 reminds us how much our response to God is conditioned by who we believe God to be. If we eliminate the awesome mystery of God, we encourage worship which, in its banality and overfamiliarity, breeds contempt. The worst of modern choruses tend to do just this. ... joy can only be evoked by a God who is not only awesomely mysterious but who, in the language of this psalm, is characterized by a righteousness and justice which reach out in caring protection (Davidson, R., M.A. (1998). The vitality of worship : A commentary on the book of Psalms (321–322). Grand Rapids, Mich.; Edinburgh: W.B. Eerdmans; Handsel Press.).
Hymn: In Christian hymnology Charles Wesley holds these two aspects together in the hymn: Rejoice, the Lord is King; Your Lord and King adore; Mortals, give thanks and sing, and triumph evermore: Lift up your heart, life up your voice; Rejoice! again I say, “Rejoice!”
God’s reign is universal and calls for a universal response. All who respond will find joy and light in life. Those who put away worthless “idols” and “images,” whatever they may be, and submit to the one true and living God will experience the “reign of God” in their souls (lives).
(Format Note: Some base commentary from Tesh, S. E., & Zorn, W. D. (1999). Psalms. The College Press NIV commentary. (215–222). Joplin, Mo.: College Press.)
