Exegetical and Hermeneutical Commentary of Psalms 97:2
Clouds and darkness [are] round about him: righteousness and judgment [are] the habitation of his throne.
2, 3. Though Jehovah shrouds himself in mystery, and comes with irresistible might, it is the consolation of His people to know that His kingdom is founded upon righteousness. Here, as elsewhere (Psa 18:9; Psa 18:11, &c.), the Theophany of Sinai supplies the symbolism. Cp. Exo 19:16; Exo 20:21; Deu 5:22.
righteousness &c.] Righteousness and judgement are the foundation of his throne (R.V.).
2 b is taken from Psa 89:14 a: with Psa 97:3 cp. Psa 50:3; Deu 4:24; Isa 42:25.
Fuente: The Cambridge Bible for Schools and Colleges
Clouds and darkness are round about him – This is a description of the majesty of God, derived probably from the manner in which he manifested himself at Mount Sinai. Exo 19:16-19. God is often thus represented as encompassed with clouds. Psa 104:3; Dan 7:13; Mat 24:30; Rev 1:7. See the notes at Psa 18:7-15. The word rendered clouds is the common word to denote a cloud; the word translated darkness means properly thick clouds, cloudy darkness, gloom. It would refer to a cloud considered as dark, and as casting a gloom over the world. There is no reference here to the fact that the dealings of God are dark, mysterious, and incomprehensible, as if he were surrounded by clouds and darkness. This is indeed often true; but that is not the truth taught here. The meaning here is, that the character of God is suited to fill the mind with solemn awe, or with emotions of sublimity.
Righteousness and judgment – He is a righteous God; he is a God who will execute just judgment. Though he is encompassed with clouds, yet he is a just God; and this is suited to impress the mind with profound reverence. That he will do right we may be assured, even when he covers himself with clouds; the fact that he will thus do right is suited to calm the minds of those who love and obey him, and at the same time to fill the minds of the wicked with alarm.
Are the habitation of his throne – Margin, establishment. The Hebrew word means place; the place where one stands, or where one abides; a habitation, or a dwelling. It then means a foundation or basis, Psa 89:14; Psa 104:5. This would seem to be the idea here. His throne rests upon, or is sustained by, justice and righteousness. Nothing else would uphold the government of the universe; nothing else will sustain any government.
Fuente: Albert Barnes’ Notes on the Bible
Psa 97:2
Clouds and darkness are round about Him; righteousness and judgment are the habitation of His throne.
The providence of God
I. Its mystery. Infinite plans require an infinite mind to comprehend them. Before you can justifiably impugn the ways of God, you must be able to understand the majestic march of all events from everlasting to everlasting. You must see the past, the present, and the future in a moment. But canst thou comprehend all that has been, and is, and is to come? No. How, then, canst thou explore the mysteries of the providence of God?
II. Its perfection.
1. In nature. From the beginning the earth has proclaimed the glory of God. The four seasons are four witnesses for Him. Seedtime and harvest, summer and winter, cold and heat, come in grand procession, each the messenger of plenty; all of them the gifts of God.
2. In the rise and fall of nations. There is no natural decay in nations as there is in a tree. Righteousness exalteth a nation, and so long as nations act on righteous principles they prosper; but God hath ordained that warlike, oppressive, cruel, profligate nations shall perish. Let history bear witness to this fact.
3. In the rewards of the good. Read the histories of Abraham, Joseph, Daniel, and Job–study them well, and you will learn how perfect is the providence of God. You will see how He led them, comforted them, vindicated them, raised them to honour, did them good, and not evil, even when He permitted their afflictions, and how He made their peace to flow like a river, and their righteousness to shine like the morning stars.
III. Its glory.
1. In the fertility and beauty of the earth. The earth is the Lords, and the fulness thereof. And how great is that fulness! Think of the mountains; the pastures covered with flocks; the valleys filled with corn; the cattle on a thousand hills! Oh! see in all these the goodness of God. Behold the glory of Gods providence in His care of all living creatures. He made them by His power; He protects them in His love.
2. In the redemption of men. The Cross of Christ is the most eloquent exponent–the truest interpreter–of the providence of God. Speak ye of God, of His justice and mercy? Speak ye of man, of his guilt, death, and future? Turn to the Cross. There in your Saviour you have a vindication of Gods law and a manifestation of Gods love.
3. In the judgment to come. He will then appear as He is–almighty, merciful, and holy–and He will show forth before men and angels and fallen spirits the glory of His name. None will then reply against Him. (G. W. MCree.)
The majesty of God obscured by the sinfulness of man
View this subject with respect try–
1. Our own conceptions of the Divine Being.
2. the providential government of God.
3. The dispensation of sovereign grace.
4. The final judgment. (Essex Remembrancer.)
The mysteries of Providence
1. The limited spread and small success of the Gospel.
2. The success that has attended the propagation of error.
3. The gifts bestowed upon bad men, who abuse them, while many men of piety have smaller talents.
4. The afflictions of good men, while the wicked are so extensively prosperous.
5. The poverty of the liberal, while the churl is opulent.
6. The small degrees of sanctification in Gods people. (D. A. Clark.)
Gods ways, though inscrutable, are righteous and just
I. Clouds and darkness are round about God. The appearances of God to the saints in old times are the origin of the figure in the text (Exo 14:19-20; Exo 19:16; Exo 19:18; Exo 19:20; 1Ki 8:10-11; Mat 17:5; 2Pe 1:17). Clouds are emblems of obscurity; darkness of distress. The works of Gods providence are often obscure and productive of distress to mankind. In the affairs of nations we see the interference of Divine providence; yet it is surrounded with clouds and darkness. So it is also in instances of smaller kind; it is thus in the removal of the most eminent, holy, and useful characters, that while we acknowledge the hand of God, we say clouds and darkness are round about Him. Again, look at Christianity. How little has been done by it compared with what might have been anticipated from its Divine principles, the character of its Author, and from the interest it possesses in the heart of God! Paganism yet strikes deep its roots in various lands. Even in Christendom, how little have the known and blessed effects of the Gospel been manifested!
II. Righteousness and judgment are the habitation of His throne.
1. The dispensations of God towards man are regulated by the consideration of his being a fallen and disordered creature.
2. The Divine Being was not bound in justice, either to prevent the disordered state of man, or to correct it when it had taken place.
3. The whole of those evils that form clouds and darkness round about God are either the penal or natural effect of moral evil.
4. Those that receive the grace of Jesus Christ are still in such a situation as renders a great part of their trials and miseries necessary.
5. The moral evils of man, and the depravity of human nature, age often, in a great measure, corrected and subdued by the natural evils of life, which thus are made the means of conducting to repentance, reformation, and happiness (2Co 4:17-18).
6. The light of prophecy dispels many of those clouds which would otherwise obscure, for the present, the government and the throne of the Deity. (R. Hall, M.A.)
The unknowable and knowable in God
I. The psalmist confesses his ignorance. Clouds and darkness are round about Him: through clouds a little may be seen; through darkness nothing can be seen. So this may mean that slight glimpses of God may here and there be caught; but that, taken altogether, He is a mystery to men. Is there to be wondered at? Consider how short a time we are here to explore the mystery. Threescore years and ten, or at the most four or four and a half score years. For how small a portion of even this are our powers at their best! What are thirty or forty years of life–even life at its best–to sound the depths of the Infinite? Then consider how small are our powers for this great work. We have but five gateways of knowledge. John Bunyan says, The famous town of Mansoul had five gates, in at which to come, out of which to go. And the greater part of these are of no use for reaching the knowledge of God: only perhaps the two–Ear-gate and Eye-gate; and how small these gates are! The ear can hear only that which is within easy reach. The eye can see only that which is within the horizons bound. We need to realize the limitations of our present condition, and then perhaps we should not be surprised–as often we are–that we cannot see through the clouds and darkness that now are around the Eternal One.
II. The psalmist expresses his confidence. Do you believe in God? Then you must believe that justice and truth are the foundation of His throne. There is a common Latin saying, Fiat justitia, rust coelum. If justice were not at the core of the universe the firmament would fall. Why, in the little affairs of nations the reign of injustice and falsehood sooner or later brings overthrow. It has been long coming to the Turkish Empire, but it is on its way. And if a nation cannot get on save as justice and truth prevail, be very sure that the universe cannot get on without these. We are not far-sighted enough to see how the ways of God are just and true. Some of them, because we see only a part, appear neither just nor true. But then we see only a fragment, and you cannot judge by a fragment, any more than you can judge of a house from a single brick. But we see enough of order, of law, of regularity, to be assured that, when the whole is revealed, we shall cry, Just and true are Thy ways, O thou King of saints. (W. G. Horder.)
The hidings of the Deity
I. As to himself. Turn, e.g. to the doctrine of the Trinity. We are not perhaps competent to judge whether the union of three persons in one essence could have been made intelligible unto man; it may be that we have not the faculties by which so wonderful a fact could in any case be grappled with; so that whatever the amount of information, we must still have continued unacquainted with the mode how three can ever be one. At all events, it is certain that God hath concealed this mode from us; He hides Himself even when He would reveal Himself. Clouds are about Him, even when He would give light; and what we want you to feel in regard to all this concealment of God is that it should summon forth our thankfulness. We ask you what limit there would be to human pride if reason availed to find out God. What then? If I have been brought to the confession, Clouds and darkness are round about Him, must I shut myself up in my ignorance, as though I could make out nothing on points which most concern me as an accountable being? Nay, quite the reverse. The obscurity which there is about God does but strengthen my conviction that He is God, my persuasion that He will show forth all the attributes which pertain to God; so that after confessing, Clouds are round about Him, I shall exclaim with assurance, and even with exultation, Righteousness and judgment are the habitation of His throne.
II. In His dealings with His creatures.
1. This is true in providential dispensations. God does not lay open the reasons of His appointments; He does not explain why prosperity should be allotted to one man, and adversity to another. The wicked, moreover, often flourish like a green bay tree, whilst the righteous are cast down, and given over to the extremes of misery and destitution. Evil, too, is permitted to stalk unblushingly abroad, whilst wisdom crieth in vain in our streets. Indeed there is much of cloud in all this, and much of obscurity, which may well overtask any earthly philosophy. But we contend, that what is thus hidden furnishes matter of confidence and thankfulness; for man is hereby thrown upon his faith, and faith gives most honour to God, and is the best discipline for ourselves.
2. Or again: who knoweth the day of his death? Here, again, are the clouds and the darkness. One dieth, saith Job, in his full strength, etc. (Job 21:23-26). Nature has been ransacked for imagery; the shortness of our days is on every mans tongue; and everything that is fleeting and everything that is fragile, and everything that is uncertain, has been laid under contribution to furnish similitudes for a human life-time. It is a most trite, but melancholy saying, that no man is able to reckon on to-morrow. Then is it not an evidence of Gods faithfulness, of His regard for the creatures of His hand, that we cannot reckon on to-morrow? Such is the constitution of our nature, that if a fixed period were allotted to our days, the thought even of the distant hour would in most cases prove an insupportable burden.
3. There is much hidden from us respecting the nature of a future state. Here, again, are clouds and darkness which God Himself throws around it. There is enough disclosed to stimulate zeal, and enough to scare from transgression; but still, whilst the heirs of immortality are clothed with corruption, they see only through a glass darkly, and neither the harpings of glorified spirits nor the wailings of the ruined convey more than a feeble metaphor of futurity. But if the veil had been more drawn back, what, then, we ask, would become of a state of probation? Where would be the province of faith, when everything was thus made the object of sense? Where would be the trial of hope, when every joy was thus already told? Where the exercise of self-denial, when the better portion forced itself on the notice of the most unobservant, compelling by its burning manifestations the universal recognition of its superiority? And where would have been the excellency of an economy under which a race of sinful beings could have found no place for faith, no sphere for hope, no occasion for self-denial? (H. Melvill, B.D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 2. Clouds and darkness are round about him] It is granted that this is a subject which cannot be comprehended. And why? Because God is infinite; he acts from his own counsels, which are infinite; in reference to ends which are also infinite: therefore, the reasons of his government cannot be comprehended by the feeble, limited powers of man. There must be clouds and darkness – an impenetrable obscurity, round about him; and we can no more comprehend him in what is called aeternitas a parte ante – the eternity that passed before time commenced, than we can in the aeternitas a parte post – the eternity that is to come, when time shall be no more. Yet such a Being cannot but see all things clearly, and do all things well; therefore the psalmist properly asserts, –
Righteousness and judgment are the habitation of his throne.] Righteousness, tsedek, the principle that acts according to justice and equity; that gives to all their due, and ever holds in all things an even balance. And judgment, mishpat, the principle that discerns, orders, directs, and determines every thing according to truth and justice: these form the habitation of his throne; that is, his government and management of the world are according to these; and though we cannot see the springs, the secret counsels, and the times, which this omniscient and almighty FATHER must ever have in his own power, yet we may rest assured that all his administration is wise, just, holy, good, and kind. For, although his counsels be inscrutable, and the dispensations of his providence be sometimes apparently unequal, yet righteousness and judgment are the habitation of his throne.
In this most sublime description, the psalmist, by the figure termed prosopopoeia, or personification, gives vitality and thought to all the subjects he employs; here, the very throne of God is animated; righteousness and judgment are two intellectual beings who support it. The fire, the lightnings, the earth, the heavens themselves, are all intellectual beings, which either accompany, go before him, or proclaim his majesty.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Clouds and darkness are round about him; a dark cloud doth encompass him; wherein he seems to allude to that dark cloud in which God did anciently so often manifest his presence for the comfort of his saints, and for the terror and punishment of evil-doers. The design of these words is to describe either,
1. The depth and unsearchableness of Gods judgments. Or,
2. The obscurity of Christs coming, that the Divine Majesty did veil himself with flesh, and came not with that outward splendour which the Jews expected. Or rather,
3. The terror of his presence and coming to his enemies, of which he manifestly speaks in the following verses; and of which the prophets frequently speak when they make mention of his corning, as Joe 2:31,32; Mal 4:1.
Righteousness and judgment, i.e. righteous judgment, or righteousness in judgment. The habitation; or, the foundation, or establishment; for the throne is established (and the Hebrew verb there is the same from whence this word here comes) by righteousness, Pro 16:12. All his decrees and administrations are grounded upon and managed with righteousness.
Fuente: English Annotations on the Holy Bible by Matthew Poole
Clouds and darkness are round about him,…. Either as a garment; so Apollinarius paraphrases it,
“near is the King clothed with a cloud and tempest;”
and it is usual with the Heathens to represent their deities as surrounded or clothed with a cloud s: here the allusion is to the tabernacle and temple, when reared up and dedicated, Ex 40:34 1Ki 8:10 and to other appearances of God, or Christ, in a cloud, Ex 19:9, it may denote the obscurity of his divine nature at his first coming; he appearing in the form of a servant, and in the likeness of sinful flesh, so that few discerned his glory as the glory of the only begotten of the Father; as also the darkness and blindness of the Jews concerning him, who could not perceive him to be the Messiah; notwithstanding all the characters of him; clouds and darkness were about him to them; as they were, in a literal sense, when he hung on the cross; the sun withdrew and hid itself, and darkness was upon the face of the earth for three hours; Christ was enveloped in it; and a greater darkness surrounded his soul when his divine Father hid his face from him: dark providences attended the first setting up of his kingdom, and the ministration of his Gospel in the world; the apostles, the first preachers of it, were persecuted by their own countrymen the Jews; the whole Gentile world was against them; the Roman empire, emperors, and governors of provinces, opposed them; wherever there was an open door, there were many adversaries, so that things looked very unpromising: nevertheless these clouds were dissipated, and the difficulties got over; though this has sometimes been the case since, and will be again, ere the kingdom of Christ is in all its glory; he now sits enthroned in heaven, surrounded with clouds and darkness, and unseen to us; whose being and perfections are inscrutable to us, his providences unsearchable, and his ways past finding out; and when he comes a second time, it will be at midnight, and in the clouds of heaven:
righteousness and judgment are the habitation of his throne; the seat, basis, and support of it; he sits on a throne doing right, and by it his throne is established; [See comments on Ps 89:14].
s “Et Venus aethereos inter dea candida nimbos”, Virgil. Aeneid. 8. “Venus circumdata nimbo”, ib. Aeneid. 12. “Nube candentes humeros amictus augur Apollo”, Horat. Carmin. l. 1. Ode 2. so Homer. Il. 5. v. 186.
Fuente: John Gill’s Exposition of the Entire Bible
(2) Clouds and darkness.Comp. Psa. 18:10-12. The imagery in the first instance is borrowed from the Theophany at Sinai. (Exo. 19:9; Exo. 19:16; Exo. 20:21; Deu. 4:11; Deu. 5:22-23.)
Are the habitation.Better, are the foundation, or pillars. (See margin.) This reappears from Psa. 89:14, but the connection with clouds and darkness is peculiar to this poet, and is striking. The immediate effect on the Hebrew mind, of the awful manifestation of the Divine power in nature, is not fear, but a sublime sense of safety in the established right and truth of God. They knew that it is one and the same power
Which makes the darkness and the light,
And dwells not in the light alone,
But in the darkness and the cloud,
As over Sinais peaks of old,
While Israel made them gods of gold,
Although the trumpet blew so loud.
TENNYSON: In Memoriam.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. Clouds and darkness The imagery is Sinaitic. Psa 97:2-6. Comp. Exo 19:16-20; Exo 20:18. God appears as judge, wrapped in “clouds and darkness” as symbols of severity and as the robe of his judicial office.
Righteousness and judgment The former denoting the principle, and the latter the administration, of justice.
Habitation of his throne Foundation, or support, of his throne, according to the radical meaning of the word, and its use in Psa 104:5; Psa 89:14; Ezr 2:68; in which latter it is translated place. In those passages where it is translated dwellingplace, the idea is not always synonymous with “habitation,” but often denotes that whereon the “habitation” rests. See 2Ch 6:2; Psa 33:14. Support is the truest idea of the word here.
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 97:2. The habitation of his throne The basis, or foundation of his throne. It may be proper just to observe, that as the verbs in these first verses are in the present tense, so they should be throughout. In Psa 97:4. His lightnings illuminate the world; the earth seeth, and trembleth: Psa 97:5. The mountains melt like wax, &c. Every reader of taste must discern the sublimity of the passages, thus translated.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 663
GODS WAYS DARK, BUT JUST
Psa 97:2. Clouds and darkness are round about him: righteousness and judgment are the habitation of his throne.
THE reign of Christ is here spoken of, as a ground of joy to the whole world: The Lord reigneth; let the earth rejoice: let the multitude of isles be glad thereof. That Christ is the person to whom the psalm refers, we are assured on infallible authority; for, in the Epistle to the Hebrews, we are told that the injunction, Worship him, all ye gods!was given by the Father in reference to him: When He (the Father) bringeth in the First-begotten into the world, he saith, And let all the angels of God worship him [Note: Compare ver. 7. with Heb 1:6.]. As to the particular advent of our Lord, I conceive that, in the psalm before us, the period alluded to is that in which our Lord came to conduct the Hebrew nation through the wilderness to the Promised Land. He came down with thunderings and lightnings, and a thick cloud, in exact accordance with the description given of him in this psalm [Note: Compare ver. 25. with Exo 19:11; Exo 19:16.]. At the precise period of his incarnation there were no such signs; though at his death and resurrection, which may properly be included in that period, there were similar demonstrations of his Divine Majesty: and at his future advent we are assured he will come in power and great glory, such as that with which he was attended at the time of his ascension to the right hand of God [Note: Act 1:11. with Luk 21:27.]. But it is not to any one of these periods that I shall confine my attention; because the language of my text is general, and may well be considered as referring to all periods and to all events: for there is no one part of the divine government to which it may not be well applied, every act of it being involved in impenetrable obscurity, yet founded in wisdom, and goodness, and truth, and equity.
In unfolding, then, the truth contained in my text, I will endeavour to illustrate it,
I.
In the dispensations of Gods providence
Survey the state of the whole world since the fall of man
[See the state in which every child is born into the world; how shapen in iniquity, how altogether unlike to man in his original creation [Note: Psa 51:5. Eph 2:3.]! See, too, as they grow up to maturity and put forth their powers, what wickedness they commit, and what misery they spread around them, none being a greater enemy to man than man himself!
Behold the brute creation: these, though incapable of sin, feel bitterly its penal consequences, and shew, beyond a possibility of doubt, that they inherit qualities which they did not originally possess; being hostile to each other, and in many instances the common enemies of man. The very earth itself also partakes of the curse due to sin; and all the elements are armed against the human race, to inflict on them, as God shall appoint, the destruction they have merited.
I ask, then, Are not clouds and darkness round about that God by whose ordinance these things exist? Can any one give a satisfactory explanation of them all, or even of any one of them? Yet we are sure that righteousness and judgment are the habitation (the basis) of them all. For whether we understand his ways or not, his work is perfect, and all his ways are judgment: a God of truth, and without iniquity; just and right is he [Note: Deu 32:4.].]
Mark also his dealings with the individuals of mankind
[What an amazing disparity do we find amongst the children of men; some endued with great mental powers, whilst others, from their very birth, through a want of intellectual capacity, are in a state more helpless and degraded than the beasts themselves; some possessing all the comforts of, health, and others protracting a miserable existence, from which, at any moment, death would be a merciful relief! some destitute of the most common necessaries of life, whilst others revel in every species of luxurious abundance! To what can we trace this vast diversity j or, if we attempt to account for it on the common principles of equity, what shall we say? Surely clouds and darkness are round about it all; and faith is left to supply the deficiencies of reason. We know that God cannot err, and that all his ways are both mercy and truth. His way, indeed, is in the sea, and his footsteps are not known [Note: Psa 77:19.]: but his righteousness is like the great mountains, though his judgments are a great deep [Note: Psa 36:6.].]
Inscrutable depths also will be found,
II.
In the revelation of his grace
Here the difficulties are greater still. Consider,
1.
The revelation itself
[What a mystery is here! the substitution of Gods coequal, co-eternal Son in the place of his own sinful and rebellious creatures; the Holy One and the Just, in the place of the unholy and unjust [Note: 1Pe 3:18.]! or rather, if I might venture to use such an expression, I should almost say, The death of an incarnate God, in the place and for the sake of incarnate devils! You remember what our blessed Lord himself said, even to those who called themselves the Lords people: Ye are of your father the devil; and the lusts of your father ye will do [Note: Joh 8:44.]. Yet for such did Jesus die, even for the chief of sinners. Tell me, Are there not clouds and darkness here? Yet I hesitate not to say, that righteousness pervades it all; and judgment, such as shall finally approve itself to the whole intelligent creation, is the basis of it. In fact, it is this which, above all other things in the whole universe, displays the righteousness of God, who, by exacting such a sacrifice, then most of all shews himself just, when he justifies those who believe in his dear Son [Note: Rom 3:25-26.].]
2.
The objects selected to enjoy its benefits
[The great mass of mankind, from the Deluge to the time of Abraham, were left in darkness, insomuch that the knowledge of the true God had nearly vanished from the earth. And then was God pleased to fix on Abraham, an idolater in the midst of an idolatrous family and nation, and to reveal his covenant to him. To Isaac also, in preference to Ishmael his elder child; and to Jacob also, in preference to Esau, was it given to be comprehended in this covenant; yea, given whilst both of them were yet in the womb, and consequently before they had done either good or evil. Let any one explain this, or account for it in any other way than that suggested by our Lord: Even so, Father, for so it seemed good in thy sight. The same sovereignty appears at this hour, in choosing the poor, the weak, the vile, in preference, for the most part, to the rich, the great, the moral: for it is found, in ten thousand instances, that publicans and harlots enter into the kingdom before the specious and self-righteous Pharisees. The man who sees no mystery here, only betrays his own ignorance and stupidity. A man with ever so contracted a view of this subject, must of necessity exclaim, O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out [Note: Rom 11:33.]!]
3.
The trials to which the elect are subjected, in their way to heaven
[One would suppose that Gods chosen people should be freed from the persecutions of men, the assaults of devils, the temptations of sin, and from all which might endanger their salvation: but God sees fit to give both to men and devils a kind of licence to assault his people; as it is said, Ye wrestle not with flesh and blood, but with principalities and powers and spiritual wickedness in high places [Note: Eph 6:12.]. One would suppose that those whom he has redeemed with the blood of his only dear Son should be free from these things: but, on the contrary, he says, If ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons. One would suppose at least, that from their conversion to God they should be freed from the corruptions of their nature and the power of the evil principle within them. But far different are his dealings with them; and through much tribulation he brings almost every one of them to glory. In all these things he is both wise and good: and, however intricate or circuitous the way may be whereby he leads his people to glory, it will be found at last to have been the right way [Note: Psa 107:7.]; the right way for their benefit, and the right way also for the honour of his own great name.]
Let us yet further contemplate the inscrutableness of Gods ways,
III.
In the final issue of all things
How tremendous will be the difference between the states of different men!
[View heaven and all its glory, and hell with all its misery; and consider that both the one and the other will be eternal: and then consider how short the period of time is in which any man is preparing for the one or the other of these states; and how small the distance between their real characters, if estimated by the common standard of the world Above all, contemplate the youth, who thought he had fulfilled the whole Law from his earliest youth, cast out; and the dying thief, who spent his whole life, even to his latest hour, in sin, exalted to glory!]
Is there nothing mysterious in this?
[Truly, we must acknowledge that these things utterly pass all human comprehension. We are sure that the Judge of all will do right, and that the day of judgment is especially appointed for the revelation of the righteous judgment of God [Note: Rom 2:5.]: but we must wait till he shall be pleased to throw the true light upon his own mysterious ways, and to take the veil from our hearts, that we may be able to comprehend them.]
Surely from this subject we may learn,
1.
Submission
[Your trials, I will suppose, are great. But are they greater than your desert of punishment? or do you know all the gracious designs which God has to accomplish by them? Be still, then, and know that he is God: and, under the most grievous affliction that can come upon you, learn to say, It is the Lord; let him do what seemeth him good ]
2.
Gratitude
[Look back upon the ways of God; and, however you may have been disposed at the time to say, All these things are against me, say whether you have not found that he has brought good out of evil, and given you reason to acknowledge, that his judgments were mercies in disguise? Were you left to yourselves, you would choose nothing but what should be pleasing to flesh and blood: but God consults your best interests, and deals with you, not according to your wishes, but according to your necessities. Be thankful then to him, for having acted towards you as a wise and loving parent, who has withheld nothing that was good for you: and if at any time he have inflicted chastisement upon you, he has done it for your profit, that you might be partaken of his holiness, and be rendered meet for his glory.]
3.
Affiance
[You know not what is before you: but you know that you are in Gods hands, and that not a hair can fall from your head but by his special appointment. Look then to him, to order every thing for you: and if you understand not his dealings with you, be content to say, What I know not now, I shall know hereafter. Never for a moment doubt his power or grace. He has promised to make all things work together for your good: and therefore, under the darkest dispensation, assure yourselves that He is doing all things well; and determine, through grace, to say with Job, Though he slay me, yet will I trust in him.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
How blessedly doth this verse follow the former! Though clouds and darkness prevent my seeing at all times the way of his dispensations towards the church, and towards my soul; still do I not know that Jesus reigneth? Peace, then, my soul! I shall surely wade through every trouble, for Jesus leads, and Jesus is before. Psa 79:13 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 97:2 Clouds and darkness [are] round about him: righteousness and judgment [are] the habitation of his throne.
Ver. 2. Clouds and darkness are round about him ] As once at the delivering of the law, so now in publishing the gospel, he is no less terrible, having vengeance in store for the disobedient, 2Co 10:6 . It is a savour of death to unbelievers. Christ came to send fire on the earth, Luk 12:49 .
Righteousness and judgment, &c.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
habitation = foundation.
Fuente: Companion Bible Notes, Appendices and Graphics
Clouds: Psa 18:11, Psa 18:12, Psa 77:19, Exo 20:21, Exo 24:16-18, Deu 4:11, Deu 4:12, 1Ki 8:10-12, Nah 1:3, Rom 11:33
righteousness: Psa 45:6, Psa 45:7, Psa 89:14, Psa 99:4, Gen 18:25, Heb 1:8, Heb 1:9
habitation: or, establishment, Pro 16:12
Reciprocal: Exo 19:9 – Lo Deu 32:4 – all his Jdg 20:25 – destroyed 2Sa 22:10 – darkness 2Sa 22:12 – made 1Ki 8:12 – The Lord 2Ch 6:1 – The Lord Job 22:14 – General Job 23:14 – many such Job 26:9 – General Job 35:14 – yet Psa 36:6 – righteousness Psa 73:16 – When Psa 145:17 – righteous Jer 32:25 – for Lam 3:44 – covered Eze 1:4 – a great Eze 1:18 – they were so Eze 1:27 – the appearance of fire Eze 10:10 – General Dan 7:10 – fiery Joe 2:2 – A day of darkness Mar 9:7 – a cloud Rev 1:7 – he cometh Rev 10:1 – clothed Rev 14:14 – behold Rev 20:11 – I saw
Fuente: The Treasury of Scripture Knowledge
Psa 97:2. Clouds and darkness are round about him His dispensations are mysterious and altogether unaccountable; his ways in the sea, and his path in the great waters. We are not aware what his designs are, nor is it fit that we should be made acquainted with the secrets of his government. But, though there is a depth in his counsels which we must not pretend to fathom, still righteousness and judgment That is, righteous judgment, or righteousness in judgment, are the habitation Or, as Dr. Hammond renders the word , mechon, the basis, of his throne That is, the foundation, or establishment of it; for the throne is established by righteousness. Pro 16:12. All his laws, decrees, and administrations, are grounded upon and managed with justice and equity. Therefore his throne is for ever and ever, because his sceptre is a right sceptre, Psa 45:6.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
97:2 {c} Clouds and darkness [are] round about him: righteousness and judgment [are] the habitation of his throne.
(c) He is thus described to keep his enemies in fear, who commonly contemn God’s power.
Fuente: Geneva Bible Notes
2. The appearance of the King 97:2-9
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
These verses reveal the appearance of the Lord in terms similar to other visions God gave His prophets (cf. Isa 6:1-4; Ezekiel 1; Revelation 1). The psalmist’s words describe God’s glory in figurative language. Clouds and thick darkness picture awesome power (cf. Deu 4:11; Deu 5:22-23; cf. Zec 14:6-7). Fire represents God’s consuming judgment (cf. Heb 12:29). Elsewhere in Scripture the shaking of mountains announced the Lord’s coming to earth (Exo 19:18; cf. Mic 1:4; Nah 1:5).