7<\/strong>. Ashamed shall be all that serve graven Images] Dismayed at the impotence of their gods. The Babylonians in particular are meant. Cp. Isa 42:17<\/span>; Isa 44:9<\/span>; Jer 10:14<\/span>.<\/p>\n idols<\/em> ] Things of nought, as Psa 96:5<\/span>.<\/p>\n worship him, all ye gods<\/em> ] The A.V. follows the LXX and Jer. in rendering the verb as an imperative, but more probably the words are not an ironical challenge but an assertion, all gods worship him. It need not be supposed that the Psalmist regarded the gods of the heathen as having any real existence. The LXX rendering worship him all his angels<\/em> (cp. LXX of Psa 8:5<\/span>) may however have been suggested by an unwillingness to seem to countenance such an idea; at the same time it may point to a wider meaning of the Psalmist’s words. All supernatural beings, whether really existing or existing only in the minds of their worshippers, must do homage to Jehovah. The quotation in Heb 1:6<\/span> may be taken from this passage or from the LXX expansion of Deu 32:43<\/span>.<\/p>\n 7 9<\/strong>. The impression produced by the judgement.<\/p>\n Confounded be all they that serve graven images – <\/B>Hebrew, Let them be ashamed. The idea is, that they would be disappointed. They would find that these were not real gods; that their trust in them was vain; and that they had evinced great folly in relying on that which could not aid them in the day of necessity. See Job 6:20<\/span>, note; Psa 22:5<\/span>, note; Psa 25:2<\/span>, note. Compare Isa 20:5<\/span>. What is here affirmed of the worshippers of idols will be found to be true at last of all who put their trust in anything but the true God.<\/P> That boast themselves of idols – <\/B>That worship idols, and glory in them as if they could save; or, that glory in their own idol-gods as if they were more powerful than those of other people. It would not be unnatural that nations which worshipped idols should glory in them, or that one people should boast of their gods as more powerful – more worthy to be trusted – than those which were worshipped in other lands.<\/P> Worship him, all ye gods – <\/B>Hebrew, <\/span> ‘Elohiym<\/I>. The Septuagint and the Vulgate render this, all his angels. The original word <\/span> ‘Elohiym<\/I> is that which is commonly applied to the true God (Gen 1:1<\/span>, et saepe), though it may be applied to angels, or to magistrates. See Psa 82:1<\/span>, note; Psa 82:6<\/span>, note. On the general meaning of this passage, and the question respecting its reference to the Messiah, see the notes at Heb 1:6<\/span>. The reference here, according to the quotation in Heb 1:6<\/span>, is to the angels. The original word will admit of this interpretation, and the entire structure of the psalm will justify its application to the Messiah.<\/P> <\/p>\n Verse 7<\/span>. Confounded be all they<\/B><\/I>] Rather, They shall be<\/I> confounded that boast themselves in idols<\/I>. There is a remarkable play on the letters<\/I> here, hammithhalelim<\/I>, who move like madmen; referring to the violent gestures practised in idolatrous rites.<\/P> <\/P> Of idols<\/B><\/I>] baelilim<\/I>, in vanities, emptinesses; who “make much ado about nothing,” and take a mad<\/I> and painful<\/I> pleasure in ridiculous<\/I> and unprofitable<\/I> ceremonies of religion.<\/P> <\/P> Worship him<\/B><\/I>] WHO? JESUS: so says the apostle, Heb 1:6<\/span>. Who will dare to dispute his authority?<\/P> <\/P> All<\/B><\/I> ye <\/B>gods.<\/B><\/I>] , his angels: so<\/I> the Septuagint<\/I> and the apostle<\/I>: “Let all the angels of God worship him:” and the words are most certainly applied to the Saviour of the world by the author of the Epistle to the Hebrews; see the note there. The Chaldee<\/I> says: “All nations who worship idols shall adore him.”<\/P> <\/p>\n Confounded be all they; <\/B>let them be ashamed of their former folly herein, and be thereby brought to detest and forsake them; and those who will obstinately persist in their impiety and idolatry, let them be brought to confusion. Or, they shall be confounded<\/I>; for this may be a prediction, and not an imprecation. <\/P> All ye gods; <\/B>all you whom the Gentiles have made the objects of their worship, and who are capable of giving him worship; which two qualifications agree principally, if not solely, to the angels of God, whom the heathens manifestly worshipped in their images as an inferior sort of gods, of whom therefore this text is expounded, Heb 1:6<\/span>. <\/P> <\/p>\n 7.<\/B> Idolaters are utterly put toshame, for if angels must worship Him, how much more those whoworshipped them. <\/P> all ye gods<\/B>literally,”all ye angels” (Psa 8:5<\/span>;Psa 138:1<\/span>; Heb 1:6<\/span>;Heb 2:7<\/span>). Paul quotes, not as aprophecy, but as language used in regard to the Lord Jehovah, who inthe Old Testament theophania<\/I> is the second person of theGodhead.<\/P><\/p>\n Confounded be all they that serve graven images<\/strong>,…. Images of gold, silver, and stone, graven by art and man’s device; to serve and worship which must be the grossest ignorance and stupidity, which, when convinced of, must fill with shame and confusion: this may be considered either as a prayer, that the idolatrous Gentiles might be enlightened to see the vanity of their idols, and their worship of them, and turn to the living God; or as a prophecy that it should be; for it may be rendered, “they are” or “shall be confounded”, or “ashamed” t, as the Targum, Jarchi, and Kimchi; which had its accomplishment in the first times of the Gospel; when, being preached in the Gentile world, multitudes forsook their idols and served the true God; and especially at the opening of the sixth seal, when Pagan worship was abolished throughout the Roman empire; and when the kings and great men in it, through shame, confusion, and dread, fled to the rocks and mountains, to hide them from the wrath of the Lamb, Re 6:12<\/span>, and will have a further accomplishment, when the Papists, the worshippers of the beast, shall be ashamed of their graven images, of the Virgin Mary, and other saints; which will be when the Gospel shall be published throughout the world, Re 14:6<\/span>,<\/p>\n that boast themselves of idols<\/strong>; as their saviours and deliverers, which yet are nothing, as the word u signifies; that praise and extol them, as the givers of good things to them, or the procurers of them for them; that glory in them, and in their worship of them, than which nothing can be a greater instance of folly and madness:<\/p>\n worship him, all ye gods<\/strong>; those that are so called, the graven images and idols before mentioned; let them bow down, and be prostrate before the Lord, as Dagon before the ark; or they that serve other gods, as Kimchi; so the Targum,<\/p>\n “and all the nations that serve idols shall worship before him;”<\/p>\n rather kings and princes, civil magistrates, who are sometimes called gods, are meant, Ps 95:3<\/span>, and who, in the latter day especially, shall serve and worship the Messiah, Ps 72:10<\/span> though it is best of all to interpret it of angels, as this word Elohim is rendered in Ps 8:5<\/span>, and Aben Ezra says there are some of their interpreters that understand it of angels: the Septuagint, Vulgate Latin, and all the Oriental versions, and so Apollinarius, render it, “worship him, all his angels”: Gussetius w interprets it, “all that is God’s”; all that belong to him, angels and men, and all creatures; particularly angels, the most noble of all: and this sense is confirmed by an inspired writer, who manifestly refers to and quotes this passage, and applies it to the angels worshipping Christ, the first begotten Son of God, when he came into the world, Heb 1:6<\/span>, with which compare Lu 2:13<\/span>, from whence it appears not only that Christ is superior to angels, for the proof of which it is produced by the apostle; but that he is truly God, since God only is the object of religions worship; and that, if he is worshipped by angels, he ought to be worshipped by men; and that angels are not the proper objects of worship, since they are worshippers.<\/p>\n t “pudefiunt”, Cocceius; “erubescent”, Gejerus. u “in diis nihili”; Tigurine version; so some in Vatablus, Cocceius. w Ebr. Comment. p. 386.<\/p>\n When the glory of Jahve becomes manifest, everything that is opposed to it will be punished and consumed by its light. Those who serve idols will become conscious of their delusion with shame and terror, Isa 42:17<\/span>; Jer 10:14<\/span>. The superhuman powers (lxx ), deified by the heathen, then bow down to Him who alone is Elohim<\/em> in absolute personality. is not imperative (lxx, Syriac), for as a command this clause would be abrupt and inconsequential, but the perfect of that which actually takes place. The quotation in Heb 1:6<\/span> is taken from Deu 32:43<\/span>, lxx. In Psa 97:8<\/span> (after Psa 48:12<\/span>) the survey of the poet again comes back to his own nation. When Zion hears that Jahve has appeared, and all the world and all the powers bow down to Him, she rejoices; for it is in fact her God whose kingship has come to the acknowledge. And all the daughter-churches of the Jewish land exult together with the mother-church over the salvation which dawns through judgments.<\/p>\n 7 Confounded be all those who serve graven images. The Psalmist draws a broad distinction here, as in the psalm next to this, between the true God and the false gods which men form for themselves. This he does that the praise which he had ascribed might not be applied to any but the true God. Men are all ready to admit that they ought to celebrate the praises of God, but, naturally prone as they are to superstition, few indeed will be bound down to worship God in the manner which is right. No sooner have they to do with God than they deviate into the most baseless delusions. Each fashions a god for himself, and all choose what suits them best in the medley of inventions. This is the reason why the sacred writers, under the apprehension that men may turn to false gods, are careful in giving exhortations to the worship of God, to state at the same time who the true God is. The order observed by the Psalmist suggests the remark, that corrupt superstitions will never be removed until the true religion obtains. Prevented from coming to the true God by the slowness of their spiritual apprehension, men cannot fail to wander in vanities of their own; and it is the knowledge of the true God which dispels these, as the sun disperses the darkness. All have naturally a something of religion born with them, (100) but owing to the blindness and stupidity, as well as the weakness of our minds, the apprehension which we conceive of God is immediately depraved. Religion is thus the beginning of all superstitions, not in its own nature, but through the darkness which has settled down upon the minds of men, and which prevents them from distinguishing between idols and the true God. The truth of God is effectual when revealed in dispelling and dissipating superstitions. Does the sun absorb the vapors which intervene in the air, and shall not the presence of God himself be effectual much more? We need not wonder then that the Psalmist, in predicting the Kingdom of God, triumphs over the ungodly nations, which boasted in graven images, as when Isaiah, speaking of the rise of the Gospel, adds, <\/p>\n “<\/p>\n Then all the idols of Egypt shall fall,” (Isa 19:1<\/span>) <\/p>\n Since the knowledge of God has been hid from the view of men, we are taught also that there is no reason to be surprised at the host of superstitions which have overspread the world. We have an exemplification of the same truth in our own day. The knowledge of the true doctrine is extinguished amongst the Turks, the Jews, and Papists, and, as a necessary consequence, they lie immersed in error; for they cannot possibly return to a sound mind, or repent of their errors, when they are ignorant of the true God. When the Psalmist speaks of their being confounded, he means that the time was come when those who were given to idolatry should repent, and return to the worship of the true God. Not that all without exception would be brought to genuine repentance, — for experience has taught us in these our own times how atheistical men (101) will cast off superstition, and yet assume the most shameless effrontery, but that this is one of those consequences which the knowledge of God should effect, the turning of men from their errors unto God. Some there are who obstinately resist God, of which we have many examples in the Papacy; but we have every reason to believe that they are secretly prostrated by that which they affect to despise, and confounded notwithstanding their opposition. What the Psalmist says a little after, Let all the gods (102) worship before him, properly applies to the angels, in whom there shines forth some small portion of divinity, yet it may, though less appropriately, be extended to fictitious gods; as if he had said, Whatever is accounted or held as a god must quit its place and renounce its claims, that God alone may be exalted. Hence it may be gathered that the true definition of piety is, when the true God is perfectly served, and when he alone is so exalted, that no creature obscures his divinity; and, accordingly, if we would not have true piety entirely destroyed amongst us, we must hold by this principle, That no creature whatever be exalted by us beyond measure, <\/p>\n (100) “ Les hommes ont naturellement quelque religion,” etc. — Fr. <\/p>\n (101) “ Lucianici homines.” — Lat. “ Disciples de Lucian et Atheistes.” — Fr. <\/p>\n (102) With the exception of the Chaldee, which, instead of “gods,” has “people,” all the ancient versions translate angels — all his angels, as if the Hebrew reading had originally been כל מלאכיו, and not as in our present copies כל אלהים. It has indeed been questioned whether אלהים, elohim, can be correctly translated angels The most of modern lexicographers and critics reject this sense of the word. “But usage, after all,” says Moses Stuart, “pleads in favor of it. The Septuagint render אל (God) by ἄγγελος, in Job 20:15<\/span>; and אלהים by ἄγγελοι, in Psa 8:6<\/span>. Paul follows them by quoting Psa 8:6<\/span> in Heb 2:7<\/span>; and also by quoting Psa 97:7<\/span> in Heb 1:6<\/span>; i e. , supposing that he does actually quote it. Is not this sufficient evidence that there was a usus loquendi among the Jews, which applied the word אלהים occasionally to designate angels ? It is admitted that kings and magistrates are called elohim, because of their rank or dignity. Is there any thing improbable in the supposition that angels may be also called אלהים, who at present are elevated above men, Heb 2:7<\/span> ?” <\/p>\n Stuart, in the above remarks, speaks as if it were doubtful whether Paul in Heb 1:6<\/span>, “And again, when he bringeth the first-begotten into the world, he saith, And let all the angels of God worship him,” quotes from the 7 verse of the 97 Psalm. Commentators are divided in opinion on this point, some maintaining that the quotation is from Psa 97:0<\/span>, and others that it is from Deu 32:43<\/span>, in the Septuagint version, where the very words are found which appear in Heb 1:6<\/span>, although only in that version; the Hebrew and all the ancient versions being without them. One difficulty attending the supposition of his quoting from Deu 32:43<\/span> is, that the subject connected with this command to the angels (if we admit the clause in the Septuagint to be a part of the sacred text) has no relation to the Messiah. The context celebrates the victory over the enemies of Israel, which God will achieve. After saying that ‘his arms should be drunk with blood, and that his sword should devour flesh with the blood of the slain and of captives, from the time when he begins to take vengeance on the enemy,’ the Septuagint (not the Hebrew) immediately inserts, εὐφράνθητε οὐρανοὶ ἅμα αὐτῷ καὶ προκυνησάτωσαν αὐτῷ πάντες ἄγγελοι θεοῦ. This in the place where it stands must mean, “Let the inhabitants of the heavenly world rejoice in the victory of God over the enemies of his people, and let them pay their adoration to him.” But the Messiah does not seem to be at all alluded to any where in the context, much less described as being introduced into the world It is not therefore very likely that this is the passage quoted, unless we suppose that Paul borrowed the words merely as fitted to express the idea which he intended to convey, without any reference to their original meaning. The probability is in favor of a quotation from the text before us; which in the Septuagint runs thus: προσκυνήσατε αὐτῷ πάντες ἄγγελοι αὐτοῦ. Paul’s words are, και προσκυνησάτώσαν αὐτῷ παντες ἄγγελοι Θεοῦ. Here the variation from the Septuagint is so very inconsiderable, making no change upon the sense of the passage, that the discrepancy, especially when it is considered that very few of the quotations from the Old Testament in the New agree verbatim either with the Hebrew or Septuagint, is no argument against the supposition of the Apostle’s quoting this text from that version which was in general use among the Jews. And this psalm admits of an easy application to the coming and kingdom of the Messiah, whose advent was to destroy idolatry, and be the source of rejoicing and happiness to all the righteous, which the passage in Deuteronomy referred to does not. — See Stuart ’ s Commentary on Heb 1:6<\/span>, and Excursus 6. <\/p>\n (7) Confounded<\/strong>i.e.<\/em>, ashamed (Isa. 42:17<\/span>; Jer. 10:14<\/span>). The same idea is conveyed by the very word idols in Hebrewempty, worthless things, shaming <\/em>those who worship them.<\/p>\n It is doubtful whether the verbs here are to be taken as imperatives. So LXX., Vulgate, and Authorised Version. Probably a fact is stated.<\/p>\n All ye gods.<\/strong>Not angels, as in LXX. (See Note, Psa. 8:5<\/span>.) Here, however, the term is directly intended to include among superhuman beings the agencies worshipped by heathen nations as deities. The quotation Heb. 1:6<\/span> (see Note, New Testament Commentary<\/em>) <\/em>is made from the LXX. of Deu. 32:43<\/span>.<\/p>\n 7<\/strong>. <\/strong> Confounded <\/strong> Put to shame, <\/em> or confusion. <\/em> The word denotes that confusion or perplexity of mind which results from a misplaced confidence, or the consequences of a wicked course now at length arrested and brought to judgment. <\/p>\n Idols <\/strong> See on Psa 96:5<\/span>, where the same word occurs, but nowhere else in the Psalms. <\/p>\n Worship him, all ye gods <\/strong> “Gods,” here, is, in Hebrew, Eloheem, <\/em> the name of the one living and true God, which generally occurs in the plural form. It is sometimes, as here, applied to kings and magistrates, on account of their office as representatives of God, (see note on Psa 8:5<\/span>,) and the psalmist calls on such to abandon their “idols” and worship Him who is “over all, God blessed for ever.” In Heb 1:6<\/span>, (where see note,) the apostle quotes from the Septuagint, and applies to Christ, “And let all the angels of God worship him,” which is generally admitted to refer to these words of the psalmist. The Septuagint of Deu 32:43<\/span> has the same words: “Rejoice, ye heavens, with him, and let all the angels of God worship him.” <\/em> But these words are not in the Hebrew, and it is inadmissible to suppose the apostle would quote an interpolation of a version to support a fundamental doctrine. He refers obviously to Psa 97:7<\/span>, and it is the clearest instance in Scripture of the translation of eloheem <\/em> by angels. <\/em> Professor Stuart supposes there was “a usus loquendi <\/em> among the Jews” which allowed it, though not clearly brought out in the Scriptures, which appears probable. This quotation of the apostle determines our psalm to be Messianic in a high degree, and ranks it with Psalms 2, 110<\/p>\n Psa 97:7<\/span><\/em><\/strong>. <\/strong>Confounded be all they, <\/em><\/strong>&c.<\/strong> Let them all be ashamed, who worship graven images; who applaud themselves in vanity. <\/em>Mudge. The next sentence, Worship him, all ye gods, <\/em>or elohim, <\/em>is applied by the Apostle to the Hebrews, to the worship paid by the angels to Christ. The Vulgate, LXX, and several other versions, render it, Worship him, all ye angels. <\/em>But we shall say more on this when we come to Heb 1:6<\/span>. <\/p>\n This is every day manifested in the kingdom of grace, when poor sinners are brought over from the worshipping of dumb idols, to serve the living and true God: and how eminently will it be displayed in the last day, in the kingdom of glory, when Christ shall be all in all!<\/p>\n Psa 97:7 Confounded be all they that serve graven images, that boast themselves of idols: worship him, all [ye] gods.<\/p>\n Ver. 7. Confounded be all they that serve graven images<\/strong> ] Those instruments of idolatry, and lurking places of devils, diabolicae inspirationis et iustinctus participes.<\/em> Such and their servants we may lawfully pray against. <\/p>\n <\/p>\n That boast themselves of idols<\/strong> ] As did that idolatrous Micah, Jdg 17:4-5<\/span> , Nebuchadnezzar, Dan 3:1-7<\/span> ; Julian, called, therefore Idolian; the Papists at this day. See Dr Rainolds de Idololatria Romana.<\/em> <\/p>\n <\/p>\n Worship him, all ye gods<\/strong> ] i.e.<\/em> All ye angels, saith the Greek and Arabic; and the apostle saith the same, Heb 1:6<\/span> , proving Christ to be God-man. This psalm, saith Beza, is highly to be prized of all Christ’s, as containing a most divine epitome of all gospel mysteries.<\/p>\n NASB (UPDATED) TEXT: Psa 97:7-9<\/p>\n 7Let all those be ashamed who serve graven images,<\/p>\n Who boast themselves of idols;<\/p>\n Worship Him, all you gods.<\/p>\n 8Zion heard this and was glad,<\/p>\n And the daughters of Judah have rejoiced<\/p>\n Because of Your judgments, O Lord.<\/p>\n 9For You are the Lord Most High over all the earth;<\/p>\n You are exalted far above all gods.<\/p>\n Psa 97:7-9 Three persons are addressed in this strophe.<\/p>\n 1. idolaters, Psa 97:7<\/p>\n a. let them be ashamed (BDB 101, KB 116, Qal imperfect used in a jussive sense)<\/p>\n b. who boast (lit. glory, BDB 237, KB 248, Hithpael)<\/p>\n c. even their false gods must worship YHWH (BDB 1005, KB 295, Hishtaphel imperative, quoted in Heb 1:6 from LXX, cf. Deu 32:43 in LXX)<\/p>\n 2. Judeans (or Israelites), Psa 97:8<\/p>\n a. Zion was glad (BDB 970, KB 1333, Qal imperfect with waw, cf. Psa 48:11)<\/p>\n b. daughters of Judah rejoiced (BDB 162, JKB 189, Qal imperfect with waw) because of YHWH’s judgments<\/p>\n c. it is surely possible that #a above stands for Jerusalem and #b for the surrounding unwalled villages<\/p>\n 3. Israel’s Deity, Psa 97:9<\/p>\n a. YHWH (BDB 217<\/p>\n b. Most High (Elyon, BDB 75, cf. Psa 47:2)<\/p>\n c. exalted (BDB 748, KB 828, Niphal perfect) far above all gods (elohim, see note at Psa 95:3)<\/p>\n Psa 97:7 graven images. . .idols These are in a parallel poetic relationship.<\/p>\n 1. graven images – BDB 820; the basic meaning is that which is hewn into a shape (cf. Exo 20:4; Deu 4:16; Deu 4:23; Deu 4:25; Deu 5:8; Deu 27:15; Jdg 18:31; Isa 40:19-20; Isa 42:17; Isa 44:9-10; Isa 44:17; Isa 45:20). It is found only here in the Psalter but a related root is in Psa 78:58.<\/p>\n 2. idols – BDB 47; the basic meaning is that which is weak, insufficient, worthless (cf. 1Ch 16:26; Job 13:4; Psa 96:5; Isa 2:8; Isa 2:18; Isa 2:20; Jer 14:14). It is found only twice in the Psalter.<\/p>\n graven images = an image, whether graven or molten (singular) <\/p>\n idols = nothings. Compare Psa 96:5 and 1Co 8:4. <\/p>\n gods = judges, or rulers. See note on Exo 22:9. <\/p>\n Psa 97:7<\/p>\n Psa 97:7<\/p>\n THE DESTRUCTION OF IDOL-WORSHIPPERS<\/p>\n “Let them be put to shame that serve graven images,<\/p>\n That boast themselves of idols: Worship him, all ye gods.”<\/p>\n “Graven images … idols” (Psa 97:7). Since the Edict of Theodosius (381 A.D.), pagan temples and the worship of idols has been outlawed among many of the earth’s civilized nations. However, the worship of the evil things which the idols represented is still flourishing. Indeed the temples of Bacchus are closed, but countless millions of our fellow-Americans worship the liquor bottle. The temple of Aphrodite Pan Demos atop the Acro Corinthus has been destroyed, but unbridled sex is the god of countless millions. And then as William Jennings Bryan stated it, “Men are worshipping Money, Power, Fame, Travel, Sex, Liquor, Fashion, Pleasure, Popularity, Entertainment, Food, and Success, to name only a few of the modern `gods’ that have replaced the ancient idols.”<\/p>\n Only God is entitled to the worship and adoration of men; and the warning here is stark and blunt enough. Those who worship anything other than the Almighty God are on a collision course with disaster, and are certain to perish.<\/p>\n “Worship him all ye gods” (Psa 97:7). See the chapter introduction for a discussion of this.<\/p>\n E.M Zerr:<\/p>\n Psa 97:7. To be confounded means to be confused and defeated. Such an end was wished upon the worshipers of idols. All graven images were idols but not all idols were graven images. These last were things carved out of stone or other materials and worshiped as gods. Idols would be anything, whether man-made or natural, that were worshiped as gods. Worship him means to worship the Lord.<\/p>\n Confounded: Exo 20:4, Lev 26:1, Deu 5:8, Deu 27:15, Isa 37:18, Isa 37:19, Isa 41:29, Isa 42:17, Isa 44:9-11, Jer 10:14, Rev 14:8-10 <\/p>\n worship: Exo 25:20, 2Ch 3:13, Heb 1:6, 1Pe 1:12, Rev 5:11-14 <\/p>\n Reciprocal: Jos 22:22 – Lord God 1Sa 5:3 – Dagon was Psa 16:4 – Their Psa 78:58 – with Psa 115:4 – Their idols Psa 135:18 – They that Psa 136:2 – the God Isa 44:11 – all his Isa 45:16 – General Jer 17:13 – all that Hab 2:19 – that Rom 1:30 – boasters Rev 7:11 – and worshipped<\/p>\n Psa 97:7. Confounded be all they that serve graven images That is, the Gentile world, who did service to them who by nature were no gods, Gal 4:8. Let them be ashamed of their former folly herein, and be thereby brought to detest and forsake their idols. Thus interpreted, the words are a prayer for the conversion of the Gentiles, that those who had been so long serving dumb idols might be convinced of their error, ashamed of their folly, and might be brought, by the power of Christs gospel, to serve the only living and true God, and be as much ashamed of their idols as ever they were proud of them, Isa 2:20-21. Or, they shall be confounded. And so this is a prophecy, predicting the ruin of those that would not be reclaimed from their idolatry; they shall be confounded by the destruction of paganism in the Roman empire, which was fulfilled about three hundred years after Christ, so much to the terror of idolaters that even the mighty men among them are represented, Rev 6:15-16, as saying to the rocks, Fall on us, and hide us from the face of him that sitteth on the throne, &c. This prayer and prophecy are still in force against anti-christian idolaters, who may here read their doom.<\/p>\n 97:7 {e} Confounded be all they that serve graven images, that boast themselves of idols: worship him, {f} all [ye] gods.<\/p>\n (e) He signifies that God’s judgments are ready to destroy the idolatry.<\/p>\n (f) Let all who are esteemed in the world fall down before him.<\/p>\n Confounded be all they that serve graven images, that boast themselves of idols: worship him, all [ye] gods. 7. Ashamed shall be all that serve graven Images] Dismayed at the impotence of their gods. The Babylonians in particular are meant. Cp. Isa 42:17; Isa 44:9; Jer 10:14. idols ] Things of nought, as Psa 96:5. … Continue reading “Exegetical and Hermeneutical Commentary of Psalms 97:7”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-15497","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/15497","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=15497"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/15497\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=15497"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=15497"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=15497"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"