I. (97:1–5) The Glorious Presence of the Lord. The psalm opens by inviting “the earth” and “the many coastlands” to rejoice in the Lord’s universal reign. The biblical authors commonly use the nations around the Mediterranean Sea as representatives of all nations everywhere (Isa. 42:4).

In words that echo the appearance of God’s glory on Sinai (Ex. 19:16–18; cf. Deut. 4:11; 5:22), Psalm 97 describes the magnificence of God’s presence. The “clouds and thick darkness” (v. 2) convey the mystery of God’s unapproachable majesty, while “righteousness and justice” as the “foundation of his throne” show that the mysterious majesty is that not of an arbitrary despot but of one who can be trusted. The expressions “burns up his adversaries all around” (v. 3), “the earth sees and trembles” (v. 4; cf. 96:9), and “melt like wax” (97:5; cf. 68:2; Mic. 1:4) direct the singers’ attention to how the universal kingship of God means that he is completely able to clear away all opposition. Although the Psalms can certainly describe God’s coming judgment on those who disbelieve him (whether in Israel or among the nations), that is not the focus here; this psalm instead looks forward to the Gentiles’ coming to know the magnificent Creator and Ruler of all—and thus, “let the earth [and its inhabitants] rejoice” (v. 1).

This section is rounded off by calling God the “Lord of all the earth,” using a word (Hb. ʾadon, “lord, master”) that stresses his right to rule.

II. (97:6–9) He Is High Above All Gods; Therefore, Worship Him Alone. These verses concern the false worship found among the other “peoples,” who, though they can “see [God’s] glory” in the “heavens” (cf. 19:1),622 are “worshipers of images” (97:7; on “worthless idols” cf. 96:5).623 This section compares the false gods to the Lord, who is “most high over all the earth” and “exalted far above all gods” (97:9; cf. 95:3; 96:4). In this light, if those other gods have any existence or good sense, they will “worship” the Lord (97:7), and direct all idol worshipers to the one true God as well.624

Although some in Israel might gloat over the Gentiles, that would be missing the point of this psalm. Rather, the psalm invites its singers to look forward to the time in which, in addition to the testimony of the heavens, the worshipers of images will be “put to shame” (v. 7) when the specific message of redemption comes to them by way of Israel, so that they will join the proper worship of the one true God.

Hence “Zion hears and is glad” (v. 8), for God’s “judgments” (his historical acts that protect his people) provide the assurance that the purpose for which Israel was called will in fact be carried out.

III. (97:10–12) Hate Evil and Rejoice in the Lord. This assurance for the big story of the whole world enables all of the faithful—those “who love the Lord”—to live their little stories in faith and thus to “hate evil” and reject all of its attractions (v. 10). If God’s righteous purpose will prevail in his world, this means that individual godly people, his saints (v. 10), will know his care and protection in their own lives. God fills their lives with “light” and “joy” (v. 11), and when they realize this they willingly “rejoice in the Lord” and “give thanks to his holy name” (v. 12). The stanza has several terms for the same group of people whose faith is genuine: those “who love the Lord” (v. 10), God’s “saints” (v. 10), the “righteous” (vv. 11, 12), and the “upright in heart” (v. 11).

The image of verse 11 (“light is sown”) would be that God’s “light” (i.e., his guidance for a life that is good and healthy; cf. 118:27; 119:130) is scattered like seed along their path, together with “joy,” ready to sprout. The image of “sowing” is unusual, and some have preferred the reading of one Hebrew manuscript and some ancient versions that gives “light dawns” (cf. ESV mg.), as found in 112:4.625 However, in the second line “joy” is also “sown” or “dawns,” and the ESV text makes more sense of this.