Original Meaning
Responding to Yahweh’s Rule (97:1)
THE LORD REIGNS, LET THE EARTH BE GLAD; LET THE DISTANT SHORES REJOICE. Picking up where Psalm 96 left off, the psalmist calls for an environmental (cf. Ps 96:11–13b) and international (cf. Ps 96:1–3, 7–10a) response to God’s rule. Continuing these emphases from the previous psalm, the poet again extends the benefits of Yahweh’s rule far beyond the bounds of Israel—the whole created order (“the earth”), including the foreign and distant nations (“the distant shores”), rejoices in his kingship.
There continues to be some discussion among scholars about how the phrase Yahweh malak should be understood. This disagreement is evidenced in the various translations offered by commentators. Goldingay, for example, suggests this phrase should be read as “Yahweh began to reign.”1
Zenger proposes the option, “Yahweh is/has become king.”2
Weiser, apparently following Mowinckel’s suggestion, offers: “The Lord is become king.”3
Eaton goes for, “The LORD is King!”4
More translations abound. The challenge is that these two words in Hebrew carry more nuance than would seem possible at first glance. Zenger comments on the current scholarly opinion: “the newer tendency is to interpret this ‘thematic sentence’ as ingressive [i.e., a declaration of kingship just begun] and durative [i.e., a proclamation of kingship that has continued through the ages regardless of circumstances]: Yahweh became king before all ages (cf. Ps 93:1) and ever since has ruled as king.”5
This understanding leads to Hossfeld and Zenger’s somewhat unusual translation, “Yahweh is/has become king.”
The discussion of the precise nuance of this phrase is complex, but the theological meaning is clear: Yahweh rules—he always has, he does now, and he always will. Hence the NIV and most contemporary English versions (apart from the NRSV) retain the translation “the LORD reigns.” As Alter suggests, “God’s grandeur as king of all the world would have been a perfectly appropriate theme for a Hebrew poet,”6
particularly in terms of Book 4’s response to the exile as it is highlighted in (among others) Psalm 89. All the signs of the covenant (temple, city, king) are gone, as we see in the laments of Book 3, but the Yahweh malak psalms of Book 4 boldly proclaim that Yahweh was King over creation from the beginning (Ps 93), he is King now, regardless of how bleak things may look (Ps 94), and he will ultimately prove himself to be King at the end of the age (Pss 96; 97). The basic intent of this type of poetry is, obviously enough, to remind the reader of God’s control over all things regardless of circumstances.
Bridging Contexts
GOD AND THE GODS. For further discussion of concepts of monotheism in the ancient world see Psalm 82 above.
Theophany. Theophany is the term used to describe the appearance of God to his people. The word itself is drawn from two Greek words: God (theos) and the verb “to appear” (phainein). Strictly speaking, theophany can refer to God’s self-revelation in any form—in dreams, visions, or auditory revelation—but most commonly the term is applied to the more physical and tangible appearances of God to his people. We see this type of tangible meeting from the very beginning of the biblical narrative. In Genesis 3:8 we come across the image of God’s walking with Adam and Eve in the cool of the day—the physical presence of God as he meets with his people.13
And this type of encounter between the Creator and his chosen line occurs again and again throughout the Genesis narrative. (For example, Gen 12:7; 15:1; 17:1 and especially chapter 18 outline just some of the theophanies experienced by Abraham.)
As discussed above, the description of a theophany is often accompanied by visual and terrifying storm imagery. For readers in the ancient world, and particularly in the ancient Near East, the storm brought both terror and benefit. The storm could bring great destruction and devastation, but it could also bring the rains, always much needed for crops to grow in an otherwise arid climate. Rudolf Otto suggests that the storm imagery ideally reflects sinful humanity’s relationship with an all-holy God. He describes this relationship as the mysterium tremendum—the terrible mystery. We are, at one and the same time, both terrified by God’s manifestation and attracted to him because we recognize his gracious intent.14
We see a similar reaction from the people at Sinai in Exodus 19–20: attraction and the desire to see, hear, and know combine with a sense of terror that led the people to send Moses to speak with God. For many people still today, storms are both attractive and terrifying at the same time.
From Yahweh’s remarkable theophany at Mount Sinai onward, divine appearance became linked with the concept of revelation. When God appears, he very often appears in order to speak to his people. Niehaus highlights several activities of God that are associated with his appearance in theophany. Among other reasons, God appears to:
1. Initiate covenant;
2. Instruct (and correct) the community of faith;
3. Call or commission prophets;
4. Bring judgment where necessary.15
Psalm 97 instructs all people about the true nature of God (v. 1) and also speaks of his impending judgment (vv. 2–5, 7 et al.) on all those (regardless of ethnic origin) who reject the things that are important to him. As is common in other theophanic accounts throughout the Old Testament, in Psalm 97 God is presented as both King and Judge:
As a human figure, God is represented in the biblical theophanies as assuming roles central to the society of ancient Israel. Storm theophanies characterize Yahweh as warrior (Exod 15:3) and king (Pss 97:1–5; 99:1–5) and in the role of king as lawgiver (Exod 19) and judge (Ps 94:1–3).16
So, theophany in the Old Testament presents an image of God as one who speaks, as one who rules, and as one who intervenes in the affairs of humanity to work out his justice. We should look for this type of presentation and imagery as characteristic of the psalms that recount divine theophany—such as Psalms 97 and 99.
Psalm 97 in the New Testament. In terms of direct citation, it appears that Hebrews 1:6 is likely to refer directly to Psalm 97:7. In the Septuagint’s Greek translation of Psalm 97:7, it appears that the translators struggled with the concept of other gods’ being called on to worship Yahweh, so they rendered this verse, “worship him all of his angels.” Hebrews 1:6 does not follow the exact wording of the Greek translation of Psalm 97:7, but the verse in the epistle is certainly similar and may well have provided the conceptual root of the author’s argument.17
If so, then it is interesting that the author of Hebrews is clearly implying that Jesus is High King over all creation, since Psalm 97 clearly proclaims this message about Yahweh.
Theophany and Incarnation. The other clear New Testament application of the theophanic presentation in Psalm 97 relates to the ultimate theophany, namely, the human incarnation of God in the person of Christ Jesus. Niehaus makes it clear that the creation first of the tabernacle and later of the temple in some sense regularized the notion of theophany in the habitual religious experience of the people.18
Entering the tabernacle/temple for worship was effectively coming into the real presence of God. Of course, Old Testament believers fully accepted that God was present everywhere, yet the Zion theology of the psalms shows that the temple represented the presence of God in a heightened way. In some sense, God dwelt in Zion amid his people. This dwelling theophany in the tabernacle/temple is sometimes referred to as the shekinah glory of God (based on the Hebrew verb shakan, meaning “to dwell”). It is interesting, therefore, that John picks up on this imagery in the prologue to his Gospel by pointing out that “The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth” (John 1:14).
The Greek word in the phrase “made his dwelling” uses the same consonants as are found in the Hebrew verb shakan (“to dwell”). There has been much scholarly discussion surrounding John’s choice of words in John 1:14, but the author seems to be implying that the Word became flesh and tabernacled among his people. So, in a very real sense Jesus—God come in human form—is the ultimate theophany of all time. He is the ultimate revelation of the character of God.
Contemporary Significance
THOSE WHO LOVE THE LORD LOVE THE THINGS HE LOVES. In terms of practical application, many of the themes of the previous psalms apply in our consideration of Psalm 97 (e.g., God’s absolute lordship over all our realities, the singularity of the gospel as a means of salvation, etc.19
). But there is at least one theme that is prominent in Psalm 97:10. Our priorities in life should always reflect God’s priorities: “Those who love the LORD hate evil.”
The challenge for contemporary Christians is twofold and can be summarized in the questions, “What shapes our priorities in life?” and “Do our lifestyle and focus reflect God’s priorities?” Psalm 97 issues a clear call that our attitudes should be shaped entirely by the things that are important to God rather than by social or political conventions or by the prevailing currents of the culture in which we live. It is often hard to separate ourselves from the dominant worldviews of our own place and time. But this poem makes it clear that the God of Scripture is King and Judge. His kingdom rule should be our habitual practice. The standards and priorities that he sets should govern our daily living.
So often our attitudes are shaped more by glossy magazines than they are by the Bible. Our perspectives have more in common with the latest hit sitcom than they do with the things that typified the life and ministry of Jesus. The challenge of Psalm 97 is that each and every truth claim must be scrutinized in the light of the priorities of God. It is interesting to note from the Scriptures just how often God’s priorities explicitly revolve around care for the poor and marginalized in society, yet, given that that is the case, social engagement does not seem to be as much of a priority in today’s church as it ought to be.
As God’s people today, we need to be more consciously aware of the catalysts that shape our perspectives. In our thinking, are we more Republican/Democrat/white-collar/blue-collar/middle class/career orientated (etc.) than we are Christian? Our perspective on life should be shaped first and foremost by the things that make God smile—not by the things that make the world happy. If our thought world is shaped by the things of God, then our lifestyle will surely follow.
Original Meaning
Revelation by Theophany (97:2–6)
CLOUDS AND THICK DARKNESS SURROUND HIM. The imagery of God’s appearance ensconced in cloud and surrounded by darkness is typical of the theophany (“physical” appearance of God7
) language that we see throughout the Old Testament. We see similar language used to describe God’s appearance before Israel at Mount Sinai in Exodus 19–20 (and Deut 5), and Psalm 97:2–6 is typical of the Psalter’s representations of Yahweh’s miraculous appearance (cf. Ps 18:4–15). The Sinai experience—the primary example of theophany—is intimately associated with the giving of the law (the Ten Commandments and the Covenant Code that follows in Exod 20–23); therefore, with the passage of time the very idea of divine theophany came to be associated with the act of revelation. There is, of course, irony in the fact that clouds and thick darkness actually bring the light of revelation (cf. Ps 97:11). That which would normally obscure one’s vision brings clear-sightedness. As Zenger comments:
The fact that the paired expressions “clouds and thick darkness” surrounding him, that is concealing him, here . . . in Ps 97:2 do not . . . intend to describe YHWH as a god of st orm and t hunder, but instead characterize him as the God of Sinai (who reveals the Torah, as his order of righteousness, to Israel) and the God of Zion (who from there orders the cosmos and defends it against chaos), is underscored precisely by the “foundation of his throne” motif in v. 2b.8
So, the language that is associated with the manifestation of God in these verses points to a God who reigns, who intervenes in human reality (hence his appearance), and who speaks. These themes are developed throughout Psalm 97.
Righteousness and justice are the foundation of his throne. The fact that Yahweh reigns is asserted in verse 1, thus continuing the thrust of Psalm 96, and, again echoing the theology of its preceding psalm, Psalm 97:2b seeks to establish the nature of that rule. Just as in Psalm 96:13 God is described as judging in righteousness and truth, so this verse emphasizes that the very basis of Yahweh’s rule (“foundation of his throne”) is righteousness and justice. Here we have no capricious and nasty god. Yahweh is, rather, a God who embodies in his rule all that is good and fair, hence the joyous response from both Zion (Ps 97:8) and the nations (“distant shores” [v. 1]).9
Fire goes before him. Fire and lightning are frequently presented as accompanying the tangible manifestation of God in a theophany. The language here is quite similar to other descriptions of divine manifestation (e.g., see Ps 18:8–12; Exod 19:16–19; Deut 4:11–12). Sometimes God speaks from the fire, or the lightning simply accompanies the real presence of God. But here in Psalm 97, the fire and lightning seem to serve as expressions of God’s judgment as well as evidence of his goodness. Yahweh’s foes are consumed by the fire, but this occurrence is clearly good news for all peoples in all places (vv. 1, 6). The implication that follows seems to be that these acts of divine judgment illustrate both Yahweh’s lordship (note the response of trembling in verse 4) and his righteous goodness (v. 6). God’s intervention in spectacular judgment by fire brings evidence of his control over all things and the rightness of his action.
The mountains melt like wax. The picturing of that which is most stable as melting is another common feature found in descriptions of God’s tangible presence. It is difficult to be sure of the meaning implied in these descriptions (see also Ps 18:8; Exod 19:18), but it seems likely that the presence of God is more real and substantial than the most real and substantial thing the human mind can imagine. In the created realm there is surely nothing more fixed than a mountain. Yet it seems to melt like wax compared to the reality of God himself. His glory (weightiness) is more concrete and tangible than the mountains. All the created order, in some sense, declares the true character of God (Ps 97:6a) and, ultimately, Psalm 97 (like the other psalms in this collection) foresees a day when all peoples will see and acknowledge his true character (v. 6b).
Bridging Contexts
GOD AND THE GODS. For further discussion of concepts of monotheism in the ancient world see Psalm 82 above.
Theophany. Theophany is the term used to describe the appearance of God to his people. The word itself is drawn from two Greek words: God (theos) and the verb “to appear” (phainein). Strictly speaking, theophany can refer to God’s self-revelation in any form—in dreams, visions, or auditory revelation—but most commonly the term is applied to the more physical and tangible appearances of God to his people. We see this type of tangible meeting from the very beginning of the biblical narrative. In Genesis 3:8 we come across the image of God’s walking with Adam and Eve in the cool of the day—the physical presence of God as he meets with his people.13
And this type of encounter between the Creator and his chosen line occurs again and again throughout the Genesis narrative. (For example, Gen 12:7; 15:1; 17:1 and especially chapter 18 outline just some of the theophanies experienced by Abraham.)
As discussed above, the description of a theophany is often accompanied by visual and terrifying storm imagery. For readers in the ancient world, and particularly in the ancient Near East, the storm brought both terror and benefit. The storm could bring great destruction and devastation, but it could also bring the rains, always much needed for crops to grow in an otherwise arid climate. Rudolf Otto suggests that the storm imagery ideally reflects sinful humanity’s relationship with an all-holy God. He describes this relationship as the mysterium tremendum—the terrible mystery. We are, at one and the same time, both terrified by God’s manifestation and attracted to him because we recognize his gracious intent.14
We see a similar reaction from the people at Sinai in Exodus 19–20: attraction and the desire to see, hear, and know combine with a sense of terror that led the people to send Moses to speak with God. For many people still today, storms are both attractive and terrifying at the same time.
From Yahweh’s remarkable theophany at Mount Sinai onward, divine appearance became linked with the concept of revelation. When God appears, he very often appears in order to speak to his people. Niehaus highlights several activities of God that are associated with his appearance in theophany. Among other reasons, God appears to:
1. Initiate covenant;
2. Instruct (and correct) the community of faith;
3. Call or commission prophets;
4. Bring judgment where necessary.15
Psalm 97 instructs all people about the true nature of God (v. 1) and also speaks of his impending judgment (vv. 2–5, 7 et al.) on all those (regardless of ethnic origin) who reject the things that are important to him. As is common in other theophanic accounts throughout the Old Testament, in Psalm 97 God is presented as both King and Judge:
As a human figure, God is represented in the biblical theophanies as assuming roles central to the society of ancient Israel. Storm theophanies characterize Yahweh as warrior (Exod 15:3) and king (Pss 97:1–5; 99:1–5) and in the role of king as lawgiver (Exod 19) and judge (Ps 94:1–3).16
So, theophany in the Old Testament presents an image of God as one who speaks, as one who rules, and as one who intervenes in the affairs of humanity to work out his justice. We should look for this type of presentation and imagery as characteristic of the psalms that recount divine theophany—such as Psalms 97 and 99.
Psalm 97 in the New Testament. In terms of direct citation, it appears that Hebrews 1:6 is likely to refer directly to Psalm 97:7. In the Septuagint’s Greek translation of Psalm 97:7, it appears that the translators struggled with the concept of other gods’ being called on to worship Yahweh, so they rendered this verse, “worship him all of his angels.” Hebrews 1:6 does not follow the exact wording of the Greek translation of Psalm 97:7, but the verse in the epistle is certainly similar and may well have provided the conceptual root of the author’s argument.17
If so, then it is interesting that the author of Hebrews is clearly implying that Jesus is High King over all creation, since Psalm 97 clearly proclaims this message about Yahweh.
Theophany and Incarnation. The other clear New Testament application of the theophanic presentation in Psalm 97 relates to the ultimate theophany, namely, the human incarnation of God in the person of Christ Jesus. Niehaus makes it clear that the creation first of the tabernacle and later of the temple in some sense regularized the notion of theophany in the habitual religious experience of the people.18
Entering the tabernacle/temple for worship was effectively coming into the real presence of God. Of course, Old Testament believers fully accepted that God was present everywhere, yet the Zion theology of the psalms shows that the temple represented the presence of God in a heightened way. In some sense, God dwelt in Zion amid his people. This dwelling theophany in the tabernacle/temple is sometimes referred to as the shekinah glory of God (based on the Hebrew verb shakan, meaning “to dwell”). It is interesting, therefore, that John picks up on this imagery in the prologue to his Gospel by pointing out that “The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth” (John 1:14).
The Greek word in the phrase “made his dwelling” uses the same consonants as are found in the Hebrew verb shakan (“to dwell”). There has been much scholarly discussion surrounding John’s choice of words in John 1:14, but the author seems to be implying that the Word became flesh and tabernacled among his people. So, in a very real sense Jesus—God come in human form—is the ultimate theophany of all time. He is the ultimate revelation of the character of God.
Contemporary Significance
THOSE WHO LOVE THE LORD LOVE THE THINGS HE LOVES. In terms of practical application, many of the themes of the previous psalms apply in our consideration of Psalm 97 (e.g., God’s absolute lordship over all our realities, the singularity of the gospel as a means of salvation, etc.19
). But there is at least one theme that is prominent in Psalm 97:10. Our priorities in life should always reflect God’s priorities: “Those who love the LORD hate evil.”
The challenge for contemporary Christians is twofold and can be summarized in the questions, “What shapes our priorities in life?” and “Do our lifestyle and focus reflect God’s priorities?” Psalm 97 issues a clear call that our attitudes should be shaped entirely by the things that are important to God rather than by social or political conventions or by the prevailing currents of the culture in which we live. It is often hard to separate ourselves from the dominant worldviews of our own place and time. But this poem makes it clear that the God of Scripture is King and Judge. His kingdom rule should be our habitual practice. The standards and priorities that he sets should govern our daily living.
So often our attitudes are shaped more by glossy magazines than they are by the Bible. Our perspectives have more in common with the latest hit sitcom than they do with the things that typified the life and ministry of Jesus. The challenge of Psalm 97 is that each and every truth claim must be scrutinized in the light of the priorities of God. It is interesting to note from the Scriptures just how often God’s priorities explicitly revolve around care for the poor and marginalized in society, yet, given that that is the case, social engagement does not seem to be as much of a priority in today’s church as it ought to be.
As God’s people today, we need to be more consciously aware of the catalysts that shape our perspectives. In our thinking, are we more Republican/Democrat/white-collar/blue-collar/middle class/career orientated (etc.) than we are Christian? Our perspective on life should be shaped first and foremost by the things that make God smile—not by the things that make the world happy. If our thought world is shaped by the things of God, then our lifestyle will surely follow.
Original Meaning
Worship the God of Gods (97:7–10)
ALL WHO WORSHIP IMAGES ARE PUT TO SHAME. The structure of Psalm 97 is difficult to chart with any degree of confidence, but verses 7–10 seem to stand together as a chain of verses that form tricola rather than the typical bicola we find in Hebrew poetry.10
The thematic focus of these verses revolves around the worship of Yahweh as the one true God. The contrast is between “all those who worship images” (v. 7) and “those who love the LORD” (v. 10). Effectively, these verses call on the peoples of the nations to change their affiliation from worshiping empty idols, which can offer nothing because they are deceptive “ungods,”11
to loving the true God, who guards and delivers his people.
Worship him, all you gods. Psalm 97 reflects the type of theology that has already been discussed in our consideration of Psalm 82. Israel’s monotheism was probably more functional than ontological. All the surrounding nations claimed to be ruled and governed by local, geographically bound gods. We moderns tend to think of monotheism as the abstract concept that the biblical God alone exists and no other gods actually exist in reality. It seems that in the Hebrew mindset the main question was one of worth and value rather than an abstract concept of existence. All societies and cultures in the ancient world would have been theistic, so the type of polemic discussion we witness in these verses does not revolve around questions of existence or nonexistence. The key focus is on the relative merits of Yahweh vis-à-vis the gods of the nations. They are elilim (empty and false).12
He is the Most High, above all gods (v. 9). The univocal claim of the Yahweh malak collection is that Israel’s God alone reigns over the whole of the created order. So the psalmist, in his address to the nations, engages in the practice of comparative religion in its most basic form. The question is: whose God/god is actually worth worshiping? The answer is clear. Whether or not the gods of the nations exist, they are false and are subject to Yahweh’s lordship. So they too (along with the nations) are called to worship him.
Zion hears and rejoices. Clearly, Yahweh’s lordship over all nations and their gods is good news for God’s people (Zion and Judah). But the implication of the call to worship in verse 1 and of the international tone of this collection is that this news is also good for the whole world. The modern reader tends not to view “judgment” in a positive light. It may be a necessary exercise, but it is not often viewed with rejoicing. But the implication of these verses is that Yahweh’s judgment brings justice to the earth and to human experience. God’s judgment (i.e., his intervention into the reality of human affairs), therefore, is good news, for it deals with the oppression and atrocities so often associated with the worship of the gods (cf. Ps 82). Very obviously, divine protection (Ps 97:10) is good news for God’s people, but the restoration of justice is good news for the whole created order.
Let those who love the LORD hate evil. As we find so often in Scripture, that which is important to God should also be important to his people. The poetic juxtaposition of opposites emphasizes the right response in both the vertical and the horizontal plane: love for God brings abhorrence to all things that are abhorrent to him.
Bridging Contexts
GOD AND THE GODS. For further discussion of concepts of monotheism in the ancient world see Psalm 82 above.
Theophany. Theophany is the term used to describe the appearance of God to his people. The word itself is drawn from two Greek words: God (theos) and the verb “to appear” (phainein). Strictly speaking, theophany can refer to God’s self-revelation in any form—in dreams, visions, or auditory revelation—but most commonly the term is applied to the more physical and tangible appearances of God to his people. We see this type of tangible meeting from the very beginning of the biblical narrative. In Genesis 3:8 we come across the image of God’s walking with Adam and Eve in the cool of the day—the physical presence of God as he meets with his people.13
And this type of encounter between the Creator and his chosen line occurs again and again throughout the Genesis narrative. (For example, Gen 12:7; 15:1; 17:1 and especially chapter 18 outline just some of the theophanies experienced by Abraham.)
As discussed above, the description of a theophany is often accompanied by visual and terrifying storm imagery. For readers in the ancient world, and particularly in the ancient Near East, the storm brought both terror and benefit. The storm could bring great destruction and devastation, but it could also bring the rains, always much needed for crops to grow in an otherwise arid climate. Rudolf Otto suggests that the storm imagery ideally reflects sinful humanity’s relationship with an all-holy God. He describes this relationship as the mysterium tremendum—the terrible mystery. We are, at one and the same time, both terrified by God’s manifestation and attracted to him because we recognize his gracious intent.14
We see a similar reaction from the people at Sinai in Exodus 19–20: attraction and the desire to see, hear, and know combine with a sense of terror that led the people to send Moses to speak with God. For many people still today, storms are both attractive and terrifying at the same time.
From Yahweh’s remarkable theophany at Mount Sinai onward, divine appearance became linked with the concept of revelation. When God appears, he very often appears in order to speak to his people. Niehaus highlights several activities of God that are associated with his appearance in theophany. Among other reasons, God appears to:
1. Initiate covenant;
2. Instruct (and correct) the community of faith;
3. Call or commission prophets;
4. Bring judgment where necessary.15
Psalm 97 instructs all people about the true nature of God (v. 1) and also speaks of his impending judgment (vv. 2–5, 7 et al.) on all those (regardless of ethnic origin) who reject the things that are important to him. As is common in other theophanic accounts throughout the Old Testament, in Psalm 97 God is presented as both King and Judge:
As a human figure, God is represented in the biblical theophanies as assuming roles central to the society of ancient Israel. Storm theophanies characterize Yahweh as warrior (Exod 15:3) and king (Pss 97:1–5; 99:1–5) and in the role of king as lawgiver (Exod 19) and judge (Ps 94:1–3).16
So, theophany in the Old Testament presents an image of God as one who speaks, as one who rules, and as one who intervenes in the affairs of humanity to work out his justice. We should look for this type of presentation and imagery as characteristic of the psalms that recount divine theophany—such as Psalms 97 and 99.
Psalm 97 in the New Testament. In terms of direct citation, it appears that Hebrews 1:6 is likely to refer directly to Psalm 97:7. In the Septuagint’s Greek translation of Psalm 97:7, it appears that the translators struggled with the concept of other gods’ being called on to worship Yahweh, so they rendered this verse, “worship him all of his angels.” Hebrews 1:6 does not follow the exact wording of the Greek translation of Psalm 97:7, but the verse in the epistle is certainly similar and may well have provided the conceptual root of the author’s argument.17
If so, then it is interesting that the author of Hebrews is clearly implying that Jesus is High King over all creation, since Psalm 97 clearly proclaims this message about Yahweh.
Theophany and Incarnation. The other clear New Testament application of the theophanic presentation in Psalm 97 relates to the ultimate theophany, namely, the human incarnation of God in the person of Christ Jesus. Niehaus makes it clear that the creation first of the tabernacle and later of the temple in some sense regularized the notion of theophany in the habitual religious experience of the people.18
Entering the tabernacle/temple for worship was effectively coming into the real presence of God. Of course, Old Testament believers fully accepted that God was present everywhere, yet the Zion theology of the psalms shows that the temple represented the presence of God in a heightened way. In some sense, God dwelt in Zion amid his people. This dwelling theophany in the tabernacle/temple is sometimes referred to as the shekinah glory of God (based on the Hebrew verb shakan, meaning “to dwell”). It is interesting, therefore, that John picks up on this imagery in the prologue to his Gospel by pointing out that “The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth” (John 1:14).
The Greek word in the phrase “made his dwelling” uses the same consonants as are found in the Hebrew verb shakan (“to dwell”). There has been much scholarly discussion surrounding John’s choice of words in John 1:14, but the author seems to be implying that the Word became flesh and tabernacled among his people. So, in a very real sense Jesus—God come in human form—is the ultimate theophany of all time. He is the ultimate revelation of the character of God.
Contemporary Significance
THOSE WHO LOVE THE LORD LOVE THE THINGS HE LOVES. In terms of practical application, many of the themes of the previous psalms apply in our consideration of Psalm 97 (e.g., God’s absolute lordship over all our realities, the singularity of the gospel as a means of salvation, etc.19
). But there is at least one theme that is prominent in Psalm 97:10. Our priorities in life should always reflect God’s priorities: “Those who love the LORD hate evil.”
The challenge for contemporary Christians is twofold and can be summarized in the questions, “What shapes our priorities in life?” and “Do our lifestyle and focus reflect God’s priorities?” Psalm 97 issues a clear call that our attitudes should be shaped entirely by the things that are important to God rather than by social or political conventions or by the prevailing currents of the culture in which we live. It is often hard to separate ourselves from the dominant worldviews of our own place and time. But this poem makes it clear that the God of Scripture is King and Judge. His kingdom rule should be our habitual practice. The standards and priorities that he sets should govern our daily living.
So often our attitudes are shaped more by glossy magazines than they are by the Bible. Our perspectives have more in common with the latest hit sitcom than they do with the things that typified the life and ministry of Jesus. The challenge of Psalm 97 is that each and every truth claim must be scrutinized in the light of the priorities of God. It is interesting to note from the Scriptures just how often God’s priorities explicitly revolve around care for the poor and marginalized in society, yet, given that that is the case, social engagement does not seem to be as much of a priority in today’s church as it ought to be.
As God’s people today, we need to be more consciously aware of the catalysts that shape our perspectives. In our thinking, are we more Republican/Democrat/white-collar/blue-collar/middle class/career orientated (etc.) than we are Christian? Our perspective on life should be shaped first and foremost by the things that make God smile—not by the things that make the world happy. If our thought world is shaped by the things of God, then our lifestyle will surely follow.
Original Meaning
The Call to Rejoice (97:11–12)
LIGHT SHINES ON THE RIGHTEOUS. The concluding verses of Psalm 97 speak about the benefits that come from devotion to the Lord. The benefits of “light” and “joy” (v. 11) are matched by the calls to “rejoice” and “praise” (v. 12). The interesting aspect, again, is the identity of the recipients of these blessings. Literally, the Hebrew says that “light is sown for the righteous and joy for the upright in heart.” Those who receive this light (with the passive verb zaru‘a implying that it is Yahweh who does the sowing) are characterized by their response of righteousness and uprightness, not by their national or religious identity. It is not the inhabitants of Zion or Judah mentioned in verse 8 who receive light and joy; rather, it is whoever responds to God in righteousness and uprightness of heart. Presumably, therefore—and given the context of this psalm—some of those who so respond will be non-Israelites. Equally, the reader may assume that some Israelites will not respond in the way described in verse 11 and will therefore rob themselves of these blessings. It is fascinating that it is the character of the respondent that is key, not his or her national or cultural identity.
Rejoice in the LORD. The psalm ends as it begins. All those who would respond to Yahweh and his expectations are called on to respond with rejoicing and praise (cf. v. 1).
Bridging Contexts
GOD AND THE GODS. For further discussion of concepts of monotheism in the ancient world see Psalm 82 above.
Theophany. Theophany is the term used to describe the appearance of God to his people. The word itself is drawn from two Greek words: God (theos) and the verb “to appear” (phainein). Strictly speaking, theophany can refer to God’s self-revelation in any form—in dreams, visions, or auditory revelation—but most commonly the term is applied to the more physical and tangible appearances of God to his people. We see this type of tangible meeting from the very beginning of the biblical narrative. In Genesis 3:8 we come across the image of God’s walking with Adam and Eve in the cool of the day—the physical presence of God as he meets with his people.13
And this type of encounter between the Creator and his chosen line occurs again and again throughout the Genesis narrative. (For example, Gen 12:7; 15:1; 17:1 and especially chapter 18 outline just some of the theophanies experienced by Abraham.)
As discussed above, the description of a theophany is often accompanied by visual and terrifying storm imagery. For readers in the ancient world, and particularly in the ancient Near East, the storm brought both terror and benefit. The storm could bring great destruction and devastation, but it could also bring the rains, always much needed for crops to grow in an otherwise arid climate. Rudolf Otto suggests that the storm imagery ideally reflects sinful humanity’s relationship with an all-holy God. He describes this relationship as the mysterium tremendum—the terrible mystery. We are, at one and the same time, both terrified by God’s manifestation and attracted to him because we recognize his gracious intent.14
We see a similar reaction from the people at Sinai in Exodus 19–20: attraction and the desire to see, hear, and know combine with a sense of terror that led the people to send Moses to speak with God. For many people still today, storms are both attractive and terrifying at the same time.
From Yahweh’s remarkable theophany at Mount Sinai onward, divine appearance became linked with the concept of revelation. When God appears, he very often appears in order to speak to his people. Niehaus highlights several activities of God that are associated with his appearance in theophany. Among other reasons, God appears to:
1. Initiate covenant;
2. Instruct (and correct) the community of faith;
3. Call or commission prophets;
4. Bring judgment where necessary.15
Psalm 97 instructs all people about the true nature of God (v. 1) and also speaks of his impending judgment (vv. 2–5, 7 et al.) on all those (regardless of ethnic origin) who reject the things that are important to him. As is common in other theophanic accounts throughout the Old Testament, in Psalm 97 God is presented as both King and Judge:
As a human figure, God is represented in the biblical theophanies as assuming roles central to the society of ancient Israel. Storm theophanies characterize Yahweh as warrior (Exod 15:3) and king (Pss 97:1–5; 99:1–5) and in the role of king as lawgiver (Exod 19) and judge (Ps 94:1–3).16
So, theophany in the Old Testament presents an image of God as one who speaks, as one who rules, and as one who intervenes in the affairs of humanity to work out his justice. We should look for this type of presentation and imagery as characteristic of the psalms that recount divine theophany—such as Psalms 97 and 99.
Psalm 97 in the New Testament. In terms of direct citation, it appears that Hebrews 1:6 is likely to refer directly to Psalm 97:7. In the Septuagint’s Greek translation of Psalm 97:7, it appears that the translators struggled with the concept of other gods’ being called on to worship Yahweh, so they rendered this verse, “worship him all of his angels.” Hebrews 1:6 does not follow the exact wording of the Greek translation of Psalm 97:7, but the verse in the epistle is certainly similar and may well have provided the conceptual root of the author’s argument.17
If so, then it is interesting that the author of Hebrews is clearly implying that Jesus is High King over all creation, since Psalm 97 clearly proclaims this message about Yahweh.
Theophany and Incarnation. The other clear New Testament application of the theophanic presentation in Psalm 97 relates to the ultimate theophany, namely, the human incarnation of God in the person of Christ Jesus. Niehaus makes it clear that the creation first of the tabernacle and later of the temple in some sense regularized the notion of theophany in the habitual religious experience of the people.18
Entering the tabernacle/temple for worship was effectively coming into the real presence of God. Of course, Old Testament believers fully accepted that God was present everywhere, yet the Zion theology of the psalms shows that the temple represented the presence of God in a heightened way. In some sense, God dwelt in Zion amid his people. This dwelling theophany in the tabernacle/temple is sometimes referred to as the shekinah glory of God (based on the Hebrew verb shakan, meaning “to dwell”). It is interesting, therefore, that John picks up on this imagery in the prologue to his Gospel by pointing out that “The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth” (John 1:14).
The Greek word in the phrase “made his dwelling” uses the same consonants as are found in the Hebrew verb shakan (“to dwell”). There has been much scholarly discussion surrounding John’s choice of words in John 1:14, but the author seems to be implying that the Word became flesh and tabernacled among his people. So, in a very real sense Jesus—God come in human form—is the ultimate theophany of all time. He is the ultimate revelation of the character of God.
Contemporary Significance
THOSE WHO LOVE THE LORD LOVE THE THINGS HE LOVES. In terms of practical application, many of the themes of the previous psalms apply in our consideration of Psalm 97 (e.g., God’s absolute lordship over all our realities, the singularity of the gospel as a means of salvation, etc.19
). But there is at least one theme that is prominent in Psalm 97:10. Our priorities in life should always reflect God’s priorities: “Those who love the LORD hate evil.”
The challenge for contemporary Christians is twofold and can be summarized in the questions, “What shapes our priorities in life?” and “Do our lifestyle and focus reflect God’s priorities?” Psalm 97 issues a clear call that our attitudes should be shaped entirely by the things that are important to God rather than by social or political conventions or by the prevailing currents of the culture in which we live. It is often hard to separate ourselves from the dominant worldviews of our own place and time. But this poem makes it clear that the God of Scripture is King and Judge. His kingdom rule should be our habitual practice. The standards and priorities that he sets should govern our daily living.
So often our attitudes are shaped more by glossy magazines than they are by the Bible. Our perspectives have more in common with the latest hit sitcom than they do with the things that typified the life and ministry of Jesus. The challenge of Psalm 97 is that each and every truth claim must be scrutinized in the light of the priorities of God. It is interesting to note from the Scriptures just how often God’s priorities explicitly revolve around care for the poor and marginalized in society, yet, given that that is the case, social engagement does not seem to be as much of a priority in today’s church as it ought to be.
As God’s people today, we need to be more consciously aware of the catalysts that shape our perspectives. In our thinking, are we more Republican/Democrat/white-collar/blue-collar/middle class/career orientated (etc.) than we are Christian? Our perspective on life should be shaped first and foremost by the things that make God smile—not by the things that make the world happy. If our thought world is shaped by the things of God, then our lifestyle will surely follow.
HALOT 1:413–4). The linguistic argument is not strong, as there is insufficient evidence of the use of yom in a storm context. But the translation of God’s appearance in Gen 3:8 as being “in the wind of the storm” is consistent with the other theophanic accounts of God’s self-revelation we encounter throughout the Old Testament. The storm would represent God’s judgment on the sin of our human parents, just as the storm of judgment often accompanies other theophanies in the Old Testament, as we see here in Ps 97:2–5. (For fuller discussion see Jeffrey J. Niehaus, God at Sinai: Covenant and Theophany in the Bible and Ancient Near East, Studies in Old Testament Biblical Theology [Grand Rapids: Zondervan, 1995], 155–59.)