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a Bible passage
The Glory of God’s Reign
The Lord is king! Let the earth rejoice;
let the many coastlands be glad!
1 Jehovah reigns His inviting men to rejoice, is a proof that the reign of God is inseparably connected with the salvation and best happiness of mankind. And, the joy he speaks of being common to the whole world and to the regions beyond the seas, it is evident that he predicts the enlargement of God’s kingdom, which had been confined within the narrow boundaries of Judea, to a far wider extent. The Psalmist, in setting forth the various particulars of the Divine glory in the four verses which follow, would seek to impress all men with a reverential fear of him. Thus he gives us a representation of the formidable majesty attaching to God, that he may dash and humble vain confidence and carnal pride. A cloudy sky overawes us more than a clear one, as the darkness produces a peculiar effect upon the senses. The Psalmist makes use of this symbol, no doubt, to impress the world with the greater reverence of God. Others refine more upon the words, and think that clouds are said to be round about God, to check human rashness and presumption, and restrain that excessive curiosity which would pry more than is fit into the mysteries of Godhead. This is an interpretation of the words which makes them convey a very useful lesson; but I am against all refined renderings, and think that the Psalmist intended in associating darkness with God, to impress the hearts of men with a fear of him in general. 9797 “Que le Prophete a voulu par ce regard obscur de Dieu, toucher au vif les coeurs des hommes, afin qu’ils tremblent.” — Fr. The same meaning is brought out in the remaining context, when fire is said to go before him, and burn up his enemies, his lightnings to shake the earth, and the mountains to flow down. Should any object that this does not agree with what was said of the joy which his kingdom diffuses, I might answer, first, that although God is ready on his part to diffuse blessedness wherever he reigns, all are not capable of appreciating it. Besides, as I have already hinted, the truth is one of use to believers, humbling the pride of the flesh, and deepening their adoration of God. God’s throne is represented as founded in justice and judgment, to denote the benefit which we derive from it. The greatest misery which can be conceived of, is that of living without righteousness and judgment, and the Psalmist mentions it as matter of praise exclusively due to God, that when he reigns, righteousness revives in the world. He as evidently denies that we can have any righteousness, till God subjects us to the yoke of his word, by the gentle but powerful influences of his Spirit. A great proportion of men obstinately resist and reject the government of God. Hence the Psalmist was forced to exhibit God in his severer aspect, to teach the wicked that their perverse opposition will not pass unpunished. When God draws near to men in mercy, and they fail to welcome him with becoming reverence and respect, this implies impiety of a very aggravated description; on which account it is that the language of denunciation suits with the kingdom of Christ. The Psalmist intimates that those who should despise God in the person of his only-begotten Son, will feel in due time and certainly the awful weight of his majesty. So much is implied in the expression used — The earth Shall See. For the wicked, when they find that their attempts are vain in fighting against God, resort to subterfuge and concealment. The Psalmist declares that they would not succeed by any such vain artifice in hiding themselves from God.
6. The heavens have declared his righteousness, and all the people have seen his glory. 7. Confounded be all those who serve graven images, who glory in their inventions; 9898 “Ou, idoles.” Fr marg “Or, idols.” The original word here is אלילים elilim See note 2, page 50. let all the gods worship before him. 8. Zion heard, and was glad; and the daughters of Judah 9999 “Judah’s daughters, the inferior towns and villages of Judea, so called with reference to the metropolis, or mother city. This is a very elegant kind of personification, by which the subject, adjunct, accident, effect, or the like, of any thing or place is called the son, or, as in this instance, the daughter of that thing or place. Hence the Hebrew poets often introduce, as it were, on the stage, nations, countries, or kingdoms, clothed in the dress of women, and performing all the functions suited to such a character. The practice is familiar to our minds; but probably it is so rendered by our habitual acquaintance with the Hebrew idiom, to which it appears to owe its origin.” — Mant on Psalms 48:11. rejoiced because of thy judgments, O Jehovah!
6 The heavens have declared his righteousness Here he states that there would be such an illustrious display of the righteousness of God, that the heavens themselves would herald it. The meaning is not the same as in the beginning of the nineteenth psalm, “The heavens declare the glory of God,” etc. In that psalm David means no more than that the wisdom and power of God are as conspicuous in the fabric of the heavens, as if God should assert them with an audible voice. The meaning of the passage before us is, that the spiritual righteousness of God should be so signally manifested under the reign of Christ as to fill both heaven and earth. There is much force in this personification, in which the heavens, as if even they were penetrated with a sense of the righteousness of God, are represented as speaking of it. It is equally probable, however, that the heavens signify here the angels, who are contained in heaven, by the figure of metonomy or synecdoche, while, in the corresponding clause, instead of the earth being mentioned, he speaks of the peoples who dwell upon it. The angels may very properly be said to announce and celebrate the Divine glory.