September 16, 2024
Melting Mountains
Psalm 97
Daniel Carr
Big Book Idea
Thinking and feeling God's way.
Key Verse | Psalm 97:5
The mountains melt like wax before the LORD,
before the Lord of all the earth.
Psalm 97
The LORD Reigns
1
The LORD reigns, let the earth rejoice;
let the many coastlands be glad!
2
Clouds and thick darkness are all around him;
righteousness and justice are the foundation of his throne.
3
Fire goes before him
and burns up his adversaries all around.
4
His lightnings light up the world;
the earth sees and trembles.
5
The mountains melt like wax before the LORD,
before the Lord of all the earth.
6
The heavens proclaim his righteousness,
and all the peoples see his glory.
7
All worshipers of images are put to shame,
who make their boast in worthless idols;
worship him, all you gods!
8
Zion hears and is glad,
and the daughters of Judah rejoice,
because of your judgments, O LORD.
9
For you, O LORD, are most high over all the earth;
you are exalted far above all gods.
10
O you who love the LORD, hate evil!
He preserves the lives of his saints;
he delivers them from the hand of the wicked.
11
Light is sown
1
97:11
Most Hebrew manuscripts; one Hebrew manuscript, Septuagint, Syriac, Jerome Light dawns
for the righteous,
and joy for the upright in heart.
12
Rejoice in the LORD, O you righteous,
and give thanks to his holy name!
Footnotes
[1] 97:11 Most Hebrew manuscripts; one Hebrew manuscript, Septuagint, Syriac, Jerome Light dawnsTable of Contents
Introduction to The Psalms
Timeline
Author and Date
Individual psalms come from diverse periods of Israel’s history, but at every stage they served as the songbook of God’s people. David wrote about half of the Psalms. His role as king was more than that of a ruler. He was to represent and even embody the people, and their well-being was tied to his faithfulness. David, then, writes as a representative, and the readers must discern whether the emphasis of a psalm is more on his role as ruler or more on his role as ideal Israelite, in which he is an example for all. The historical occasions mentioned in the psalm titles help the reader see how faith applies to real-life situations.
Key Themes
The Psalter is fundamentally the hymnbook of God’s people. It takes the basic themes of OT theology and turns them into song:
- Monotheism. The one God, Maker and Ruler of all, will vindicate his goodness and justice in his own time. Everyone must know and love this God, whose purity, power, wisdom, faithfulness, and unceasing love are breathtakingly beautiful.
- Creation and fall. Though God made man with dignity and purpose, all people since the fall are beset with sins and weaknesses that only God’s grace can heal.
- Election and covenant. The one true God chose a people for himself and bound himself to them by his covenant. This covenant expressed God’s intention to save his people, and through them to bring light to the world.
- Covenant membership. In his covenant, God offers grace to his people: forgiveness of their sins, the shaping of their lives to reflect his own glory, and a part to play as light to the Gentiles. Each member of God’s people is responsible to believe God’s promises and to grow in obeying his commands. Those who do this enjoy the full benefits of God’s love and find delight in knowing him. The well-being of God’s people as a whole affects the well-being of each member. Each one shares the joys and sorrows of the others. When believers suffer, they should not seek revenge but should pray. They can be confident that God will make all things right in his own time.
- Eschatology. The story of God’s people is headed toward a glorious future, in which all kinds of people will come to know the Lord. The personal faithfulness of God’s people contributes to his ultimate purpose. The Messiah, the ultimate heir of David, will lead his people in the great task of bringing light to the Gentiles.
Types of Psalms
The Psalms can be identified according to some basic categories:
Laments, which lay a troubled situation before the Lord, asking him for help. There are community (Psalm 12) and individual (Psalm 13) laments. This category is the largest by far, including up to a third of all Psalms.
Hymns of praise, which call God’s people to admire his great attributes and deeds. Examples include Psalms 8; 93; and 145.
Hymns of thanksgiving. As with laments, there are community (Psalm 9) and individual (Psalm 30) thanksgiving psalms.
Hymns celebrating God’s law (Psalm 119).
Wisdom psalms (Psalms 1; 37), which reflect themes from the Wisdom Books (Job, Proverbs, Ecclesiastes, Song of Solomon).
Songs of confidence, which enable worshipers to deepen their trust in God amid difficult circumstances (Psalm 23).
Royal psalms, which present the Davidic monarchy as the vehicle of blessing for God’s people. Some of these are prayers (Psalm 20), some are thanksgivings (Psalm 21). All relate to the Messiah, the ultimate heir of David, either by setting a pattern (Psalms 20–21) or by portraying the king’s reign in such a way that only the Messiah can completely fulfill it (Psalms 2; 72), or by focusing on the future (Psalm 110).
Historical psalms, which take lessons from the history of God’s dealings with his people (Psalm 78).
Prophetic hymns, which echo the Prophets, calling people to covenant faithfulness (Psalm 81).
Structure
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
Fact: What was the main purpose of the Psalms for the people of God?
What was the main purpose of the Psalms for the people of God? The Psalms were the songbook of the people of God when they gathered for worship.
Fact: What is a psalm of lament?
What is a psalm of lament? The main purpose of a psalm of lament is to tell the Lord about a difficult situation, to ask him for his help, and to praise him for helping. Some laments are community, congregational psalms. Others are individual, personal laments. One third of all the Psalms are psalms of lament.
Fact: What defined someone as an “enemy” of the people of Israel?
What defined someone as an “enemy” of the people of Israel? The “enemies” mentioned in the Psalms (e.g., 18:17) were people hostile to the faith of God’s people. Sometimes they expressed their hatred by physically attacking the people of Israel, while other times they merely rejoiced when Israel faced misfortunes.
Fact: Selah
What does Selah mean? Although the word Selah is found 39 times in the book of Psalms, its exact meaning is uncertain. Most scholars believe it is a musical term or a term to be used by a worship leader, possibly to mark a pause.
Fact: Snares
Snares (38:12) were traps used to catch birds and animals. Some snares used ropes or nets that would be triggered as soon as the bait was touched. Pits disguised with sticks and leaves were also used as snares. In the Psalms, snares serve as symbols of danger or death at the hands of the wicked.
Fact: A helpful guide
A helpful guide. The writers of the Psalms understood the importance of constant communication with God. They knew that God would hear their prayers, and they trusted him to act on their behalf. Believers today can benefit greatly by patterning their prayers after specific psalms.
Structure of Psalms
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
OT Testimony that All Are under Sin (3:9)
| Romans 3 | OT Reference |
|---|---|
| Sinful Condition | |
| v. 10, none is righteous | Ps. 14:3/53:3; Eccles. 7:20 |
| v. 11a, no one understands | Ps. 14:2/53:2 |
| v. 11b, no one seeks for God | Ps. 14:2/53:2 |
| v. 12, all have turned aside; together they have become worthless; no one does good, not even one | Ps. 14:3/53:3 |
| Sinful Speech (note progression from throat to tongue to lips) | |
| v. 13a, b, their throat is an open grave; they use their tongues to deceive | Ps. 5:10, Septuagint (English, 5:9) |
| v. 13c, the venom of asps is under their lips | Ps. 140:3 |
| v. 14, their mouth is full of curses and bitterness | Ps. 10:7 |
| Sinful Action | |
| v. 15, their feet are swift to shed blood | Prov. 1:16/Isa. 59:7 |
| v. 16, in their paths are ruin and misery | Isa. 59:7 |
| v. 17, and the way of peace they have not known | Isa. 59:8 |
| Summary Statement | |
| v. 18, there is no fear of God before their eyes | Ps. 36:1 |
Ps. 97:1–5 In words that echo the appearance of God’s glory on Sinai (Ex. 19:16–18; see Deut. 4:11; 5:22), the psalm describes the magnificence of God’s presence (clouds and thick darkness; the earth sees and trembles). It looks forward to the Gentiles coming to know the magnificent Creator and Ruler of all. Because of this, let the earth (and its inhabitants) rejoice.
Ps. 97:6–9 These verses concern the false worship found among the nations who are worshipers of images. There is a contrast between the false gods and the Lord, who is most high over all the earth and exalted far above all gods. The purpose here is not to gloat but to look forward to the time when all the peoples see his glory. The OT anticipates this era (see Num. 14:21) and connects it to the reign of the Davidic Messiah (see Isa. 11:1–10).
Ps. 97:11 Light is sown. God’s “light” (that is, guidance; see 118:27; 119:130) and joy are scattered along the path of the faithful like seed, ready to sprout.
Psalm Ps. 97. This is a hymn celebrating God’s kingship over all creation. It focuses on how God’s universal rule assures the faithful of his final victory over evil and idolatry. This victory involves God’s protection of his faithful ones from evildoers (v. 10), the vindication of Zion as God’s chosen place (vv. 8–9), and the Gentiles ultimately coming to know the true God (vv. 6–7). Such assurance does not come from observing the course of events in the world, since God’s universal kingship is often invisible. The assurance comes from biblical faith, and it produces profound joy in those who embrace it (vv. 11–12). The reference to Zion hearing and being glad (v. 8) indicates that the psalm arose from some great deliverance of the city.
Ps. 97:10–12 This assurance about the story of the whole world enables the faithful (those who love the LORD) to live their own lives in faith (that is, to hate evil and to reject its attractions). If God’s righteous purpose will prevail in his world, this means that individual godly people (his saints) will know his care and protection in their own lives. God fills their lives with light and joy. When they realize this, they will rejoice in the LORD and give thanks to his holy name.
Listen to the Podcast
Listen NowDive Deeper | Psalm 97
Words fail to adequately capture the terror and awe that I experienced while stranded on the side of a Colorado mountain during a thunderstorm in 2019. Each blinding flash of lightning was accompanied by a deafening crash of thunder that shook the rocks beneath me. That night, I was struck by the power, splendor, and majesty of our God.
The author of Psalm 97 explores a similar scene but opens with a seemingly peculiar introduction considering the subsequent verses. The psalmist writes, "[L]et the earth rejoice; let the many coastlands be glad!" (Psalm 97:1) Why should the earth rejoice and the "distant shores" (NIV) be glad? Because the Lord reigns.
The psalmist begins exploring the benefits of God's reign in Psalm 97:2-3, describing God's presence in the forms of cloud and fire. In a biblical context, this description awakens images of God's visible presence in the pillar of cloud/fire in Exodus 13, the cloud on Sinai in Exodus 19-20, and the cloud on the temple in 1 Kings 8.
God's powerful presence enables the execution of His justice, which is on display in verse 3, as fire consumes His enemies (probably referencing the false gods and idol worshipers from verse 7). The mountains melting like wax likely elaborates on the theme of God's justice. In a cultural context, mountains were viewed by pagans as the home of their gods. The psalmist seems to highlight that before the only true God, the false gods of the land would melt away, unable to stand against the sovereign King of the world.
While God, in His justice, will ultimately eliminate evil (2 Peter 3:8-10), He's already conquered sin and death. He offers salvation as a free gift to those who believe in Jesus, the atoning sacrifice for our sins (Romans 3:23-26). As the psalmist writes in verses 8-12, this is cause for the remnant whom God has declared righteous to rejoice in His reign! Those who love the Lord can find comfort in knowing that His sovereign hand preserves and delivers us.
As a result, we can rejoice in the Lord and give thanks to Him.
This month's memory verse
If we live by the Spirit, let us also keep in step with the Spirit.
– Galatians 5:25
Discussion Questions
1. The psalmist describes magnificent scenes of clouds, fire, lightning, and thunder, representing the power and presence of God, while announcing that the people can rejoice. What reminds you of the presence of God and leads you to rejoice in awe of Him? Ask the Lord to help you recognize His presence throughout today.
2. In Psalm 97:7, the psalmist calls out those who boast in idols and worship images. While worshiping anything other than God may seem impossible for a follower of Christ, it's worth noting that good things made into ultimate things can often operate as hidden idols in our lives (Philippians 3:18-19; Matthew 6:24).
What are you nervous to lose or feel like you must gain in life? Consider what things (good or bad) you might value more than you value God, discuss them with your community group, and ask the Lord to help you set your heart and mind on Him, that you could rejoice in His reign (Colossians 3:2; Romans 12:2).
3. "Rejoice in the LORD, O you righteous, and give thanks to his holy name!" (Psalm 97:12) Scripture frequently exhorts us to rejoice in the Lord, as does the psalmist here. How do the descriptions of God's presence, justice, and sovereign reign in this psalm encourage you to rejoice in any circumstance (1 Thessalonians 5:16-18)? What would it look like in practice for you to rejoice in the Lord today?
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