Embrace the Word for Thursday, July 31, 2026

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Psalm 97 celebrates the reign of God. Psalm 97, which is a part of a sub segment of Book 4, comprised of Psalms 93-100, all highlight some aspect of God’s reign. While Book 4 of the Psalter is oriented around the people of God defeated and living in Babylonian captivity, Psalm 97 points forward to a day in the future when the LORD will once again descend and exercise His Kingship. Thus, Psalm 97 is meant to instill hope and joy into the hearts of God’s people. Psalm 97 shares several links in common with Psalm 96. Each Psalm mentions “worthless idols” (96:5; 97:7), along with reference to “gods” (96:4-5; 97:7,9). Both Psalms speak of terms of universality such as “all the earth” (96:1,9; 97:5), as well as the significance of God’s “righteousness” (96:13; 97:2,6), and “glory” (96:7-8; 97:6). Psalm 97 begins with the appearing of the LORD (97:1-6), and concludes with how the people’s response to the LORD appearing (97:7-12).

Psalm 97 begins with the happiest of announcements: “The LORD reigns, let the earth rejoice; let the many coastlands be glad!” (97:1). The world’s true King will come to make things right. This will not be a localized phenomenon, but global as it will have bearing on “all the earth,” and “the many coastlands,” which is often a phrase used in the Old Testament to speak of places remote and distant (See Isaiah 49:1; 66:19). When the LORD appears, happiness will stretch all around the world. Announcement of this joyful, gladdening event has begun: “How beautiful upon the mountains are the feet of him who brings good news, who publishes peace, who brings good news of happiness, who publishes salvation, who says to Zion, “Your God reigns” (See Isaiah 52:7). This happiness will be experienced because the earth will see the manifested beauty of the invisible God, for not only will it be made clear, all eyes will be enabled to see it: “The heavens proclaim his righteousness, and all the peoples see his glory” (97:6). True happiness is formed by the sight of eternal beauty.

As Psalm 97 continues to describe the LORD’s appearing, it reaches back and deploys the description of the LORD’s appearing at Mt. Sinai: “Clouds and thick darkness are all around him; righteousness and justice are the foundation of his throne. Fire goes before him and burns up his adversaries all around” (97:2-3). Compare those words with Moses’ report concerning the LORD’s appearing at Mt. Sinai: “And you came near and stood at the foot of the mountain, while the mountain burned with fire to the heart of heaven, wrapped in darkness, cloud, and gloom” (See Deuteronomy 4:11). Each episode—one past and one future—speak of the experience through the terms “clouds and thick darkness,” and “fire.” Perhaps this language is an attempt to describe the terrifying as well as purifying presence of the LORD. The giving of the Law, which occurred at Mt. Sinai reflected the very “righteousness and justice” that reveal the very nature and character of God, as well as the manner in which the LORD will govern all the earth. The Psalmist continues his description of the LORD’s appearing: “His lightnings light up the world; the earth sees and trembles. The mountains melt like wax before the LORD, before the Lord of all the earth” (97:4-5). This description, once again draws from Mt. Sinai as the Law was given: “Now when all the people saw the thunder and the flashes of lightning and the sound of the trumpet and the mountain smoking, the people were afraid and trembled” (See Exodus 20:18). Perhaps a chief difference between what occurred with the LORD’s appearance at Mt. Sinai, and what the Psalmist describes, is its scope—the LORD appeared to Israel at Mt. Sinai, but He will appear to “all the peoples” in the future (See Revelation 1:7).

As Psalm 97 continues, two sets of responses are recorded as to the appearance of the LORD. First up is the response of those who worship other so-called gods: “All worshipers of images are put to shame, who make their boast in worthless idols; worship him, all you gods!” (97:7). The appearance of the One true God puts the wicked to shame. Their “worthless idols” are no comparison to the satisfying beauty of God. In fact, when the LORD appears, all false worshippers, and even the “gods” that they worship will be ordered to worship the LORD. This worship will not be redemptive, but actually a validation of their condemnation, much like the Apostle Paul described: “Therefore God has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father” (See Philippians 2:9-11). Compare what Paul has said with that of the Psalmist: “For you, O LORD, are most high over all the earth; you are exalted far above all gods” (97:9). As the wicked are brought to their knees, the Psalmist injects the reaction of the LORD’s people: “Zion hears and is glad, and the daughters of Judah rejoice, because of your judgments, O LORD” (97:8). When the unbelief of the wicked is exposed, and the object of their idolatries are shown to be fraudulent, the judgments of the LORD will bring gladness to all who belong to the LORD.

The second response in Psalm 97 to the appearance of the LORD pertains to those who belong to the LORD: “O you who love the LORD, hate evil! He preserves the lives of his saints; he delivers them from the hand of the wicked. Light is sown for the righteous, and joy for the upright in heart” (97:10-11). These responses are not how the righteous will respond when the LORD appears, but how they immediately begin responding, in light of the certainty of the LORD’s appearing. Verse 8 records a response when the LORD appears, whereas verses 10-12 record present responses. The first of three immediate responses concerns hatred. Those who love the LORD hate evil. This is not a command to be a hateful person. There is no place to treat people made in the image of God anything other than with dignity and respect. But lovers of God need much wisdom in discerning how pervasively infectious wickedness actually is: “Do you not know that friendship with the world is enmity with God?” (See James 4:4). The focus of hatred is not so much people (although it is usually through people that the subtle enticements begin to desensitize us to the evil of evil). The Apostle John warned: “Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him” (1 John 2:15). As a world full of evil seems all encompassing, the focus must be upon the LORD who “preserves the lives of his saints, he delivers them from the hand of the wicked.” The LORD promises to plant the seed of “light” into His people. This seed germinates, takes root, grows, and bears the fruit of joy and righteousness. And yet, this process unfolds “for the upright in heart,” which suggests that the seeds grow best in those who trust in the LORD and whose trust in the LORD is carefully cultivated. In fact, the second and third immediate responses are important means for such cultivation: “Rejoice in the LORD, O you righteous, and give thanks to his holy name!” (97:12). Joy in the LORD and gratitude to the LORD are essential practices for cultivating a heart that grows in its love for the LORD, and has the wisdom to discern how to hate evil. Psalm 97 begins and ends with strong notes of joy. When the LORD who reigns returns, it will certainly be a time of great rejoicing, but for those who belong to Him, our LORD directs us to lead out now with joy. In light of the certainty of His appearing, the rejoicing can start now.

As we reflect on Psalm 97 we can consider how the Lord Jesus Christ enables us to love Him and hate evil. Psalm 97 stated: “O you who love the LORD, hate evil!” (97:10). The Apostle Paul states: “Let love be genuine. Abhor what is evil; hold fast to what is good” (See Romans 12:9). Biblical love has a morality. Notions of love today often advocate a acceptance of or indifference toward evil. In these notions, it is loving to approve of what God says is evil. But Biblical love is not at all like this. Love cannot be untethered from right and wrong: “Love…does not rejoice at wrongdoing, but rejoices with the truth” (See 1 Corinthians 13:4,6). Evil is to be hated. Sincere love demands God-honoring moral resolve regarding good and evil. But not only does Christ call us to love Him and hate evil, it is His love for us that is expulsive: “Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him” (See 1 John 2:15). Not only does the Apostle John admonish us to stop loving the world, he also instructs us that love of the world cannot reside in the same heart with the Father’s love for His people. All who love the Lord, love Him because of His love for us: “In this is love, not that we have loved God but that he loved us and sent his Son to be the propitiation for our sins” (See 1 John 4:10). The reason that love of evil and the love of God cannot reside in the same heart is that God’s love expels the love of the world from our hearts. The satisfying love of God has the effect of pushing out the love of other things. By the grace of Christ, His love in us reorders our loves and redirects what we hate.

That’s all for Embrace the Word for Friday, July 31, 2026. I look forward to being back with you for the Monday, August 3, 2026 episode of Embrace the Word as we take a look at Psalm 98.