3 But let the righteous be glad. Let them rejoice before God. Yes, let them rejoice with gladness.
*Minor differences ignored. Grouped by changes, with first version listed as example.
But the righteous shall be glad It is here intimated by David, that when God shows himself formidable to the wicked, this is with the design of securing the deliverance of his Church. He would seem indirectly to contrast the joy of which he now speaks with the depression and grief felt by well affected men under the reign of Saul -- suggesting, that God succeeds a season of temporary trouble with returns of comfort, to prevent his people from being overwhelmed by despondency. He leaves us also to infer, that one reason of that joy which they experience is derived from knowing that God is propitious to them, and interests himself in their safety. The Hebrew words, mphny, mipne, and lphny, liphne, admit of the same meaning; but I think that the Psalmist intended to note a distinction. The wicked flee from the presence of God, as what inspires them with terror; the righteous again rejoice in it, because nothing delights them more than to think that God is near them. When commenting upon the passage, Psalm 18:26, we saw why the Divine presence terrifies some and comforts others; for "with the pure he will show himself pure, and with the froward he will show himself froward." One expression is heaped by the Psalmist upon another, to show how great the joy of the Lord's people is, and how entirely it possesses and occupies their affections.
But let the righteous be glad - That is, Let them be prosperous and happy; let them be under thy protecting care, and partake of thy favor. While the wicked are driven away like smoke, let the righteous live, and flourish, and be safe. Compare Psalm 32:11.
Let them rejoice beore God - In the presence of God; or as admitted to his presence. The wicked will be driven far off; the righteous will be admitted to his presence, and will rejoice before him.
Yea, let them exceedingly rejoice - Margin, as in Hebrew, rejoice with gladness. The expression is designed to express great joy; joy that is multiplied and prolonged. It is joy of heart accompanied with all the outward expressions of joy.
(b) But let the righteous be glad; let them rejoice before God: yea, let them exceedingly rejoice.
(b) He shows that when God declares his power against the wicked, it is for the convenience and salvation of his Church, who praise him for it.
But let the righteous be glad,.... At the incarnation of Christ, which is matter of joy to all people that believe in him; as did Zacharias and Elisabeth, who were both righteous, and also Simeon; and at his resurrection from the dead, since it is for their justification, by which they are denominated righteous; as did the disciples of Christ, and as do saints in all ages; who know the power of his resurrection, and the influence it has on the regeneration of their souls, the justification of their persons now, and the resurrection of their bodies hereafter; and at the destruction of the enemies of Christ and theirs;
let them rejoice before God; in the presence of him; enjoying communion with him; having views of interest in him; as they do when this is the case, and as they will when they shall appear before him, and stand at his right hand at the last day, clothed with his righteousness, and having palms in their hands;
yea, let them exceedingly rejoice; as they have just reason to do, in his person, grace, righteousness, and salvation. All these expressions denote the greatness, frequency, fervency, fulness, and continuance of their joy. They may be rendered in the future, "but the righteous shall be glad" (p), &c. so the Targum.
(p) "laetabuntur, exultabunt, et gaudebunt", Pagninus, Montanus, Piscator, Cocceius, Michaelis.
the righteous--all truly pious, whether of Israel or not.
*More commentary available at chapter level.