Psalm 96 commentary

PSALM 96 COMME TARY
EDITED BY GLE PEASE
I TRODUCTIO
SPURGEO , "SUBJECT. â€”This Psalm is evidently taken from that sacred song
which was composed by David at the time when "the ark of God was set in the midst
of the tent which David had prepared for it, and they offered burnt sacrifices and
peace offerings before God." See the sixteenth chapter of the first book of the
Chronicles. The former part of that sacred song was probably omitted in this place
because it referred to Israel, and the design of the Holy Ghost in this psalm was to
give forth a song for the Gentiles, a triumphant hymn wherewith to celebrate the
conversion of the nations to Jehovah in gospel times. It follows fitly upon the last
Psalm, which describes the obstinacy of Israel, and the consequent taking of the
gospel from them that it might be preached among the nations who would receive it,
and in due time be fully won to Christ by its power. It thus makes a pair with the
inety-fifth Psalm. It is a grand MISSIO ARY HYM , and it is a wonder that
Jeers can read it and yet remain exclusive. If blindness in part had not happened
unto Israel, they might have seen long ago, and would now see, that their God
always had designs of love for all the families of men, and never intended that his
grace and his covenant should relate only to the seed of Abraham after the flesh. We
do not wonder that the large hearted David rejoiced and danced before the ark,
while he saw in vision all the earth turning from idols to the one living and true
God. Had Michal, Saul's daughter, only been able to enter into his delight, she
would not have reproached him, and if the Jews at this day could only be enlarged
in heart to feel sympathy with all mankind, they also would sing for joy at the great
prophecy that all the earth shall be fitted with the glory of the Lord.
DIVISIO S. â€”We will make none, for the song is one and indivisible, a garment
of praise without seam, woven from the top throughout.
COKE, "THIS psalm is attributed to David in the Greek copies. It was composed by
him upon the translation of the ark from the house of Obed-edom to the place that
he had prepared for it on mount Sion: and it is extant in 1 Chronicles 16 only
differing in some particulars, which are supposed to have been added by Ezra upon
rebuilding the temple after the captivity. But, says Bishop Patrick, it never had a
full completion till the time of the Messiah, who was indeed the temple of God,
which came to dwell among us. Several of the Jewish Rabbis acknowledge that it
belongs to his times, and the Syriac title informs us, that it was a prophesy of the
coming of Christ, and the calling of the Gentiles.

1 Sing to the Lord a new song;
sing to the Lord, all the earth.
BAR ES, "O sing unto the Lord a new song - See the notes at Psa_33:3. This is
the only addition made to the original form of the psalm. The word new here implies
that there was some fresh occasion for celebrating the praises of God; that some event
had occurred, or that some truth relating to the divine character had now been made
known, which could not well be expressed in any psalm or hymn then in use. It is a call
on all to celebrate the praises of the Lord in a “new” song - new, particularly, as it calls
on “all the earth” to join in it; and possibly this was designed to suggest the idea that
while that temple stood, a dispensation would commence, under which the distinction
between the Jews and the Gentiles would be broken down, and all mankind would unite
in the praise of God.
Sing unto the Lord, all the earth - All nations. All people had occasion to bless his
name; to praise him. What he had done, what he was still doing, was of interest to all
lands, and made an appeal to all people to praise him. The psalm is constructed on this
supposition, that the occasion for praise referred to was one in which all people were
interested; or, in other words, that Yahweh was the true God over all the nations, and
that all people should acknowledge him.
CLARKE, "Sing unto the Lord a new song - A song of peculiar excellence, for in
this sense the term new is repeatedly taken in the Scriptures. He has done extraordinary
things for us, and we should excel in praise and thanksgiving.
GILL, "O sing unto the Lord a new song,.... A famous excellent one, suited to
Gospel times, on account of the new benefit and blessing of redemption and salvation
lately obtained by the Messiah; which should be sung to him, who is the Lord or Jehovah
here designed, by all the redeemed ones, Rev_5:9; see Gill on Psa_33:3, the Targum
adds,
"sing, ye angels on high:''
sing unto the Lord all the earth: not the whole land of Israel only, as Aben Ezra
interprets it; though here the Saviour first appeared, taught his doctrines, wrought his

miracles, suffered, and died for the salvation of his people; here the angels first begun
the new song; and here those that believed in him first expressed that spiritual joy which
afterwards spread through the whole world, and who are here called upon to sing;
namely, all those that are redeemed from among men, throughout all the earth: believing
Gentiles are here intended: the Targum is,
"sing before the Lord, all ye righteous of the earth.''
HE RY, "These verses will be best expounded by pious and devout affections
working in our souls towards God, with a high veneration for his majesty and
transcendent excellency. The call here given us to praise God is very lively, the
expressions are raised and repeated, to all which the echo of a thankful heart should
make agreeable returns.
I. We are here required to honour God,
1. With songs, Psa_96:1, Psa_96:2. Three times we are here called to sing unto the
Lord; sing to the Father, to the Son, to the Holy Ghost, as it was in the beginning, when
the morning stars sang together, is now, in the church militant, and ever shall be, in the
church triumphant. We have reason to do it often, and we have need to be often
reminded of it, and stirred up to it. Sing unto the Lord, that is, “Bless his name, speak
well of him, that you may bring others to think well of him.” (1.) Sing a new song, an
excellent song, the product of new affections, clothed with new expressions. We speak of
nothing more despicable than “an old song,” but the newness of a song recommends it;
for there we expect something surprising. A new song is a song for new favours, for those
compassions which are new every morning. A new song is New Testament song, a song
of praise for the new covenant and the precious privileges of that covenant. A new song
is a song that shall be ever new, and shall never wax old nor vanish away; it is an
everlasting song, that shall never be antiquated or out of date. (2.) Let all the earth sing
this song, not the Jews only, to whom hitherto the service of God had been appropriated,
who could not sing the Lord's song in (would not sing it to) a strange land; but let all
the earth, all that are redeemed from the earth, learn and sing this new song, Rev_14:3.
This is a prophecy of the calling of the Gentiles; all the earth shall have this new song
put into their mouths, shall have both cause and call to sing it. (3.) Let the subject-
matter of this song be his salvation, the great salvation which was to be wrought out by
the Lord Jesus; that must be shown forth as the cause of this joy and praise. (4.) Let this
song be sung constantly, not only in the times appointed for the solemn feasts, but from
day to day; it is a subject that can never be exhausted. Let day unto day utter this speech,
that, under the influence of gospel devotions, we may daily exemplify a gospel
conversation.
JAMISO 1-3, "Psa_96:1-13. The substance of this Psalm, and portions of the
ninety-seventh, ninety-eighth, and hundredth, are found in 1Ch_16:7-36, which was
used by David’s directions in the dedication of the tabernacle on Mount Zion. The
dispensation of the Messiah was typified by that event, involving, as it did, a more
permanent seat of worship, and the introduction of additional and more spiritual
services. Hence the language of these Psalms may be regarded as having a higher import
than that pertinent to the occasion on which it was thus publicly used.
All nations are invited to unite in this most joyful praise.
new song — literally, “fresh,” or new mercies (Psa_33:3; Psa_40:3).

K&D 1-3, "Call to the nation of Jahve to sing praise to its God and to evangelize the
heathen. ‫ירוּ‬ ִ‫שׁ‬ is repeated three times. The new song assumes a new form of things, and
the call thereto, a present which appeared to be a beginning that furnished a guarantee
of this new state of things, a beginning viz., of the recognition of Jahve throughout the
whole world of nations, and of His accession to the lordship over the whole earth. The
new song is an echo of the approaching revelation of salvation and of glory, and this is
also the inexhaustible material of the joyful tidings that go forth from day to day ( ‫ּום‬ ִ‫מ‬
‫ּום‬‫י‬ ְ‫ל‬ as in Est_3:7, whereas in the Chronicles it is ‫ל־יום‬ ֶ‫א‬ ‫מיום‬ as in Num_30:15). We read
Psa_96:1 verbally the same in Isa_42:10; Psa_96:2 calls to mind Isa_52:7; Isa_60:6;
and Psa_96:3, Isa_66:19.
CALVI , "1Sing unto Jehovah a new song This commencement shows that, as I
have already observed, the Psalmist is exhorting the whole world, and not the
Israelites merely, to the exercise of devotion. or could this be done, unless the
gospel were universally diffused as the means of conveying the knowledge of God.
The saying of Paul must necessarily hold true,
“How shall they call upon him in whom they have not believed?” (Romans 10:14.)
The same Apostle proves the calling of the Gentiles, by adducing in testimony of it,
“Praise the Lord, ye Gentiles, with his people” — from which it follows, that
fellowship in the faith stands connected with the joint celebration of praise,
(Romans 15:11.) Besides, the Psalmist requires a new song, (75) not one which was
common, and had formerly been raised. He must therefore refer to some unusual
and extraordinary display of the Divine goodness. Thus, when Isaiah speaks of the
restoration of the Church, which was wonderful and incredible, he says, “Sing unto
the Lord a new song,” (Isaiah 42:10.) The Psalmist intimates accordingly, that the
time was come when God would erect his kingdom in the world in a manner
altogether unlooked for. He intimates still more clearly as he proceeds, that all
nations would share in the favor of God. He calls upon them everywhere to show
forth his salvation, and, in desiring that they should celebrate it from day to day,
would denote that it was not of a fading or evanescent nature, but such as should
endure for ever.
SPURGEO , "Ver. 1. O sing unto the Lord a new song. ew joys are filling the
hearts of men, for the glad tidings of blessing to all people are proclaimed, therefore
let them sing a new song. Angels inaugurated the new dispensation with new songs,
and shall not we take up the strain? The song is for Jehovah alone, the hymns which
chanted the praises of Jupiter and eptune, Vishnoo and Siva are hushed for ever;
Bacchanalian shouts are silenced, lascivious sonnets are no more. Unto the one only
God all music is to be dedicated. Mourning is over, and the time of singing of hearts
has come. o dismal rites are celebrated, no bloody sacrifices of human beings are
presented, no cutting with knives, and outcries of lamentation are presented by
deluded votaries. Joy is in the ascendant, and singing has become the universal
expression of love, the fitting voice of reverent adoration. Men are made new
creatures, and their song is new also. The names of Baalim are no more on their lips,

the wanton music of Ashtaroth ceaseth; the foolish ditty and the cruel war song are
alike forgotten; the song is holy, heavenly, pure, and pleasant. The psalmist speaks
as if he would lead the strain and be the chief musician, he invites, he incites, he
persuades to sacred worship, and cries with all his heart, "O sing unto Jehovah a
new song."
Sing unto the Lord, all the earth. â€” ational jealousies are dead; a Jew invites the
Gentiles to adore, and joins with them, so that all the earth may lift up one common
psalm as with one heart and voice unto Jehovah, who hath visited it with his
salvation. o corner of the world is to be discordant, no race of heathen to be dumb.
All the earth Jehovah made, and all the earth must sing to him. As the sun shines on
all lands, so are all lands to delight in the light of the Sun of Righteousness. E
Pluribus Unum, out of many one song shall come forth. The multitudinous
languages of the sons of Adam, who were scattered at Babel, will blend in the same
song when the people are gathered at Zion. or men alone, but the earth itself is to
praise its Maker. Made subject to vanity for a while by a sad necessity, the creation
itself also is to be delivered from the bondage of corruption, and brought into the
glorious liberty of the children of God, so that sea and forest, field and flood, are to
be joyful before the Lord. Is this a dream? then let us dream again. Blessed are the
eyes which shall see the kingdom, and the ears which shall hear its songs. Hasten
thine advent, good Lord! Yea, send forth speedily the rod of thy strength out of
Zion, that the nations may bow before the Lord and his Anointed.
EXPLA ATORY OTES A D QUAI T SAYI GS.
Whole Psalm. â€”What has been said of Psalms 67:1-7 may be fitly applied to the
present psalm. We need not hesitate to add that it is a millennial anthem. It accords
with the condition of the world when Christ shall sit enthroned in the willing loyalty
of our race. The nations join in an acclaim of praise to him as their rightful Judge
and King. There is a unanimity in the song, as if it ascended from a world purged
into a temple of holiness, and whose inhabitants were indeed a royal priesthood,
with one heart to make Jesus king, with one voice to sound forth one peal of melody
in praise of the name above every name.
Fix the eye for a moment on the precious vision of which we thus catch a glimpse. It
holds true to the deepest principles of our nature, that what we contemplate as
possible, much more what we anticipate as ceertain, lends us the very hope and
energy conducive to its realisation. On the contrary, despair paralyses effort. Is it on
this account that everywhere in prophecy, old and new, there floats before us the
ideal of a recovered and rejoicing world, at times transfigured into a loftier scene,
the new heavens and new earth wherein dwelleth righteousness? So largely did this
thought imbue the prophetic mind, that the language of Paul warms into the
animation of poetry, when even "the creature itself, "according to his own vivid
personification, like some noble bird, drooping under the weight of its chain, with
neck outstretched and eyeball distended, is described as looking down into the vista
of coming time for its deliverance from the bondage of corruption into the glorious
liberty of the sons of God (Romans 8:19). He hastens to add, that "we are saved by
hope." It is true of the soul individually, we are saved by hope. It is true of our race
collectively, if ever a millennium is to dawn upon it, we are saved by such a hope.
Our earth may be in ruins meanwhile, blackness on the sky, barrenness on the soil,
because sin is everywhere; but a change is promised. What we hope for, we labour

for all the more that our hope is no dream of fancy, but has its basis in the science
and certainty of absolute truth. "For as the earth hinges forth her bud, and as the
garden causeth the things that are sown in it to spring forth; so the Lord God will
cause righteousness and praise to spring forth before all the nations." (Isaiah 61:11)
The tuning of the instrument is sometimes heard before the music comes. The
mother teaches her child to lisp a hymn before he comprehends its full scope and
meaning. And so here, in this holy psalm, the Jerusalem from above, the mother of
us all, trains us to the utterance of a song suitable to seasons of millennial glory,
when the Moloch of oppression, the Mammon of our avarice, the Ashtaroth of fiery
lust, every erring creed, every false religion, shall have given place to the worship of
the one true and living Godâ€”to the faith and love of Christ. "Let the peoples
praise thee, O God; let all the peoples praise thee." W.H. Gould, in "The Mission
Hymn of the Hebrew Church: a Sermon." 1865.
Whole Psalm. This psalm is entitled in the Septuagint, "A Hymn of David; when the
Temple was rebuilt after the Captivity, " and this appears to be a true description of
it; for the substance of it is found in 1 Chronicles 16:23-33, where it is described as
having been delivered by David into the hand of Asaph and his brethren, to thank
the Lord when the Ark was brought up to Zion. David's Psalm here receives a new
name, and is called a new song (sir chadash), because new mercies of God were now
to be celebrated; mercies greater than David had ever received, even when he
brought the Ark to Zion. They who now sang the old song, which had thus become a
new song, identified themselves with David, and identified him with themselves.
Chr. Wordsworth.
Whole Psalm. Subject. â€”Call to praise, in view of Christ's second advent and
glorious reign. â€”To apply it. â€”Look forward to the glorious day of the Lord's
coming; and realize its approach that you may prepare for it. A. R. C. Dallas.
Ver. 1. 0 sing unto the LORD a new song, etc. "A new song, " unknown to you
before. Come, all ye nations of the wide earth, who, up to this hour, have been giving
your worship to dead gods that were no gods at all; come and give your hearts to the
true and only God in this new song! Henry Cowles.
Ver. 1. A new song. It must be "a new canticle, "a beautiful canticle, and elegantly
composed; also a canticle for fresh favours: in like manner, a canticle befitting men
who have been regenerated, in whom avarice has been supplanted by charity; and
finally, a canticle not like that of Moses, or Deborah, or any of the old canticles that
could not be sung outside the land of promise, according to Psalms 137:4; "How
shall we sing the LORD'S song in a strange land?" but a new canticle that may be
sung all over the world; and he, therefore, adds, Sing unto the LORD, all the earth,
not only Judea, but the whole world. Bellarmine.
Ver. 1. ew. The word is used to describe that which is delightful, exquisite,
precious, etc. Martin Geier.
Ver. 1. ew. ew things are generally most approved, and especially in songs; for
Pindar praises old wine and new songs. John Cocceius, 1603-1669.
Ver. 1. A new song. Our old songs were those of pride, of gluttony, of luxury, in
hope of gain, prosperity, or harm to others; our "new song" is of praise, reverence,
and obedience, and love to God, in newness of life, in the Spirit that quickeneth, no
longer in the letter that killeth, but keepeth that new commandment, that we love
one another, not with the narrow patriotism and fellow feeling of a small tribe, or a

mere national church, but with a citizenship which embraces all the whole earth.
eale and Littledale.
Ver. 1. Sing unto the LORD. We find it thrice said, sing unto the Lord, that we may
understand that we are to sing unto Him with mind, and tongue, and deed. For all
these things must be joined together, and the life ought to correspond with the
mouth and mind. As Abbot Absalom says, When the speech does not jar with the
life, there is sweet harmony. Le Blanc.
Ver. 1. All the earth. It is a missionary hymn for all ages of the church; and it
becomes more and more appropriate to our times in proportion as the heathen
begin to respond to the call, "Sing unto the Lord a new song, "and in proportion as
we find in the melancholy condition of the church at home occasion to look with a
hopeful eye towards the heathen world. E. W. Hengstenberg.
COFFMA , "Verse 1
PSALM 96
CALLI G FOR THE GE TILES TO WORSHIP THE RIGHTEOUS GOD
"This psalm develops a larger view that is not restricted to Israel. Israel is not even
mentioned, and the call to worship is addressed to `all nations and all creatures.'"[1]
Whereas, in Psalms 95, Israel appears as the "sheep of the Good Shepherd's
pasture," that viewpoint is replaced here with, "The more general knowledge that
God is the Creator of the heavens and the source of all righteousness and truth."[2]
The Septuagint (LXX) ascribes this psalm to David; and "Significantly, Psalms 95 is
written again, with very little change, in 1 Chronicles 16:23-33."[3] In the
Chronicles rendition of Psalms 96, not only is David declared as the author, but the
very time of his writing it was given as the occasion, namely, when David appointed
Asaph and his brethren for certain musical responsibilities in the tabernacle (1
Chronicles 16:7).
We must inquire, therefore, what basis is it upon which scholars boldly declare the
psalm to have been written "in the times of the later Hebrew?" Rawlinson identified
that basis as, "The style, phraseology and iteration, especially of Psalms 96:1,2,7,8,
and 13."[4] To us this is simply ridiculous. In the first place, modern scholars simply
do not know that much about the linguistic abilities of King David; and secondly
their `conclusion' based upon what they claim to know, is a very poor basis indeed
for contradicting a plain statement in the Word of God. We may be absolutely
certain that David wrote the psalm, and that he did so upon the occasion outlined in
God's Word. ow, it might be true of course, that later copyists, translators, or
compilers of the psalms might have reworked it to produce changes which have led
to some false scholarly conclusions, but it is still true that David wrote it.
How do the radical critics get around their contradiction of the Old Testament in
their denials of Davidic authorship? A good example of how they do it is provided in
the opinion of Addis, "This psalm was inserted in Chronicles, not by the Chronicler

himself, but by a later hand."[5]
This, of course, appeals to an "interpolator," and degrades almost an entire chapter
of 1Chronicles to an interpolation. Where is the evidence of any such thing? What
manuscripts or versions omit that part of Chronicles? o evidence is cited; none
exists. A mere man's allegation is supposed to nullify a chapter of the word of God.
I TERPOLATIO S, ETC.
There are indeed examples in the Bible of interpolations, as in the instance of Acts
8:37, which is properly omitted in the ASV and subsequent versions. Even in that
instance of it, however, the interpolation is absolutely the truth. Any thoughtful
person is appreciative of the scholarship which strives to delete genuine
interpolations, etc. from the Bible.
However, we shall express a word of caution about the blind acceptance of the
claims and allegations of certain schools of interpreters whose a priori disbelief of
the Bible and their evident purpose of destroying every word of it as a genuine
revelation from Almighty God cast grave doubt upon many of their assertions.
Given the unbelief of many writers and their avowed enmity against the Bible, the
careful student should always remember that there are a host of weapons in the
arsenal of Biblical enemies.
These are copyists, redactors, editors, compilers, interpolators, translators,
glossaters, revisionists, arrangers, etc.
ow our word of caution is simply this. Can we depend upon men whose purposes
and intentions toward the Bible are enemical and destructive - can we depend upon
them always to employ such devices as we have mentioned in honesty and fairness?
Psalms 96:1-3
THE WORSHIP OF GOD TO BE U IVERSAL
"O sing unto Jehovah a new song:
Sing unto Jehovah all the earth. Sing unto Jehovah, bless his name;
Show forth his salvation from day to day.
Declare his glory among the nations,
His marvelous works among all the peoples."
"All the earth ... among the nations ... all the peoples" (Psalms 96:1-3). It would be
difficult to find a paragraph with any greater stress of the truth that God's
"salvation" was never intended for Jews only, but for "all the earth." The call of the

Gentiles into God's service is absolutely declared here as a commandment of God.
"Sing... sing ... sing" (Psalms 96:1-2). Singing is the invariable earmark of the
redeemed. The worship of God always abounds with singing. " othing, listless,
boring, or stale befits God's worship; not merely a song is required, but a new song!
[6]
BI 1-13, "O sing unto the Lord a new song: sing unto the Lord, all the earth.
A supreme existence and a supreme service
I. A supreme existence.
1. Great in His nature—in power, intellect, heart.
2. Great in His work. “Made the heavens.”
3. Great in His character.
4. Great in His government.
II. A supreme service.
1. Joyous.
2. Fresh. “A new song.” The song of yesterday will not do for to-day, for there are
fresh motives, fresh mercies, fresh needs.
3. Constant. Worship as an occasional service is worthless, it is only worship as it
becomes an all-pervading spirit, a permeating, dominating inspiration. “From day to
day.”
4. Universal. “All the earth.” “Ye kindreds of the people.” This service is confined to
no tribe or class of men, all sustain the same relation to the Supreme Existence, and
out of the same relationship the same common obligations spring.
5. Practical.
(1) Acknowledgment of God’s claims.
(2) Proclamation of God’s glory to the world. (Homilist.)
The new song and the old story
There are mighty passions of the human soul which seek vent, and can get no relief until
they find it in expression. Grief, acute, but silent, has often destroyed the mind, because
it has not been able to weep itself away in tears. The glow of passion, fond of enterprise
and full of enthusiasm, has often seemed to rend the very fabric of manhood when
unable either to attain its end or to utter its strong desires. So it is in true religion. It not
only lays hold upon our intellectual nature with appeals to our judgment and our
understanding, but at the same time it engages our affections, brings our passions into
play, and fires them with a holy zeal, producing a mighty furore; so that when this spell
is on a man, and the Spirit of God thoroughly possesses him, he must express his
vehement emotions. Our purpose is to suggest two modes of expressing your

consecration to God and your devotion to the Lord Jesus Christ. These two methods are
to sing about and to talk about the good things the Lord has done for you, and the great
things He has made known to you. Let song take the lead—“O sing unto the Lord a new
song: sing unto the Lord, all the earth. Sing unto the Lord, bless His name.” Then let
discourse engage you; be it in public sermons or in private conversations—“Show forth
His salvation from day to day. Declare His glory among the heathen, His wonders among
all people.” We begin with the voice of melody. All ye that love the Lord, give vent to
your heart’s emotion by song, and take care that it be sung to the Lord alone. As ye stand
up to sing, there should be a fixed intent of the soul, a positive volition of the mind, an
absolute determination of the heart, that all the flame which kindles in thy breast, and
all the melody that breaks from thy tongue, and all the sacred swell of grateful song shall
be unto the Lord, and unto the Lord alone. And if you would sing unto the Lord, let me
recommend you to flavour your mouth with the Gospel doctrines which savour most of
grace unmerited and free. Praise the God and Father of our Lord Jesus Christ, who hath
begotten us again unto a lively hope, who provides for us, educates us, instructs us, leads
and guides us, and will bring us by and by to the many mansions in His own house. Sing
ye also unto the Son. Adore the Lamb slain. Kneel at the Cross foot, and praise each
wound, and magnify the immortal who became mortal for our sakes. And, then, sing ye
to the Holy Spirit. Oh, how our hearts are bound reverently to worship the Divine
Indweller who, according to His abundant mercy, hath made our bodies to be His
temples wherein He deigns to dwell. “Sing unto the Lord a new song.” Let the freshness
of your joy and the fulness of your thanks be perennial as the days of heaven. This song,
according to our text, is designed to be universal. “Sing unto the Lord, all the earth.” Let
sires and sons mingle in its strains. There is not one of us but has cause for song, and
certainly not one saint but ought especially to praise Him. In three ways, methinks, it
becomes us to sing God’s praises. We ought to sing with the voice. Angel harp and
human voice! If the angel harp be more skilful, surely the human voice is more grateful.
We are like a bird that has only one wing. There is much prayer, but there is little praise.
“Sing unto the Lord.” To sing with the heart is the very essence of song. Though the
tongue may not be able to express the language of the soul, the heart is glad. Oh, to have
a cheerful spirit—not the levity of the thoughtless, nor the gaiety of the foolish, nor even
the mirth of the healthy—there is a cheerful spirit which is the gift of grace, that can and
does rejoice evermore. Then when troubles come we bear them cheerfully; let fortune
smile, we receive it with equanimity; or let losses befall us, we endure them with
resignation, being willing, so long as God is glorified, to accept anything at His hands.
These are the people to recommend Christianity. Their cheerful conversation attracts
others to Christ. In the second place, then, let me stir you up to such daily conversation
and such habitual discourse as shall be fitted to spread the Gospel which you love. Our
text admonishes you to “show forth His salvation.” You believe in the salvation of God—
a salvation of grace from first to last. You have seen it; you have received it; you have
experienced it. Well, now, show it forth. “Declare His glory among the heathen.” Show
them the justice of the great substitution, and the mercy of it. Show them the wisdom
which devised the plan whereby, without a violation of the law, God could yet pardon
rebellious sinners. Impress upon those that you talk with that the Gospel you have to tell
them of is no commonplace system of expediency, but really it is a glorious revelation of
divinity. A third expression is used here. “Declare His wonders among all people.” Our
Gospel is a Gospel of wonders. It deals with wonderful sin in a wonderful way. It
presents to us a wonderful Saviour, and tells us of His wonderful complex person. It
points us to His wonderful atonement, and it takes the blackest sinner and makes him
wonderfully clean. The wonders of grace far exceed the wonders of nature; there are no
miracles so matchless in wonder as the miracles of grace in the heart of man. (C. H.

Spurgeon.)
EXPOSITOR'S DICTIONARY, "A New Song
Psalm 96:1
What does a "new song" mean?
I. A living experience. There never has been an age of great poetry which was not first an
age of great action, great thought, great living. We shall never sing a new song till we
have lived a real, pulsing, genuine new life of our own, not the pale shadow of other and
greater lives. Whatever songs and Psalm come echoing down the ages, we must hear
God"s voice with our own ears.
II. A bright outlook and bold spirit. The faith that has no future has no song on its lips,
for there is no hope in its heart. History never "repeats" itself; every nation has a new
role to fill, a new destiny to attain, a future of its own to mould and conquer. God has
given us a new time and a glowing future, and He looks that we should sound out of this
new time a new song.
III. What shall be the keynote of our new song to God in this generation? Shall it not still
be Jesus? The highest genius may well lay its brightest tribute of rhythm and melody at
His feet, and the lowliest voice may acceptably sing it. A songless faith is a dying faith. A
faith that has a true song in it has the future before it, and heaven at last, where the
multitude who no man can number will sing the song of Moses and the Lamb, ancient as
time, yet new as the morning.
—W. R. Inge, Christian World Pulpit, p290.
EBC, "THE praise of Jehovah as King has, in the preceding psalms, chiefly celebrated
His reign over Israel. But this grand coronation anthem takes a wider sweep, and hymns
that kingdom as extending to all nations, and as reaching beyond men, for the joy and
blessing of a renovated earth. It fails into four strophes, of which the first three contain
three verses each, while the last extends to four. These strophes are like concentric
circles, drawn round that eternal throne. The first summons Israel to its high vocation of
Jehovah’s evangelist, the herald who proclaims the enthronement of the King. The
second sets Him above all the "Nothings" which usurp the name of gods, and thus
prepares the way for His sole monarchy. The third summons outlying nations to bring
their homage, and flings open the Temple gates to all men, inviting them to put on
priestly robes, and do priestly acts there. The fourth calls on Nature in its heights and
depths, heaven and earth, sea, plain, and forest, to add their acclaim to the shouts which
hall the establishment of Jehovah’s visible dominion.

The song is to be new, because a new manifestation of Jehovah’s Kinghood has wakened
once more the long-silent harps, which had been hung on the willows of Babylon. The
psalm is probably a lyric echo of the Restoration, in which the prophet singer sees the
beginning of Jehovah’s world wide display of His dominion. He knew not how many
weary years were to pass in a weary and God-defying world, before his raptures became
facts. But though His vision tarries, His song is no over-heated imagining, which has
been chilled down for succeeding generations into a baseless hope. The perspective of
the world’s chronology hid from him the deep valley between His standpoint and the
fulfilment of his glowing words. Mankind still marches burdened, down among the
mists, but it marches towards the sunlit heights. The call to sing a new song is quoted
from Isaiah 42:10.The word in Psalms 96:2 b rendered "publish glad tidings" is also a
favourite word with Isaiah II. (Isaiah 40:9, Isaiah 52:7, etc.). Psalms 96:3 a closely
resembles Isaiah 66:19.
The second strophe is full of allusions to earlier psalms and prophets. The new
manifestation of Jehovah’s power has vindicated His supremacy above the vanities
which the peoples call gods, and has thereby given new force to old triumphant words
which magnified His exalted name. Long ago a psalmist had sung, after a signal defeat of
assailants of Jerusalem, that God was "great and greatly to be praised," [Psalms 48:1]
and this psalmist makes the old words new. "Dread" reminds us of Psalms 47:2. The
contemptuous name of the nation’s gods as "Nothings" is frequent in Isaiah. The
heavens, which roof over all the earth, declare to every land Jehovah’s creative power,
and His supremacy above all gods. But the singer’s eye pierces their abysses, and sees
some gleams of that higher sanctuary of which they are but the floor. There stand
Honour and Majesty, Strength and Beauty. The psalmist does not speak of "attributes."
His vivid imagination conceives of these as servants, attending on Jehovah’s royal state.
Whatsoever things are lovely, and whatsoever are august, are at home in that sanctuary.
Strength and beauty are often separated in a disordered world, and each is maimed
thereby, but, in their perfection, they are indissolubly blended. Men call many things
strong and fair which have no affinity with holiness; but the archetypes of both
excellences are in the Holy Place, and any strength which has not its roots there is
weakness, and any beauty which is not a reflection from "the beauty of the Lord our
God" is but a mask concealing ugliness.
The third strophe builds on this supremacy of Jehovah, whose dwelling place is the seat
of all things worthy to be admired, the summons to all nations to render praise to Him.
It is mainly a variation of Psalms 29:1-2, where the summons is addressed to angels.
Here "the families of the peoples" are called on to ascribe to Jehovah "glory and
strength," or "the glory of His name," (i.e. of His character as revealed). The call
presupposes a new manifestation of His Kingship as conspicuous and earth shaking as
the thunderstorm of the original psalm. As in it the "sons of God" were called to worship
in priestly garb, so here still more emphatically, Gentile nations are invited to assume
the priestly office, to "take an offering and come into His courts." The issue of Jehovah’s
manifestation of kingly sway will be that Israel’s prerogative of priestly access to Him
will be extended to all men, and that the lowly worship of earth will have characteristics
which assimilate it to that of the elder brethren who ever stand before Him, and also
characteristics which distinguish it from that, and are necessary while the worshippers
are housed in flesh. Material offerings and places consecrated to worship belong to

earth. The "sons of God" above have them not, for they need them not.
The last strophe has four verses, instead of the normal three. The psalmist’s chief
purpose in it is to extend his summons for praise to the whole creation; but he cannot
refrain from once more ringing out the glad tidings for which praise is to be rendered.
He falls back in Psalms 96:10 on Psalms 93:1 and Psalms 9:8. In his quotation from the
former psalm, he brings more closely together the thoughts of Jehovah’s reign and the
fixity of the world, whether that is taken with a material reference, or as predicting the
calm perpetuity of the moral order established by His merciful rule and equitable
judgment. The thought that inanimate nature will share in the joy of renovated
humanity inspires many glowing prophetic utterances, eminently those of Isaiah-as e.g.,
Isaiah 35:1-10. The converse thought, that it shared in the consequences of man’s sin, is
deeply stamped on the Genesis narrative. The same note is struck with unhesitating
force in Romans 8:1-39, and elsewhere in the New Testament. A poet invests Nature
with the hues of his own emotions, but this summons of the psalmist is more than
poetry. How the transformation is to be effected is not revealed, but the consuming fires
will refine, and at last man will have a dwelling place where environment will correspond
to character, where the external will image the inward state, where a new form of the
material will be the perpetual ally of the spiritual, and perfected manhood will walk in a
"new heaven and new earth, where dwelleth righteousness."
In the last verse of the psalm, the singer appears to extend his prophetic gaze from the
immediate redeeming act by which Jehovah assumes royal majesty, to a still future
"coming," in which He will judge the earth. "The accession is a single act; the judging is a
continual process. Note that ‘judging’ has no terrible sound to a Hebrew" (Cheyne, in
loc.). Psalms 96:13 c is again a verbatim quotation from Psalms 9:8.
SIMEON, "THE DUTY OF MAKING CHRIST KNOWN TO THE HEATHEN
Psalms 96:1-3. O sing unto the Lord a new song; sing unto the Lord all the earth. Sing
unto the Lord; bless his name: shew forth his salvation from day to day. Declare his
glory among the heathen, his wonders among all people.
TO any one who looks even in the most superficial manner into the Holy Scriptures,
there must appear a very wide difference between the experience of the saints recorded
there, and that which is found amongst persons reputed saints in the present day. The
Saviour himself is not so much the object of holy glorying, as he was amongst some, who
looked forward to him at the distance of a thousand years; nor are the same elevated
affections towards him brought into exercise, as were displayed by them. A man who
should now exclaim, as David did, “O sing unto the Lord a new song; sing unto the Lord,
all the earth: sing unto the Lord; bless his name; shew forth his salvation from day to
day!” he, I say, would be accounted an enthusiast at least; and it would be well if he were
not characterized by a yet harsher term. But religion is, or ought to be, the same in all
ages; except indeed that our views of Christ should be more elevated, and our delight in
him be more ardent, in proportion as our means of knowing him are more ample, and
our motives to love him more enlarged. The psalm before us undoubtedly refers to him;

for it speaks expressly of the publication of his Gospel to the Gentile world. It is indeed
only a part of a psalm written originally by David at the time of his bringing up the ark to
Mount Zion from the house of Obed-edom [Note: 1 Chronicles 16:7-36.]: and this part
was selected afterwards for the constant use of the Church, as being calculated to keep
up in the minds of men an expectation of the Messiah, and to prepare their hearts for the
reception of him.
In discoursing on that portion of it which we have read, we shall,
I. Point out your duty to the Lord Jesus Christ—
In speaking to persons who profess to derive all their hopes of salvation from the Lord
Jesus, methinks it is scarcely necessary to say, that,
1. We should praise him ourselves—
[We should not be content to acknowledge him in words; we should feel towards him in
deed, as our “All in all [Note: 1 John 3:18.].” These feelings we should express in songs of
praise: or if we be silent as to our voice, we should at least “make melody to him in
ourhearts;” “blessing” and adoring him from our inmost souls.
We should sing to him “a new song.” It was so called by David, because it was a song that
was to be sung especially at the introduction of the Christian dispensation, the events
predicted and shadowed forth being then fulfilled. But it is still a new song to all who
sing it; because in their unconverted state they have no disposition, no ability to sing it:
“they cannot, in that sense, say that Jesus is the Lord, but by the Holy Ghost [Note: 1
Corinthians 12:3.].” Moreover, it will to all eternity continue new; fresh discoveries of his
glory being ever manifested to the soul, and fresh energies supplied for the celebration of
his praise. Hence in heaven itself the songs of all the glorified saints are thus designated:
“they sing unto the Lord a new song [Note: Revelation 5:9; Revelation 14:3.].” Thus
“from day to day” our harps should be tuned afresh, and our praises ascend to heaven
with every breath we draw.]
2. We should make him known to others—
[Who that had ever tasted of the blessings of salvation would “eat his morsel alone?”
who would not wish all the world to partake with him? Yes surely, we should declare his
glory among the heathen, and his wonders among all people.” O what “wonders” of love
and mercy have we to proclaim! Who can reflect on the person of our “Emmanuel, who
is God with us,” leaving the bosom of his Father, taking our nature, bearing our sins, and
effecting by his obedience unto death our reconciliation with God; who, I say, can reflect
on this, and not desire to make it known to all the sinners of mankind? In a word, who
can have beheld “the glory of God shining in the face of Jesus Christ,” and not desire to

reflect the light of it on all who are sitting in darkness and the shadow of death? This
##undoubtedly our duty: we are not to put our light under a ##ushel, but to set it on a
candlestick, that all the world, if ##ossible, may see the light.]
This then being our duty to the Lord Jesus Christ, we will proceed to,
II. Call you to the performance of it—
Consider,
1. Your obligations to the Lord Jesus Christ—
[How inconceivably great are these! If we attempt to estimate them, where shall we
begin? or, having begun, where shall we end? If you have not yet experienced his
converting grace, the very provision of a salvation for you, a salvation so dearly bought,
and so freely offered, demands from you every tribute of love and gratitude that you can
ever pay. But if you have reason to think yourselves partakers of this salvation, and are
enabled with appropriating faith to say, “He has loved me, and given himself for me,”
there should be no bounds to your zeal and diligence in his service. Time, talents,
property, yea life itself, should be esteemed by you as of no value, any farther than they
may enable you to glorify his name. Enter then minutely into the consideration of this
subject, and say, Whether, “if you hold your peace, the very stones will not cry out
against you?”]
2. The necessities of the heathen world—
[The whole Scriptures speak of the heathen world as perishing for lack of knowledge:
and though we will not presume to say, that none of them shall be made partakers of
God’s mercy for Christ’s sake; yet we are sure, that, as a body, they are under a sentence
of guilt and condemnation. Can we then know the remedy which God has provided for
them, and not feel ourselves bound to reveal it to them, and to labour, as far as possible,
to extend to them its saving benefits? Can we reflect on the unhappy state of the Jews,
and not pity them; blinded as they are by prejudice, and bent as they are on their own
destruction? Can we look on all the different classes of the Gentile world, and see what
penances they endure to pacify the supposed wrath of their senseless idols, and not feel a
desire to proclaim to them the glad tidings of the Gospel? If it would be our duty to
stretch out our hand to one sinking in the waters, and to rescue him from destruction,
much more is it our duty to exert ourselves to the utmost of our power for the
preservation of a ruined world.]
Address—

1. Those who are lukewarm in the cause of Christ—
[Many are so afraid of enthusiasm, that they banish from their minds all that may
subject them to such an imputation. Hence, whilst they are correct and accurate in their
principles, they are grievously defective in the sublimer parts of practical religion: they
have a form of godliness, but no experience of its power. But let such persons know that
the Lord Jesus Christ is more displeased with the lukewarmness of those who profess
themselves his friends, than he is with the neglect of his avowed enemies [Note:
Revelation 3:15-16.]. If from our inmost souls we love him not, he denounces a solemn
curse against us [Note: 1 Corinthians 16:22.]: and if we serve him not with the talents
entrusted to our care, he will require them at our hands, and punish us severely for our
abuse of them. [Note: Matthew 26:20.]]
2. Those who are active in his service—
[God forbid that we should ever speak a word to discourage activity in the service of our
Lord. But it is certain that many are diligent in doing what they suppose to be his will,
who yet are far from cultivating that spirit which he will approve. Pride, ostentation, and
a variety of other corrupt motives, may stimulate men to exertion; whilst humility and
modesty, and all the lovelier graces of the Spirit, are wanting in them. Look to it then,
that your love and zeal be duly tempered with reverence and godly fear. At the same
time, take care that you do not become weary in well-doing. Be on your guard that your
love to the Saviour languish not, and that your endeavours to convert others to the
knowledge of him be not relaxed. Try amongst your friends and neighbours to interest
them in his salvation. Then extend your efforts to all, whether Jews or Gentiles: and
“count not even life itself dear to you,” if that you may but glorify him, and save the souls
of your perishing fellow-creatures.]
PULPIT, "THIS psalm occurs, with very little change, in 1 Chronicles 16:23-33, and is
there (1 Chronicles 16:7) ascribed to David. It is also entitled, "A Psalm of David," in the
Septuagint. But the phraseology and the style, especially the frequent iteration (1
Chronicles 16:1, 1 Chronicles 16:2, 1 Chronicles 16:7, 1 Chronicles 16:8, 1 Chronicles
16:13), belong to the later Hebrew. If David, therefore, was the original author, we must
suppose a reconstruction of the composition at a later period. The psalm is one entirely
devoted to praise. It sets forth Jehovah, first, as the Creator and Wonder worker of old (1
Chronicles 16:1-6); secondly, as the present Ruler of the earth and its inhabitants (1
Chronicles 16:7-10); and, thirdly, as the coming Judge of all men (1 Chronicles 16:10-13).
Metrically, the psalm consists of four stanzas, the first three of three verses each, and the
last of four.
Psalms 96:1
O sing unto the Lord a new song (comp. Psalms 33:3; Psalms 98:1; Psalms 144:9; Psalms

149:1; Isaiah 42:10). This clause does not occur in 1 Chronicles 16:1-43. It seems to
belong to the second recension of the psalm, when it was recast to suit some "new"
occasion. Sing unto the Lord, all the earth. So in Isaiah 42:10, "Sing unto the Lord a new
song, his praise from the end of the earth." The psalmist at once makes known his
"universalism" by calling on the whole earth to join in his song of praise (comp. Psalms
66:1, Psalms 66:4). This psalm has been well called "a missionary hymn for all ages."
2 Sing to the Lord, praise his name;
proclaim his salvation day after day.
BAR ES, "Sing unto the Lord, bless his name - This verse is substantially the
same as 1Ch_16:23; “Sing unto the Lord, all the earth; show forth from day to day his
salvation.”
Show forth his salvation - His interposition; the fact that he has saved or delivered
us. This may have referred originally in particular to what he had done to save the people
in time of danger, but the language is such also as to express salvation in a higher sense -
salvation from sin and death. As such it may be employed to express what God has done
for mankind - for all people, Jews and Gentiles - in providing a way of salvation, and
making it possible that they should reach heaven. For this all people have occasion for
praise.
From day to day - Continually; always. It is a fit subject for unceasing praise. Every
man should praise God every day - on each returning morning, and on every evening -
for the assurance that there is a way of salvation provided for him, and “that he may be
happy forever.” If we had right feelings, this would be the first thought which would
burst upon the mind each morning, irradiating, as with sunbeams, all around us; and it
would be the last thought which would linger in the soul as we lie down at night, and
close our eyes in slumber - making us grateful, calm, happy, as we sink to rest, for
whether we wake or not in this world we may be forever happy.
CLARKE, "Show forth his salvation from day to day - The original is very
emphatic, ‫ישועתו‬ ‫ליום‬ ‫מיום‬ ‫בשרו‬ basseru miyom leyom yeshuatho “Preach the Gospel of his
salvation from day to day.” To the same effect the Septuagint, Ευαγγελιζεσθε ᅧµεραν εξ
ᅧµερας το σωτηριον αυτου, “Evangelize his salvation from day to day.”
GILL, "Sing unto the Lord,.... Which is repeated to show the vehemency of the

speaker, and the importance of the work exhorted to: this being the third time that the
word Lord or Jehovah is mentioned, have led some to think of the trinity of Persons,
Father, Son, and Spirit, the one only Jehovah, to whom the new song of salvation is to be
sung, because of their joyful concern in it; the Father has contrived it, the Son has
effected it, and the Spirit applies it:
bless his name: speak well of him, whose name is excellent and glorious, sweet and
precious; even every name of his, Jesus, Immanuel, &c. proclaim him the ever blessed
God, as he is, as comes before with the blessings of goodness, and made most blessed for
ever; as Mediator, ascribe all spiritual blessings to him, and bless him for them, and give
him the glory and honour of them:
show forth his salvation from day today; the salvation of his people he undertook,
and has completed; publish that as a piece of good news, as glad tidings; so the word (n)
used signifies; even evangelizing, or preaching the Gospel; for this is the Gospel, the sum
and substance of it, salvation by Jesus Christ: this may be considered as directed to
ministers of the Gospel, whose work it is, more peculiarly, to show forth the salvation of
Christ; to point him out as a Saviour to sensible sinners; to declare that this salvation is
done, is wrought out for sinners, is full and complete; is to be had freely, and to be had
now; and this is to be done
from day today, one Lord's day after another, frequently and constantly, when
opportunity serves.
JAMISO , "show forth — literally, “declare joyful tidings.”
salvation — illustrates His glory in its wonders of love and mercy.
SPURGEO , "Ver. 2. Sing unto the Lord, bless his name. Thrice is the name of the
Lord repeated, and not without meaning. Is it not unto the Three One Lord that the
enlightened nations will sing? Unitarianism is the religion of units; it is too cold to
warm the world to worship; the sacred fire of adoration only burns with vehement
flame where the Trinity is believed in and beloved. In other ways beside singing, the
blessed Lord is to be blessed. His name, his fame, his character, his revealed word
and will are to be delighted in, and remembered with perpetual thanksgiving. We
may well bless him who so divinely blesses us. At the very mention of his name it is
meet to say, "Let him be blessed for ever."
Shew forth his salvation from day to day. The gospel is the clearest revelation of
himself, salvation, outshines creation and providence; therefore let our praises
overflow in that direction. Let us proclaim the glad tidings, and do so continually,
never ceasing the blissful testimony. It is ever new, ever suitable, ever sure, ever
perfect; therefore let us show it forth continually until he come, both by words and
deeds, by songs and sermons, by sacred Baptism and by the Holy Supper, by books
and by speech, by Sabbath services and weekday worship. Each day brings us
deeper experience of our saving God, each day shows us anew how deeply men need
his salvation, each day reveals the power of the gospel, each day the Spirit strives
with the sons of men; therefore, never pausing, be it ours to tell out the glorious
message of free grace. Let those do this who know for themselves what his salvation

means; they can bear witness that there is salvation in none other, and that in him
salvation to the uttermost is to be found. Let them show it forth till the echo flies
around the spacious earth, and all the armies of the sky unite to magnify the God
who hath displayed his saving health among all people.
Ver. 2. From day to day. Continually; always. It is a fit subject for unceasing praise.
Every man should praise God every dayâ€”on each returning morning, and on
every eveningâ€”for the assurance that there is a way of salvation provided for him,
and that he may be happy for ever. If we had right feelings, this would be the first
thought which would burst upon the mind each morning, irradiating, as with
sunbeams, all around us; and it would be the last thought which would linger in the
soul as we lie down at night, and close our eyes in slumber making us grateful, calm,
happy, as we sink to rest, for whether we wake or not in this world, we may be for
ever happy. Albert Barnes.
Ver. 2. From day to day. Other news delights us only at first hearing; but the good
news of our redemption is sweet from day to day, ac si in codera die redemptio
fuisset opereta, saith Kimchi here, as if it were done but today. Tam recens mihi
nunc Christus est, saith Luther, ac si hac hora fudisset sanguinem, Christ is now as
fresh unto me as if he had shed his blood but this very hour. John Trapp.
Psalms 96:3*
3 Declare his glory among the nations,
his marvelous deeds among all peoples.
BAR ES, "Declare his glory among the heathen - Among the nations; the
people who are not Hebrews. The meaning is, Let it be proclaimed in all lands, among all
people. Let it not be confined to those who are professedly his people, but let it be
announced everywhere. This is copied literally from 1Ch_16:24.
His wonders among all people - His “marvelous works;” those things which are
suited to produce astonishment in the mind. The reference is to those works and doings
of God which lie so far beyond the power of any created being, and which by their
vastness, their wisdom, and their benevolence, are suited to produce a deep impression
on the human mind.
CLARKE, "Declare his glory among the heathen - The heathen do not know
the true God: as his being and attributes are at the foundation of all religion, these are

the first subjects of instruction for the Gentile world. Declare, ‫ספרו‬ sapperu, detail,
number out his glory, ‫כבודו‬ kebodo, his splendor and excellence.
His wonders among all people - Declare also to the Jews his wonders, ‫נפלאותיו‬
niphleothaiv, his miracles. Dwell on the works which he shall perform in Judea. The
miracles which Christ wrought among the Jews were full proof that he was not only the
Messiah, but the mighty power of God.
GILL, "Declare his glory among the Heathen,.... What a glorious Person the
Messiah is; the brightness of his Father's glory; having all the perfections of deity in him;
how the glory of God appears in him, and in all that he has done; and especially in the
work of redemption, in which the glory of divine wisdom, power, justice, truth, and
faithfulness, love, grace, and mercy, is richly displayed; say what glory he is advanced
unto, having done his work, being highly exalted, set at the right hand of God, and
crowned with glory and honour; and what a fulness of grace there is in him, for the
supply of his people; and what a glory is on him, which they shall behold to all eternity:
his wonders among all people: what a wonderful person he is, God manifest in the
flesh; what wonderful love he has shown in his incarnation, obedience, sufferings, and
death; what amazing miracles he wrought, and what a wonderful work he performed;
the work of our redemption, the wonder of men and angels; declare his wonderful
resurrection from the dead, his ascension to heaven, sitting at the right hand of God, and
intercession for his people; the wonderful effusion of his Spirit, and the conquests of his
grace, and the enlargement of his kingdom in the world; as also what wonders will be
wrought by him when he appears a second time; how the dead will be raised and all will
be judged.
HE RY, "2. With sermons (Psa_96:3): Declare his glory among the heathen, even
his wonders among all people. (1.) Salvation by Christ is here spoken of as a work of
wonder, and that in which the glory of God shines very brightly; in showing forth that
salvation we declare God's glory as it shines in the face of Christ. (2.) This salvation was,
in the Old Testament times, as heaven's happiness is now, a glory to be revealed; but in
the fulness of time it was declared, and a full discovery made of that, even to babes,
which prophets and kings desired and wished to see and might not. (3.) What was then
discovered was declared only among the Jews, but it is now declared among the
heathen, among all people; the nations which long sat in darkness now see this great
light. The apostles' commission to preach the gospel to every creature is copied from
this: Declare his glory among the heathen.
CALVI , "3Declare his glory among the heathen Additional terms are adduced to
commend the salvation spoken of. It is called his glory and his wonders; which is
equivalent to saying that it was glorious and admirable. By such titles the Psalmist
would distinguish it from any deliverances which had formerly been granted, as
indeed there can be but one opinion, that when God appeared as Redeemer of all the
world, he gave a display of his mercy and of his favor, such as he never vouchsafed
before. This salvation it was impossible, as I have said, that the Gentile nations
could have celebrated, had they been left without it. The words teach us that we can

never be said to have rightly apprehended the redemption wrought out by Christ,
unless our minds have been raised to the discovery of something incomparably
wonderful about it.
SPURGEO , "Ver. 3. Declare his glory among the heathen. His salvation is his
glory, the word of the gospel glorifies him; and this should be published far and
wide, till the remotest nations of the earth have known it. England has spent much
blood and treasure to keep up her own prestige among barbarians; when will she be
equally anxious to maintain the honour of her religion, the glory of her Lord? It is
to be feared that too often the name of the Lord Jesus has been dishonoured among
the heathen by the vices and cruelties of those who call themselves Christians; may
this fact excite true believers to greater diligence in causing the gospel to be
proclaimed as with a trumpet in all quarters of the habitable globe.
His wonders among all people. The gospel is a mass of wonders, its history is full of
wonders, and it is in itself far more marvellous than miracles themselves. In the
person of his Son the Lord has displayed wonders of love, wisdom, grace, and
power. All glory be unto his name; who can refuse to tell out the story of redeeming
grace and dying love? All the nations need to hear of God's marvellous works; and a
really living, self denying church would solemnly resolve that right speedily they fill
shall hear thereof. The tribes which are dying out are not to be excluded from gospel
teaching any more than the great growing families which, like the fat kine of
Pharaoh, are eating up other races: Red Indians as well as Anglo Saxons are to hear
of the wonders of redeeming love. one are too degraded, none too cultured, none
too savage, and none too refined.
Ver. 3. Declare. The corresponding word is a book;and the participle is often
rendered a scribe, a writer. Psalms 45:1. The verb is rendered, tell, show forth,
declare. The variety of verbs used in Psalms 96:1-3, proves that we are to employ all
proper means for making known the Saviour. One of these methods is by writing.
W. S. Plumer.
Ver. 3. Declare his glory â€”what a glorious person the Messiah is; the brightness of
his Father's glory; having all the perfections of Deity in him; how the glory of God
appears in him, and in all that he has done; and especially in the work of
redemption, in which the glory of divine wisdom, power, justice, truth, and
faithfulness, love, grace, and mercy, is richly displayed; say what glory he is
advanced unto, having done his work, being highly exalted, set at the right hand of
God, and crowned with glory and honour, and what a fulness of grace there is in
him, for the supply of his people; and what a glory is on him, which they shall
behold to all eternity. John Gill.
Ver. 3. His glory shines from every ray of light that reaches us from a thousand
stars; it sparkles from the mountain tops that reflect the earliest and retain the last
rays of the rising and the setting sun; it spreads over the expanse of the sea, and
speaks in the murmur of its restless waves; it girdles the earth with a zone of light,
and flings over it an aureole of beauty. In the varied forms of animal tribes; in the
relations of our world to other worlds, in the revolutions of planets, in the springing
of flowers, in the fall of waters, and in the flight of birds; in the sea, the rivers, and
the air; in heights and depths, in wonders and mysteries, â€”Christ wears the

crown, sways the sceptre, and receives from all a tribute to his sovereignty. We
cannot augment it; we cannot add one ray of light to the faintness of a distant star
nor give wings to an apterous insect, nor change a white hair into black. We can
unfold, but not create; we can adore, but not increase; we can recognise the
footprints of Deity, but not add to them. John Cumming in "From Patmos to
Paradise, "1873.
Ver. 3. Declare his glory among the heathen, etc. It is a part of the commission given
to the ministers of the gospel, not only to teach their congregations concerning
Christ, but also to have a care that they who never did hear of him, may know what
he is, what he hath done and suffered, and what good may be had by his mediation.
othing so glorious to God, nothing so wonderful in itself, as is the salvation of man
by Christ; to behold God saving his enemies by the incarnation, sufferings, and
obedience of Christ the eternal Son of God: Declare his glory among the heathen,
his wonders among all people. David Dickson.
Ver. 3. Declare his glory. It is his glory which should be proclaimed, not the
learning, ability, and eloquence of the orator who professes to speak for Him; it is
his glory, the loving beauty, the attractiveness of his gospel, the lavish promises to
repentant sinners, the blessedness of heaven, which should be the chief themes of
discourse; not threats, menaces, sermons on hell or torment to affright men, and at
best make them God's trembling slaves, not his loving friends. The preaching is to
be unto all people, in obscure country districts, amongst unpolished and illiterate
congregations, and not to be confined, as fashionable preachers like to confine it, to
the cultivated and critical audiences of the capital. Hugo, quoted by eale and
Littledale.
Ver. 3. His glory. What he had before called salvation, he now names glory, and
afterwards wonders. And since this salvation, whereby the human race is redeemed
from eternal death and damnation, is glorious and full of wonders, it is therefore
worthy of admiration and praise. Mollerus.
Ver. 3. His wonders. What a wonderful person he is, for he is God manifest in the
flesh; what wonderful love he has shown in his incarnation, obedience, sufferings,
and death; what amazing miracles he wrought, and what a wonderful work he
performed; the work of our redemption, the wonder of men and angels; declare his
wonderful resurrection from the dead, his ascension to heaven, sitting at the right
hand of God, and intercession for his people; the wonderful effusion of his Spirit,
and the conquests of his grace, and the enlargement of his kingdom in the world; as
also what wonders will be wrought by him when he appears a second time; how the
dead will be raised and all will be judged. John Gill.
4 For great is the Lord and most worthy of praise;
he is to be feared above all gods.

BAR ES, "For the Lord is great - Yahweh is great. See the notes at Psa_77:13.
This verse is taken literally from 1Ch_16:25.
And greatly to be praised - Worthy of exalted praise and adoration.
He is to be feared above all gods - He is to be reverenced and adored above all
that are called gods. Higher honor is to be given him; more lofty praise is to be ascribed
to him. He is Ruler over all the earth, and has a claim to universal praise. Even if it were
admitted that they were real gods, yet it would still be true that they were local and
inferior divinities; that they ruled only over the particular countries where they were
worshipped and acknowledged as gods, and that they had no claim to “universal”
adoration as Yahweh has.
CLARKE, "He is to be feared above all gods - I think the two clauses of this
verse should be read thus: -
Jehovah is great, and greatly to be praised.
Elohim is to be feared above all.
I doubt whether the word ‫אלהים‬ Elohim is ever, by fair construction, applied to false
gods or idols. The contracted form in the following verse appears to have this meaning.
GILL, "For the Lord is great,.... In the perfections of his nature; in the works of his
hands, of creation, providence, and redemption; and in the several offices he bears and
executes:
and greatly to be praised; because of his greatness and glory; See Gill on Psa_48:1,
he is to be feared above all gods; the angels by whom he is worshipped; civil
magistrates, among whom he presides, and judges; and all the fictitious deities of the
Gentiles, who are not to be named with him, and to whom no fear, reverence, and
worship, are due.
HE RY 4-6, ". In the midst of these calls to praise God and give glory to him glorious
things are here said of him, both as motives to praise and matter of praise: The Lord is
great, and therefore greatly to be praised (Psa_96:4) and to be feared, great and
honourable to his attendants, great and terrible to his adversaries. Even the new song
proclaims God great as well as good; for his goodness is his glory; and, when the
everlasting gospel is preached, it is this, Fear God, and give glory to him, Rev_14:6,
Rev_14:7. 1. He is great in his sovereignty over all that pretend to be deities; none dare
vie with him: He is to be feared above all gods - all princes, who were often deified after
their deaths, and even while they lived were adored as petty gods - or rather all idols, the
gods of the nations Psa_96:5. All the earth being called to sing the new song, they must
be convinced that the Lord Jehovah, to whose honour they must sing it, is the one only
living and true God, infinitely above all rivals and pretenders; he is great, and they are

little; he is all, and they are nothing; so the word used for idols signifies, for we know
that an idol is nothing in the world, 1Co_8:4. 2. He is great in his right, even to the
noblest part of the creation; for it is his own work and derives its being from him: The
Lord made the heavens and all their hosts; they are the work of his fingers (Psa_8:3), so
nicely, so curiously, are they made. The gods of the nations were all made - gods, the
creatures of men's fancies; but our God is the Creator of the sun, moon, and stars, those
lights of heaven, which they imagined to be gods and worshipped as such. 3. He is great
in the manifestation of his glory both in the upper and lower world, among his angels in
heaven and his saints on earth (Psa_96:6): Splendour and majesty are before him, in
his immediate presence above, where the angels cover their faces, as unable to bear the
dazzling lustre of his glory. Strength and beauty are in his sanctuary, both that above
and this below. In God there is every thing that is awful and yet every thing that is
amiable. If we attend him in his sanctuary, we shall behold his beauty, for God is love,
and experience his strength, for he is our rock. Let us therefore go forth in his strength,
enamoured with his beauty.
JAMISO , "For He is not a local God, but of universal agency, while idols are
nothing.
CALVI , "4.For Jehovah is great, and greatly to be praised. He particularly
describes that God, whom he would have men to celebrate, and this because the
Gentile nations were prone to merge into error upon this subject. That the whole
world might abjure its superstitions, and unite in the true religion, he points out the
one only God who is worthy of universal praise. This is a point of the greatest
importance. Unless men are restrained by a due respect to it, they can only dishonor
him the more that they attempt to worship him. We must observe this order if we
would not profane the name of God, and rank ourselves amongst unbelieving men,
who set forth gods of their own invention. By gods in the verse may be meant, as I
observed already, (Psalms 95:3,) either angels or idols. I would still be of opinion
that the term comprehends whatever is, or is accounted deity. As God, so to speak,
sends rays of himself through all the world by his angels, these reflect some sparks
of his Divinity. (78) Men, again, in framing idols, fashion gods to themselves which
have no existence. The Psalmist would convince them of its being a gross error to
ascribe undue honor either to the angels or to idols, thus detracting from the glory
of the one true God. He convicts the heathen nations of manifest infatuation, upon
the ground that their gods are vanity and nought, for such is the meaning of the
Hebrew word ‫אלילים‬ , elilim, (79) which is here applied to idols in contempt. The
Psalmist’s great point is to show, that as the Godhead is really and truly to be found
in none but the one Maker of the world, those religions are vain and contemptible
which corrupt the pure worship of him. Some may ask, Are angels then to be
accounted nothing and vanity, merely because many have been deceived in thinking
them gods? I would reply, that we do injury to the angels when we give them that
honor which is due to God only; and, while we are not on this account to hold that
they are nothing in themselves, yet whatever imaginary glory has been attached to
them must go for nothing. (80) But the Psalmist has in his eye the gross delusions of
the heathen, who impiously fashioned gods to themselves.
Before refuting their absurd notions, he very properly remarks of God that he is

great, and greatly to be praised — insinuating that his glory as the infinite One far
excels any which they dreamt of as attaching to their idols. We cannot but notice the
confidence with which the Psalmist asserts the glory of the true God, in opposition
to the universal opinion which men might entertain. The people of God were at that
time called to maintain a conflict of no inconsiderable or common description with
the hosts and prodigious mass of superstitions which then filled the whole world.
The true God might be said to be confined within the obscure corner of Judea.
Jupiter was the god every where received — and adored throughout the whole of
Asia, Europe, and Africa. Every country had its own gods peculiar to itself, but
these were not unknown in other parts, and it was the true God only who was
robbed of that glory which belonged to him. All the world had conspired to believe a
lie. Yet the Psalmist, sensible that the vain delusions of men could derogate nothing
from the glory of the one God, (81) looks down with indifference upon the opinion
and universal suffrage of mankind. The inference is plain, that we must not
conclude that to be necessarily the true religion which meets with the approbation of
the multitude; for the judgment formed by the Psalmist must have fallen to the
ground at once, if religion were a thing to be determined by the suffrages of men,
and his worship depended upon their caprice. Be it then that ever so many agree in
error, we shall insist after the Holy Ghost that they cannot take from God’s glory;
for man is vanity himself, and all that comes of him is to be mistrusted. (82) Having
asserted the greatness of God, he proves it by reference to the formation of the
world, which reflects his perfections. (83) God must necessarily exist of himself, and
be self-sufficient, which shows the vanity of all gods who made not the world. The
heavens are mentioned — a part for the whole — as the power of God is principally
apparent in them, when we consider their beauty and adornment.
εξ ἑνὸς, οὗτος ὀφείλει
Κόσµον ἴσον τούτῳ στήσας εἰπεῖν ἐµὸς οὗτος.
One God our hearts confess: whoe’er beside
Aspires with Him our homage to divide,
A world as beauteous let him first design,
And say, its fabric finished, ‘This is mine.’”
— Merrick’s Annotations.
SPURGEO , "Ver. 4. For the LORD is great and greatly to be praised. He is no
petty deity, presiding, as the heathen imagined their gods to do, over some one
nation, or one department of nature. Jehovah is great in power and dominion, great
in mind and act; nothing mean or narrow can be found in him or his acts, in all
things he is infinite. Praise should be proportionate to its object, therefore let it be
infinite when rendered unto the Lord. We cannot praise him too much, too often,
too zealously, too carefully, too joyfully. He deserves that nothing in his worship
should be little, but all the honour rendered unto him should be given in largeness of
heart, with the utmost zeal for his glory.
He is to be feared above all gods. Other gods have been worshipped at great cost,
and with much fervour, by their blinded rotaries, but Jehovah should be adored
with far greater reverence. Even if the graven images had been gods they could not

have borne comparison for an instant with the God of Israel, and therefore his
worship, should be far more zealous than any which has been rendered to them. He
is to be feared, for there is cause to fear. Dread of other gods is mere superstition,
awe of the Lord is pure religion. Holy fear is the beginning of the graces, and yet it
is the accompaniment of their highest range. Fear of God is the blush upon the face
of holiness enhancing its beauty.
COFFMA , "Verse 4
U REALITY OF THE IDOL GODS OF THE GE TILES
"For great is Jehovah, and greatly to be praised:
He is to be feared above all gods.
For all the gods of the peoples are idols;
But Jehovah made the heavens."
The major prophets, especially, exposed the futility of the worthless gods of the
Gentiles. Isaiah especially excelled in doing so. See Isaiah 2,8,18,20; 40:19ff; 41:21-
24; and 44:12ff.
Contrasted with the feeble, helpless gods of the pagan Gentiles is the majestic power
and holiness of the true God, Creator of the heavens and everything else in the
universe. The galaxies themselves unfurled as a banner in the night sky proclaim
God's glory. "The heavens declare the glory of God, and the firmament showeth his
handiwork" (Psalms 19:1).
"To be feared above all gods" (Psalms 96:4). Leupold remarked that, "If any of the
entities commonly called gods produced fear in the minds and hearts of their
worshippers, how much more would the knowledge of God Most High do so? This
naturally implies that the fear which the knowledge of Almighty God evokes is
wholesome and true; it is a godly reverence."[7]
"All the gods of the peoples are idols" (Psalms 96:5). And what is an idol? It is a
man-made device resembling some human being or some allegedly mythical
character, and it supposedly represents a "god." An idol cannot see, cannot hear,
cannot move itself, is utterly helpless, having no abilities whatever. This writer once
visited the temple of the Diabhutsu in Japan, and a number of the niches
surrounding the great idol were adorned in posters, printed with red and black
letters, carrying the message, "THESE GODS ARE OUT OF REPAIR!" The near-
insanity of idol-worship is surely indicated by this.

5 For all the gods of the nations are idols,
but the Lord made the heavens.
BAR ES, "For all the gods of the nations are idols - All the gods worshipped
by the people of other lands are mere “idols.” None of them can claim to have a real
existence as gods. The word here rendered “idols” is translated by the Septuagint,
δαιµόνια daimonia, “demons.” So the Latin Vulgate “daemonia.” The Hebrew word - ‫אליל‬
'ĕlıyl - means properly “of nothing, nought, empty, vain.” See Job_13:4. The meaning
here is, that they were mere nothings; they had no real existence; they were the creations
of the imagination; they could not in any sense be regarded as what it was pretended
they were; they had no claim to reverence and worship as gods. Of most of them it was a
fact that they had no existence at all, but were mere creatures of fancy. Of those that did
really exist, as the sun, moon, stars, animals, or the spirits of departed people, though it
was true that they had an actual existence, yet it was also true that they had no existence
“as gods,” or as entitled to worship; and hence, it was also true that the worship offered
to them was as vain as that which was offered to mere beings of the imagination. This
verse is extracted literally from 1Ch_16:26. The Hebrew is the same.
But the Lord made the heavens - Yahweh created the heavenly hosts, and
therefore he is the true God, and is entitled to worship. The power of “creation” - of
causing anything to exist where there was nothing before - must pertain to God alone,
and is the highest act of Divinity. No pretended pagan god has that power; no man has
that power. The true God has reserved the exercise of that power to himself, and has
never, in any instance, imparted it to a created being.
CLARKE, "All the gods of the nations are idols - ‫אלהי‬ elohey. All those reputed
or worshipped as gods among the heathens are ‫אלילים‬ elilim, vanities, emptinesses,
things of nought. Instead of being Elohim, they are elilim; they are not only not God, but
they are nothing.” “Jehovah made the heavens.” He who is the creator is alone worthy of
adoration.
GILL, "For all the gods of the nations are idols,.... Or are "nothings" (o),
nonentities; such as have not, and never had, any being, at least many of them, but in the
fancies of men; and all of them such as have no divinity in them;
an idol is nothing in the world, 1Co_8:4,
but the Lord made the heavens; and all the hosts of them, the sun, moon, and stars;
these are the curious workmanship of his fingers, and which declare his glory, and show
him to be truly and properly God, who is to be feared and worshipped; see Heb_1:10.

HE RY, "He is great in his sovereignty over all that pretend to be deities; none dare vie
with him: He is to be feared above all gods - all princes, who were often deified after
their deaths, and even while they lived were adored as petty gods - or rather all idols, the
gods of the nations Psa_96:5. All the earth being called to sing the new song, they must
be convinced that the Lord Jehovah, to whose honour they must sing it, is the one only
living and true God, infinitely above all rivals and pretenders; he is great, and they are
little; he is all, and they are nothing; so the word used for idols signifies, for we know
that an idol is nothing in the world, 1Co_8:4.
SPURGEO , "Ver. 5. For all the gods of the nations are idols. Mere images of wood
and stone, vanities, nothings.
But the Lord made the heavens. The reality of his Godhead is proved by his works,
and foremost among these the psalmist mentions that matchless piece of architecture
which casts its arch over every man's head, whose lamps are the light of all
mankind, whose rains and dew fall upon the fields of every people, and whence the
Lord in voice of thunder is heard speaking to every creature. The idol gods have no
existence, but our God is the author of all existences; they are mere earthly vanities,
while he is not only heavenly, but made the heavens. This is mentioned as an
argument for Jehovah's universal praise. Who can be worshipped but he? Since
none can rival him, let him be adored alone.
Ver. 5. For all the gods of the nations are idols. othings, nonentities, a favourite
description of idols in Isaiah's later prophecies. See eg Isaiah 41:24, and compare Le
19:4 26:1, 1Co 8:4-6 10:19. A less probable etymology of the Hebrew word makes it
a diminutive of (la) El, analogous to godlings as an expression of contempt. J. A.
Alexander.
Ver. 5. The gods of the nations are idols. Their Elohim are elilim. See 1 Chronicles
16:26. The word elilim occurs in two places in the Psalms, here and Psalms 97:7. It is
used most frequently by Isaiah, and properly signifies nothings, as St. Paul says, "an
idol is nothing." (1 Corinthians 8:4.) Chr. Wordsworth.
Ver. 5. The Lord made the heavens., Psalms 96:5 is a notandum. What a tribute to
astronomy is it that the Lord is so often done homage to as having made the
heavens! Let the theology of nature be blended with the theology of conscienceâ€”a
full recognition of the strength and the glory which shine palpably forth in the
wonders of creation, with the spiritual offerings of holy worship and holy service.
Thomas Chalmers.
6 Splendor and majesty are before him;
strength and glory are in his sanctuary.

BAR ES, "Honour and majesty are before him - This part of the verse is taken
literally from 1Ch_16:27. The meaning is, that that which constitutes honor, glory,
majesty, is in his presence, or wherever he is. Whereever he manifests himself, there are
the exhibitions of honor and majesty. They are always the accompaniments of his
presence.
Strength and beauty are in his sanctuary - This is slightly varied from the
parallel passage in 1Ch_16:27. The word rendered “strength” is in both places the same.
The word rendered “beauty” here - ‫תפארת‬ tiph'ereth - is in 1Ch_16:27 ‫חדוה‬ chedvâh - “joy
or gladness.” The word here rendered “sanctuary” - ‫מקדשׁ‬ miqdâsh - is in 1Ch_16:27 - ‫מקום‬
mâqôm - “place.” These variations are such as to show that the psalm is not a mere
extract, but that it was altered of design, and adapted to the occasion on which it was to
be employed - confirming the supposition that it may have been used in the re-
dedication of the temple after the return from the captivity. The word “sanctuary” refers
to the holy place where God dwells; his sacred abode, whether his residence in heaven,
or the temple on earth as the place of his earthly habitation. When it is said that
“strength” is there, it means that the dwelling-place of God is the source of “power,” or
that power emanates from thence; that is, from God himself. When it is said that
“beauty” is there, the meaning is, that whatever is suited to charm by loveliness;
whatever is a real ornament; whatever makes the world attractive; whatever beautifies
and adorns creation, has its home in God; it proceeds from him. It may be added that
whatever there is of “power” to reform the world, and convert sinners; whatever there is
to turn people from their vicious and abandoned course of life; whatever there is to make
the world better and happier, proceeds from the “sanctuary” - the church of God.
Whatever there is that truly adorns society, and makes it more lovely and attractive;
whatever there is that diffuses a charm over domestic and social life; whatever there is
that makes the world more lovely or more desirable to live in - more courteous, more
gentle, more humane, more kind, more forgiving - has its home in the “sanctuary,” or
emanates from the church of God.
CLARKE, "Honour and majesty are before him - Does this refer to the cloud of
his glory that preceded the ark in their journeying through the wilderness? The words
strength and beauty, and glory and strength, Psa_96:7, are those by which the ark is
described, Psa_78:61.
GILL, "Honour and majesty are before him,.... He being set down at the right
hand of the throne of the Majesty in the heavens, and having honour and majesty laid
upon him; being arrayed in robes of majesty, crowned with glory and honour, sitting on
the same throne of glory with his Father, and having a sceptre of righteousness in his
hand, and all the forms and ensigns of royalty and majesty about him; rays of light and
glory darting from him; as well as those glorious and bright forms before him; the holy

angels continually praising him; which is a much more noble sense than that of
Kimchi's, who interprets them of the stars:
strength and beauty are in his sanctuary; the Targum is,
"the house of his sanctuary,''
the temple; the Gospel church, of which the temple or sanctuary was a figure: the
strength of Christ is seen here, in the conversion of sinners by his Gospel, which is the
rod of his strength, the power of God unto salvation, when it comes not in word only;
and by which he also strengthens his people to the more vigorous exercise of grace and
discharge of duty; here they go from strength to strength: the "beauty" of Christ is seen
here; the King is held in the galleries of Gospel ordinances, and is beheld in his beauty;
his people appear here in the beauties of holiness, and as a perfection of beauty, through
the righteousness of Christ upon them; and as they observe the order of the Gospel, and
do all things decently, and with a good decorum: or else, as Kimchi interprets it, heaven
may be meant by the sanctuary, of which the holy place, made with hands, was a figure;
here Christ reigns, girded with "strength"; here he rules as the Lord God omnipotent,
having all power in heaven, and in earth, and doing according to his will in both; and
from hence he shows himself strong on the behalf of his people; here. He, who is beauty
itself, fairer than the children of men, dwells; here those beauteous forms of light and
glory, the holy angels, are; and here the spirits of just men made perfect, who are
without spot or wrinkle, or any such thing, have their abode: in 1Ch_16:27, it is,
strength and gladness are in his place; among his people and worshippers there.
HE RY, "He is great in the manifestation of his glory both in the upper and lower
world, among his angels in heaven and his saints on earth (Psa_96:6): Splendour and
majesty are before him, in his immediate presence above, where the angels cover their
faces, as unable to bear the dazzling lustre of his glory. Strength and beauty are in his
sanctuary, both that above and this below. In God there is every thing that is awful and
yet every thing that is amiable. If we attend him in his sanctuary, we shall behold his
beauty, for God is love, and experience his strength, for he is our rock. Let us therefore
go forth in his strength, enamoured with his beauty.
JAMISO , "Honour and majesty — are His attendants, declared in His mighty
works, while power and grace are specially seen in His spiritual relations to His people.
CALVI , "6Strength and honor are before him I translate the Hebrew word ‫הוד‬ ,
hod, by strength, and think those interpreters who render it glory have not duly
considered the context. It is evident that the next member of the verse is a repetition,
and there it reads, Power and Glory are in his sanctuary. The Psalmist means that
we cannot be said to know God if we have not discovered that there is in him an
incomparable glory and majesty. He first takes notice of his power and strength, as
that in which his glory consists. There, as God is invisible, he directs the thoughts of
his people to the sanctuary, which we have already seen to be the symbol of his
presence. Such is the weakness of our minds that we rise with difficulty to the
contemplation of his glory in the heavens. The Psalmist reminds us that we have no

reason to say that his glory is obscure, since there were emblems of his presence in
the temple, the sacrifices, and the ark of the covenant. Let us endeavor, when we
make mention of God, to conceive of this glory which shines before him —
otherwise, if we do not apprehend his power, it is rather a dead than a living God
whom we worship. (84)
SPURGEO , "Ver. 6. Honour and majesty are before him. Men can but mimic
these things; their pompous pageants are but the pretence of greatness. Honour and
majesty are with him and with him alone. In the presence of Jehovah real glory and
sovereignty abide, as constant attendants.
Strength and beauty are in his sanctuary. In him are combined all that is mighty
and lovely, powerful and resplendent. We have seen rugged strength devoid of
beauty, we have also seen elegance without strength; the union of the two is greatly
to be admired. Do we desire to see the "sublime and beautiful" at one glance? Then
we must look to the eternal throne. In the Chronicles we read strength and
gladness;and the two renderings do not disagree in sense, for in the highest degree
in this instance it is true that "a thing of beauty is a joy for ever." ot in outward
show or parade of costly robes does the glory of God consist; such things are tricks
of state with which the ignorant are dazzled; holiness, justice, wisdom, grace, these
are the splendours of Jehovah's courts, these the jewels and the gold, the regalia,
and the pomp of the courts of heaven.
Ver. 6. Beauty... in his sanctuary.
Oh, if so much of beauty doth reveal
Itself in every vein of life and nature,
How beautiful must be the Source itself,
The Ever Bright One! Esaias Tegner, 1782-1847.
Ver. 6. In his sanctuary. That is to say (1) his ark, tabernacle, or temple, as many
writers consider. Kimchi, as quoted by Muis, suggests that where joy or beauty is
mentioned as being in his temple, it is set in opposition to the perpetual grief of the
Philistines when the ark was in their cities. They saw the Lord's strength, but not
his beauty. (2) Others refer the word sanctuary to the church of Christ, which, as
Munster remarks, is adorned with heavenly ornaments, and was typified by the
magnificence of Solomon's temple. Certainly it is in the church that the spiritual
power and beauty of the Lord are to be most clearly seen. (3) The passage may refer
to heaven, where the divine presence is more peculiarly manifest. C. H. S.
PULPIT, "Honour and majesty are before him. Another paronomasia—hod ve-
hadar. Dr. Kay translates, "grandeur and majesty;" Professor Cheyne, "glory and
grandeur." Strength and beauty are in his sanctuary. The original phrase used
seems to have been, "Strength and gladness are in his place" (1 Chronicles 16:27)—
terms suiting the simplicity of David's time. When the psalms came to be used in the
temple service, loftier language was more fitting. The whole passage has probable
reference to the glory of God as seated between the cherubim in the first temple.

7 Ascribe to the Lord, all you families of nations,
ascribe to the Lord glory and strength.
BAR ES, "Give unto the Lord - Ascribe unto the Lord - to Yahweh. This is
extracted literally from 1Ch_16:28.
O ye kindreds of the people - Hebrew, “Families” of the people: people, as united
by family ties. The idea is that of worship not merely as individuals, nor as a mere
“aggregate” of individuals united by no common bonds, but as those united by strong
ties; bound by blood and affection; constituted into communities. It is a call on such to
worship God in their capacity as thus bound together; to come as families and to
worship God. In other words, it is a call on families “as such” to acknowledge God. A
family is a proper place where to honor God. When the same joy pervades all hearts in
prosperity, and when all are alike made sorrowful in adversity, there is an evident fitness
that all should unite in the same worship of God; and that, as in all other things they
have common interests, sympathies, and affections, so they should have in religion - in
the service of their Creator.
Give unto the Lord glory and strength - That is, Proclaim that these belong to
God; or, worship him as a God of glory and power.
CLARKE, "Ye kindreds of the people - Ye families, all the tribes of Israel in your
respective divisions.
GILL, "Give unto the Lord, O ye kindreds of the people,.... Or families (p): the
Targum is,
"give unto the Lord a song, ye families of the people;''
by whom are meant not the tribes and families of the people of Israel, but the Gentiles,
the nations of the world, who were to be blessed in the seed of Abraham, the family of
Egypt, and others; see Amo_3:2, Zec_14:17, even such as were chosen of them, taken out
from among them for a people to his name; who were redeemed out of every kindred,
tongue, people, and nation; and were taken, one of a city, and two of a family, and
brought to Zion: give unto the Lord glory and strength; See Gill on Psa_29:1.
HE RY, " With religious services, Psa_96:7-9. Hitherto, though in every nation
those that feared God and wrought righteousness were accepted of him, yet instituted
ordinances were the peculiarities of the Jewish religion; but, in gospel-times, the
kindreds of the people shall be invited and admitted into the service of God and be as
welcome as ever the Jews were. The court of the Gentiles shall no longer be an outward

court, but shall be laid in common with the court of Israel. All the earth is here
summoned to fear before the Lord, to worship him according to his appointment. In
every place incense shall be offered to his name, Mal_1:11; Zec_14:17; Isa_66:23. This
indeed spoke mortification to the Jews, but, withal, it gave a prospect of that which
would redound very much to the glory of God and to the happiness of mankind. Now
observe how the acts of devotion to God are here described. (1.) We must give unto the
Lord; not as if God needed any thing, or could receive any thing, from us or any
creature, which was not his own before, much less be benefited by it; but we must in our
best affections, adorations, and services, return to him what we have received from him,
and do it freely, as what we give; for God loves a cheerful giver. It is debt, it is rent, it is
tribute, it is what must be paid, and, if not, will be recovered, and yet, if it come from
holy love, God is pleased to accept it as a gift. (2.) We must acknowledge God to be the
sovereign Lord and pay homage to him accordingly (Psa_96:7): Give unto the Lord
glory and strength, glory and empire, or dominion, so some. As a king, he is clothed
with robes of glory and girt with the girdle of power, and we must subscribe to both.
Thine is the kingdom, and therefore thine is the power and the glory. “Give the glory to
God; do not take it to yourselves, nor give it to any creature.” (3.) We must give unto the
Lord the glory due unto his name, that is, to the discovery he has been pleased to make
of himself to the children of men. In all the acts of religious worship this is that which we
must aim at, to honour God, to pay him some of that reverence which we owe him as the
best of beings and the fountain of our being. (4.) We must bring an offering into his
courts. We must bring ourselves, in the first place, the offering up of the Gentiles, Rom_
15:16. We must offer up the sacrifices of praise continually (Heb_13:15), must often
appear before God in public worship and never appear before him empty. (5.) We must
worship him in the beauty of holiness, in the solemn assembly where divine institutions
are religiously observed, the beauty of which is their holiness, that is, their conformity to
the rule. We must worship him with holy hearts, sanctified by the grace of God, devoted
to the glory of God, and purified from the pollutions of sin. (6.) We must fear before
him; all the acts of worship must be performed from a principle of the fear of God and
with a holy awe and reverence.
JAMISO , "Give — or, “ascribe” (Psa_29:1) due honor to Him, by acts of appointed
and solemn worship in His house.
CALVI , "7Give to Jehovah, etc. Since praise waited for God in Zion, (Psalms
65:1,) and that was the place devoted to the celebration of his worship, and the
posterity of Abraham were alone invested with the privilege of priesthood, we
cannot doubt that the Psalmist refers here to that great change which was to take
place in the Church upon the advent of Christ. An opposition or distinction is
intended between God’s ancient people and the Gentile tribes, which were to be
afterwards adopted into the same fellowship. To declare his glory and strength, is
the same with declaring the glory of his strength And to show that man can boast
nothing of his own, and in refusing to celebrate God, impiously despoils him of his
just honors, he subjoins, Give unto the Lord the glory of his name; an expression
which denotes that God borrows nothing from without, but comprehends all that is
worthy of praise in himself. He calls upon the Gentile nations in so many words to
render unto God the same worship which the Jews did; not that we must worship
God now according to the outward ritual which was prescribed under the Law, but

Psalm 96 commentary

Empfohlen

Empfohlen

Weitere ähnliche Inhalte

Was ist angesagt?

Was ist angesagt? (19)

Andere mochten auch

Andere mochten auch (18)

Ähnlich wie Psalm 96 commentary

Ähnlich wie Psalm 96 commentary (20)

Mehr von GLENN PEASE

Mehr von GLENN PEASE (20)

Kürzlich hochgeladen

Kürzlich hochgeladen (20)

Psalm 96 commentary