A Hymn of the Kingdom of God.

v. 1. O sing unto the Lord a new song, one fitting the new appearance and form of things in the Messiah’s kingdom; sing unto the Lord, all the earth, all creatures of the universe being included in the summons.

v. 2. Sing unto the Lord, Jehovah, the mighty Messiah; bless His name, making known the attributes concerned with the redemption of mankind: show forth His salvation from day to day, in a continuous round of praise.

v. 3. Declare His glory among the heathen, for the joyful news is not confined to the Jewish nation, His wonders among all people, for even in the Old Testament the missionary call sounded time and again.

v. 4. For the Lord is great, unique in divine greatness, and greatly to be praised, most praiseworthy; He is to be feared, regarded with reverence and awe, above all gods, not as though the worship of idols were permissible beside that of Jehovah, but in the sense that He alone may and shall be worshiped as true God.

v. 5. For all the gods of the nations, the idols, foolishly called gods by the blind heathen, are idols, literally, “nothingnesses”; but the Lord made the heavens, He alone is the almighty Creator. The contrast is most emphatic: the idols of men are non-existent, except in the foolish imagination of the heathen; Jehovah alone is the true God.

v. 6. Honor and majesty are before Him, His attendants, as it were, declaring His mighty works throughout the earth; strength and beauty are in His Sanctuary, power and grace being particularly stressed in the relation of Jehovah and His Church, Joh 1:14. The wonderful glory and majesty, as well as the kindness and mercy of Jehovah, having been set forth, the psalmist turns to all people with an urgent appeal to act upon this knowledge.

v. 7. Give unto the Lord, O ye kindreds of the people, all the generations of earth-dwellers, give unto the Lord glory and strength, acknowledging Him as the possessor of these divine attributes.

v. 8. Give unto the Lord the glory due unto His name, that which the revelation of His essence in His works and Word lays upon men as an obligation; bring an offering, a token of the acknowledgment of the heart, and come into His courts, the place of Jehovah’s worship, where the congregation assembles to receive the means of grace.

v. 9. O worship the Lord in the beauty of holiness, in the marriage garment of the New Testament parable, the holiness and righteousness imputed to the believers by faith ; fear before Him, all the earth, giving Him the reverence of believing hearts.

v. 10. Say among the heathen, in joyful proclamation of the essence and works of God, that the Lord reigneth, Jehovah alone being King of the universe; the world also shall be established, firmly founded, that it shall not be moved, no one being able to overthrow the Messiah’s kingdom; He shall judge the people righteously, in uprightness and justice. With such ideal Messianic conditions obtaining, the psalmist launches forth in a last exultant admonition.

v. 11. Let the heavens rejoice, and let the earth be glad, the very inanimate creation being called upon to join in the Church’s hymn of praise; let the sea roar, with a voice of thanksgiving, and the fullness thereof, all it contains.

v. 12. Let the field be joyful, all the meadows and prairies joining with the rest of creation, and all that is therein; then shall all the trees of the wood rejoice, the mighty forests singing their joyful hymns of praise to Jehovah,

v. 13. before the Lord; for He cometh, for He cometh to judge the earth, to visit the earth with a wonderful judgment; He shall judge the world with righteousness, that gained by the Messiah for the entire lost and condemned world of sinners, and the people with His truth, the faithfulness of His gracious promises, as fulfilled in Messiah’s coming. Thus were the glories of the Messianic period of grace sung before the believers of the Old Testament. How much more ought we Christians to sing of the glories of mercy and truth revealed to us and given to us in Jesus Christ and His redemption!

Fuente: The Popular Commentary on the Bible by Kretzmann

EXPOSITION

THIS psalm occurs, with very little change, in 1Ch 16:23-33, and is there (1Ch 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 (1Ch 16:1, 1Ch 16:2, 1Ch 16:7, 1Ch 16:8, 1Ch 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 (1Ch 16:1-6); secondly, as the present Ruler of the earth and its inhabitants (1Ch 16:7-10); and, thirdly, as the coming Judge of all men (1Ch 16:10-13).

Metrically, the psalm consists of four stanzas, the first three of three verses each, and the last of four.

Psa 96:1

O sing unto the Lord a new song (comp. Psa 33:3; Psa 98:1; Psa 144:9; Psa 149:1; Isa 42:10). This clause does not occur in 1Ch 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 Isa 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. Psa 66:1, Psa 66:4). This psalm has been well called “a missionary hymn for all ages.”

Psa 96:2

Sing unto the Lord, bless his Name (cf. Psa 100:4; Psa 145:1, Psa 145:10, Psa 145:21, etc.). Show forth his salvation from day to day; or, publish his salvation (, LXX.); i.e. “make it known””spread the good tidings.”

Psa 96:3

Declare his glory among the heathen. Publish God’s praise, not only in Israel, but to the ends of the earth. Let all mankind hear the joyful news (comp. Psa 2:8; Psa 47:1, Psa 47:8; Psa 138:4). His wonders among all people; rather, among all the peoples; i.e. “all the nations of the earth” (see Psa 96:7).

Psa 96:4

For the Lord is great (comp. Psa 95:3), and greatly to be praised. Whatever is “great” excites our admiration, and naturally calls forth our praise. God’s greatness is such that he needs to be “greatly praised.” He is to be feared above all gods (comp. Psa 95:3, and the comment ad loc.).

Psa 96:5

For all the gods of the nations are idols; rather, vanities, or nothings. In the original there is a play upon the wordsthe elohim of the nations are mere elilim. Elilim is a favourite designation of the heathen gods in Isaiah. Compare the statement of St. Paul, “We know that an idol is nothing in the world“ (1Co 8:4). But the Lord made the heavens. That which is nothing can do nothing, can make nothing. How far superior is Jehovah, who “made the heavens” (comp. Gen 1:1; Isa 42:5; Isa 44:24)!

Psa 96:6

Honour and majesty are before him. Another paronomasiahod 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“ (1Ch 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.

Psa 96:7

Give unto the Lord, O ye kindreds of the people; rather, O ye fatuities of the peoples. A renewed appeal to the heathen to join in the song of praise (comp. Psa 96:1). Give unto the Lord glory and strength. “Give” must be understood in the sense of “ascribe” (see Professor Cheyne’s translation, and compare the Prayer book Version). Both this and the next verse are echoes of Psa 29:1, Psa 29:2.

Psa 96:8

Give unto the Lord the glory due unto his Name; literally, the glory of his Name. Bring an. offering, and come into his courts. The parallel expression in 1Ch 16:29 is, “Come before him.“ “Courts” would be inappropriate until the temple was built. (For the bringing of “an offering” (minchah) by the Gentiles, see Mal 1:11.)

Psa 96:9

O worship the Lord in the beauty of holiness. This is generally explained as “holiday attire.” or “in vestments suited to holy service,” but may include, besides vestments, the other material accessories of Divine worship. Fear before him, all the earth; or, tremble before him (comp. Psa 97:4). The fear of God is constantly inculcated by the psalmists, not only as “the beginning of wisdom” (Psa 111:10), but as required of every man during his whole life (Psa 19:9; Psa 34:9; Psa 40:3; Psa 64:9; Psa 86:11; Psa 119:63, etc.).

Psa 96:10

Say among the heathen that the Lord reigneth (comp. Psa 93:1; Psa 97:1; Psa 99:1). The world also shall be established that it shall not be moved. When God takes his throne, and manifestly reigns, the earth is at once “established,” settled, placed on a firm footing (see the comment on Psa 93:1, where exactly the same words occur). He shall judge the people righteously (comp. Psa 96:13). God, the Deliverer of old time (Psa 96:3, Psa 96:4), God, the King of the whole earth (Psa 96:10), is also God the Judge, who gives sentence on the “peoples” with equity.

Psa 96:11

Let the heavens rejoice, and let the earth be glad. “An appeal for the sympathy of nature” (Cheyne); comp. Isa 44:23; Jer 51:48. If the final coming of Messiah’s kingdom be the event alluded to in Jer 51:10, as is quite possible, the calling on heaven and earth to rejoice may indicate a real renovation of the material universe, such as to bring it into harmony with the newly established spiritual conditions of the period (comp. Isa 65:17-25; Rev 21:1-4). Lot the sea roar, and the fulness thereof (comp. Psa 98:7). The sea is to show its joy by raising its voice, and “roaring,” or “thundering.”

Psa 96:12

Let the field be joyful; i.e. “the cultivated ground.” And all that is therein. Its vines, its olives, its other fruits, and its harvests. Then shall all the trees of the wood rejoice before the Lord. Lebanon and Bashan shall rejoice equally with Carmel and Sharon. The whole earth shall “break forth into singing” (see Isa 44:23).

Psa 96:13

For he cometh, for he cometh to judge the earth (see above, Psa 96:10). This is given as the reason for the burst of joy. God’s coming to judgment is the establishment of moral order in the place of moral disorder upon the earth, and the inauguration of a reign of love, peace, and happiness (comp. Isa 65:18-25). He shall judge the world with righteousness (see above, Psa 96:10, and comp. Psa 9:8). The judgment which the psalmist has specially in view is, “not a retributive, but a gracious judging, by which controversies are adjusted and prevented, and the law of love introduced into the life of the people” (Hengstenberg). And the people with his truth; rather, the peoples; i.e. all the nations on the face of the earth.

HOMILETICS

Psa 96:5

Idolatry.

Thus it was three thousand years ago. Thus, to an extent as astounding as melancholy, it is today. Population of globe estimated at fourteen hundred millions; if so, one thousand millions heathen. Considering the prevalence, permanence, antiquity, of idolatry, that these words and many like these should have been written when and where they were, is no unsubstantial proof of the superhuman authorship, Divine inspiration, of Old Testament Scriptures. History presents no more impressive and significant sight than that of the little nation of Israel, holding a tiny corner of earth not twice the size of Yorkshire, hemmed in by mighty empires and ancient civilizations, often crushed by their irresistible weight; with absolutely no advantage over other peoples in the struggle for life, save their religion; yet maintaining for fifteen centuries their single-handed witness to the foundation-truth of religion, and protest against the perverted faiths of the world.

(1) The causes of idolatry;

(2) its evil;

(3) our duty.

I. THE CAUSES OF IDOLATRY. How to account for this terrible and amazing factthe widespread, long continued prevalence of idolatry? No single origin can be historically verified. Worship of forces and forms of nature, of ancestors, of deified heroes, of symbols or personified attributes, of partial and degraded conceptions of the one living God, or fading traditions of his worship,all these have their place in the labyrinth of the history of national faiths. The theory propounded with immense assurance and eclat a generation ago, that fetishism was the parent of polytheism, and the worship of many gods crystallized into the worship of One, has shared the fate of theories which facts are forced or invented to fit, in place of theory being fitted to fact. Degraded superstitions of barbarous nations have the clear marks of being dust and dregs of ruined faiths (most striking illustration in the history of Madagascar, where proverbs still bore witness to God, while idols were bundles of sticks and rags). American Indians (types, according to Sir W. Dawson, of pre-historic men), among remnants of decayed civilization, have preserved the ancient faith in “the Great Spirit.” Greece and India bear witness to the fact that the worship of nature preceded that of deities in human shape. In China, where the emperor once a year publicly worships “the God of heaven,” and where worship of ancestors is the strongest form of religion, Buddhism, dating only some five centuries B.C.at first a system of atheistic moralityhas been transformed into idolatry. The two most amazing proofs of the all but irresistible tendency of human nature are found in the history of Israel and the history of Christianity. From the time of Joshua’s successors to the Babylonian Captivity, the incurable propensity of rulers and people to idolatry is scarcely a less striking feature of Israel’s history than the steadfast witness of the prophets and of the faithful remnant against it and on behalf of the truth. Christianity itself, whose glorious message to the heathen wasto turn from dumb idols to the living God, became in five centuries so encrusted with the worship of saints, the Virgin, the Host, relics, images, that when Mohammed drew the sword against idolatry, he reckoned Christians among idolaters. What is, then, the explanation? We find in it

(1) man’s need of worshiphis “feeling after God.”

(2) In all which makes men shrink from worshipping the Holy One, who says to his worshippers, “Be ye holy, for I am holy.” St. Paul gives the true philosophy of religion (Rom 1:18-25).

II. THE EVIL OF IDOLATRY. People askIs not this greatly overrated? Does there not lie in the heart of idolatry a craving after God? Is it not better to worship an idol than not to worship at allblind reverence better than none? Answer: Granting this, it does not change the fact that idolatry has death at its root, and death as its fruit (Jer 2:13). Blind reverence brings no fruit of blessing into life, pardon, love of goodness, strength for duty, comfort in trouble, moral renewal, or spiritual life. To be Godless is to be Christless, hopeless (Eph 2:12). False substitutes for God do not prepare the heart to know and love him, but harden and close it against his voice. And for the most part idolatry brings the grossest immorality in its train.

III. THE DUTY, therefore, of delivering from the curse of blind, false, degrading worship a thousand millions of mankind, and spreading in its place the true knowledge of the ever-living Creator, the Father of spirits, and the glad tidings of reconciliation to him, and life eternal, as his children by faith in Christ Jesus, is one of the noblest, happiest, most imperative, to which Christians are called.

HOMILIES BY S. CONWAY

Psa 96:1-3

Songs and sermons.

We have both in these verses. There is a threefold summons to sing unto the Lord, and a similar threefold summons to speak for the Lord. Such psalms as this never contemplate a religion which can be hid away and held in secret. The passionate love which breathes in this psalm must have vent or die. There is here no coming to the Lord by night, or being secretly a disciple for fear of the Jews, but the psalm is an open, full, joyous confession of the soul’s delight in the Lord. And such confession takes this double form.

I. Song. This is called for:

1. Because our love to the Lord should be amongst those deep and intense feelings which demand the fullest utterance of which the soul is capable. Plain prose will serve for ordinary communications, but when the soul is deeply stirred, as it should be, by the love of God, then song becomes a necessity. See in the Scriptures how the rapt utterances of psalmist and prophet inevitably clothe themselves in poetical form.

2. Because it is so attractive. It tells of a glad, bright, winsome religion, of sunshine in the soul and joy in the heart, all which in this sad, weary, sin-stricken world cannot but be infinitely attractive. Therefore God would have his people sing.

3. And because it is the noblest form of utterance. Music and poetry combine to invest the soul’s deepest and holiest thought in the most perfect garment of praise.

4. And the song is to be a new song. Every day is a new day, and brings with it material for a new song.

“New mercies, each returning day,
Hover around us while we pray;
New perils past, new sins forgiven,
New thoughts of God, new hopes of heaven.”

5. And universal. This is our desire, and, if so, its expression commits us to do our best to unite “all the earth” in this song.

6. It is to be grateful. “Bless his Name.” What abundant reason there is for such gratitude! Happy they who thus sing unto the Lord!

II. SERMONS. These also are called forfervent, holy speech for God. Not necessarily set discourses such as we understand by sermons. These, but not these alone, nor these at all, if God has not given us the needed capacity; but God-prompted, loving words spoken for himthese all can speak, and should do so as opportunity is given. Such speech is described, as was the song, in a threefold way.

1. Showing forth God‘s salvation. And this from day to day. This can be done, and perhaps best done, by what we are and doby our life as well as by our lips; yet let not the latter be silent, as they too often are, to our own and others’ great loss.

2. Declaring his glory among the heathen. There is no need to go far away to find these heathen. They are all around us. Tell them of the glory of his character, his Word, his service, his Spirit dwelling within, his eternal rest by and by.

3. His wonders among all people. Not the good people onlyit is easy to talk before them; but among the unsaved, tell them what a wonderful Saviour Jesus is.S.C.

Psa 96:3

The spirit of missionary work.

Amongst the brighter signs of the times in which we live must be reckoned the universal anxiety, now in so many ways manifested, on the part of Christian people for the spread of the message of Christ’s salvation both at home and abroad. The whole psalm overflows with thankfulness and delight, and in it is found this summons to missionary work. Now, in a human composition we should say that it was unskilled and lacking in true art if there were introduced an idea which marred the unity of the whole, which was out of harmony with its spirit and incongruous with its main intent. But in an inspired composition like this psalm we can be quite sure that there would be no such incongruity. But then it follows that this summons to missionary service must be in keeping with the spirit of this psalm, or it would not be found where it is. Therefore we note

I. THE SPIRIT OF SONG IS IN HARMONY WITH MISSIONARY SERVICE. For think of what this service is. It is:

1. To preach. Not to amuse by gaudy ceremonial. Men are not so won to Christ. And not to conjure as by mystic sacramental grace. But to preach. This is what Christ commanded, what the text bids, what such as Paul gloried in, what God ever blesses. And it is a joyful service. True preachers own this as they feel that those to whom they speak are moved and touched, and are conscious in their own souls of the inspiration of their themea theme with which none other can compare. For:

2. It is to preach God‘s salvation. That which the text calls “his glory,” “his wonders.” Now, we know how pleasant it is to be the bearer of happy tidingssay, to a distressed household, a heart trembling with fear. And such is the work of the preacher of the salvation of God. He goes to the consciously guilty, and tells them of free forgiveness in Christ; to the sin enslaved, and tells them of complete deliverance from the accursed tyranny under which they groan; to the Sorrow-stricken, and tells them of him who shall wipe away all tears; to the dying, and tells them of him who, when he had overcome the sharpness of death, opened the kingdom of heaven to all believers. Such is the missionary’s joyous task.

3. And to preach this to all. None are to be left out. One who had been the means of rescuing many from a watery grave through the breaking of a sheet of ice on which they had been joyously skating, tells how all his joy was marred by the fact that he had been compelled to leave many unsaved. So if we were limited, and not suffered to go to all with the glad tidings of God’s salvation, we should feel our joy marred indeed. But because it is for all, therefore is our joy great.

4. Thus he is a coworker with Christ. In fellowship with him. This is an enhancement of the gladness of the work. A regiment is honoured by distinction won by one of its soldiers; a whole family, if one member wins high place. How much more the missionary when Christ is coworker with him! And:

5. It is a work which has not been in vain. What glorious results have been achieved! what trophies won! Therefore we say this service is in harmony with glad song.

II. AND THIS SPIRIT OF GLAD SONG IS NEEDED FOR SUCH SERVICE. For:

1. Men will not care for that which, so far as they can see, does you little or no good. But when they see that the faith of Christ is the sunshine of our lives, then they will more ready to believe. Do we let men see this? And:

2. It alone is strong enough for the work. Let me tell you a parable. There was a tyrant who sought to oppress the inhabitants of a certain land. The better to do this he built a strong castle, built it deep and high, and placed it at the entrance of a valley which led to the land he sought to oppress. A little stream ran along that valley near the foundation of his fortress; but he heeded not that, sure it could do no harm. Many who loved that land felt very sad as they saw the oppressor’s power; but yet they hoped that somehow his power would be overthrown. And so it came to pass. The summer went on and the autumn rains came, and the little rivulet became a rapid stream, and began to gnaw away at the foundations of that grim castle; but it could not do much harm. But the winter storms came, and the stream swelled into a strong river, and began to be dangerous to the tyrant’s fortress, so that he, at length, did feel fear. But matters grew worse; the winter was over, and the snow high up on the mountains which shut in the valley began to melt, and the river went on increasing in its might till, one wild night, the great reservoirs of waters that had been gathering all the winter through suddenly burst, and with a rush and a roar raged all down the valley, the waters bearing with them a vast mass of timber, stones, trees, earth, and all kinds of material; and they came down upon the tyrant’s castle and overwhelmed it, sapping its foundations and tearing down its walls till it had perished out of sight. Such the parable. The interpretation is not far to seek. Heathendom is that fortress, and the prince of darkness he who built it. The rill, the stream, the river, the torrent, represent respectively the force of the motives which assail the strength of heathendom. The sense of fear, of duty, of pity, of glad joy in God. It is this last which alone avails; the others do but little, though some much more than the rest. “The joy of the Lord is our strength.”

III. THE SPIRIT OF SONG SHALL BE GIVEN TO THOSE WHO ENGAGE IN THIS SERVICE. For joy comes in the service of the Lordtrue joy. Be not content until you know this joy, for not till then will you effectually serve.S.C.

Psa 96:6

Strength and beauty.

It is supposed that this psalm was composed for the dedication of the temple at Jerusalem; but it existed in the time of David, though it was doubtless used in the service of the second temple. The previous reference of the strength and beauty told of here is to the massive foundations and the solid structure of the temple,such was its strength; and the “beauty” told of the lavish adornments and the varied splendour and richness which characterized all the appointments of the house of the Lord. In very real and literal sense “strength and beauty were in his sanctuary.”

I. THEY ARE THE DISTINGUISHING MARKS OF ALL GOD‘S WORKS. “Jehovah made the heavens”so we read in Psa 96:5; and assuredly they are seen there. And look where we will, it is the same. See the account of the Creation.

II. THEE SHOULD BE IN OUR SANCTUARIES TODAY. It is a public dishonouring of God if men are content that the sanctuaries in which they worship should be mean and ill-appointed, as so many of them are, whilst in their own houses no costly expense is spared and no adornment withheld (see Hag 1:4). On the other hand, the magnificent churches, minsters, abbeys, which still remain in this and other lands, have throughout all the long centuries since they were built borne silent but eloquent testimony to the reverence, love, and devotion towards God which dwelt in the hearts of their builders, and which it was their profound conviction ought to dwell in the hearts of all. Meanness and miserable selfishness often skulk behind the plea of spirituality of worship, and that the heart is all that God desires.

III. THEY ARE ESSENTIAL TO THE WELFARE OF ANY CHURCH.

1. Strength must be there. Not necessarily the strength of wealth, or intellect, or social rank, but spiritual strengththat strength which springs from a firm and living faith universally and tenaciously held, manifesting itself in conscientious adherence to the truth and unsullied righteousness of life, and nourished by fervent prayer and diligent use of all the means of grace. If such strength be wanting, then the glory of that Church has departed, and her decay and dissolution and degradation are at hand. Ecclesiastical organization and money and property may keep up the scaffolding and outworks of such Church for a while, but ere long they too will fail, and the Church must die. But with such spiritual strength, the gates of hell cannot prevail against it.

2. And there must be beauty also. “The beauty of holiness,” in which we are bidden “worship the Lord” (Psa 96:9). By this we understand that moral and spiritual beauty, such as were pre-eminent in our Lord; that winsomeness and grace, that attractiveness of love and pity and compassionate helpfulness, that beautiful grace of which St. Paul in 1Co 13:1-13. has so much to say, that sweet reasonableness and evident sincerity, and that holy peace and joy which union with Christ imparts,such is the beauty, the only real beauty, which should be in the Church of the living God.

IV. AND THEY SHOULD CHARACTERIZE THE TEMPLE OF THE SOUL.

1. Strength born of faith and love, which holds the soul true to Christ and causes it to be rooted like the oak, and grounded like the deep foundations of a temple, so that it can never be moved.

2. Then beauty. The superstructure, fair in form and symmetrical, that arrests the attention and awakens the delight of the beholderthat holy beauty of Christ-like character, which, with strength also, he is waiting and willing to impart to every faithful soul.S.C.

Psa 96:8

Bring an offering, and come into his courts.

This psalm is one continuous appeal for all to render praise unto the Lord. Not men alone, though they, of course, chief of all, are to join in the song unto the Lord; but the heavens, the earth, the sea, the fields, the trees,all are to testify to their Creator’s praise. And the psalm tells of a threefold expression of this joy in God.

1. The song. All are to join in; no stopping to inquire into the motives, but all are to sing (Psa 96:1). It will be good even for evil men, as well as the people of God, to unite in his praise. It may help them to pass over to the side of God’s people.

2. Preaching. The very idea of missions as here set forth is the overflowing, the exuberance, of the Church’s joy. So only can missions really succeed (see homily on Psa 96:3).

3. Offerings. Of these we would specially speak. For our text lays down

I. THE DUTY OF OFFERING TO GOD.

1. The witnesses to this will of God are numerous.

(1) The patriarchs. See their sacrifices. Noah’s offerings. Abraham’s tithes (Gen 14:20). Jacob’s vow (Gen 28:22).

(2) The Jews. The tithes they had to pay amounted to nearly a third of their income. The treasury was a constituent part of the temple, and large sums were continually cast in there (Mar 12:41-43).

(3) The early Church. They had a common fund (Act 2:44, Act 2:45). Paul and Barnabas (Act 11:29, Act 11:30) gathered for the poor of Jerusalem. Paul from the Corinthians (1Co 16:1). Christ said, “It is more blessed to give than to receive” (see parable of unjust steward, Mat 24:6, etc.);

2. The need of it is so great. Think of the multiplied objects which call for such offerings. The Church of God needs such aid for the maintenance of her ministers, her fabric, her missions, and her varied religious agencies. The poor rightly claim our help. If we have not compassion for them, how dwelleth the love of God in us? Our own spiritual life demands that we make such offerings. The only way to overcome that idolatry of money which seduces so many is to give it away in wise and Christian manner. If we hoard and keep it, the love of it will drive out the love of God.

II. THE MANNER OF FULFILLING THIS DUTY.

1. Presenting it in the house of God when we come to worship. This was the custom of the Jews (see 1Ch 16:1). Also of the early Christian Church (see 1Co 16:1; 2Co 8:1-24 and 2Co 9:1-15). St. Paul’s argument on this matter is very interesting and noteworthy. He was very anxious to relieve his own countrymen; to fulfil his own promise (Gal 2:10); to prove the reality of the faith of the Gentile Churches and their love to their Jewish brethren, and thus to heal the breach that so sadly severed the Jewish and Gentile Churches. Hence he was very anxious about this collection, and hence, also, he would be sure to seek out the best means for securing it. Hence he directed that there should be the weekly Lord’s day storing for this end (1Co 16:2). Now, as this plan is so good, and no other is so commended to us, we may regard it as having special claim on our attention.

2. For it has great advantages. It takes away the temptation to neglect of this duty which arises from:

(1) The largeness of the offering asked. What is given week by week is not felt as when a great sum is asked for all at once.

(2) Delay of offering.

(3) Infrequency.

(4) Dependence upon the excitement of the moment. Moreover:

(5) It makes worship more real.

(6) It is far more productive

(7) It is a witness bearing for Christ.

(8) It nourishes our own spiritual life.

But, of course, this especial manner of offering is not obligatory, though it has especial sanction.

III. THE MOTIVE. Love to Christ (2Co 8:9). That is the only worthy and reliable motive. Others are sure to break down sooner or later, and to miserably fail in securing the end sought after. Let Christ possess a man’s heart, all else will go along with that.S.C.

HOMILIES BY R. TUCK

Psa 96:1

The call for a new song.

“The series of psalms to which this belongs is by nearly all commentators assigned to the period immediately succeeding the seventy years’ captivity. The joyous feelings, the glorious expectations, the marked repetition (both in matter and style) of the later prophecies of Isaiah, their rhythmical character suggesting that they were intended for liturgical purposes, combine to identify them with this period.” Take this idea of historical connection, and the newness of the song called for is at once explained. God is spoken of as beginning to reign, and as coming to judge, or rule; and this precisely represents the feeling of the returned exiles, who were setting up a new theocracy. They were restoring, beginning again, their theocratic, social, and religious system. The altar of burnt offering was new. The temple was new. The order of worship was new. And if the Divine relations were not new, they were at least freshly realized. On the call to song, H.W. Beecher suggestively says, “The wings God has given us to fly up to him are the wings of song. The lyrical element is the best expression of feeling. All forms of experience have been touched in the poetry of chant and song. Singing is the process by which intellectual propositions can be converted into emotion and heart expression.” The point for us is thisa new age finds a new song to God. Illustrate from the Book of Revelation, which presents the white-robed host singing a new song, because no song can ever have risen before for a completed redemption. The Christian’s is a new song, because it is that fresh thing, a soul’s joy in God revealed and apprehended in Christ Jesus. Illustrate the following topics from the circumstances of the returned exiles.

I. NEW SUBJECTS FOR SONG. Divine faithfulness. Divine mercy. Renewed national life. Freedom to worship God according to the dictates of their own conscience. Signs of Divine favour. Realization of the Divine presence. We can always find subjects for new songs in our new and ever-varying circumstances.

II. NEW FORMS OF SONG. Every generation makes its own hymns. Davidic psalms may be partly used by the exiles; but the thoughts and emotions of the hour called for an immediate and natural expression. The thoughts of God in these psalms are new. Note especially the idea of God as “coming to reign.”

III. NEW FEELINGS TO EXPRESS IS SONG. Contrast the depressed moods of the time of captivity, and the joyous moods of the time of restoration. In Babylon they hung their harps on the willows, and could not sing. When back at Jerusalem they called for harp and song with which to praise the Lord.R.T.

Psa 96:3

The law of Christian missions.

The “heathen” of the Old Testament match the “Gentiles” of the New Testament. “Gentiles,” as our Lord used the term, means “those who do not know of God as the Father in heaven.” And “heathen” means “those who do not know God as the One, the Spiritual, and the Holy.” But in referring such an expression as this to missions, we are using for our purpose the language, not precisely discerning the psalmist’s meaning. In desiring that God’s glory should be declared among the heathen, the returned exile did not think of, or wish for, the conversion of the heathen to the faith and service of Jehovah. He only wanted everybody to know of his new liberty and dignity, and of the great things his God was doing for him. It was as if Englishmen went everywhere to tell what great things God had done, and was doing, for England. Active effort to convert the world to Judaism has never been made, and is not being made now. The truly missionary idea is introduced by Christianity. There is a sense in which the exclusiveness of the Jews was broken down by the Captivity. Jews were then scattered over the earth; but they were only silent missionaries wherever they went. They witnessed for Jehovah by what they were, rather than by what they said. Wherever they went they found a sort of belief in one God, clouded over by an active belief in many gods. This is the characteristic of all heathenism; and we too readily miss seeing the idea of one supreme God, which is really the root religious idea of man everywhere; the idea to which the higher revelation makes its appeal. The law of Christian missions, and missions in all ages, is thisIf any man has a higher and better view of God than his neighbour, he is bound to tell it to his neighbour.

I. THE JEW HAD A BETTER VIEW OF GOD THAN HIS NEIGHBOURS. Take especially the Jew of the Restoration, to whom the primary truths concerning God seemed as if freshly revealed. He knew of three truths that are fundamental to right conceptions of God.

1. The unity of God.

2. The spirituality of God.

3. The holiness of God.

Show that these were higher views of God than were entertained in either Babylon or among the neighbouring Samaritans, Ammonites, etc. What responsibility, then, rested on the Jew, specially to show that good doctrine bears good fruit?

II. THE CHRISTIAN HAS A BETTER VIEW OF GOD THAN HIS NEIGHBOURS. He knows God in the face of Jesus, through the Sonship of Jesus as the Father, as the Forgiver of sin, and as the Forgiver on the basis of one ever-acceptable sacrifice for sin.R.T.

Psa 96:5

The God of heaven.

This seems to have been the Babylonian name for the God of the Jews. “Lord of heaven;” “King of heaven.” It expresses the apprehension gained by the Babylonians (see Nebuchadnezzar’s acknowledgment, Dan 5:1-31 :37). It intimates that Jehovah, though an all-powerful God, was in no sense a local God, with a limited kingdom and ordinary earthly claims. To call God the “God of heaven” is at least making a beginning towards the realization of him as spiritual.

I. GODS OF EARTH. Explain the strictly local and limited area of the kingdoms possessed by idol gods. Bel belonged to Babylon; Ra to Egypt. There were “gods of the hills and gods of the valleys.” There were distinct conceptions of, and representations of, Baal for each country and almost for each city. Jealous over their own particular divinity, no missionary idea found place in the ancient world. Nobody wanted to share his god with any one else. (A striking exception to this is found in the proselyting spirit of Jezebel.) Curiously, the god of the limited district was conceived as almighty within his limits. Even when the world conquering idea took possession of nations, such as Assyria, Babylonia, Persia, Grecia, Rome, in no case did propagating the religion become a primary inspiration. The conquerors freely left the conquered their local religion. So we can see the force with which the local limitations of the gods took possession of the ancient mind.

II. GOD OF HEAVEN. Observe the strong contrast. Jehovah is unlocalized, above earth, and doming all the earth. It is impossible to express, not only the superiority, but also the essential difference, of Jehovah in more brief and succinct terms. Down on earth, a multitude of small spaces, each with a petty deity. Up above, ruling from rim to rim, the one eternal God. The all-hallowing dome is heaven. This was more strikingly apprehended when the prevailing idea was that earth was a flat surface, with the blue heaven fitting to it like the cover of a dish. Work out these points concerning the “God of heaven.”

1. His forces are not exclusively material. He does control the material, but he commands the spiritual.

2. His forces are working universally. We can think of no sphere in which we may not find their operation.

3. His forces claim for him universal recognition. See how the Christian revelation has taken this figure for God, and glorified it.R.T.

Psa 96:8

Offerings associated with worship.

Oriental custom demands that every person seeking an audience with a king shall offer him a present. An Eastern traveller writes, “It is counted uncivil to visit in this country without an offering in hand. All great men expect it as a kind of tribute due to their character and authority, and look upon themselves as affronted, and indeed defrauded, when this compliment is omitted.” For illustration, reference may be made to Saul, anxious about a present for the man of God; to the gifts, gold, frankincense, and myrrh, offered by the Magi to the infant Saviour; and to the Malagasy custom known as making “hasina.” Offerings to the gods involve the heathen, oftentimes, in ruin, so exorbitant are the demands made by the priests. The psalmist is full of the idea of God as the actual, present, though unseen, King of the nation, and he is thinking of the offering as the acknowledgment of allegiance, the outward sign of loyalty. There is no idea of God’s needing offerings; the psalmist thinks only of what is fitting on the part of the people. Distinguish between taking an honourable share in the support of Christian worship, and making offerings as a sign of loyalty. See under what conditions offerings are still acceptable, showing first how far the King-figure for God may be used by us.

I. OFFERINGS FOR GOD MUST BE REASONABLE. That term includes two distinct things:

(1) proportionate;

(2) thoughtful.

There may be times when an impulsive gift is acceptable; but as a rule no proper gift can be made to God save upon due consideration of all our claims. God asks but a proportion of our time, our land, or our labour. Our care should be to get and keep an honourable proportion. There is some danger in our over-valuing mere impulsive acts. They “loom large” to our view. Whereas the man who, thoughtfully estimating his means, sets aside his offering for God, lays a far nobler gift on God’s altar. It is a gift of mind, and not of merely excited feeling.

II. OFFERINGS FOR GOD MUST BE MADE TO MATCH INDIVIDUALS. Two young pigeons for a mother if she be poor. Two mites for a widow; but gold for the rich. The gift should match means and good will.

III. OFFERINGS FOR GOD MUST BE EXPRESSIVE OF OFFERED SELF. To God there can be no value in things. What he asks for, and can alone accept, is the spiritual offering of the man himselfhis will, his love. This can find expression in a material offering. God will only receive the offering when it is the voice of the man.R.T.

Psa 96:9

The essential feature of God’s worship.

“O worship the Lord in the beauty of holiness.” This is also read, “in the glorious sanctuary,” and “in holy vestments.” The Authorized Version is the more poetic sentiment, and may therefore be preferred. The expression is given in 2Ch 20:21, where Jehoshaphat, in sending forth his army, “appointed singers who should praise the beauty of holiness.” Holiness is the keynote of the worship of Jehovah; but it is the keynote of the worship of no other god. “Had a medal been struck in praise of Jupiter, who is the best of the pagan gods, on one side might have been engraved ‘Almightiness, omnipresence, justice;’ and on the reverse, ‘Caprice, vengeance, lust.'” But the association of beauty with holiness now requires our attention. The best idea may be gained by thinking of ripe fruit; if it is really healthy and ripe, it cannot help having a bloom on. That bloom is the beauty of ripeness. “Beauty is a combination of elements according to the laws of harmony; the more beautiful the parts or elements, and the more perfect the harmonious combination, the higher the beauty.” Then we must find the elements that go to make a worship so holy that, both in God’s sight and in man’s, it should be beautiful. Worship that can be thought of as showing the “beauty of holiness” must be

I. LAWFUL. It may not be sufficiently recognized that public worship was arranged for, authorized. There is no room for self-will. There may be different views as to the ultimate authority for forms of worship. If it is to be “holy,” the elements of mere self-willedness and pleasure must be excluded.

II. PURE. “Be ye clean that bear the vessels of the Lord.” This was at once typified and testified by the clean white linen garments of the priests, and by their washing before engaging in their offices. Bodily purity did but represent the moral purity God requires.

III. SINCERE. This brings before us the condition of the will. God’s great reproach is levelled at the divided mind. That worship cannot be acceptable in which the man’s hand is one way and his heart is another. Worship is only ceremony and routine unless a man’s heart is in it. Absolute simple-mindedness is the beauty of worship, the bloom on the fruit.

IV. CHEERFUL. The psalmists constantly remind us of the joyousness of worship. It excited high emotions. Lifted out of all drudgery to become a holy delight, we feel still the “beauty of holiness” in God’s glorious sanctuary and exalted worship.R.T.

Psa 96:11, Psa 96:12

Nature sympathies.

There is a strange and wonderful response of material nature to the spiritual moods of men. Faces may not change, but expressions on faces change continually, and even seem different to different individuals. And so nature keeps the same, but seems ever-varying to us, according as our moods are to it. Lowth says on this verse, “Nothing can excel that noble exultation of universal nature, which has been so often commended. Poetry here seems to assume the highest tone of triumph and exultation, and to revel, if I may so express myself, in all the extravagance of joy.” Keep in mind that nature is represented as suffering in consequence of the sin of man. It may well exult with man in the redemption which uplifts out of suffering both him and it (Rom 8:20-23). In a very well known discourse, Dr. H. Bushnell illustrates these two propositions:

(1) God has hidden powers of music in things without life;

(2) when they are used, in right distinctions or properties of sound, they discourse what we knowwhat meets, interprets, and works our feeling, as living and spiritual creatures.

I. NATURE SYMPATHIES WITH MAN IN HIS INNOCENCE. Show the kindness between the Garden of Eden and the man put into it.

II. NATURE SYMPATHIES WITH MAN IN HIS FALL. Bringing forth thorns, etc. Ground cursed for man’s sake. A well known artist has a picture of Adam and Eve after their fall. They are seated, in utmost distress, at a distance from each other, and what seems to divide them is a hideously shaped tree, the trunk of which seems to take almost demon form. The artist made nature kin to our fallen parents.

III. NATURE SYMPATHIES WITH MAN IN HIS MOODS. Illustrate this by the darkness which fell behind the cross of Jesus when he died. See also the effect of the shading olives on Jesus in Gethsemane. Compare the harvest psalmsthe corn, etc; shouting for joy in response to the glad and thankful moods of men.

IV. NATURE SYMPATHIES WITH MAN IN HIS REDEMPTION. For illustration, see Isa 11:6-9, where the very beasts are poetically represented as affected by the peace of eternal purity which one day shall come to men.R.T.

Psa 96:13

The coming Judge.

Compare the idea of God’s coming to judge with the basis idea of all this series of psalms, that God was beginning to reign, setting up again his kingdom among his restored people. Here the Judge is put poetically for the King, because deciding cases, magistracy, is the main feature of Eastern kingship. Absalom enticed the people from their allegiance to David by a half-veiled promise of considerateness, if not favouritism, in the king’s work of judging. The first thing recorded of Solomon is an act of skilful judgment. The association of this passage with a “day of judgment” is purely a Christian association. God the Judge is simply God the active, present Ruler and King. But we may see the element of judging as punishing, in the verse, if we take the standpoint of the returned exiles; for any intervention of God for the salvation of his people necessarily involves some judgment on those from whom they are delivered; and so the redeeming King is found to be also a Judge. Just as the idea of God’s “coming to judge” endangered the sense of his actual presence and actual working as Ruler and Judge, so the idea of Christ’s second coming may be so entertained as to spoil the living sense of his actual presence and abiding relations with his people. The idea of a continual appraisement of human action, of a Divine judgment, with adequate rewards and punishments, as always going on, is coming more and more into Christian thought, and is replacing the older idea of the delegation of everything to a final assize day. Two things are indicated in this verse of the text, as characteristic of God’s rule or judgment.

I. IT IS ETERNALLY RIGHT. “With righteousness shall he judge.” Find the absolute standard of right, and all God’s kingly ways will be found in precise accordance with it.

II. IT IS ADAPTED TO CIRCUMSTANCES. “With equity shall he judge.” Equity is righteousness applied to the individual as placed in particular circumstances.R.T.

HOMILIES BY C. SHORT

Psa 96:1-13

How and why Jehovah is to be worshipped.

I. WITH A NEW SONG. (Psa 96:1.) Praise that shall celebrate the new revelation of himself, which he is about to make in a new era of the world. Constantly new revelation.

II. BY CELEBRATING THE SAVING WORK WHICH GOD IS DOING IN THE WORLD. (Psa 96:2.) His coming to judge the people righteously, and thus to save them. Saving men every day.

III. BY PUBLISHING HIS CHARACTER AND WORK THROUGH THE WHOLE EARTH. (Psa 96:1, Psa 96:3.) This is a strongly missionary psalm: “Among the heathen;” “Among all people.”

IV. BECAUSE OF HIS EXCLUSIVE DEITY. (Psa 96:4, Psa 96:5.) The idol gods of the nations have no existence; an idol is nothing. But Jehovah is faithful and righteous and omnipotent.

V. BECAUSE OF THE GLORY OF HIS CREATIVE WORK. (Psa 96:5.) “But the Lord made the heavens.”

VI. BECAUSE OF HIS MANIFESTATIONS OF HIMSELF TO TRUE WORSHIPPERS. (Psa 96:6-9.) He reveals his honour and majesty, shows them his beauty and strength.

VII. HIS RIGHTEOUS GOVERNMENT SECURES THE ORDER AND STEADFASTNESS OF THE WORLD. (Psa 96:10.) Despotic kings and turbulent peoples seem to shake the world and make it insecurethe moral world.

VIII. THE TRUE WORSHIPPER FEELS THAT ALL NATURE IS IN SYMPATHY WITH HIS DEVOTION. (Psa 96:11, Psa 96:12.) To him in his highest moods the heavens rejoice, and the earth is glad; the sea thunders forth the praises of God, and the trees of the forest clap their hands; for all see that God is coming forth to assume the supreme and universal reign.S.

Fuente: The Complete Pulpit Commentary

Psalms 96.

An exhortation to praise God, for his greatness, for his kingdom, and for his general judgment.

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.

Fuente: Commentary on the Holy Bible by Thomas Coke

Psalms 96

1O sing unto the Lord a new song:

Sing unto the Lord, all the earth.

2Sing unto the Lord, bless his name;

Shew forth his salvation from day to day.

3Declare his glory among the heathen,

His wonders among all people.

4For the Lord is great, and greatly to be praised:

He is to be feared above all gods.

5For all the gods of the nations are idols:

But the Lord made the heavens.

6Honour and majesty are before him:

Strength and beauty are in his sanctuary.

7Give unto the Lord, O ye kindreds of the people,

Give unto the Lord glory and strength,

8Give unto the Lord the glory due unto his name:

Bring an offering, and come into his courts.

9O worship the Lord in the beauty of holiness:

Fear before him, all the earth.

10Say among the heathen that the Lord reigneth:

The world also shall be established that it shall not be moved:
He shall judge the people righteously.

11Let the heavens rejoice, and let the earth be glad;

Let the sea roar, and the fulness thereof.

12Let the field be joyful, and all that is therein:

Then shall all the trees of the wood rejoice.

13Before the Lord: for he cometh,

For he cometh to judge the earth:
He shall judge the world with righteousness,
And the people with his truth.

EXEGETICAL AND CRITICAL

Contents and Composition The Psalm begins by calling for a new song, so that the blessed name of Jehovah may be praised, the salvation of God be daily proclaimed in Israel, and the wonders of His majesty made known to the heathen (vers 13) This exhortation is justified by the exaltation of Jehovah as the only God and Creator, and who yet has made His sanctuary the glorious place of His self-revelation (Psa 96:4-6). Grounded upon this, a call is addressed to the nations to worship this God (Psa 96:7-9), and a charge given to the Israelites, to proclaim among the heathen the joyful message of His coming (Psa 96:10-13), when He shall appear for judgment, and yet bring with Him blessings for the whole earth. This conception of the Theocracy is acharacteristic of the time of Isaiah 40-46. With this agrees the circumstance, that the text of 1Ch 16:23 ff, where the same song is repeated, gives evidence of a compilation from this Psalm and passages of others (Redding, Observationes de Psalmis bis editis).

According to this, the statement of the Chronicler, to the effect that the song there recorded was sung by David when the ark was transferred to Zion, is devoid of support. So also the supposition that the song was repeated at the dedication of the Second Temple, which seeks to reconcile the two statements of the superscription in the Septuagint: Psalm of David when the Temple was built after the Captivity. [Perowne remarks that the second part of this superscription is probably correct, as indicating that the Psalm was composed after the exile, and for the service of the Second Temple. On the first part he says: This seems to contradict the other, but was no doubt occasioned by the circumstance that this Psalm together with portions of Psalms 105, 106 is given with some variations by the author of the Book of Chronicles, as the Psalm which was sung when the ark was brought into the sanctuary in Zion. Mr. Perowne, therefore, does not reconcile the contradiction, but only makes it more apparent. Hengstenberg holds that the Chronicler merely says that David instituted the service of praise, and then gives specimens taken not from Davids time, but from his own. See Introd. to Psalms 106J. F. M.].

Psa 96:4 ff. Gods. The context shows that it is neither angels, nor rulers, but the gods of the heathen who are meant. Of these there is predicated not only impotence but non-existence, nothingness (Lev 19:4; Lev 26:1; Isa. 41:44), by an expression which, in accordance with the play on the words, may be rendered; idols, but which is stronger than: no gods, (Deu 32:21), and: useless creatures. The Sept. give as exhibiting the nature of the heathen gods, according to the opinions current in their time. Elsewhere they render: and , Zec 11:17. These images of delusion could, by way of personification, be addressed and called upon to act (Psa 97:7). But they are not thereby made to pass from the sphere of mythological existence. Even heaven and earth, mountain and sea, forest and field, are called upon to listen to the announcement, to share in the joy, to clap their hands (Psa 98:8; Isa 44:23; Isa 55:12), and that upon the ground of the close analogy between nature and history. This is especially frequent in the Prophets, but occurs often also in the Psalms, yet not as a current formula or established phrase (Hupfeld), but as a lyrical echoing of prophetic conceptions, and therefore full of resemblances and quotations, yet without being a spiritless imitation. Even Psa 96:7-9, which are an echo of Ps. 29:12, have significant peculiarities of their own. In Psa 96:9, instead of: in holy array [E. V., beauty of holiness], the Sept. has both here and in 1 Chronicles 16 in the courts of the sanctuary. The sanctuary mentioned in Psa 96:6 b. is probably the earthly one (comp. Isaiah 60). The Chronicler has differently, strength and joy are in His place. This might more naturally refer to the heavenly place, but it is evidently connected with his historical treatment of this poem, with which he has united a passage taken from Psalms 105. Many psalters add to Psa 96:10 a the addition: a ligno, upon which an author so early as Justin lays great stress. [On Psa 96:13, Alexander: The use of the word people in the common version of the last clause, obscures the sense by seeming to apply the verse to Israel, whereas it is expressly applied in the original to the nations generally Even the truth or faithfulness of God, which commonly denotes His veracity in fulfilling His promises to the chosen people, has here a wider sense, as opposed to the dishonesty or partiality of human judges. In the parallel passage (1Ch 16:33) the emphatic repetitions in the first clause and the whole of the last clause, are omitted, perhaps because so striking and sonorous a conclusion would not have been appropriate, when another Psalm was to be added.J. F. M.]

DOCTRINAL AND ETHICAL

1. Every new manifestation of the truth of God in testimony of His power and mercy, deserves a new song. By the former both the earlier revelation is confirmed, and progress in the history of redemption effected, by the latter the acknowledgment is both expressed and made more widely known. The song is therefore partly a hymn and partly a sermon, and in each relation is adapted both to edify the Church and to awaken the heathen.

2. The worship of Jehovah is destined to be extended over the whole earth. The means ordained for the fulfillment of that end, arc the proclamation of the joyful message of the Lords coming among all tribes and to all generations of men. The right to this is based upon the holy majesty of Jehovah, as the only real and true God. To this right corresponds the duty of worshipping in holy attire, which has its crowning manifestation in the public services of the Church. The fulfilment of these obligations is bound up with the progress of Gods kingdom on earth, and on account of the condition of the world, bears in one relation the form of a judgment, and in another, that of a course of education of the nations. The development of the Theocracy stands therefore in closest connection with the salvation of the world, and the history of the Church, but depends throughout on the revelation of Gods glory, which has its appropriate times and historical stages.

HOMILETICAL AND PRACTICAL

Every advance which is made in the kingdom of God is a blessing to the world. It therefore becomes the Church to rejoice over it, to pray for it, and to work for it.God does not weary in blessing, but thanksgiving is often unpleasant to us, and the service of God a burden.The eternal mercy of God may be praised with old or with new songs, provided only that it be done by a heart which has received a new impression of the glory of God.The work of missions, even though prosecuted by individuals, is the duty of the whole Church, and the cause of the Lord our God.The heathen world is great, its conversion goes slowly forwards, the work of laboring for it is difficult, but the will of God is plain, the assistance of God powerful, the blessing of God certain.The coming of the Lord; (1) as the object of our hope; (2) as matter of our preaching; (3) as source of our joy.

Starke: The new song demands a new heart and a ready tongue. It has for its ground the real enjoyment of the purchased blessings of redemption.He who has become truly a subject of Christs kingdom of grace, burns with desire to bring others also within it, and proclaims by word and life the glory of God his King, and the blessedness of his fellow-citizens.The true kind of joy is that which is expressed before the Lord.

Frisch: He whose undertakings succeed should give only God the glory.Tholuck: The proclamation of the undivided dominion of the Lord, is a subject of rejoicing in which even lifeless nature must receive a tongue and praise Him.Taube The new salvation gives a new heart, and a new heart gives a new songWhat human sin, as a destroying power, shakes even to its foundation, receives, when judgment is led forth to victory, its immovable support from the sin-conquering and therefore delivering righteousness of the Lord, and converted souls praise thenceforward the God of order and of peace.

[Matth. Henry: In God there is everything that is awful, and yet everything 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.

Scott: If we are ready for the coming of the Lord, let us bless His name, bear up cheerfully under our difficulties, endeavor to promote the peace and enlargement of His kingdom, and in our proper place and doing our proper work, let us be as faithful servants who are habitually expecting and desiring the coming of their Lord.

Barnes: Whatever makes the world attractive; whatever beautifies and adorns creation, has its source in God; it proceeds from Him. Whatever there is of power to reform the world and convert sinners; whatever there is to turn men from their vicious and abandoned course of life; whatever there is to make the world better and happier, proceeds from the sanctuarythe Church of God.J. F. M.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

DISCOURSE: 661
THE DUTY OF MAKING CHRIST KNOWN TO THE HEATHEN

Psa 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: 1Ch 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: 1Jn 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: 1Co 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: Rev 5:9; Rev 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 Gods mercy for Christs 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: Rev 3:15-16.]. If from our inmost souls we love him not, he denounces a solemn curse against us [Note: 1Co 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: Mat 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.]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

CONTENTS

Here is a new and repeated call to praise Jehovah; and, like the former Psalm, chiefly on account of redemption. It is altogether a gospel Psalm. Blessed the soul that in reading or singing it finds the Holy Ghost pointing to Christ, and enjoys Christ in it.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

I beg the Reader to remark the threefold call to praise Jehovah. And is not this with reference to the Father, Son, and Holy Ghost? Especially, as this is a Psalm in honour of redemption, is it not as if the sacred writer was calling upon the Church to give to each Person of the Godhead, and to all collectively, the praises due for their joint love, mercy; and power, in this act of sovereign grace? Do observe, that both Jew and Gentile are invited to the celebration of the honour due unto the glorious name of Jehovah! The song itself is a new song, such as the redeemed in heaven are said to sing, and which none could sing but the redeemed from the earth. Rev 14:3 . So that upon every account this lovely Psalm comes home to our hearts, and seems to demand an interest in everyone that hears it. Reader! let us pause over this opening of it, and ask ourselves, whether we can sing this new song with a new heart in Christ Jesus?

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

A New Song

Psa 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 Psalms 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, p. 290.

References. XCVI. 9. J. Bolton, Selected Sermons (2nd Series), p. 159. XCVI. International Critical Commentary, vol. ii. p. 303. XCVII. 2. G. W. Brameld, Practical Sermons, p. 304. H. Melvill, Penny Pulpit, No. 2603.

Fuente: Expositor’s Dictionary of Text by Robertson

XVI

THE MESSIANIC PSALMS AND OTHERS

We commence this chapter by giving a classified list of the Messianic Psalms, as follows:

The Royal Psalms are:

Psa 110 ; Psa 2 ; Psa 72 ; Psa 45 ; Psa 89 ;

The Passion Psalms are:

Psa 22 ; Psa 41 ; Psa 69 ;

The Psalms of the Ideal Man are Psa 8 ; Psa 16 ; Psa 40 ;

The Missionary Psalms are:

Psa 47 ; Psa 65 ; Psa 68 ; Psa 96 ; Psa 100 ; Psa 117 .

The predictions before David of the coming Messiah are, (1) the seed of the woman; (2) the seed of Abraham; (3) the seed of Judah; (4) the seed of David.

The prophecies of history concerning the Messiah are, (1) a prophet like unto Moses; (2) a priest after the order of Melchizedek; (3) a sacrifice which embraces all the sacrificial offerings of the Old Testament; (4) direct references to him as King, as in 2Sa 7:8 ff.

The messianic offices as taught in the psalms are four, viz: (1) The Messiah is presented as Prophet, or Teacher (Psa 40:8 ); (2) as Sacrifice, or an Offering for sin (Psa 40:6 ff.; Heb 10:5 ff.) ; (3) he is presented as Priest (Psa 110:4 ); (4) he is presented as King (Psa 45 ).

The psalms most clearly presenting the Messiah in his various phases and functions are as follows: (1) as the ideal man, or Second Adam (8); (2) as Prophet (Psa 40 ); (3) as Sacrifice (Psa 22 ) ; (4) as King (Psa 45 ) ; (5) as Priest (Psa 110 ) ; (6) in his universal reign (Psa 72 ).

It will be noted that other psalms teach these facts also, but these most clearly set forth the offices as they relate to the Messiah.

The Messiah as a sacrifice is presented in general in Psa 40:6 . His sufferings as such are given in a specific and general way in Psa 22 ; Psa 41 ; Psa 69 . The events of his sufferings in particular are described, beginning with the betrayal of Judas, as follows:

1. Judas betrayed him (Mat 26:14 ) in fulfilment of Psa 41:9 .

2. At the Supper (Mat 26:24 ) Christ said, “The Son of man goeth as it is written of him,” referring to Psa 22 .

3. They sang after the Supper in fulfilment of Psa 22:22 .

4. Piercing his hands and feet, Psa 22:16 .

5. They cast lots for his vesture in fulfilment of Psa 22:18 .

6. Just before the ninth hour the chief priests reviled him (Mat 27:43 ) in fulfilment of Psa 22:8 .

7. At the ninth hour (Mat 27:46 ) he quoted Psa 22:1 .

8. Near his death (Joh 19:28 ) he said, in fulfilment of Psa 69:21 , “I thirst.”

9. At that time they gave him vinegar (Mat 27:48 ) in fulfilment of Psa 69:21 .

10. When he was found dead they did not break his bones (Joh 19:36 ) in fulfilment of Psa 34:20 .

11. He is represented as dead, buried, and raised in Psa 16:10 .

12. His suffering as a substitute is described in Psa 69:9 .

13. The result of his crucifixion to them who crucified him is given in Psa 69:22-23 . Compare Rom 11:9-10 .

The Penitential Psalms are Psa 6 ; Psa 32 ; Psa 38 ; Psa 51 ; Psa 102 ; Psa 130 ; Psa 143 . The occasion of Psa 6 was the grief and penitence of David over Absalom; of Psa 32 was the blessedness of forgiveness after his sin with Bathsheba, the wife of Uriah; Psa 38 , David’s reference to his sin with Bathsheba; Psa 51 , David’s penitence and prayer for forgiveness for this sin; Psa 102 , the penitence of the children of Israel on the eve of their return from captivity; Psalm 130, a general penitential psalm; Psa 143 , David’s penitence and prayer when pursued by Absalom.

The Pilgrim Psalms are Psalms 120-134. This section of the psalter is called the “Little Psalter.” These Psalms were collected in the days of Ezra and Nehemiah, in troublous times. The author of the central psalm of this collection is Solomon, and he wrote it when he built his Temple. The Davidic Psalms in this collection are Psa 120 ; Psa 122 ; Psa 124 ; Psa 131 ; Psa 132 ; Psa 133 . The others were written during the building of the second Temple. They are called in the Septuagint “Songs of the Steps.”

There are four theories as to the meaning of the titles, “Songs of the Steps,” “Songs of Degrees,” or “Songs of Ascents,” viz:

1. The first theory is that the “Songs of the Steps” means the songs of the fifteen steps from the court of the women to the court of Israel, there being a song for each step.

2. The second theory is that advanced by Luther, which says that they were songs of a higher choir, elevated above, or in an elevated voice.

3. The third theory is that the thought in these psalms advances by degrees.

4. The fourth theory is that they are Pilgrim Psalms, or the songs that they sang while going up to the great feasts.

Certain scriptures give the true idea of these titles, viz: Exo 23:14-17 ; Exo 34:23-24 ; 1Sa 1:3 ; 1Ki 12:27-28 : Psa 122:1-4 ; and the proof of their singing as they went is found in Psa_42:4; 100; and Isa 30:29 . They went, singing these psalms, to the Feasts of the Passover, Pentecost, and Tabernacles. Psa 121 was sung when just in sight of Jerusalem and Psa 122 was sung at the gate. Psa 128 is the description of a good man’s home and a parallel to this psalm in modern literature is Burns’s “Cotter’s Saturday Night.” The pious home makes the nation great.

Psa 133 is a psalm of fellowship. It is one of the finest expressions of the blessings that issue when God’s people dwell together in unity. The reference here is to the anointing of Aaron as high priest and the fragrance of the anointing oil which was used in these anointings. The dew of Hermon represents the blessing of God upon his people when they dwell together in such unity.

Now let us look at the Alphabetical Psalms. An alphabetical psalm is one in which the letters of the Hebrew alphabet are used alphabetically to commence each division. In Psalms 111-112, each clause so begins; in Psa 25 ; Psa 34 ; Psa 145 ; each verse so begins; in Psa 37 each stanza of two verses so begins; in 119 each stanza of eight verses so begins, and each of the eight lines begins with the same letter. In Psa 25 ; 34 37 the order is not so strict; in Psa 9 and Psa 10 there are some traces of this alphabetical order.

David originated these alphabetical psalms and the most complete specimen is Psa 119 , which is an expansion of the latter part of Psa 19 .

A certain group of psalms is called the Hallelujah Psalms. They are so called because the word “Hallelujah” is used at the beginning, or at the ending, and sometimes at both the beginning and the ending. The Hallelujah Psalms are Psalm 111-113; 115-117; 146-150. Psa 117 is a doxology; and Psalms 146-150 were used as anthems. Psa 148 calls on all creation to praise God. Francis of Assisi wrote a hymn based on this psalm in which he called the sun his honorable brother and the cricket his sister. Psa 150 calls for all varieties of instruments. Psalms 113-118 are called the Egyptian Hallel. They were used at the Passover (Psalm 113-114), before the Supper and Psalm 115-118 were sung after the Supper. According to this, Jesus and his disciples sang Psalms 115-118 at the last Passover Supper. These psalms were sung also at the Feasts of Pentecost, Tabernacles, Dedication, and New Moon.

The name of God is delayed long in Psa 114 . Addison said, “That the surprise might be complete.” Then there are some special characteristics of Psa 115 , viz: (1) It was written against idols. Cf. Isa 44:9-20 ; (2) It is antiphonal, the congregation singing Psa 115:1-8 , the choir Psa 115:9-12 , the priests Psa 115:13-15 and the congregation again Psa 115:16-18 . The theme of Psa 116 is love, based on gratitude for a great deliverance, expressed in service. It is appropriate to read at the celebration of the Lord’s Supper and Psa 116:15 is especially appropriate for funeral services.

On some special historical occasions certain psalms were sung. Psa 46 was sung by the army of Gustavus Adolphus before the decisive battle of Leipzig, on September 17, 1631.Psa 68 was sung by Cromwell’s army on the occasion of the battle of Dunbar in Scotland.

Certain passages in the Psalms show that the psalm writers approved the offering of Mosaic animal sacrifices. For instance, Psa 118:27 ; Psa 141:2 seem to teach very clearly that they approved the Mosaic sacrifice. But other passages show that these inspired writers estimated spiritual sacrifices as more important and foresaw the abolition of the animal sacrifices. Such passages are Psa 50:7-15 ; Psa 4:5 ; Psa 27:6 ; Psa 40:6 ; Psa 51:16-17 . These scriptures show conclusively that the writers estimated spiritual sacrifices as more important than the Mosaic sacrifices.

QUESTIONS

1. What are the Royal Psalms?

2. What are the Passion Psalms?

3. What are the Psalms of the Ideal Man?

4. What are the Missionary Psalms?

5. What are the predictions before David of the coming Messiah?

6. What are the prophecies of history concerning the Messiah?

7. Give a regular order of thought concerning the messianic offices as taught in the psalms.

8. Which psalms most clearly present the Messiah as (1) the ideal man, or Second Adam, (2) which as Prophet, or Teacher, (3) which as the Sacrifice, (4) which as King, (5) which as Priest, (6) which his universal reign?

9. Concerning the suffering Messiah, or the Messiah as a sacrifice, state the words or facts, verified in the New Testament as fulfilment of prophecy in the psalms. Let the order of the citations follow the order of facts in Christ’s life.

10. Name the Penitential Psalms and show their occasion.

11. What are the Pilgrim Psalms?

12. What is this section of the Psalter called?

13. When and under what conditions were these psalms collected?

14. Who is the author of the central psalm of this collection?

15. What Davidic Psalms are in this collection?

16. When were the others written?

17. What are they called in the Septuagint?

18. What four theories as to the meaning of the titles, “Songs of the Steps,” “Songs of Degrees,” or “Songs of Ascents”?

19. What scriptures give the true idea of these titles?

20. Give proof of their singing as they went.

21. To what feasts did they go singing these Psalms?

22. What was the special use made of Psa 121 and Psa 122 ?

23. Which of these psalms is the description of a good man’s home and what parallel in modern literature?

24. Expound Psa 133 .

25. What is an alphabetical psalm, and what are the several kinds?

26. Who originated these Alphabetical Psalms?

27. What are the most complete specimen?

28. Of what is it an expansion?

29. Why is a certain group of psalms called the Hallelujah Psalms?

30. What are the Hallelujah Psalms?

31. Which of the Hallelujah Psalms was a doxology?

32. Which of these were used as anthems?

33. Which psalm calls on all creation to praise God?

34. Who wrote a hymn based on Psa 148 in which he called the sun his honorable brother and the cricket his sister?

35. Which of these psalms calls for all varieties of instruments?

36. What is the Egyptian Hallel?

37. What is their special use and how were they sung?

38. Then what hymns did Jesus and his disciples sing?

39. At what other feasts was this sung?

40. Why was the name of God delayed so long in Psa 114 ?

41. What are the characteristics of Psa 115 ?

42. What is the theme and special use of Psa 116 ?

43. State some special historical occasions on which certain psalms were sung. Give the psalm for each occasion.

44. Cite passages in the psalms showing that the psalm writers approved the offering of Mosaic animal sacrifices.

45. Cite other passages showing that these inspired writers estimated spiritual sacrifices as more important than the Mosaic sacrifices.

Fuente: B.H. Carroll’s An Interpretation of the English Bible

PSALMS

XI

AN INTRODUCTION TO THE BOOK OF PSALMS

According to my usual custom, when taking up the study of a book of the Bible I give at the beginning a list of books as helps to the study of that book. The following books I heartily commend on the Psalms:

1. Sampey’s Syllabus for Old Testament Study . This is especially good on the grouping and outlining of some selected psalms. There are also some valuable suggestions on other features of the book.

2. Kirkpatrick’g commentary, in “Cambridge Bible for Schools and Colleges,” is an excellent aid in the study of the Psalter.

3. Perowne’s Book of Psalms is a good, scholarly treatise on the Psalms. A special feature of this commentary is the author’s “New Translation” and his notes are very helpful.

4. Spurgeon’s Treasury of David. This is just what the title implies. It is a voluminous, devotional interpretation of the Psalms and helpful to those who have the time for such extensive study of the Psalter.

5. Hengstenburg on the Psalms. This is a fine, scholarly work by one of the greatest of the conservative German scholars.

6. Maclaren on the Psalms, in “The Expositor’s Bible,” is the work of the world’s safest, sanest, and best of all works that have ever been written on the Psalms.

7. Thirtle on the Titles of the Psalms. This is the best on the subject and well worth a careful study.

At this point some definitions are in order. The Hebrew word for psalm means praise. The word in English comes from psalmos , a song of lyrical character, or a song to be sung and accompanied with a lyre. The Psalter is a collection of sacred and inspired songs, composed at different times and by different authors.

The range of time in composition was more than 1,000 years, or from the time of Moses to the time of Ezra. The collection in its present form was arranged probably by Ezra in the fifth century, B.C.

The Jewish classification of Old Testament books was The Law, the Prophets, and the Holy Writings. The Psalms was given the first place in the last group.

They had several names, or titles, of the Psalms. In Hebrew they are called “The Book of Prayers,” or “The Book of Praises.” The Hebrew word thus used means praises. The title of the first two books is found in Psa 72:20 : “The prayers of David the son of Jesse are ended.” The title of the whole collection of Psalms in the Septuagint is Biblos Psalman which means the “Book of Psalms.” The title in the Alexandrian Codex is Psalterion which is the name of a stringed instrument, and means “The Psalter.”

The derivation of our English words, “psalms,” “psalter,” and “psaltery,” respectively, is as follows:

1. “Psalms” comes from the Greek word, psalmoi, which is also from psallein , which means to play upon a stringed instrument. Therefore the Psalms are songs played upon stringed instruments, and the word here is used to apply to the whole collection.

2. “Psalter” is of the same origin and means the Book of Psalms and refers also to the whole collection.

3. “Psaltery” is from the word psalterion, which means “a harp,” an instrument, supposed to be in the shape of a triangle or like the delta of the Greek alphabet. See Psa 33:2 ; Psa 71:22 ; Psa 81:2 ; Psa 144:9 .

In our collection there are 150 psalms. In the Septuagint there is one extra. It is regarded as being outside the sacred collection and not inspired. The subject of this extra psalm is “David’s victory over Goliath.” The following is a copy of it: I was small among my brethren, And youngest in my father’s house, I used to feed my father’s sheep. My hands made a harp, My fingers fashioned a Psaltery. And who will declare unto my Lord? He is Lord, he it is who heareth. He it was who sent his angel And took me from my father’s sheep, And anointed me with the oil of his anointing. My brethren were goodly and tall, But the Lord took no pleasure in them. I went forth to meet the Philistine. And he cursed me by his idols But I drew the sword from beside him; I beheaded him and removed reproach from the children of Israel.

It will be noted that this psalm does not have the earmarks of an inspired production. There is not found in it the modesty so characteristic of David, but there is here an evident spirit of boasting and self-praise which is foreign to the Spirit of inspiration.

There is a difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint. Omitting the extra one in the Septuagint, there is no difference as to the total number. Both have 150 and the same subject matter, but they are not divided alike.

The following scheme shows the division according to our version and also the Septuagint: Psalms 1-8 in the Hebrew equal 1-8 in the Septuagint; 9-10 in the Hebrew combine into 9 in the Septuagint; 11-113 in the Hebrew equal 10-112 in the Septuagint; 114-115 in the Hebrew combine into 113 in the Septuagint; 116 in the Hebrew divides into 114-115 in the Septuagint; 117-146 in the Hebrew equal 116-145 in the Septuagint; 147 in the Hebrew divides into 146-147 in the Septuagint; 148-150 in the Hebrew equal 148-150 in the Septuagint.

The arrangement in the Vulgate is the same as the Septuagint. Also some of the older English versions have this arangement. Another difficulty in numbering perplexes an inexperienced student in turning from one version to another, viz: In the Hebrew often the title is verse I, and sometimes the title embraces verses 1-2.

The book divisions of the Psalter are five books, as follows:

Book I, Psalms 1-41 (41 chapters)

Book II, Psalms 42-72 (31 chapters)

Book III, Psalms 73-89 (17 chapters)

Book IV, Psalms 90-106 (17 chapters)

Book V, Psalms 107-150 (44 chapters)

They are marked by an introduction and a doxology. Psalm I forms an introduction to the whole book; Psa 150 is the doxology for the whole book. The introduction and doxology of each book are the first and last psalms of each division, respectively.

There were smaller collections before the final one, as follows:

Books I and II were by David; Book III, by Hezekiah, and Books IV and V, by Ezra.

Certain principles determined the arrangement of the several psalms in the present collection:

1. David is honored with first place, Book I and II, including Psalms 1-72.

2. They are grouped according to the use of the name of God:

(1) Psalms 1-41 are Jehovah psalms;

(2) Psalms 42-83 are Elohim-psalms;

(3) Psalms 84-150 are Jehovah psalms.

3. Book IV is introduced by the psalm of Moses, which is the first psalm written.

4. Some are arranged as companion psalms, for instance, sometimes two, sometimes three, and sometimes more. Examples: Psa 2 and 3; 22, 23, and 24; 113-118.

5. They were arranged for liturgical purposes, which furnished the psalms for special occasions, such as feasts, etc. We may be sure this arrangement was not accidental. An intelligent study of each case is convincing that it was determined upon rational grounds.

All the psalms have titles but thirty-three, as follows:

In Book I, Psa 1 ; Psa 2 ; Psa 10 ; Psa 33 , (4 are without titles).

In Book II, Psa 43 ; Psa 71 , (2 are without titles).

In Book IV, Psa 91 ; Psa 93 ; Psa 94 ; Psa 95 ; Psa 96 ; Psa 97 ; Psa 104 ; Psa 105 ; Psa 106 , (9 are without titles).

In Book V, Psa 107 ; III; 112; 113; 114; 115; 116; 117; 118; 119; 135; 136; 137; 146; 147; 148; 149; 150, (18 are without titles).

The Talmud calls these psalms that have no title, “Orphan Psalms.” The later Jews supply these titles by taking the nearest preceding author. The lack of titles in Psa 1 ; Psa 2 ; and 10 may be accounted for as follows: Psa 1 is a general introduction to the whole collection and Psa 2 was, perhaps, a part of Psa 1 . Psalms 9-10 were formerly combined into one, therefore Psa 10 has the same title as Psa 9 .

QUESTIONS

1. What books are commended on the Psalms?

2. What is a psalm?

3. What is the Psalter?

4. What is the range of time in composition?

5. When and by whom was the collection in its present form arranged?

6. What the Jewish classification of Old Testament books, and what the position of the Psalter in this classification?

7. What is the Hebrew title of the Psalms?

8. Find the title of the first two books from the books themselves.

9. What is the title of the whole collection of psalms in the Septuagint?

10. What is the title in the Alexandrian Codex?

11. What is the derivation of our English word, “Psalms”, “Psalter”, and “Psaltery,” respectively?

12. How many psalms in our collection?

13. How many psalms in the Septuagint?

14. What about the extra one in the Septuagint?

15. What is the subject of this extra psalm?

16. How does it compare with the Canonical Psalms?

17. What is the difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint?

18. What is the arrangement in the Vulgate?

19. What other difficulty in numbering which perplexes an inexperienced student in turning from one version to another?

20. What are the book divisions of the Psalter and how are these divisions marked?

21. Were there smaller collections before the final one? If so, what were they?

22. What principles determined the arrangement of the several psalms in the present collection?

23. In what conclusion may we rest concerning this arrangement?

24. How many of the psalms have no titles?

25. What does the Talmud call these psalms that have no titles?

26. How do later Jews supply these titles?

27. How do you account for the lack of titles in Psa 1 ; Psa 2 ; Psa 10 ?

XII

AN INTRODUCTION TO THE BOOK OF PSALMS (CONTINUED)

The following is a list of the items of information gathered from the titles of the psalms:

1. The author: “A Psalm of David” (Psa 37 ).

2. The occasion: “When he fled from Absalom, his son” (Psa 3 ).

3. The nature, or character, of the poem:

(1) Maschil, meaning “instruction,” a didactic poem (Psa 42 ).

(2) Michtam, meaning “gold,” “A Golden Psalm”; this means excellence or mystery (Psa 16 ; 56-60).

4. The occasion of its use: “A Psalm of David for the dedication of the house” (Psa 30 ).

5. Its purpose: “A Psalm of David to bring remembrance” (Psa 38 ; Psa 70 ).

6. Direction for its use: “A Psalm of David for the chief musician” (Psa 4 ).

7. The kind of musical instrument:

(1) Neginoth, meaning to strike a chord, as on stringed instruments (Psa 4 ; Psa 61 ).

(2) Nehiloth, meaning to perforate, as a pipe or flute (Psa 5 ).

(3) Shoshannim, Lilies, which refers probably to cymbals (Psa 45 ; Psa 69 ).

8. A special choir:

(1) Sheminith, the “eighth,” or octave below, as a male choir (Psa 6 ; Psa 12 ).

(2) Alamoth, female choir (Psa 46 ).

(3) Muth-labben, music with virgin voice, to be sung by a choir of boys in the treble (Psa 9 ).

9. The keynote, or tune:

(1) Aijeleth-sharar, “Hind of the morning,” a song to the melody of which this is sung (Psa 22 ).

(2) Al-tashheth, “Destroy thou not,” the beginning of a song the tune of which is sung (Psa 57 ; Psa 58 ; Psa 59 ; Psa 75 ).

(3) Gittith, set to the tune of Gath, perhaps a tune which David brought from Gath (Psa 8 ; Psa 81 ; Psa 84 ).

(4) Jonath-elim-rehokim, “The dove of the distant terebinths,” the commencement of an ode to the air of which this song was to be sung (Psa 56 ).

(5) Leannoth, the name of a tune (Psa 88 ).

(6) Mahalath, an instrument (Psa 53 ); Leonnoth-Mahaloth, to chant to a tune called Mahaloth.

(7) Shiggaion, a song or a hymn.

(8) Shushan-Eduth, “Lily of testimony,” a tune (Psa 60 ). Note some examples: (1) “America,” “Shiloh,” “Auld Lang Syne.” These are the names of songs such as we are familiar with; (2) “Come Thou Fount of Every Blessing” and “There Is a Fountain Filled with Blood,” are examples of sacred hymns.

10. The liturgical use, those noted for the feasts, e.g., the Hallels and Hallelujah Psalms (Psalms 146-150).

11. The destination, as “Song of Ascents” (Psalms 120-134)

12. The direction for the music, such as Selah, which means “Singers, pause”; Higgaion-Selah, to strike a symphony with selah, which means an instrumental interlude (Psa 9:16 ).

The longest and fullest title to any of the psalms is the title to Psa 60 . The items of information from this title are as follows: (1) the author; (2) the chief musician; (3) the historical occasion; (4) the use, or design; (5) the style of poetry; (6) the instrument or style of music.

The parts of these superscriptions which most concern us now are those indicating author, occasion, and date. As to the historic value or trustworthiness of these titles most modern scholars deny that they are a part of the Hebrew text, but the oldest Hebrew text of which we know anything had all of them. This is the text from which the Septuagint was translated. It is much more probable that the author affixed them than later writers. There is no internal evidence in any of the psalms that disproves the correctness of them, but much to confirm. The critics disagree among themselves altogether as to these titles. Hence their testimony cannot consistently be received. Nor can it ever be received until they have at least agreed upon a common ground of opposition.

David is the author of more than half the entire collection, the arrangement of which is as follows:

1. Seventy-three are ascribed to him in the superscriptions.

2. Some of these are but continuations of the preceding ones of a pair, trio, or larger group.

3. Some of the Korahite Psalms are manifestly Davidic.

4. Some not ascribed to him in the titles are attributed to him expressly by New Testament writers.

5. It is not possible to account for some parts of the Psalter without David. The history of his early life as found in Samuel, 1 and 2 Kings, and 1and 2 Chronicles, not only shows his remarkable genius for patriotic and sacred songs and music, but also shows his cultivation of that gift in the schools of the prophets. Some of these psalms of the history appear in the Psalter itself. It is plain to all who read these that they are founded on experience, and the experience of no other Hebrew fits the case. These experiences are found in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles.

As to the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition, I have this to say:

1. This theory has no historical support whatever, and therefore is not to be accepted at all.

2. It has no support in tradition, which weakens the contention of the critics greatly.

3. It has no support from finding any one with the necessary experience for their basis.

4. They can give no reasonable account as to how the titles ever got there.

5. It is psychologically impossible for anyone to have written these 150 psalms in the Maccabean times.

6. Their position is expressly contrary to the testimony of Christ and the apostles. Some of the psalms which they ascribe to the Maccabean Age are attributed to David by Christ himself, who said that David wrote them in the Spirit.

The obvious aim of this criticism and the necessary result if it be Just, is a positive denial of the inspiration of both Testaments.

Other authors are named in the titles, as follows: (1) Asaph, to whom twelve psalms have been assigned: (2) Mosee, Psa 90 ; (3) Solomon, Psa 72 ; Psa 127 ; (4) Heman, Psa 80 ; (5) Ethem, Psa 89 ; (6) A number of the psalms are ascribed to the sons of Korah.

Not all the psalms ascribed to Asaph were composed by one person. History indicates that Asaph’s family presided over the song service for several generations. Some of them were composed by his descendants by the game name. The five general outlines of the whole collection are as follows:

I. By books

1. Psalms 1-41 (41)

2. Psalms 42-72 (31)

3. Psalms 73-89 (17)

4. Psalms 90-106 (17)

5. Psalms 107-150 (44)

II. According to date and authorship

1. The psalm of Moses (Psa 90 )

2. Psalms of David:

(1) The shepherd boy (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 ).

(2) David when persecuted by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 52 ; Psa 54 ; Psa 57 ; Psa 142 ).

(3) David the King (Psa 101 ; Psa 18 ; Psa 24 ; Psa 2 ; Psa 110 ; Psa 20 ; Psa 20 ; Psa 21 ; Psa 60 ; Psa 51 ; Psa 32 ; Psa 41 ; Psa 55 ; Psa 3:4 ; Psa 64 ; Psa 62 ; Psa 61 ; Psa 27 ).

3. The Asaph Psalms (Psa 50 ; Psa 73 ; Psa 83 ).

4. The Korahite Psalms (Psa 42 ; Psa 43 ; Psa 84 ).

5. The psalms of Solomon (Psa 72 ; Psa 127 ).

6. The psalms of the era of Hezekiah and Isaiah (Psa 46 ; Psa 47 ; Psa 48 )

7. The psalms of the Exile (Psa 74 ; Psa 79 ; Psa 137 ; Psa 102 )

8. The psalms of the Restoration (Psa 85 ; Psa 126 ; Psa 118 ; 146-150)

III. By groups

1. The Jehovistic and Elohistic Psalms:

(1) Psalms 1-41 are Jehovistic;

(2) Psalms 42-83 are Elohistic Psalms;

(3) Psalms 84-150 are Jehovistic.

2. The Penitential Psalms (Psa 6 ; Psa 32 ; Psa 38 ; Psa 51 ; Psa 102 ; Psa 130 ; Psa 143 )

3. The Pilgrim Psalms (Psalms 120-134)

4. The Alphabetical Psalms (Psa 9 ; Psa 10 ; Psa 25 ; Psa 34 ; Psa 37 ; 111:112; Psa 119 ; Psa 145 )

5. The Hallelujah Psalms (Psalms 11-113; 115-117; 146-150; to which may be added Psa 135 ) Psalms 113-118 are called “the Egyptian Hallel”

IV. Doctrines of the Psalms

1. The throne of grace and how to approach it by sacrifice, prayer, and praise.

2. The covenant, the basis of worship.

3. The paradoxical assertions of both innocence & guilt.

4. The pardon of sin and justification.

5. The Messiah.

6. The future life, pro and con.

7. The imprecations.

8. Other doctrines.

V. The New Testament use of the Psalms

1. Direct references and quotations in the New Testament.

2. The allusions to the psalms in the New Testament. Certain experiences of David’s life made very deep impressions on his heart, such as: (1) his peaceful early life; (2) his persecution by Saul; (3) his being crowned king of the people; (4) the bringing up of the ark; (5) his first great sin; (6) Absalom’s rebellion; (7) his second great sin; (8) the great promise made to him in 2Sa 7 ; (9) the feelings of his old age.

We may classify the Davidic Psalms according to these experiences following the order of time, thus:

1. His peaceful early life (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 )

2. His persecution by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 7 ; Psa 52 ; Psa 120 ; Psa 140 ; Psa 54 ; Psa 57 ; Psa 142 ; Psa 17 ; Psa 18 )

3. Making David King (Psa 27 ; Psa 133 ; Psa 101 )

4. Bringing up the ark (Psa 68 ; Psa 24 ; Psa 132 ; Psa 15 ; Psa 78 ; Psa 96 )

5. His first great sin (Psa 51 ; Psa 32 )

6. Absalom’s rebellion (Psa 41 ; Psa 6 ; Psa 55 ; Psa 109 ; Psa 38 ; Psa 39 ; Psa 3 ; Psa 4 ; Psa 63 ; Psa 42 ; Psa 43 ; Psa 5 ; Psa 62 ; Psa 61 ; Psa 27 )

7. His second great sin (Psa 69 ; Psa 71 ; Psa 102 ; Psa 103 )

8. The great promise made to him in 2Sa 7 (Psa 2 )

9. Feelings of old age (Psa 37 )

The great doctrines of the psalms may be noted as follows: (1) the being and attributes of God; (3) sin, both original and individual; (3) both covenants; (4) the doctrine of justification; (5) concerning the Messiah.

There is a striking analogy between the Pentateuch and the Psalms. The Pentateuch contains five books of law; the Psalms contain five books of heart responses to the law.

It is interesting to note the historic controversies concerning the singing of psalms. These were controversies about singing uninspired songs, in the Middle Ages. The church would not allow anything to be used but psalms.

The history in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles, and in Ezra and Nehemiah is very valuable toward a proper interpretation of the psalms. These books furnish the historical setting for a great many of the psalms which is very indispensable to their proper interpretation.

Professor James Robertson, in the Poetry and Religion of the Psalms constructs a broad and strong argument in favor of the Davidic Psalms, as follows:

1. The age of David furnished promising soil for the growth of poetry.

2. David’s qualifications for composing the psalms make it highly probable that David is the author of the psalms ascribed to him.

3. The arguments against the possibility of ascribing to David any of the hymns in the Hebrew Psalter rests upon assumptions that are thoroughly antibiblical.

The New Testament makes large use of the psalms and we learn much as to their importance in teaching. There are seventy direct quotations in the New Testament from this book, from which we learn that the Scriptures were used extensively in accord with 2Ti 3:16-17 . There are also eleven references to the psalms in the New Testament from which we learn that the New Testament writers were thoroughly imbued with the spirit and teaching of the psalms. Then there are eight allusions ‘to this book in the New Testament from which we gather that the Psalms was one of the divisions of the Old Testament and that they were used in the early church.

QUESTIONS

1. Give a list of the items of information gathered from the titles of the psalms.

2. What is the longest title to any of the psalms and what the items of this title?

3. What parts of these superscriptions most concern us now?

4. What is the historic value, or trustworthiness of these titles?

5. State the argument showing David’s relation to the psalms.

6. What have you to say of the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition?

7. What the obvious aim of this criticism and the necessary result, if it be just?

8. What other authors are named in the titles?

9. Were all the psalms ascribed to Asaph composed by one person?

10. Give the five general outlines of the whole collection, as follows: I. The outline by books II. The outline according to date and authorship III. The outline by groups IV. The outline of doctrines V. The outline by New Testament quotations or allusions.

11. What experiences of David’s life made very deep impressions on his heart?

12. Classify the Davidic Psalms according to these experiences following the order of time.

13. What the great doctrines of the psalms?

14. What analogy between the Pentateuch and the Psalms?

15. What historic controversies concerning the singing of psalms?

16. Of what value is the history in Samuel, 1 Kings and 2 Chronicles, and in Ezra and Nehemiah toward a proper interpretation of the psalms?

17. Give Professor James Robertson’s argument in favor of the Davidic authorship of the psalms.

18. What can you say of the New Testament use of the psalms and what do we learn as to their importance in teaching?

19. What can you say of the New Testament references to the psalms, and from the New Testament references what the impression on the New Testament writers?

20. What can you say of the allusions to the psalms in the New Testament?

XVII

THE MESSIAH IN THE PSALMS

A fine text for this chapter is as follows: “All things must be fulfilled which were written in the Psalms concerning me,” Luk 24:44 . I know of no better way to close my brief treatise on the Psalms than to discuss the subject of the Messiah as revealed in this book.

Attention has been called to the threefold division of the Old Testament cited by our Lord, namely, the Law, the Prophets, and the Psalms (Luk 24:44 ), in all of which were the prophecies relating to himself that “must be fulfilled.” It has been shown just what Old Testament books belong to each of these several divisions. The division called the Psalms included many books, styled Holy Writings, and because the Psalms proper was the first book of the division it gave the name to the whole division.

The object of this discussion is to sketch the psalmist’s outline of the Messiah, or rather, to show how nearly a complete picture of our Lord is foredrawn in this one book. Let us understand however with Paul, that all prophecy is but in part (1Co 13:9 ), and that when we fill in on one canvas all the prophecies concerning the Messiah of all the Old Testament divisions, we are far from having a perfect portrait of our Lord. The present purpose is limited to three things:

1. What the book of the Psalms teaches concerning the Messiah.

2. That the New Testament shall authoritatively specify and expound this teaching.

3. That the many messianic predictions scattered over the book and the specifications thereof over the New Testament may be grouped into an orderly analysis, so that by the adjustment of the scattered parts we may have before us a picture of our Lord as foreseen by the psalmists.

In allowing the New Testament to authoritatively specify and expound the predictive features of the book, I am not unmindful of what the so-called “higher critics” urge against the New Testament quotations from the Old Testament and the use made of them. In this discussion, however, these objections are not considered, for sufficient reasons. There is not space for it. Even at the risk of being misjudged I must just now summarily pass all these objections, dismissing them with a single statement upon which the reader may place his own estimate of value. That statement is that in the days of my own infidelity, before this old method of criticism had its new name, I was quite familiar with the most and certainly the strongest of the objections now classified as higher criticism, and have since patiently re-examined them in their widely conflicting restatements under their modern name, and find my faith in the New Testament method of dealing with the Old Testament in no way shattered, but in every way confirmed. God is his own interpreter. The Old Testament as we now have it was in the hands of our Lord. I understand his apostle to declare, substantially, that “every one of these sacred scriptures is God-inspired and is profitable for teaching us what is right to believe and to do, for convincing us what is wrong in faith or practice, for rectifying the wrong when done, that we may be ready at every point, furnished completely, to do every good work, at the right time, in the right manner, and from the proper motive” (2Ti 3:16-17 ).

This New Testament declares that David was a prophet (Act 2:30 ), that he spake by the Holy Spirit (Act 1:16 ), that when the book speaks the Holy Spirit speaks (Heb 3:7 ), and that all its predictive utterances, as sacred Scripture, “must be fulfilled” (Joh 13:18 ; Act 1:16 ). It is not claimed that David wrote all the psalms, but that all are inspired, and that as he was the chief author, the book goes by his name.

It would be a fine thing to make out two lists, as follows:

1. All of the 150 psalms in order from which the New Testament quotes with messianic application.

2. The New Testament quotations, book by book, i.e., Matthew so many, and then the other books in their order.

We would find in neither of these any order as to time, that is, Psa 1 which forecasts an incident in the coming Messiah’s life does not forecast the first incident of his life. And even the New Testament citations are not in exact order as to time and incident of his life. To get the messianic picture before us, therefore, we must put the scattered parts together in their due relation and order, and so construct our own analysis. That is the prime object of this discussion. It is not claimed that the analysis now presented is perfect. It is too much the result of hasty, offhand work by an exceedingly busy man. It will serve, however, as a temporary working model, which any one may subsequently improve. We come at once to the psalmist’s outline of the Messiah.

1. The necessity for a Saviour. This foreseen necessity is a background of the psalmists’ portrait of the Messiah. The necessity consists in (1) man’s sinfulness; (2) his sin; (3) his inability of wisdom and power to recover himself; (4) the insufficiency of legal, typical sacrifices in securing atonement.

The predicate of Paul’s great argument on justification by faith is the universal depravity and guilt of man. He is everywhere corrupt in nature; everywhere an actual transgressor; everywhere under condemnation. But the scriptural proofs of this depravity and sin the apostle draws mainly from the book of the Psalms. In one paragraph of the letter to the Romans (Rom 3:4-18 ), he cites and groups six passages from six divisions of the Psalms (Psa 5:9 ; Psa 10:7 ; Psa 14:1-3 ; Psa 36:1 ; Psa 51:4-6 ; Psa 140:3 ). These passages abundantly prove man’s sinfulness, or natural depravity, and his universal practice of sin.

The predicate also of the same apostle’s great argument for revelation and salvation by a Redeemer is man’s inability of wisdom and power to re-establish communion with God. In one of his letters to the Corinthians he thus commences his argument: “For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world? -For after that in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preach-ing to save them that believe.” He closes this discussion with the broad proposition: “The wisdom of this world is foolishness with God,” and proves it by a citation from Psa 94:11 : “The Lord knoweth the thoughts of the wise, that they are vain.”

In like manner our Lord himself pours scorn on human wisdom and strength by twice citing Psa 8 : “At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent and hast revealed them unto babes. Even so, Father: for so it seemed good in thy sight” (Mat 11:25-26 ). “And when the chief priests and scribes saw the wonderful things that he did, and the children that were crying in the temple and saying, Hosanna to the Son of David; they were sore displeased, and said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?” (Mat 21:15-16 ).

But the necessity for a Saviour as foreseen by the psalmist did not stop at man’s depravity, sin, and helplessness. The Jews were trusting in the sacrifices of their law offered on the smoking altar. The inherent weakness of these offerings, their lack of intrinsic merit, their ultimate abolition, their complete fulfilment and supercession by a glorious antitype were foreseen and foreshown in this wonderful prophetic book: I will not reprove thee for thy sacrifices; And thy burnt offerings are continually before me. I will take no bullock out of thy house, Nor he-goat out of thy folds. For every beast of the forest is mine, And the cattle upon a thousand hills. I know all of the birds of the mountains; And the wild beasts of the field are mine. If I were hungry, I would not tell thee; For the world is mine, and the fulness thereof. Will I eat the flesh of bulls, Or drink the blood of goats? Psa 50:8-13 .

Yet again it speaks in that more striking passage cited in the letter to the Hebrews: “For the law having a shadow of good things to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshipers, once purged should have no more consciousness of sins. But in those sacrifices there is a remembrance made of sins year by year. For it is impossible that the blood of bulls and goats should take away sins. Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldst not, But a body didst thou prepare for me; In whole burnt offerings and sacrifices for sin thou hadst no pleasure: Then said I, Lo, I am come (In the roll of the book it is written of me) To do thy will, O God. Saying above, Sacrifice and offering and whole burnt offerings and sacrifices for sin thou wouldst not, neither hadst pleasure therein, (the which are offered according to the law), then hath he said, Lo, I am come to do thy will, O God. He taketh away the first, that he may establish the second” (Heb 10:1-9 ).

This keen foresight of the temporary character and intrinsic worthlessness of animal sacrifices anticipated similar utterances by the later prophets (Isa 1:10-17 ; Jer 6:20 ; Jer 7:21-23 ; Hos 6:6 ; Amo 5:21 ; Mic 6:6-8 ). Indeed, I may as well state in passing that when the apostle declares, “It is impossible that the blood of bulls and of goats should take away sins,” he lays down a broad principle, just as applicable to baptism and the Lord’s Supper. With reverence I state the principle: Not even God himself by mere appointment can vest in any ordinance, itself lacking intrinsic merit, the power to take away sin. There can be, therefore, in the nature of the case, no sacramental salvation. This would destroy the justice of God in order to exalt his mercy. Clearly the psalmist foresaw that “truth and mercy must meet together” before “righteousness and peace could kiss each other” (Psa 85:10 ). Thus we find as the dark background of the psalmists’ luminous portrait of the Messiah, the necessity for a Saviour.

2. The nature, extent, and blessedness of the salvation to be wrought by the coming Messiah. In no other prophetic book are the nature, fullness, and blessedness of salvation so clearly seen and so vividly portrayed. Besides others not now enumerated, certainly the psalmists clearly forecast four great elements of salvation:

(1) An atoning sacrifice of intrinsic merit offered once for all (Psa 40:6-8 ; Heb 10:4-10 ).

(2) Regeneration itself consisting of cleansing, renewal, and justification. We hear his impassioned statement of the necessity of regeneration: “Behold, I was shapen in iniquity and in sin did my mother conceive me. Behold, thou desirest truth in the inward parts,” followed by his earnest prayer: “Create in me a clean heart, O God; and renew a right spirit within me,” and his equally fervent petition: “Wash me thoroughly from mine iniquity and cleanse me from my sin. Purge me with hyssop and I shall be clean; wash me and I shall be whiter than snow” (Psa 51 ). And we hear him again as Paul describes the blessedness of the man, unto whom God imputes righteousness without works, saying, Blessed are they whose iniquities are forgiven, And whose sins are covered. Blessed is the man to whom the Lord will not reckon sin Psa 32:1 ; Rom 4:6-8 .

(3) Introduction into the heavenly rest (Psa 95:7-11 ; Heb 3:7-19 ; Heb 4:1-11 ). Here is the antitypical Joshua leading spiritual Israel across the Jordan of death into the heavenly Canaan, the eternal rest that remaineth for the people of God. Here we find creation’s original sabbath eclipsed by redemption’s greater sabbath when the Redeemer “entered his rest, ceasing from his own works as God did from his.”

(4) The recovery of all the universal dominion lost by the first Adam and the securement of all possible dominion which the first Adam never attained (Psa 8:5-6 ; Eph 1:20-22 ; Heb 2:7-9 ; 1Co 15:24-28 ).

What vast extent then and what blessedness in the salvation foreseen by the psalmists, and to be wrought by the Messiah. Atoning sacrifice of intrinsic merit; regeneration by the Holy Spirit; heavenly rest as an eternal inheritance; and universal dominion shared with Christ!

3. The wondrous person of the Messiah in his dual nature, divine and human.

(1) His divinity,

(a) as God: “Thy throne, O God, is forever and ever” (Psa 45:6 and Heb 1:8 ) ;

(b) as creator of the heavens and earth, immutable and eternal: Of old didst thou lay the foundation of the earth; And the heavens are the work of thy hands. They shall perish, but thou shalt endure; Yea, all of them shall wax old like a garment; As a vesture shalt thou change them, and they shall be changed. But thou art the same, And thy years shall have no end Psa 102:25-27 quoted with slight changes in Heb 1:10-12 .

(c) As owner of the earth: The earth is the Lord’s and the fulness thereof; The world, and they that dwell therein, Psa 24:1 quoted in 1Co 10:26 .

(d) As the Son of God: “Thou art my Son; This day have I begotten thee” Psa 2:7 ; Heb 1:5 .

(e) As David’s Lord: The Lord said unto my Lord, Sit thou at my right hand, Until I make thine enemies thy footstool, Psa 110:1 ; Mat 22:41-46 .

(f) As the object of angelic worship: “And let all the angels of God worship him” Psa 97:7 ; Heb 1:6 .

(g) As the Bread of life: And he rained down manna upon them to eat, And gave them food from heaven Psa 78:24 ; interpreted in Joh 6:31-58 . These are but samples which ascribe deity to the Messiah of the psalmists.

(2) His humanity, (a) As the Son of man, or Son of Adam: Psa 8:4-6 , cited in 1Co 15:24-28 ; Eph 1:20-22 ; Heb 2:7-9 . Compare Luke’s genealogy, Luk 3:23-38 . This is the ideal man, or Second Adam, who regains Paradise Lost, who recovers race dominion, in whose image all his spiritual lineage is begotten. 1Co 15:45-49 . (b) As the Son of David: Psa 18:50 ; Psa 89:4 ; Psa 89:29 ; Psa 89:36 ; Psa 132:11 , cited in Luk 1:32 ; Act 13:22-23 ; Rom 1:3 ; 2Ti 2:8 . Perhaps a better statement of the psalmists’ vision of the wonderful person of the Messiah would be: He saw the uncreated Son, the second person of the trinity, in counsel and compact with the Father, arranging in eternity for the salvation of men: Psa 40:6-8 ; Heb 10:5-7 . Then he saw this Holy One stoop to be the Son of man: Psa 8:4-6 ; Heb 2:7-9 . Then he was the son of David, and then he saw him rise again to be the Son of God: Psa 2:7 ; Rom 1:3-4 .

4. His offices.

(1) As the one atoning sacrifice (Psa 40:6-8 ; Heb 10:5-7 ).

(2) As the great Prophet, or Preacher (Psa 40:9-10 ; Psa 22:22 ; Heb 2:12 ). Even the method of his teaching by parable was foreseen (Psa 78:2 ; Mat 13:35 ). Equally also the grace, wisdom, and power of his teaching. When the psalmist declares that “Grace is poured into thy lips” (Psa 45:2 ), we need not be startled when we read that all the doctors in the Temple who heard him when only a boy “were astonished at his understanding and answers” (Luk 2:47 ); nor that his home people at Nazareth “all bear him witness, and wondered at the gracious words which proceeded out of his mouth” (Luk 4:22 ); nor that those of his own country were astonished, and said, “Whence hath this man this wisdom?” (Mat 13:54 ); nor that the Jews in the Temple marveled, saying, “How knoweth this man letters, having never learned?” (Joh 7:15 ) ; nor that the stern officers of the law found their justification in failure to arrest him in the declaration, “Never man spake like this man” (Joh 7:46 ).

(3) As the king (Psa 2:6 ; Psa 24:7-10 ; Psa 45:1-17 ; Psa 110:1 ; Mat 22:42-46 ; Act 2:33-36 ; 1Co 15:25 ; Eph 1:20 ; Heb 1:13 ).

(4) As the priest (Psa 110:4 ; Heb 5:5-10 ; Heb 7:1-21 ; Heb 10:12-14 ).

(5) As the final judge. The very sentence of expulsion pronounced upon the finally impenitent by the great judge (Mat 25:41 ) is borrowed from the psalmist’s prophetic words (Psa 6:8 ).

5. Incidents of life. The psalmists not only foresaw the necessity for a Saviour; the nature, extent, and blessedness of the salvation; the wonderful human-divine person of the Saviour; the offices to be filled by him in the work of salvation, but also many thrilling details of his work in life, death, resurrection, and exaltation. It is not assumed to cite all these details, but some of the most important are enumerated in order, thus:

(1) The visit, adoration, and gifts of the Magi recorded in Mat 2 are but partial fulfilment of Psa 72:9-10 .

(2) The scripture employed by Satan in the temptation of our Lord (Luk 4:10-11 ) was cited from Psa 91:11-12 and its pertinency not denied.

(3) In accounting for his intense earnestness and the apparently extreme measures adopted by our Lord in his first purification of the Temple (Joh 2:17 ), he cites the messianic zeal predicted in Psa 69:9 .

(4) Alienation from his own family was one of the saddest trials of our Lord’s earthly life. They are slow to understand his mission and to enter into sympathy with him. His self-abnegation and exhaustive toil were regarded by them as evidences of mental aberration, and it seems at one time they were ready to resort to forcible restraint of his freedom) virtually what in our time would be called arrest under a writ of lunacy. While at the last his half-brothers became distinguished preachers of his gospel, for a long while they do not believe on him. And the evidence forces us to the conclusion that his own mother shared with her other sons, in kind though not in degree, the misunderstanding of the supremacy of his mission over family relations. The New Testament record speaks for itself:

Son, why hast thou thus dealt with us? behold, thy father and I sought thee sorrowing. And he said unto them. How is it that ye sought me? Knew ye not that I must be in my Father’s house? And they understood not the saying which he spake unto them Luk 2:48-51 (R.V.).

And when the wine failed, the mother of Jesus saith unto him, They have no wine. And Jesus saith unto her, Woman, what have I to do with thee? Mine hour is not yet come. Joh 2:3-5 (R.V.).

And there come his mother and his brethren; and standing without; they sent unto him, calling him. And a multitude was sitting about him; and they say unto him. Behold, thy mother and thy brethren without seek for thee. And he answereth them, and saith, Who is my mother and my brethren? And looking round on them that sat round about him, he saith, Behold, my mother and my brethren) For whosoever shall do the will of God, the same is my brother, and sister, and mother Mar 3:31-35 (R.V.).

Now the feast of the Jews, the feast of tabernacles, was at hand. His brethren therefore said unto him, Depart hence, and go into Judea, that thy disciples also may behold thy works which thou doest. For no man doeth anything in secret, and himself seeketh to be known openly. If thou doest these things, manifest thyself to the world. For even his brethren did not believe on him. Jesus therefore saith unto them, My time is not yet come; but your time is always ready. The world cannot hate you; but me it hateth, because I testify of it, that its works are evil. Go ye up unto the feast: I go not up yet unto this feast; because my time is not fulfilled. Joh 7:2-9 (R.V.).

These citations from the Revised Version tell their own story. But all that sad story is foreshown in the prophetic psalms. For example: I am become a stranger unto my brethren, And an alien unto my mother’s children. Psa 69:8 .

(5) The triumphal entry into Jerusalem was welcomed by a joyous people shouting a benediction from Psa 118:26 : “Blessed is he that cometh in the name of the Lord” (Mat 21:9 ); and the Lord’s lamentation over Jerusalem predicts continued desolation and banishment from his sight until the Jews are ready to repeat that benediction (Mat 23:39 ).

(6) The children’s hosanna in the Temple after its second purgation is declared by our Lord to be a fulfilment of that perfect praise forecast in Psa 8:2 .

(7) The final rejection of our Lord by his own people was also clear in the psalmist’s vision (Psa 118:22 ; Mat 21:42-44 ).

(8) Gethsemane’s baptism of suffering, with its strong crying and tears and prayers was as clear to the psalmist’s prophetic vision as to the evangelist and apostle after it became history (Psa 69:1-4 ; Psa 69:13-20 ; and Mat 26:36-44 ; Heb 5:7 ).

(9) In life-size also before the psalmist was the betrayer of Christ and his doom (Psa 41:9 ; Psa 69:25 ; Psa 109:6-8 ; Joh 13:18 ; Act 1:20 ).

(10) The rage of the people, Jew and Gentile, and the conspiracy of Pilate and Herod are clearly outlined (Psa 2:1-3 ; Act 4:25-27 ).

(11) All the farce of his trial the false accusation, his own marvelous silence; and the inhuman maltreatment to which he was subjected, is foreshown in the prophecy as dramatically as in the history (Mat 26:57-68 ; Mat 27:26-31 ; Psa 27:12 ; Psa 35:15-16 ; Psa 38:3 ; Psa 69:19 ).

The circumstances of his death, many and clear, are distinctly foreseen. He died in the prime of life (Psa 89:45 ; Psa 102:23-24 ). He died by crucifixion (Psa 22:14-17 ; Luk 23 ; 33; Joh 19:23-37 ; Joh 20:27 ). But yet not a bone of his body was broken (Psa 34:20 ; Joh 19:36 ).

The persecution, hatred without a cause, the mockery and insults, are all vividly and dramatically foretold (Psa 22:6-13 ; Psa 35:7 ; Psa 35:12 ; Psa 35:15 ; Psa 35:21 ; Psa 109:25 ).

The parting of his garments and the gambling for his vesture (Psa 22:18 ; Mat 27:35 ).

His intense thirst and the gall and vinegar offered for his drink (Psa 69:21 ; Mat 27:34 ).

In the psalms, too, we hear his prayers for his enemies so remarkably fulfilled in fact (Psa 109:4 ; Luk 23:34 ).

His spiritual death was also before the eye of the psalmist, and the very words which expressed it the psalmist heard. Separation from the Father is spiritual death. The sinner’s substitute must die the sinner’s death, death physical, i.e., separation of soul from body; death spiritual, i.e., separation of the soul from God. The latter is the real death and must precede the former. This death the substitute died when he cried out: “My God, My God, why hast thou forsaken me.” (Psa 22:1 ; Mat 27:46 ).

Emerging from the darkness of that death, which was the hour of the prince of darkness, the psalmist heard him commend his spirit to the Father (Psa_31:35; Luk 23:46 ) showing that while he died the spiritual death, his soul was not permanently abandoned unto hell (Psa 16:8-10 ; Act 2:25 ) so that while he “tasted death” for every man it was not permanent death (Heb 2:9 ).

With equal clearness the psalmist foresaw his resurrection, his triumph over death and hell, his glorious ascension into heaven, and his exaltation at the right hand of God as King of kings and Lord of lords, as a high Driest forever, as invested with universal sovereignty (Psa 16:8-11 ; Psa 24:7-10 ; Psa 68:18 ; Psa 2:6 ; Psa 111:1-4 ; Psa 8:4-6 ; Act 2:25-36 ; Eph 1:19-23 ; Eph 4:8-10 ).

We see, therefore, brethren, when the scattered parts are put together and adjusted, how nearly complete a portrait of our Lord is put upon the prophetic canvas by this inspired limner, the sweet singer of Israel.

QUESTIONS

1. What is a good text for this chapter?

2. What is the threefold division of the Old Testament as cited by our Lord?

3. What is the last division called and why?

4. What is the object of the discussion in this chapter?

5. To what three things is the purpose limited?

6. What especially qualifies the author to meet the objections of the higher critics to allowing the New Testament usage of the Old Testament to determine its meaning and application?

7. What is the author’s conviction relative to the Scriptures?

8. What is the New Testament testimony on the question of inspiration?

9. What is the author’s suggested plan of approach to the study of the Messiah in the Psalms?

10. What the background of the Psalmist’s portrait of the Messiah and of what does it consist?

11. Give the substance of Paul’s discussion of man’s sinfulness.

12. What is the teaching of Jesus on this point?

13. What is the teaching relative to sacrifices?

14. What the nature, extent, and blessedness of the salvation to be wrought by the coming Messiah and what the four great elements of it as forecast by the psalmist?

15. What is the teaching of the psalms relative to the wondrous person of the Messiah? Discuss.

16. What are the offices of the Messiah according to psalms? Discuss each.

17. Cite the more important events of the Messiah’s life according to the vision of the psalmist.

18. What the circumstances of the Messiah’s death and resurrection as foreseen by the psalmist?

Fuente: B.H. Carroll’s An Interpretation of the English Bible

Psa 96:1 O sing unto the LORD a new song: sing unto the LORD, all the earth.

Ver. 1. O sing unto the Lord a new song ] For this new mercy of the ark now brought into Jerusalem from the house of Obededom, 1Ch 15:25 , but especially of Christ, typified by the ark, who should be preached unto the Gentiles, believed on in the world, received up to glory, 1Ti 3:16 .

Sing unto the Lord, all the earth ] Which they could not do aright till they had heard, believed, and were sealed, Eph 1:13 . Unbelievers can have no true notion of God but as of an enemy; and, therefore, all their verbal praises are but a black sanctus, suitable to such saints.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

It is “ye” here to the nations, not “us” as in the preceding psalms. Yet Jehovah holds to His ordered place on earth, and the peoples are invited to the courts of His sanctuary, then indeed a house of prayer for all the peoples.

Fuente: William Kelly Major Works (New Testament)

NASB (UPDATED) TEXT: Psa 96:1-6

1Sing to the Lord a new song;

Sing to the Lord , all the earth.

2Sing to the Lord , bless His name;

Proclaim good tidings of His salvation from day to day.

3Tell of His glory among the nations,

His wonderful deeds among all the peoples.

4For great is the Lord and greatly to be praised;

He is to be feared above all gods.

5For all the gods of the peoples are idols,

But the Lord made the heavens.

6Splendor and majesty are before Him,

Strength and beauty are in His sanctuary.

Psa 96:1 Sing to the Lord This is an imperative repeated three times for emphasis (also in Psa 96:7-8; this was a literary way to form a Hebrew superlative, cf. Isa 6:3, or a poetic way of denoting emphasis, cf. Psa 103:10; Psa 103:21-22; Psa 118:2-4; Psa 135:1; Psa 136:1-3; Jer 7:4; Jer 22:29). It is YHWH’s will that all the earth sing and bless Him. It is Israel’s job to make YHWH’s character and acts known to the world. All creation will praise Him (cf. Psa 96:11-12; Psa 103:19-22; Psa 145:10).

a new song This phrase is used often in the Bible (cf. Psa 33:3; Psa 40:3; Psa 98:1; Psa 144:9; Isa 42:10; Rev 5:9; Rev 14:3). God is always doing a new redemptive thing for His human creation. This seems to refer to His coming in salvation for all nations (cf. Psa 96:13).

The word new (BDB 294 I, cf. Psa 33:3; Psa 40:3; Psa 90:1; Psa 98:1; Psa 144:9; Psa 149:1) is used often in Isaiah denoting YHWH’s new creative activity. The new is really what YHWH wanted original creation to be. The results and influence of the Fall are reversed and eliminated! The Bible starts in Eden (Genesis 1-4) and ends in a new Eden (Revelation 21-22).

Isaiah uses this term to describe several things.

1. new things – Isa 42:9; Isa 48:6

2. new song – Isa 42:10 (Rev 5:9; Rev 14:3)

3. something new – Isa 43:19 (Rev 3:12)

4. new names – Isa 62:2 (Rev 2:17; Rev 3:12)

5. new heaven and new earth – Isa 65:17; Isa 66:22 (2Pe 3:13; Rev 21:5)

all the earth This universal theme is repeated over and over again in this Psalm (cf. Psa 96:3; Psa 96:7; Psa 96:9-10; Psa 96:13). See Special Topic: Land, Country, Earth. Please, please take the time to look at the Special Topic: YHWH’s Eternal Redemptive Plan . It is the integrating center of my theology.

Psa 96:2 bless His name This also is an imperative (BDB 138, KB 159, Piel). The word’s root meaning is to kneel down in worship. Therefore, this would denote a temple liturgy or confession (cf. Psa 26:12; Psa 100:4; Psa 134:1-2; Psa 135:19-20; Neh 9:5).

Proclaim good tidings This is another Piel imperative (BDB 142, KB 163). The good news could refer to the character of YHWH or His acts of deliverance/redemption (cf. Isa 40:9; Isa 41:27; Isa 52:7; Isa 60:6; Nah 1:15). In this context it refers to YHWH’s redemption of all the earth (the tell of Psa 96:3 a is parallel, it is also a Piel imperative, BDB 707, KB 765).

from day to day AB makes an interesting point about

1. possibly, – sea and – day are spelled alike in Phoenician (p. 357)

2. from sea to sea (cf. Psa 72:8; Zec 9:10) fits the universal nature of the Psalm better (p. 357)

It should also be noted that the seas are referred to in Psa 96:11.

salvation In the OT this (BDB 447) referred to physical deliverance (see SPECIAL TOPIC: SALVATION (OLD TESTAMENT TERM) [OT]), but in the NT the connotation changes to spiritual deliverance (see Special Topic: Greek Verb Tenses Used for Salvation). This eschatological Psalm spans both covenants and links both aspects.

Psa 96:3 glory This term is used in Psa 96:3; Psa 96:7-8. It has a wide usage in the OT. It comes from the commercial usage, to be heavy, as in a valuable metal. It is used of

1. YHWH’s name – Psa 29:2; Psa 66:2; Psa 96:8

2. YHWH’s person – Exo 24:16-17; Exo 33:18; Exo 33:22; Exo 40:34-35; Num 14:22

3. YHWH’s actions – Exo 16:7; Exo 16:12

See SPECIAL TOPIC: GLORY (DOXA) (kabod, OT).

His wonderful deeds See Special Topic: Wonderful Things.

Psa 96:4 greatly to be praised. . .to be feared This is the same as Psa 48:1. These two do not seem to fit together, yet they both reflect an appropriate attitude toward God. Fear (BDB 431, KB 432, Niphal participle) means awe or respect (see Special Topic: Fear [OT] ).

above all gods Psa 96:4-5 speak of the elohim of the peoples. There is a Hebrew word play between god – elohim (BDB 43, Psa 96:4) and idols – elilim (lit. weak, nothing, BDB 47, cf. Psa 96:5; NIDOTTE, vol. 1, p. 411).

The gods (elohim) of the nations were thought to be fallen angels by the early church fathers, but surely, in this context it refers to pagan idols, while in Psa 89:5; Psa 89:7 it refers to the angelic council. The term elohim can refer to (1) YHWH; (2) human judges or leaders; or (3) angels (see SPECIAL TOPIC: NAMES FOR DEITY ).

Psa 96:5 the Lord made the heavens The supremacy of YHWH is evidenced by His creation of the world (cf. Psa 96:10-12). He, and He alone, is the creator!

Psa 96:6 Notice the personified (cf. Psa 23:6) nouns used to denote YHWH’s personal presence.

1. splendor – BDB 217 I, cf. 1Ch 16:27; 1Ch 29:11; Psa 104:1; Psa 111:3; Psa 145:5; Psa 148:13; Job 37:22; Job 40:10; Hab 3:3

2. majesty – BDB 214, cf. 1Ch 16:27; Psa 90:16; Psa 104:1; Psa 111:3; Psa 145:5; Job 40:11; Isa 2:10; Isa 2:19; Isa 2:21

3. strength – BDB 738, cf. 1Ch 16:27; Job 12:16; Psa 62:11; Psa 63:2; Psa 68:34; Psa 93:1

4. beauty – BDB 802, cf. 1Ch 29:11; Psa 71:8; Psa 89:13; Isa 63:12; Isa 63:14-15

I like the UBS Handbook’s suggestion that #1 and #2 are royal terms (cf. Psa 21:5; Psa 45:3), while #3 and #4 relate to the ark of the covenant in Psa 78:61 (p. 834). Notice that line 1 ends in before Him (YHWH as King) and line 2 ends with in His sanctuary, which contains the ark!

For a good discussion on

1. personification or anthropomorphism used in the Bible see G. B. Carid, The Language and Imagery of the Bible, pp. 172-182

2. mythology used in the Bible, pp. 219-242

3. eschatology in the Bible, pp. 243-271

This book has been very helpful to me on the literary imagery of the Bible!

in His sanctuary This could refer to the heavenly temple (cf. Exo 25:8-9) or the earthly temple. The earthly was a mere copy of the heavenly (cf. Heb 8:5; Heb 9:23). The Psalm of Thanksgiving of 1 Chronicles 16 obviously is the earthly (cf. Hebrews 9-10).

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

the LORD. Hebrew. Jehovah. App-4.

a new song. Psalm 96 is the call; Psalm 97 is the answer. Compare Psalm 98 and Psalm 99. The subject is the coming rest for the earth, to which creation looks forward Rom 8:18-23).

the earth. This is the subject of Book IV. See notes on p. 809.

Fuente: Companion Bible Notes, Appendices and Graphics

Psa 96:1-13

O sing unto the LORD a new song: sing unto the LORD, all the earth. Sing unto the LORD, and bless his name; show forth his salvation from day to day. Declare his glory among the heathen, and his wonders among all people. For the LORD is great, and greatly to be praised: he is to be reverenced above all gods. For all the gods of the nations are idols: but the LORD made the heavens. Honor and majesty are before him: strength and beauty are in his sanctuary. Give unto the LORD, O ye families of the people, give unto the LORD glory and strength. Give unto the LORD the glory due unto his name: bring an offering, and come into his courts. O worship the LORD in the beauty of holiness: reverence him, all the earth. Say among the heathen that the LORD reigneth: the world also shall be established that it shall not be moved: he shall judge the people righteously. Let the heavens rejoice, and let the earth be glad; let the sea roar, and the fulness thereof. Let the field be joyful, and all that is therein: then shall all the trees of the wood rejoice before the LORD: for he cometh, for he cometh to judge the earth: he shall judge the world with righteousness, and the people with his truth ( Psa 96:1-13 ).

Glorious psalm, Psa 96:1-13 , encouraging us to the praising of the Lord. Singing the praises unto Him. Declaring the glories of God and the wonders of His work. Because of the greatness of God, He is to be greatly praised. He is above all of the gods of the nations, the other gods that people follow after. So give unto Him the glory due His name. Worship Him. And then the anticipation of His coming, “For the Lord cometh.”

We are looking now to that day when the Lord is going to come and He’s going to come to judge the earth. As you get into the twenty-fourth chapter of Matthew, the disciples said, “Lord, what will be the sign of Your coming? And the end of the age? And Jesus began to tell them the things to watch for. And then as we get into chapter 25, as He is referring to His coming, “Then shall the kingdom of heaven,” or, “Then shall He when He comes again gather together the nations of the earth to judge them: and He shall separate them as the shepherd separates the sheep from the goat” ( Mat 25:32 ). And so the Lord’s day of judgment that is coming, referred to here and also at the end of Psa 98:1-9 .

In fact, Psa 96:1-13 and Psa 98:1-9 are parallel ideas in these psalms. “

Fuente: Through the Bible Commentary

Psa 96:1-3

CALLING FOR THE GENTILES 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.’ 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.

The Septuagint (LXX) ascribes this psalm to David; and “Significantly, Psalms 95 is written again, with very little change, in 1Ch 16:23-33. 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 (1Ch 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 Psa 96:1-2; Psa 96:7-8; Psa 96:13. 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. Now, 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.

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? No evidence is cited; none exists. A mere man’s allegation is supposed to nullify a chapter of the word of God.

INTERPOLATIONS, ETC.

There are indeed examples in the Bible of interpolations, as in the instance of Act 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.

Now 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?

Psa 96:1-3

THE WORSHIP OF GOD TO BE UNIVERSAL

“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” (Psa 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” (Psa 96:1-2). Singing is the invariable earmark of the redeemed. The worship of God always abounds with singing. “Nothing, listless, boring, or stale befits God’s worship; not merely a song is required, but a new song!

E.M. Zerr:

Psa 96:1. New song does not necessarily mean that the composition is new. But the people were to sing it anew with fresh vigor.

Psa 96:2. We may bless the name of the Lord by acknowledging the happiness that comes through the holy name. The simple mention of the name of God is enough to fill a true servant with delight. We may show forth the salvation that comes from the Lord by declaring it in words and by producing its fruit in our lives.

Psa 96:3. The heathen means the foreign nations with whom the people of God would come into contact. They should not be ashamed to speak forth the praises for their God as being far above all other objects of worship. And it is not enough merely to assert that the God of Israel is greater than all, but the proof should be called to the attention of all. That would consist in the wonders of the universe that were the work of His hands. (Psa 19:1.)

Fuente: Old and New Testaments Restoration Commentary

There is a beauty about this song which irresistibly appeals to the submissive soul. The previous warning must be heeded in order to sing it. When the personal life is loyal to His throne, the song of Gods wide and beneficent dominion thrills with exultation.

It moves out in widening circles. The first is that of His own people, and sets forth His supremacy over all the gods of the peoples. They are things of nought; He is the Creator, and all things high and beautiful are His (vv. Psa 96:1-6). The second calls upon the nations to recognise His Kingship, and to give Him His due, submitting themselves also in worship and reverence (vv. Psa 96:7-9). The third sweeps the whole earth into its circumference, and rejoices in the equity of His reign.

No study of the devotional literature of these people is possible without an ever-recurring consciousness of this far-reaching purpose of God. If the song of the Lord begin in the heart it always grows into the chorus in which others are included in its music. To know the gracious glory of His reign in personal life, is to reveal it to those beyond, and to desire its victories in the uttermost reaches.

Fuente: An Exposition on the Whole Bible

The Lord Reigneth

Psa 96:1-13

This psalm is found also in 1Ch 16:1-43. Note the thrice-repeated command, Sing, sing, sing, Psa 96:1-2; the corresponding, thrice-repeated, Give, give, give, Psa 96:7-8; the triple call for joy from heaven, sea, and land, Psa 96:11-12. It is good to read these psalms; they impart the burning devotion of these olden saints. They break on our lethargy as the bugle-call on the sleeping soldier. Notice that we call men to a Jubilate, not a Miserere, when we invite them to come home to God.

What a stately procession escorts the King to the throne of the world! He comes to reign in equity. Righteousness and truth which had fled the world return with Him. Honor and majesty are His avant-couriers. Strength and beauty stand in His court-circle. When we are brought into the divine Kingdom, and are at one with God, we detect the unison of nature in her song of praise. The seas provide the bass; the quivering leaves, the song of buds, the hum of insect life provide the tenors and altos; while the stars in their courses sing the treble. To the anointed ear, the new song has already begun.

Fuente: F.B. Meyer’s Through the Bible Commentary

Psalm 96

The Lord Has Come

1. The new song (Psa 96:1-3)

2. The Lord supreme (Psa 96:4-6)

3. Glory unto His Name (Psa 96:7-10)

4. Creation celebrating (Psa 96:11-13)

And now He has come and is manifested in the earth. The singing times begin and will last for a thousand years, when they will merge into the never ceasing songs of eternity. It is a call now to make the glad and glorious news known in all the earth and to make His glory known among the nations. That will be the work of converted Israel. Not much comment is needed; it is all so plain if we just see it refers to His visible return. And while Israel rejoices, the nations hear that He reigneth, all creation will rejoice as well, for He takes the curse away and delivers creation from its groans.

Fuente: Gaebelein’s Annotated Bible (Commentary)

am 2962, bc 1042

O sing: Psa 33:3, Psa 98:1, Psa 149:1, 1Ch 16:23-33, Rev 5:9, Rev 14:3

sing unto: Psa 67:3-6, Psa 68:32, Rom 15:11

Reciprocal: 1Ch 16:8 – Give thanks 1Ch 16:9 – Sing unto Psa 9:11 – Sing Psa 28:7 – with Psa 47:6 – to God Psa 66:1 – all ye lands Psa 66:4 – General Psa 95:1 – sing Psa 105:2 – Sing unto Psa 135:1 – Praise ye the Lord Isa 42:10 – Sing Jer 31:7 – Sing Luk 2:31 – General Act 11:1 – the Gentiles Act 13:47 – that thou Tit 2:11 – hath appeared

Fuente: The Treasury of Scripture Knowledge

THE EXCELLENCE OF THE GOSPEL

A New Song.

Psa 96:1

This psalm may be divided into four strophes of three verses each (the last strophe, however, swells to four verses); and in each of these one feature of the excellence of the gospel is set forth.

I. Its everlasting freshness (Psa 96:1-3).The poet calls his own psalm a new song, that is to say, it is inspired by a new experience and filled with fresh feeling. Each day has its own problems and difficulties, and, therefore, the gospel which man requires is one which can accompany him through all the windings of his history, and still have a message for his new needs. It must be able in the same way to visit every shore, and adapt itself to all the varieties of mankind. It must have a message for the dreamy East and the strenuous West; for the degraded tribes of Africa and the South Seas, and the cultivated children of the civilised races. The gospel is all this, and, therefore, our psalm says, Declare His glory among the heathen, His wonders among all people.

II. The Deity it announces (Psa 96:4-6).The second excellence of the gospel is that the God whom it makes known is worthy to be an object of worship for all the children of men. This can by no means be said of other religions. This psalm says, The gods of the nations are idols, or, as the word ought rather to be translated, nonentities. On the most favourable views that can be taken of any of them, the heathen religions stand far beneath that of Christ, and they chiefly serve to bring out its excellences by contrast. The God of the Bible stands in a unique position far above all the deities of the heathen; the more His character is studied the more admirable is it seen to be; as this psalm says, Honour and majesty are before Him: strength and beauty are in His sanctuary.

III. The worshippers it produces (Psa 96:7-9).Another excellence of the gospel is the character produced in those who worship the God of revelation. Like deity, like worshipperthis is an invariable rule. If the deity be cruel and impure, so will be the worshippers; if, on the contrary, honour, beauty, and strength are his attributes, these will appear also in his worshippers. Many of us could say that the strongest proof which we have ever received of its reality has been the character of its professors. May God give us grace to pass on in our own persons the blessed tradition!

IV. Its effects in the world (Psa 96:10-13).The last excellence of the gospel dwelt upon is its power to transform the earth and make it an abode of righteousness and happiness. Well may the heathen be told, as this psalm calls upon the professors of the true religion to tell them, that the reign of God, if universally established, would mean the cessation of anarchy and oppression, and such a general diffusion of the blessings of peace and prosperity that it would seem as if all nature were rejoicing in mans joyas if the sky were answering the earth, and the sea calling to the dry land, and the fields whispering their gladness to the forests.

Rev. A. R. C. Dallas.

Illustration

We learn from 1 Chronicles 16 that this psalm formed part of the hymn of praise which David delivered to thank the Lord into the hand of Asaph and his brethren, on the occasion of the bringing up the Ark into the tent on Mount Zion which David had pitched for it. In spirit it is a millennial psalm, and is thus in keeping with the group of psalms in which it occurs (92100), all of which point on to the Sabbath of this worlds historythe rest that remaineth for the people of God (Heb 2:9). The subject is a call to praise, in view of Christs second advent and glorious reign. To apply it, look forward to the glorious day of the Lords coming, and realise its approach that you may prepare for it.

Fuente: Church Pulpit Commentary

Jehovah manifested.

1. In the next psalm Jehovah is come, and the announcement of it is made, that all the earth may greet and give Him welcome. There is indeed a new song now to sing: for the long estrangement is over, the time when God has to be sought after, even by those nearest Him; and the world may go on in ignorance and unbelief of His existence even. Now He comes to fill the earth with the knowledge of His glory. He comes to bless and save it: to judge it indeed, and that is its salvation, -to purge it from the evil that defiles it, and deliver it from the bondage of corruption; and bring it into the liberty of the glory of the sons of God (Rom 8:21). Jehovah, the living, the eternal God comes to impart to it the blessing that must flow out where He is. “Bless,” then; “His Name; publish His salvation from day to day! Declare His glory among the nations, His wondrous works among all the peoples.”

2. God has not arbitrarily hid Himself. It is men who have turned away from Him. “When they knew God, they glorified Him not as God, neither were thankful.” Thus they became vain in their imaginations, and their foolish heart was darkened: professing themselves to be wise, they became fools, and changed the glory of the incorruptible God into an image made like unto corruptible man; and to birds and four-footed beasts, and creeping things” (Rom 1:21-23). This controversy with idolatry is now coming to an end. The sun arises, and the unclean things of the night are banished: “Jehovah is to be feared above all gods.” Truly: for what are they? “all the gods of the peoples are idols” -or as the word means, “nothings” (compare 1Co 8:4) -“but Jehovah made the heavens.” Such is He who has now come down to an earthly sanctuary, to reveal His heavenly glory upon earth: “honor and glory are before Him; strength and beauty are in His sanctuary.”

3. To this therefore all are now invited: all the families of the peoples are exhorted to give Him the glory due, the glory of His Name, to come before Him with an offering in token of homage, and worship Him in the majesty of holiness.

For Jehovah reigns: He judges the peoples with equity; and that stable and righteous throne is the stability of the world.

4. Nature therefore is called to rejoice in harmony: a song which begun in heaven is taken up on earth, and the sea too lifts up its waves in gladness, not rebellion. The field too is to exult, and the trees of the wood, for the curse of barrenness is lifted off. Jehovah is come, and come to judge the earth: the seal of its perpetuity of blessing emphasized once again to be in evil banished.

Fuente: Grant’s Numerical Bible Notes and Commentary

Psa 96:1-3. O sing unto the Lord a new song Upon this new and great occasion, not the removal of the ark, wherein there was nothing new but an inconsiderable circumstance of place, but the coming of the Messiah, the confirming of the new covenant by his blood, and the calling of the Gentiles; bless and praise the name of the Lord, by singing a new, that is, an excellent song, the product of new affections, clothed with new expressions. Show forth his salvation from day to day That great work of the redemption and salvation of the world by the Messiah. Declare his glory among the heathen You who shall be appointed his messengers to the Gentile nations, and all you who shall be called out of those nations to the knowledge of God and of Christ, publish this glorious and wonderful work to all the heathen among whom you live, or to whom you may come.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

This is a psalm of David, as appears from 1Ch 16:23-33. It is highly prophetic, and celebrates the full triumph of Christ over all idols, and over the gentile world. It has no title in the Hebrew; but the LXX read, A psalm of David when the house was built after the captivity. Thus a new title was given to the old psalm, when used on a new occasion. This seems to have been the case with many other psalms.

Psa 96:9. The beauty of holiness; that is, in the glory or sanctity of his courts. The word kadesh, holy, signifies order, harmony, and perfection, which must pervade the worship of God. Worshippers should think before whom they bow.

Psa 96:10. Saythe Lord reigneth. Justin Martyr complains that the Jews had in some copies of the LXX, cut off the adjection in this verse: , by the tree, meaning the wood of the cross. So this text is cited by Tertullian, by Augustine, by Arnobius, and in the old Roman Psalter. Regnavit ligno Deus, God hath reigned from the tree. This is a grand idea, for on the cross he triumphed over principalities and powers.

Psa 96:12. Then shall all the trees of the wood rejoice. When the Hebrew choir played and sung in the country, the rocks and woods echoed back the song, anticipating the future joys of the church, when the gentiles shall be converted to the faith.

REFLECTIONS.

David, irradiated with a beam of evangelical glory, was here carried away in spirit to future times. He published this psalm on account of temporal blessings, 1 Chronicles 16.; but like Isaiah, he connected them with blessings spiritual and eternal: chap. 55. For these blessings he calls upon Israel to sing a new song; but the impetuosity of the Spirit led him to add a portion for the gentiles. Sing unto the Lord all the earth.

He exhorts his nation to declare the glorious marvels of the Lord, that the gentiles might be converted. So the wonders of the Lord towards Israel, and the wonders of grace in the redemption of the world were published in all nations by the apostles, and the energies of converting grace accompanied the word. The contrast between the living God and dumb idols, between his glory and their shame, is urged as a farther motive for doing this; for all the gods of the gentiles were mere idols, vain and useless figures; but the Lord made the world. David saw in the Spirit the full triumph of the gospel over the pagan divinities. He saw the holy apostles carrying the banner of the cross over a prostrate idolatry, and scorning to compound with devils. Hence he exhorts them to give unto the Lord glory and strength, to bring to him the offerings of a spiritual homage, and worship him in the beauty of holiness. The ceremonial devotion had an elegant splendour, but its greatest glory arose from its purity; so we are called to worship the Lord in spirit and in truth, and then all the beauty of holiness shall array the soul.

When the converted nations and kindreds of the gentiles shall give glory to God, the heavens shall rejoice and the earth be glad. The fields shall look more gay, and the trees of the wood, as though elevated to intelligence, and partakers with man in the glory of redemption, shall repeat in transporting echoes the songs of salvation.

The closing theme is, that Messiah the King cometh to judge the earth. Let then the infidel tremble, let the oppressor be appalled, but let the saints rejoice. And whether this judging respects vengeance on the enemies of the church, or the final judgment, is a question which sacred criticism does not dare at present to decide; but all provisional decisions of heaven on the ungodly shall be realized in the great day which cometh on all the earth.

Fuente: Sutcliffe’s Commentary on the Old and New Testaments

XCVI. The Praise of Yahweh in Israel, among the Nations, in all Creation.This Ps. is inserted with considerable variations, in 1Ch 16:23-33, probably by a later hand, and not by the Chronicler himself. It is largely compiled from other sources, notably from 2 Is.

Psa 96:1. a new song: a song evoked by some new and startling event. The phrase occurs in Isa 42:10, where it is much more in place.

Psa 96:5. Read mg. but the meaning of Heb. is doubtful.

Psa 96:6. sanctuary: i.e. the heavens. 1 Ch. has place.

Psa 96:9. Translate in holy array (mg.); but on the holy mountains, i.e. on the heights of Zion, is a plausible emendation.

Psa 96:13 expresses the Messianic hope in a general form. But here, as in Mal 4:6, there is no thought of any personal Messiah. Yahweh Himself is the deliverer.

Fuente: Peake’s Commentary on the Bible

PSALM 96

The Gentiles called to turn to Jehovah in view of the coming of Christ to reign.

The previous psalm was addressed to the nation of Israel, hence the recurrence of the words Let us – Let us sing; Let us make a joyful noise; Let us come; Let us worship, and Let us kneel. This psalm is addressed to the Gentiles, thus the appeal is to All the earth, the heathen, and all the people.

(vv. 1-3) The nations are called to take up a new song, and sing unto the Lord because of the greatness of his name, his salvation, his glory, and his wonders. There has been a creation song, when the earth came fresh from the hands of God and the morning stars sang together, and all the sons of God shouted for joy (Job 38:7). Alas! sin marred that fair creation, and singing gave place to weeping, and songs to groans. In the millennial day, earth will be made new; creation’s groan will be hushed, and heaven and earth will unite in a new song.

(vv. 4-6) The ground of this appeal to all the earth, is the manifested greatness of the Lord – the One who is above all gods. The gods of the nations are but vanity; Jehovah made the heavens. With Him is honour and majesty. Beauty and strength are found in His sanctuary in the midst of Israel.

(vv. 7-9) The peoples and nations are invited to own Jehovah in His sanctuary, and worship Him in holy splendour.

(v. 10) The ground of the appeal is that Jehovah reigns, and the world is established. No longer moved by wars and rumors of wars, it will come into rest. Jehovah will exercise judgment over all the peoples in righteousness. Judgment and righteousness will at last be brought together (Psa 94:15).

(vv. 11-13) World-wide blessing will result in the heavens uniting with the earth in joy and gladness. The sea and its fullness, the field and all that is therein will exult and be glad.

Fuente: Smith’s Writings on 24 Books of the Bible

96:1 O sing {a} unto the LORD a new song: sing unto the LORD, all the earth.

(a) The prophet shows that the time will come, that all nations will have opportunity to praise the Lord for the revealing of his gospel.

Fuente: Geneva Bible Notes

Psalms 96

Here is another psalm that focuses on the reign of God. In it, the psalmist called on all the earth to join Israel in honoring and rejoicing in Yahweh’s sovereign rule.

"By being incorporated into a larger unit in 1 Chronicles 16, the psalm became associated with the glorious entry of the Ark of the covenant into Jerusalem" [Note: VanGemeren, p. 620. Cf. 1 Chronicles 16:23-33.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

1. An invitation to all people to honor Yahweh 96:1-6

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

The new song the people of the earth should sing is a song that praises God for His new blessings. These are fresh every morning (Lam 3:22-23). All people should hear about God’s glory and deeds because they will bring blessing to them. This is good news.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Psa 96:1-13

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 Jehovahs 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 Jehovahs visible dominion.

The song is to be new, because a new manifestation of Jehovahs 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 Jehovahs 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 worlds 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 Isa 42:10.The word in Psa 96:2 b rendered “publish glad tidings” is also a favourite word with Isaiah II. (Isa 40:9, Isa 52:7, etc.). Psa 96:3 a closely resembles Isa 66:19.

The second strophe is full of allusions to earlier psalms and prophets. The new manifestation of Jehovahs 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,” {Psa 48:1} and this psalmist makes the old words new. “Dread” reminds us of Psa 47:2. The contemptuous name of the nations gods as “Nothings” is frequent in Isaiah. The heavens, which roof over all the earth, declare to every land Jehovahs creative power, and His supremacy above all gods. But the singers 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 Jehovahs 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 Psa 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 Jehovahs manifestation of kingly sway will be that Israels 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 psalmists 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 Psa 96:10 on Psa 93:1 and Psa 9:8. In his quotation from the former psalm, he brings more closely together the thoughts of Jehovahs 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., Isa 35:1-10. The converse thought, that it shared in the consequences of mans sin, is deeply stamped on the Genesis narrative. The same note is struck with unhesitating force in Rom 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.). Psa 96:13 c is again a verbatim quotation from Psa 9:8.

Fuente: Expositors Bible Commentary