Exegetical and Hermeneutical Commentary of Psalms 96:4
For the LORD [is] great, and greatly to be praised: he [is] to be feared above all gods.
4. The first line is borrowed from Psa 48:1 a (cp. Psa 145:3): the second combines Psa 47:2 and Psa 95:3. Cp. Deu 7:21; Deu 10:17.
Fuente: The Cambridge Bible for Schools and Colleges
4 6. Jehovah’s worthiness to be praised.
Fuente: The Cambridge Bible for Schools and Colleges
For the Lord is great – Yahweh is great. See the notes at Psa 77:13. This verse is taken literally from 1Ch 16:25.
And greatly to be praised – Worthy of exalted praise and adoration.
He is to be feared above all gods – He is to be reverenced and adored above all that are called gods. Higher honor is to be given him; more lofty praise is to be ascribed to him. He is Ruler over all the earth, and has a claim to universal praise. Even if it were admitted that they were real gods, yet it would still be true that they were local and inferior divinities; that they ruled only over the particular countries where they were worshipped and acknowledged as gods, and that they had no claim to universal adoration as Yahweh has.
Fuente: Albert Barnes’ Notes on the Bible
Psa 96:4
For the Lord is great, and greatly to be praised.
Gods praise
The greatness or majesty of God is the prominent thing dwelt on in this psalm; but it may be dealt with in a larger and more comprehensive way.
I. The duty of praise. The psalmist calls upon us to sing. It honours God not only that we should speak to others about Him, and preach to others His truth, but that we should sing His praise, finding thus expression for our joyous and loving thoughts of Him who is worthy to receive glory and honour for ever and ever. Impress that joining in the songs and praises of the great congregation is still our way of honouring God. Whoso offereth praise glorifieth Him.
II. Where should we praise? (Psa 96:6). In His sanctuary. The place of worship, the consecrated place, rich with the associations of years of worship. Show how strongly urged is the duty of joining in public services; and how important the duty of forming, in this respect, good early habits.
III. What should we praise? We may praise God for what He has done; in creation, providence, and grace; and for what He has done directly for us. The psalmist rises to a nobler height, and sets us the example of praising God for what He is, for the greatness, and majesty, and strength, and honour that belong to Him.
IV. Before whom should we praise.? Before those who do not know God, or who sadly neglect Him. Our praise is to be a witness to them; an example for them; and a persuasion of them. Our acts of worship and our godly habits are to say to them, Come, let us worship and bow down, let us kneel before the Lord our Maker.
V. Who should join us in praise? Note the poetic sentiment of verses11-13; all nature joins man in praise. But man should be the leader of the choir. (Robert Tuck, B.A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 4. He is to be feared above all gods.] I think the two clauses of this verse should be read thus: –
Jehovah is great, and greatly to be praised.
Elohim is to be feared above all.
I doubt whether the word Elohim is ever, by fair construction, applied to false gods or idols. The contracted form in the following verse appears to have this meaning.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The gods of the nations, as the next verse expounds it.
Fuente: English Annotations on the Holy Bible by Matthew Poole
4, 5. For He is not a local God,but of universal agency, while idols are nothing.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For the Lord is great,…. In the perfections of his nature; in the works of his hands, of creation, providence, and redemption; and in the several offices he bears and executes:
and greatly to be praised; because of his greatness and glory;
[See comments on Ps 48:1],
he is to be feared above all gods; the angels by whom he is worshipped; civil magistrates, among whom he presides, and judges; and all the fictitious deities of the Gentiles, who are not to be named with him, and to whom no fear, reverence, and worship, are due.
Fuente: John Gill’s Exposition of the Entire Bible
Confirmation of the call from the glory of Jahve that is now become manifest. The clause Psa 96:4, as also Psa 145:3, is taken out of Psa 48:2. is the plural of , every god, 2Ch 32:15; the article may stand here or be omitted (Psa 95:3, cf. Psa 113:4). All the elohim, i.e., gods, of the peoples are (from the negative ), nothings and good-for-nothings, unreal and useless. The lxx renders , as though the expression were (cf. 1Co 10:20), more correctly in Rev 9:20. What Psa 96:5 says is wrought out in Isa 40, Isa 44, and elsewhere; is a name of idols that occurs nowhere more frequently than in Isaiah. The sanctuary (Psa 96:6) is here the earthly sanctuary. From Jerusalem, over which the light arises first of all (Isa. 60), Jahve’s superterrestrial doxa now reveals itself in the world. is the usual pair of words for royal glory. The chronicler reads Psa 96:6 , might and joy are in His place ( ( ecalp siH ni era yoj d a late word, like , brotherhood, brotherly affection, from an old root, Exo 18:9). With the place of God one might associate the thought of the celestial place of God transcending space; the chronicler may, however, have altered into because when the Ark was brought in, the Temple ( ) was not yet built.
Fuente: Keil & Delitzsch Commentary on the Old Testament
4. For Jehovah is great, and greatly to be praised. He particularly describes that God, whom he would have men to celebrate, and this because the Gentile nations were prone to merge into error upon this subject. That the whole world might abjure its superstitions, and unite in the true religion, he points out the one only God who is worthy of universal praise. This is a point of the greatest importance. Unless men are restrained by a due respect to it, they can only dishonor him the more that they attempt to worship him. We must observe this order if we would not profane the name of God, and rank ourselves amongst unbelieving men, who set forth gods of their own invention. By gods in the verse may be meant, as I observed already, (Psa 95:3,) either angels or idols. I would still be of opinion that the term comprehends whatever is, or is accounted deity. As God, so to speak, sends rays of himself through all the world by his angels, these reflect some sparks of his Divinity. (78) Men, again, in framing idols, fashion gods to themselves which have no existence. The Psalmist would convince them of its being a gross error to ascribe undue honor either to the angels or to idols, thus detracting from the glory of the one true God. He convicts the heathen nations of manifest infatuation, upon the ground that their gods are vanity and nought, for such is the meaning of the Hebrew word אלילים , elilim, (79) which is here applied to idols in contempt. The Psalmist’s great point is to show, that as the Godhead is really and truly to be found in none but the one Maker of the world, those religions are vain and contemptible which corrupt the pure worship of him. Some may ask, Are angels then to be accounted nothing and vanity, merely because many have been deceived in thinking them gods? I would reply, that we do injury to the angels when we give them that honor which is due to God only; and, while we are not on this account to hold that they are nothing in themselves, yet whatever imaginary glory has been attached to them must go for nothing. (80) But the Psalmist has in his eye the gross delusions of the heathen, who impiously fashioned gods to themselves.
Before refuting their absurd notions, he very properly remarks of God that he is great, and greatly to be praised — insinuating that his glory as the infinite One far excels any which they dreamt of as attaching to their idols. We cannot but notice the confidence with which the Psalmist asserts the glory of the true God, in opposition to the universal opinion which men might entertain. The people of God were at that time called to maintain a conflict of no inconsiderable or common description with the hosts and prodigious mass of superstitions which then filled the whole world. The true God might be said to be confined within the obscure corner of Judea. Jupiter was the god every where received — and adored throughout the whole of Asia, Europe, and Africa. Every country had its own gods peculiar to itself, but these were not unknown in other parts, and it was the true God only who was robbed of that glory which belonged to him. All the world had conspired to believe a lie. Yet the Psalmist, sensible that the vain delusions of men could derogate nothing from the glory of the one God, (81) looks down with indifference upon the opinion and universal suffrage of mankind. The inference is plain, that we must not conclude that to be necessarily the true religion which meets with the approbation of the multitude; for the judgment formed by the Psalmist must have fallen to the ground at once, if religion were a thing to be determined by the suffrages of men, and his worship depended upon their caprice. Be it then that ever so many agree in error, we shall insist after the Holy Ghost that they cannot take from God’s glory; for man is vanity himself, and all that comes of him is to be mistrusted. (82) Having asserted the greatness of God, he proves it by reference to the formation of the world, which reflects his perfections. (83) God must necessarily exist of himself, and be self-sufficient, which shows the vanity of all gods who made not the world. The heavens are mentioned — a part for the whole — as the power of God is principally apparent in them, when we consider their beauty and adornment.
(78) “ Quia Deus per angelos irradiat totum mundum, in illis refulgent Deitatis scintillae.” — Lat. “ Pource que Dieu jette comme ses rayons sur tout le monde par les anges, des estincelles de Divinite reluisent en iceux.” — Fr.
(79) אליל, elil, signifies a thing of nought; as if from אל, not, the ל being doubled to denote extreme nothingness. Thus a false vision or prophecy, on which no dependence can be placed, is called אליל, elil, “a thing of nought,” Jer 14:14, and a shepherd that leaves the flock, and instead of visiting, healing and feeding them, devours and tears them in pieces, is called in Zec 11:15, “a pastor, האליל, haelil, of no value. ” In this sense the word is used of the false gods of the heathen. Instead of being אלהים, elohim, gods, they are אלילים, elilim, mere nothings Accordingly, Paul, in 1Co 8:4, speaks of an idol as being “nothing in the world.”
(80) “ Sed quicquid imaginarium illis affingitur, nihilum esse.” — Lat.
(81) “ Quia eorum vanitas nihil derogat unis Dei gloriae.” — Ib.
(82) “ Car tout ainsi qu’ils sont vanite aussi tout ce qui procede d’eux est vain et plein de deception.” — Fr.
(83) “The argument of God’s superiority over all other beings, drawn from his creation of the world, is sublimely expressed in the following lines ascribed by Justin Martyr ( de Monarchid. page 159, ed. Oxon. 1703) to Pythagoras, —
Εἴ τις ἐρεῖ, Θεός εἰμι πάρεξ ἑνὸς, οὗτος ὀφείλει Κόσμον ἴσον τούτῳ στήσας εἰπεῖν ἐμὸς οὗτος.
“
One God our hearts confess: whoe’er beside Aspires with Him our homage to divide, A world as beauteous let him first design, And say, its fabric finished, ‘This is mine.’” — Merrick’s Annotations.
Fuente: Calvin’s Complete Commentary
In order to heighten the praises of Jehovah, let his salvation be preached among the Gentiles. Let the dunghill gods of the heathen fall down, as Dagon did before the ark. 1Sa 5:3 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 96:4 For the LORD [is] great, and greatly to be praised: he [is] to be feared above all gods.
Ver. 4. For the Lord is great ] Vere magnus est Christianorum Deus, said Calocerius, a heathen; he is omni laude maior, et merito metuendus, saith David here, and elsewhere often. Sound out, therefore, and send abroad his worthy praises, that others may hear and fear.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
gods = rulers. Hebrew. ‘elohim. App-4. See note on Exo 22:9.
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 96:4-6
Psa 96:4-6
UNREALITY OF THE IDOL GODS OF THE GENTILES
“For great is Jehovah, and greatly to be praised:
He is to be feared above all gods.
For all the gods of the peoples are idols;
But Jehovah made the heavens.”
The major prophets, especially, exposed the futility of the worthless gods of the Gentiles. Isaiah especially excelled in doing so. See Isaiah 2,8,18,20; Isa 40:19 ff; Isa 41:21-24; and Isa 44:12 ff.
Contrasted with the feeble, helpless gods of the pagan Gentiles is the majestic power and holiness of the true God, Creator of the heavens and everything else in the universe. The galaxies themselves unfurled as a banner in the night sky proclaim God’s glory. “The heavens declare the glory of God, and the firmament showeth his handiwork” (Psa 19:1).
“To be feared above all gods” (Psa 96:4). Leupold remarked that, “If any of the entities commonly called gods produced fear in the minds and hearts of their worshippers, how much more would the knowledge of God Most High do so? This naturally implies that the fear which the knowledge of Almighty God evokes is wholesome and true; it is a godly reverence.
“All the gods of the peoples are idols” (Psa 96:5). And what is an idol? It is a man-made device resembling some human being or some allegedly mythical character, and it supposedly represents a “god.” An idol cannot see, cannot hear, cannot move itself, is utterly helpless, having no abilities whatever. This writer once visited the temple of the Diabhutsu in Japan, and a number of the niches surrounding the great idol were adorned in posters, printed with red and black letters, carrying the message, “THESE GODS ARE OUT OF REPAIR!” The near-insanity of idol-worship is surely indicated by this.
E.M. Zerr:
Psa 96:4. We should keep in mind that the word Lord means the selfExistent One who never had any beginning. The fact explains why he is His name greatly to be praised. came to be used as the Jewish national name for their object of worship, hence David declared that he is to be feared (reverenced) above all other gods.
Psa 96:5. Idol is from ELIYE which strong defines, “good for nothing, by analogy, vain or vanity.” In the King James version it has been rendered by idol, no value, and thing of nought. even the planets and other things of the universe, which were worshiped by the heathen, were “vain” as far as creative power was concerned. On the other hand the God of David was the Creator of those very things.
Psa 96:6. Before is used in the sense of being near and it means that honor nd to be seen wherever majesty are a the Lord’s presence is known. By the same token the qualities of strength nd are to be found in the holy beauty a constitution or sanctuary.
Fuente: Old and New Testaments Restoration Commentary
feared
(See Scofield “Psa 19:9”).
Fuente: Scofield Reference Bible Notes
For the: Psa 18:3, Psa 86:10, Psa 89:7, Psa 145:3, Exo 18:11, 1Sa 4:8, Neh 9:5
and greatly: Psa 18:3
he is: Psa 66:3, Psa 66:5, Psa 76:7, Psa 89:7, Psa 95:3, Jer 5:22, Jer 10:6, Jer 10:7, Luk 12:5, Rev 15:4
Reciprocal: 2Sa 7:22 – Wherefore Psa 97:9 – far Psa 135:5 – I know Psa 147:5 – Great Psa 149:6 – the high Psa 150:2 – according Dan 2:45 – the great
Fuente: The Treasury of Scripture Knowledge
Psa 96:4-6. For the Lord Hebrew, Jehovah, is great Infinite in his nature and attributes; and greatly to be praised All our most exalted praises fall infinitely short of his greatness. He is to be feared above all gods The gods of the heathen, as the next words expound it. For all the gods of the nations are idols Or, nothing, as they are called 1Co 8:4; 1Co 10:19; and, as , elilim, here rendered idols, signifies; or, vain things, as others translate the word. The sense is, Though they have usurped the name and place of the Divine Majesty, yet they have nothing of his nature or power in them. Honour and majesty are before him That is, in his presence, like beams shot from his face, who is the Sun of righteousness. There is an inconceivable glory and majesty in his countenance, and in the place of his presence. Strength and beauty are in his sanctuary Or, in his holy place; that is, where he records his name, and vouchsafes his presence, there are the manifestations of his power and grace, or goodness, and of all his perfections.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
96:4 For the LORD [is] {b} great, and greatly to be praised: he [is] to be feared above all gods.
(b) Seeing he will reveal himself to all nations contrary to their own expectation, they should all worship him contrary to their own imaginations, and only as he has appointed.
Fuente: Geneva Bible Notes
The reason everyone should praise the Lord is He is greater than all the so-called gods that are only lifeless idols. Yahweh is the creator of all things. Therefore He is strong and glorious.