Questions where the Bible appears to say two different things, with the passages on each side set together.
Should we fear God?The Torah, prophets, and Wisdom literature relentlessly command fear of YHWH — Deuteronomy 6:13, Ecclesiastes 12:13, Proverbs 9:10, Matthew 10:28, and Hebrews…
1 Chronicles 16:23-33(v1)Sing to Yahweh, all the earth! Display his salvation from day to day. Declare his glory among the nations, and his marvelous works among…
Psalms 145:3(v4)Great is Yahweh, and greatly to be praised! His greatness is unsearchable.
Psalms 18:3(v4)I call on Yahweh, who is worthy to be praised; and I am saved from my enemies.
Psalms 98:1(v1)Sing to Yahweh a new song, for he has done marvelous things! His right hand and his holy arm have worked salvation for him.
Jeremiah 10:6-7(v4)There is no one like you, Yahweh. You are great, and your name is great in might. Who shouldn’t fear you, King of the nations? For it…
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Revelation 15:4(v4)Who wouldn’t fear you, Lord, and glorify your name? For you only are holy. For all the nations will come and worship before you. For your…
Psalms 33:3(v1)Sing to him a new song. Play skillfully with a shout of joy!
Psalms 95:3(v4)For Yahweh is a great God, a great King above all gods.
Psalms 149:1(v1)Praise Yahweh! Sing to Yahweh a new song, his praise in the assembly of the saints.
Revelation 14:3(v1)They sing a new song before the throne, and before the four living creatures and the elders. No one could learn the song except the one…
Psalms 66:3(v4)Tell God, “How awesome are your deeds! Through the greatness of your power, your enemies submit themselves to you.
Psalms 89:7(v4)a very awesome God in the council of the holy ones, to be feared above all those who are around him?
Psalms 67:3-6(v1)let the peoples praise you, God. Let all the peoples praise you. Oh let the nations be glad and sing for joy, for you will judge the…
Mark 16:15(v2)He said to them, “Go into all the world, and preach the Good News to the whole creation.
Revelation 5:9(v1)They sang a new song, saying, “You are worthy to take the book and to open its seals: for you were killed, and bought us for God with your…
Psalms 22:27(v3)All the ends of the earth shall remember and turn to Yahweh. All the relatives of the nations shall worship before you.
Psalms 68:32(v1)Sing to God, you kingdoms of the earth! Sing praises to the Lord!
Psalms 71:15(v2)My mouth will tell about your righteousness, and of your salvation all day, though I don’t know its full measure.
Psalms 86:10(v4)For you are great, and do wondrous things. You are God alone.
Daniel 4:1-3(v3)Nebuchadnezzar the king, to all the peoples, nations, and languages, who dwell in all the earth: Peace be multiplied to you. It has seemed…
Luke 24:47(v3)and that repentance and remission of sins should be preached in his name to all the nations, beginning at Jerusalem.
Romans 15:11(v1)Again, “Praise the Lord, all you Gentiles! Let all the peoples praise him.”
Psalms 48:1(v4)Great is Yahweh, and greatly to be praised, in the city of our God, in his holy mountain.
Isaiah 19:23-25(v3)In that day there will be a highway out of Egypt to Assyria, and the Assyrian shall come into Egypt, and the Egyptian into Assyria; and the…
Exodus 18:11(v4)Now I know that Yahweh is greater than all gods because of the way that they treated people arrogantly.”
Psalms 40:10(v2)I have not hidden your righteousness within my heart. I have declared your faithfulness and your salvation. I have not concealed your…
Psalms 66:5(v4)Come, and see God’s deeds— awesome work on behalf of the children of men.
Psalms 103:1-2(v2)Praise Yahweh, my soul! All that is within me, praise his holy name! Praise Yahweh, my soul, and don’t forget all his benefits,
Psalms 145:1(v2)I will exalt you, my God, the King. I will praise your name forever and ever.
Isaiah 49:6(v3)Indeed, he says, “It is too light a thing that you should be my servant to raise up the tribes of Jacob, and to restore the preserved of…
Luke 12:5(v4)But I will warn you whom you should fear. Fear him who after he has killed, has power to cast into Gehenna. Yes, I tell you, fear him.
Nehemiah 9:5(v4)Then the Levites, Jeshua, and Kadmiel, Bani, Hashabneiah, Sherebiah, Hodiah, Shebaniah, and Pethahiah, said, “Stand up and bless Yahweh…
Psalms 72:17-18(v2)His name endures forever. His name continues as long as the sun. Men shall be blessed by him. All nations will call him blessed. Praise be…
Psalms 72:18-19(v3)Praise be to Yahweh God, the God of Israel, who alone does marvelous deeds. Blessed be his glorious name forever! Let the whole earth be…
Psalms 76:7(v4)You, even you, are to be feared. Who can stand in your sight when you are angry?
Psalms 117:1-2(v3)Praise Yahweh, all you nations! Extol him, all you peoples! For his loving kindness is great toward us. Yahweh’s faithfulness endures…
Isaiah 40:9(v2)You who tell good news to Zion, go up on a high mountain. You who tell good news to Jerusalem, lift up your voice with strength! Lift it…
Jeremiah 5:22(v4)Don’t you fear me?’ says Yahweh ‘Won’t you tremble at my presence, who have placed the sand for the bound of the sea, by a perpetual…
Micah 4:2(v3)Many nations will go and say, “Come! Let’s go up to the mountain of Yahweh, and to the house of the God of Jacob; and he will teach us of…
Zechariah 9:10(v3)I will cut off the chariot from Ephraim, and the horse from Jerusalem; and the battle bow will be cut off; and he will speak peace to the…
Matthew 28:19(v3)Go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit,
1 Samuel 4:8(v4)Woe to us! Who shall deliver us out of the hand of these mighty gods? These are the gods that struck the Egyptians with all kinds of…
1 Chronicles 29:20(v2)Then David said to all the assembly, “Now bless Yahweh your God!” All the assembly blessed Yahweh, the God of their fathers, and bowed down…
Psalms 103:20–104:1(v2)Praise Yahweh, you angels of his, who are mighty in strength, who fulfill his word, obeying the voice of his word. Praise Yahweh, all you…
Psalms 145:10(v2)All your works will give thanks to you, Yahweh. Your saints will extol you.
Isaiah 52:7-8(v2)How beautiful on the mountains are the feet of him who brings good news, who publishes peace, who brings good news, who proclaims…
Daniel 6:26-27(v3)“I make a decree that in all the dominion of my kingdom men tremble and fear before the God of Daniel; “for he is the living God, and…
Acts 13:26(v2)Brothers, children of the stock of Abraham, and those among you who fear God, the word of this salvation is sent out to you.
Romans 10:14-18(v2)How then will they call on him in whom they have not believed? How will they believe in him whom they have not heard? How will they hear…
Ephesians 1:3(v2)Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ,
Revelation 14:6-7(v3)I saw an angel flying in mid heaven, having an eternal Good News to proclaim to those who dwell on the earth, and to every nation, tribe,…
Revelation 5:13(v2)I heard every created thing which is in heaven, on the earth, under the earth, on the sea, and everything in them, saying, “To him who sits…
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (26 sources)
Historical commentary, presented as a primary source — not an endorsement.
John Calvin1540 · Public DomainOn vv1, 3, 41 Sing unto Jehovah a new song This commencement…
1 Sing unto Jehovah a new song This commencement shows that, as I have already observed, the Psalmist is exhorting the whole world, and not the Israelites merely, to the exercise of devotion. Nor could this be done, unless the gospel were universally diffused as the means of conveying the knowledge of God. The saying of Paul must necessarily hold true,
“How shall they call upon him in whom they have not believed?” (Romans 10:14.)
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The same Apostle proves the calling of the Gentiles, by adducing in testimony of it, “Praise the Lord, ye Gentiles, with his people” — from which it follows, that fellowship in the faith stands connected with the joint celebration of praise, (Romans 15:11.) Besides, the Psalmist requires a new song, not one which was common, and had formerly been raised. He must therefore refer to some unusual and extraordinary display of the Divine goodness. Thus, when Isaiah speaks of the restoration of the Church, which was wonderful and incredible, he says, “Sing unto the Lord a new song,” (Isaiah 42:10.) The Psalmist intimates accordingly, that the time was come when God would erect his kingdom in the world in a manner altogether unlooked for. He intimates still more clearly as he proceeds, that all nations would share in the favor of God. He calls upon them everywhere to show forth his salvation, and, in desiring that they should celebrate it from day to day, would denote that it was not of a fading or evanescent nature, but such as should endure for ever.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators1599 · Public DomainOn vv1, 4The Prophet showeth that the time shall come, that…
The Prophet showeth that the time shall come, that all nations shall have occasion to praise the Lord for the revealing of his Gospel.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv1–4Psa 96:1 O sing unto the LORD a new…
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.
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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.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole1685 · Public DomainOn vv1–4A new song, upon this new and great occasion;…
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, and that not yet fixed; but the coming of the Messiah, and the confirming of the new covenant by his blood, and the calling of the Gentiles.
All the earth; all the nations of the earth, who shall then partake of those great blessings and privileges which are now peculiar to Israel.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry1710 · Public DomainOn v1These verses will be best expounded by pious and…
These verses will be best expounded by pious and devout affections working in our souls towards God, with a high veneration for his majesty and transcendent excellency. The call here given us to praise God is very lively, the expressions are raised and repeated, to all which the echo of a thankful heart should make agreeable returns.
I. We are here required to honour God,
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1. With songs, Psa 96:1, Psa 96:2. Three times we are here called to sing unto the Lord; sing to the Father, to the Son, to the Holy Ghost, as it was in the beginning, when the morning stars sang together, is now, in the church militant, and ever shall be, in the church triumphant. We have reason to do it often, and we have need to be often reminded of it, and stirred up to it. Sing unto the Lord, that is, "Bless his name, speak well of him, that you may bring others to think well of him." (1.) Sing a new song, an excellent song, the product of new affections, clothed with new expressions. We speak of nothing more despicable than "an old song," but the newness of a song recommends it; for there we expect something surprising. A new song is a song for new favours, for those compassions which are new every morning. A new song is New Testament song, a song of praise for the new covenant and the precious privileges of that covenant. A new song is a song that shall be ever new, and shall never wax old nor vanish away; it is an everlasting song, that shall never be antiquated or out of date. (2.) Let all the earth sing this song, not the Jews only, to whom hitherto the service of God had been appropriated, who could not sing the Lord's song in (would not sing it to) a strange land; but let all the earth, all that are redeemed from the earth, learn and sing this new song, Rev 14:3. This is a prophecy of the calling of the Gentiles; all the earth shall have this new song put into their mouths, shall have both cause and call to sing it. (3.) Let the subject-matter of this song be his salvation, the great salvation which was to be wrought out by the Lord Jesus; that must be shown forth as the cause of this joy and praise. (4.) Let this song be sung constantly, not only in the times appointed for the solemn feasts, but from day to day; it is a subject that can never be exhausted. Let day unto day utter this speech, that, under the influence of gospel devotions, we may daily exemplify a gospel conversation.
2. With sermons (Psa 96:3): Declare his glory among the heathen, even his wonders among all people. (1.) Salvation by Christ is here spoken of as a work of wonder, and that in which the glory of God shines very brightly; in showing forth that salvation we declare God's glory as it shines in the face of Christ. (2.) This salvation was, in the Old Testament times, as heaven's happiness is now, a glory to be revealed; but in the fulness of time it was declared, and a full discovery made of that, even to babes, which prophets and kings desired and wished to see and might not. (3.) What was then discovered was declared only among the Jews, but it is now declared among the heathen, among all people; the nations which long sat in darkness now see this great light. The apostles' commission to preach the gospel to every creature is copied from this: Declare his glory among the heathen.
3. With religious services, Psa 96:7-9. Hitherto, though in every nation those that feared God and wrought righteousness were accepted of him, yet instituted ordinances were the peculiarities of the Jewish religion; but, in gospel-times, the kindreds of the people shall be invited and admitted into the service of God and be as welcome as ever the Jews were. The court of the Gentiles shall no longer be an outward court, but shall be laid in common with the court of Israel. All the earth is here summoned to fear before the Lord, to worship him according to his appointment. In every place incense shall be offered to his name, Mal 1:11; Zac 14:17; Isa 66:23. This indeed spoke mortification to the Jews, but, withal, it gave a prospect of that which would redound very much to the glory of God and to the happiness of mankind. Now observe how the acts of devotion to God are here described. (1.) We must give unto the Lord; not as if God needed any thing, or could receive any thing, from us or any creature, which was not his own before, much less be benefited by it; but we must in our best affections, adorations, and services, return to him what we have received from him, and do it freely, as what we give; for God loves a cheerful giver. It is debt, it is rent, it is tribute, it is what must be paid, and, if not, will be recovered, and yet, if it come from holy love, God is pleased to accept it as a gift. (2.) We must acknowledge God to be the sovereign Lord and pay homage to him accordingly (Psa 96:7): Give unto the Lord glory and strength, glory and empire, or dominion, so some. As a king, he is clothed with robes of glory and girt with the girdle of power, and we must subscribe to both. Thine is the kingdom, and therefore thine is the power and the glory. "Give the glory to God; do not take it to yourselves, nor give it to any creature." (3.) We must give unto the Lord the glory due unto his name, that is, to the discovery he has been pleased to make of himself to the children of men. In all the acts of religious worship this is that which we must aim at, to honour God, to pay him some of that reverence which we owe him as the best of beings and the fountain of our being. (4.) We must bring an offering into his courts. We must bring ourselves, in the first place, the offering up of the Gentiles, Rom 15:16. We must offer up the sacrifices of praise continually (Heb 13:15), must often appear before God in public worship and never appear before him empty. (5.) We must worship him in the beauty of holiness, in the solemn assembly where divine institutions are religiously observed, the beauty of which is their holiness, that is, their conformity to the rule. We must worship him with holy hearts, sanctified by the grace of God, devoted to the glory of God, and purified from the pollutions of sin. (6.) We must fear before him; all the acts of worship must be performed from a principle of the fear of God and with a holy awe and reverence.
II. In the midst of these calls to praise God and give glory to him glorious things are here said of him, both as motives to praise and matter of praise: The Lord is great, and therefore greatly to be praised (Psa 96:4) and to be feared, great and honourable to his attendants, great and terrible to his adversaries. Even the new song proclaims God great as well as good; for his goodness is his glory; and, when the everlasting gospel is preached, it is this, Fear God, and give glory to him, Rev 14:6, Rev 14:7. 1. He is great in his sovereignty over all that pretend to be deities; none dare vie with him: He is to be feared above all gods - all princes, who were often deified after their deaths, and even while they lived were adored as petty gods - or rather all idols, the gods of the nations Psa 96:5. All the earth being called to sing the new song, they must be convinced that the Lord Jehovah, to whose honour they must sing it, is the one only living and true God, infinitely above all rivals and pretenders; he is great, and they are little; he is all, and they are nothing; so the word used for idols signifies, for we know that an idol is nothing in the world, Co1 8:4. 2. He is great in his right, even to the noblest part of the creation; for it is his own work and derives its being from him: The Lord made the heavens and all their hosts; they are the work of his fingers (Psa 8:3), so nicely, so curiously, are they made. The gods of the nations were all made - gods, the creatures of men's fancies; but our God is the Creator of the sun, moon, and stars, those lights of heaven, which they imagined to be gods and worshipped as such. 3. He is great in the manifestation of his glory both in the upper and lower world, among his angels in heaven and his saints on earth (Psa 96:6): Splendour and majesty are before him, in his immediate presence above, where the angels cover their faces, as unable to bear the dazzling lustre of his glory. Strength and beauty are in his sanctuary, both that above and this below. In God there is every thing that is awful and yet every thing that is amiable. If we attend him in his sanctuary, we shall behold his beauty, for God is love, and experience his strength, for he is our rock. Let us therefore go forth in his strength, enamoured with his beauty.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill1763 · Public DomainOn vv1–4O sing unto the Lord a new song,.... A…
O sing unto the Lord a new song,.... A famous excellent one, suited to Gospel times, on account of the new benefit and blessing of redemption and salvation lately obtained by the Messiah; which should be sung to him, who is the Lord or Jehovah here designed, by all the redeemed ones, Rev 5:9; see Gill on Psa 33:3, the Targum adds,
"sing, ye angels on high:''
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sing unto the Lord all the earth: not the whole land of Israel only, as Aben Ezra interprets it; though here the Saviour first appeared, taught his doctrines, wrought his miracles, suffered, and died for the salvation of his people; here the angels first begun the new song; and here those that believed in him first expressed that spiritual joy which afterwards spread through the whole world, and who are here called upon to sing; namely, all those that are redeemed from among men, throughout all the earth: believing Gentiles are here intended: the Targum is,
"sing before the Lord, all ye righteous of the earth.''
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv1, 4This psalm is a part of that which was…
This psalm is a part of that which was delivered to Asaph and his brethren, 1 Chron. xvi, 7, on occasion of bringing up the ark to the city of David. Here is a call to praise God, as a great and glorious God, ver. 1-9. To rejoice in his judging all the world, ver. 10-13.
O sing - Upon this new and great occasion, not the removal of the ark, but the coming of the Messiah.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv1–4All the inhabitants of the earth are invited to…
PSALM XCVI
All the inhabitants of the earth are invited to praise the
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Lord, 1-3.
His supreme majesty, 3-6.
The tribes of Israel are invited to glorify him, 7-9;
and to proclaim him among the heathen, 10.
The heavens and the earth are commanded to rejoice in him,
11-13.
NOTES ON PSALM XCVI
This Psalm has no title, either in the Hebrew or Chaldee. The Syriac: "Of David. A prophecy of the advent of Christ and the calling of the Gentiles to believe in him." The Vulgate, Septuagint, AEthiopic, and Arabic have, "A Song of David, when the House was built after the Captivity." We have seen in 1Ch 16:23-33 a Psalm nearly like this, composed by David, on bringing the ark to Sion, from the house of Obed-edom. See the notes on the above place. But the Psalm, as it stands in the Chronicles, has thirty verses; and this is only a section of it, from the twenty-third to the thirty-third. It is very likely that this part was taken from the Psalm above mentioned, to be used at the dedication of the second temple. The one hundred and fifth Psalm is almost the same as that in Chronicles, but much more extensive. Where they are in the main the same, there are differences for which it is not easy to account.
Verse 1. Sing unto the Lord a new song] A song of peculiar excellence, for in this sense the term new is repeatedly taken in the Scriptures. He has done extraordinary things for us, and we should excel in praise and thanksgiving.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn vv1, 4Psa 96:1-3. O sing unto the Lord a new…
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.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv1–4O sing unto the Lord a new song -…
O sing unto the Lord a new song - See the notes at Psa 33:3. This is the only addition made to the original form of the psalm. The word new here implies that there was some fresh occasion for celebrating the praises of God; that some event had occurred, or that some truth relating to the divine character had now been made known, which could not well be expressed in any psalm or hymn then in use. It is a call on all to celebrate the praises of the Lord in a “new” song - new, particularly, as it calls on “all the earth” to join in it; and possibly this was designed to suggest the idea that while that temple stood, a dispensation would commence, under which the distinction between the Jews and the Gentiles would be broken down, and all mankind would unite in the praise of God.
Sing unto the Lord, all the earth - All nations. All people had occasion to bless his name; to praise him. What he had done, what he was still doing, was of interest to all lands, and made an appeal to all people to praise him. The psalm is constructed on this supposition, that the occasion for praise referred to was one in which all people were interested; or, in other words, that Yahweh was the true God over all the nations, and that all people should acknowledge him.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Lange's Commentary on the Holy Scriptures1864 · Public DomainOn v1Psalms 96
Psalms 96
1 O sing unto the Lord a new song:
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Sing unto the Lord, all the earth.
2 Sing unto the Lord, bless his name;
Shew forth his salvation from day to day.
3 Declare his glory among the heathen,
His wonders among all people.
4 For the Lord is great, and greatly to be praised:
He is to be feared above all gods.
5 For all the gods of the nations are idols:
But the Lord made the heavens.
6 Honour and majesty are before him:
Strength and beauty are in his sanctuary.
7 Give unto the Lord, O ye kindreds of the people,
Give unto the Lord glory and strength,
8 Give unto the Lord the glory due unto his name:
Bring an offering, and come into his courts.
9 O worship the Lord in the beauty of holiness:
Fear before him, all the earth.
10 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.
11 Let the heavens rejoice, and let the earth be glad;
Let the sea roar, and the fulness thereof.
12 Let the field be joyful, and all that is therein:
Then shall all the trees of the wood rejoice.
13 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.
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 1–3) 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 David’s time, but from his own. See Introd. to Psalms 106—J. 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 δαιμὁνια as exhibiting the nature of the heathen gods, according to the opinions current in their time. Elsewhere they render: ἐίδωλα and μάταια, 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 Lord’s 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 God’s 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 God’s 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 Christ’s 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 song—What 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 “sanctuary”—the Church of God.—J. F. M.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Daniel D. Whedon1874 · Public DomainOn vv1–21. A new song— “Besides the psalms and songs…
1. A new song— “Besides the psalms and songs which have been written.”—Kimchi. But more than this, “new” in the sense of unusual, out of the common course, above the common measure, spiritual, joyful, Messianic. See Psa_33:3; Psa_98:1; Isa_42:10; and still more perfectly unfolded in Rev_5:9-10
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv1–41. O sing unto the Lord a new song]…
1. O sing unto the Lord a new song] From Isa_42:10. Cp. Psa_98:1; Psa_149:1; Psa_33:3. Fresh mercies demand fresh expressions of thanksgiving, and the deliverance of Israel from Babylon inaugurates a new stage in the nation’s history. All the earth is summoned to join in Israel’s thanksgiving (Psa_100:1).
1–3. A call to the universal praise of Jehovah.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers1878 · Public DomainOn v1(1) A new song.—See Note, Psa_33:3. It appears to…
(1) A new song.—See Note, Psa_33:3. It appears to have been a kind of national and religious “lyric cry” after the Restoration. (Comp. Isa_42:10.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv1–4THIS psalm occurs, with very little change, in 1Ch_16:23-33,…
THIS psalm occurs, with very little change, in 1Ch_16:23-33, and is there (ver. 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 (vers. 1, 2, 7, 8, 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 (vers. 1-6); secondly, as the present Ruler of the earth and its inhabitants (vers. 7-10); and, thirdly, as the coming Judge of all men (vers. 10-13).
Metrically, the psalm consists of four stanzas, the first three of three verses each, and the last of four.
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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. 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.
HOMILIES BY S. CONWAY Vers. 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 for fervent, 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 him these 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 do by 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 only it is easy to talk before them; but among the unsaved, tell them what a wonderful Saviour Jesus is. S.C.
HOMILIES BY R. TUCK Ver. 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 this a 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.
HOMILIES BY C. SHORT Vers. 1-13. How and why Jehovah is to be worshipped.
I WITH A NEW SONG. (Ver. 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. (Ver. 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. (Vers. 1, 3) This is a strongly missionary psalm: "Among the heathen;" "Among all people.
IV BECAUSE OF HIS EXCLUSIVE DEITY. (Vers, 4, 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. (Ver. 5) "But the Lord made the heavens.
VI BECAUSE OF HIS MANIFESTATIONS OF HIMSELF TO TRUE WORSHIPPERS. (Vers. 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. (Ver. 10) Despotic kings and turbulent peoples seem to shake the world and make it insecure the moral world.
VIII THE TRUE WORSHIPPER FEELS THAT ALL NATURE IS IN SYMPATHY WITH HIS DEVOTION. (Vers. 11, 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.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon1885 · Public DomainOn vv1–4This Psalm is evidently taken from that sacred song…
This Psalm is evidently taken from that sacred song which was composed by David at the time when "the ark of God was set in the midst of the tent which David had prepared for it, and they offered burnt sacrifices and peace offerings before God." See the sixteenth chapter of the first book of the Chronicles. The former part of that sacred song was probably omitted in this place because it referred to Israel, and the design of the Holy Ghost in this psalm was to give forth a song for the Gentiles, a triumphant hymn wherewith to celebrate the conversion of the nations to Jehovah in gospel times. It follows fitly upon the last Psalm, which describes the obstinacy of Israel, and the consequent taking of the gospel from them that it might be preached among the nations who would receive it, and in due time be fully won to Christ by its power. It thus makes a pair with the Ninety-fifth Psalm. It is a grand MISSIONARY HYMN, and it is a wonder that Jeers can read it and yet remain exclusive. If blindness in part had not happened unto Israel, they might have seen long ago, and would now see, that their God always had designs of love for all the families of men, and never intended that his grace and his covenant should relate only to the seed of Abraham after the flesh. We do not wonder that the large hearted David rejoiced and danced before the ark, while he saw in vision all the earth turning from idols to the one living and true God. Had Michal, Saul's daughter, only been able to enter into his delight, she would not have reproached him, and if the Jews at this day could only be enlarged in heart to feel sympathy with all mankind, they also would sing for joy at the great prophecy that all the earth shall be fitted with the glory of the Lord.
We will make none, for the song is one and indivisible, a garment of praise without seam, woven from the top throughout.
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Ver. 1. O sing unto the Lord a new song. New joys are filling the hearts of men, for the glad tidings of blessing to all people are proclaimed, therefore let them sing a new song. Angels inaugurated the new dispensation with new songs, and shall not we take up the strain? The song is for Jehovah alone, the hymns which chanted the praises of Jupiter and Neptune, Vishnoo and Siva are hushed for ever; Bacchanalian shouts are silenced, lascivious sonnets are no more. Unto the one only God all music is to be dedicated. Mourning is over, and the time of singing of hearts has come. No dismal rites are celebrated, no bloody sacrifices of human beings are presented, no cutting with knives, and outcries of lamentation are presented by deluded votaries. Joy is in the ascendant, and singing has become the universal expression of love, the fitting voice of reverent adoration. Men are made new creatures, and their song is new also. The names of Baalim are no more on their lips, the wanton music of Ashtaroth ceaseth; the foolish ditty and the cruel war song are alike forgotten; the song is holy, heavenly, pure, and pleasant. The psalmist speaks as if he would lead the strain and be the chief musician, he invites, he incites, he persuades to sacred worship, and cries with all his heart, "O sing unto Jehovah a new song."
Sing unto the Lord, all the earth. National jealousies are dead; a Jew invites the Gentiles to adore, and joins with them, so that all the earth may lift up one common psalm as with one heart and voice unto Jehovah, who hath visited it with his salvation. No corner of the world is to be discordant, no race of heathen to be dumb. All the earth Jehovah made, and all the earth must sing to him. As the sun shines on all lands, so are all lands to delight in the light of the Sun of Righteousness. E Pluribus Unum, out of many one song shall come forth. The multitudinous languages of the sons of Adam, who were scattered at Babel, will blend in the same song when the people are gathered at Zion. Nor men alone, but the earth itself is to praise its Maker. Made subject to vanity for a while by a sad necessity, the creation itself also is to be delivered from the bondage of corruption, and brought into the glorious liberty of the children of God, so that sea and forest, field and flood, are to be joyful before the Lord. Is this a dream? then let us dream again. Blessed are the eyes which shall see the kingdom, and the ears which shall hear its songs. Hasten thine advent, good Lord! Yea, send forth speedily the rod of thy strength out of Zion, that the nations may bow before the Lord and his Anointed.
Whole Psalm. What has been said of Psalm 67 may be fitly applied to the present psalm. We need not hesitate to add that it is a millennial anthem. It accords with the condition of the world when Christ shall sit enthroned in the willing loyalty of our race. The nations join in an acclaim of praise to him as their rightful Judge and King. There is a unanimity in the song, as if it ascended from a world purged into a temple of holiness, and whose inhabitants were indeed a royal priesthood, with one heart to make Jesus king, with one voice to sound forth one peal of melody in praise of the name above every name.
Fix the eye for a moment on the precious vision of which we thus catch a glimpse. It holds true to the deepest principles of our nature, that what we contemplate as possible, much more what we anticipate as ceertain, lends us the very hope and energy conducive to its realisation. On the contrary, despair paralyses effort. Is it on this account that everywhere in prophecy, old and new, there floats before us the ideal of a recovered and rejoicing world, at times transfigured into a loftier scene, the new heavens and new earth wherein dwelleth righteousness? So largely did this thought imbue the prophetic mind, that the language of Paul warms into the animation of poetry, when even "the creature itself, "according to his own vivid personification, like some noble bird, drooping under the weight of its chain, with neck outstretched and eyeball distended, is described as looking down into the vista of coming time for its deliverance from the bondage of corruption into the glorious liberty of the sons of God (Ro 8:19). He hastens to add, that "we are saved by hope." It is true of the soul individually, we are saved by hope. It is true of our race collectively, if ever a millennium is to dawn upon it, we are saved by such a hope. Our earth may be in ruins meanwhile, blackness on the sky, barrenness on the soil, because sin is everywhere; but a change is promised. What we hope for, we labour for all the more that our hope is no dream of fancy, but has its basis in the science and certainty of absolute truth. "For as the earth hinges forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations." (Isa 61:11) The tuning of the instrument is sometimes heard before the music comes. The mother teaches her child to lisp a hymn before he comprehends its full scope and meaning. And so here, in this holy psalm, the Jerusalem from above, the mother of us all, trains us to the utterance of a song suitable to seasons of millennial glory, when the Moloch of oppression, the Mammon of our avarice, the Ashtaroth of fiery lust, every erring creed, every false religion, shall have given place to the worship of the one true and living Godto the faith and love of Christ. "Let the peoples praise thee, O God; let all the peoples praise thee." W.H. Gould, in "The Mission Hymn of the Hebrew Church: a Sermon." 1865.
Whole Psalm. This psalm is entitled in the Septuagint, "A Hymn of David; when the Temple was rebuilt after the Captivity, " and this appears to be a true description of it; for the substance of it is found in 1Ch 16:23-33, where it is described as having been delivered by David into the hand of Asaph and his brethren, to thank the Lord when the Ark was brought up to Zion. David's Psalm here receives a new name, and is called a new song (sir chadash), because new mercies of God were now to be celebrated; mercies greater than David had ever received, even when he brought the Ark to Zion. They who now sang the old song, which had thus become a new song, identified themselves with David, and identified him with themselves. Chr. Wordsworth.
Whole Psalm. Subject. Call to praise, in view of Christ's second advent and glorious reign. To apply it. Look forward to the glorious day of the Lord's coming; and realize its approach that you may prepare for it. A. R. C. Dallas.
Ver. 1. 0 sing unto the LORD a new song, etc. "A new song, " unknown to you before. Come, all ye nations of the wide earth, who, up to this hour, have been giving your worship to dead gods that were no gods at all; come and give your hearts to the true and only God in this new song! Henry Cowles.
Ver. 1. A new song. It must be "a new canticle, "a beautiful canticle, and elegantly composed; also a canticle for fresh favours: in like manner, a canticle befitting men who have been regenerated, in whom avarice has been supplanted by charity; and finally, a canticle not like that of Moses, or Deborah, or any of the old canticles that could not be sung outside the land of promise, according to Ps 137:4; "How shall we sing the LORD'S song in a strange land?" but a new canticle that may be sung all over the world; and he, therefore, adds, Sing unto the LORD, all the earth, not only Judea, but the whole world. Bellarmine.
Ver. 1. New. The word is used to describe that which is delightful, exquisite, precious, etc. Martin Geier.
Ver. 1. New. New things are generally most approved, and especially in songs; for Pindar praises old wine and new songs. John Cocceius, 1603-1669.
Ver. 1. A new song. Our old songs were those of pride, of gluttony, of luxury, in hope of gain, prosperity, or harm to others; our "new song" is of praise, reverence, and obedience, and love to God, in newness of life, in the Spirit that quickeneth, no longer in the letter that killeth, but keepeth that new commandment, that we love one another, not with the narrow patriotism and fellow feeling of a small tribe, or a mere national church, but with a citizenship which embraces all the whole earth. Neale and Littledale.
Ver. 1. Sing unto the LORD. We find it thrice said, sing unto the Lord, that we may understand that we are to sing unto Him with mind, and tongue, and deed. For all these things must be joined together, and the life ought to correspond with the mouth and mind. As Abbot Absalom says, When the speech does not jar with the life, there is sweet harmony. Le Blanc.
Ver. 1. All the earth. It is a missionary hymn for all ages of the church; and it becomes more and more appropriate to our times in proportion as the heathen begin to respond to the call, "Sing unto the Lord a new song, "and in proportion as we find in the melancholy condition of the church at home occasion to look with a hopeful eye towards the heathen world. E. W. Hengstenberg.
Ver. 1. The novelties of grace.
1. A new salvation.
2. Creates a new heart.
3. Suggests a new song.
4. Secures new testimonies, and these,
5. Produce new converts.
Ver. 1-3.
1. The end desiredto see the earth singing unto the Lord, and blessing his name.
2. The means suggestedthe showing forth his salvation from day to day; declaring his glory, etc.
3. The certainly of its accomplishment. The Lord hath said it. "O sing, "etc. When he commands earth must obey. G. R.
Ver. 1-3. The progress of zeal.
I. The spring of expansive desire, Ps 96:1.
2. The streamlet of practical daily effort, Ps 96:2.
3. The broad river of foreign missions, Ps 96:3. C. D.
Ver. 1-9. We are to honour God.
1. With songs, Ps 96:1-2.
2. With sermons, Ps 96:3.
3. With religious services, Ps 96:7-9. Matthew Henry.
Psalms 96:2*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator1887 · Public DomainOn vv1, 4O sing unto the Lord a new song: sing…
Psa_96:1-13
O sing unto the Lord a new song: sing unto the Lord, all the earth.
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A supreme existence and a supreme service
I. A supreme existence.
1. Great in His nature--in power, intellect, heart.
2. Great in His work. Made the heavens.
3. Great in His character.
4. Great in His government.
II. A supreme service.
1. Joyous.
2. Fresh. A new song. The song of yesterday will not do for to-day, for there are fresh motives, fresh mercies, fresh needs.
3. Constant. Worship as an occasional service is worthless, it is only worship as it becomes an all-pervading spirit, a permeating, dominating inspiration. From day to day.
4. Universal. All the earth. Ye kindreds of the people. This service is confined to no tribe or class of men, all sustain the same relation to the Supreme Existence, and out of the same relationship the same common obligations spring.
5. Practical.
(1) Acknowledgment of Gods claims.
(2) Proclamation of Gods glory to the world. (Homilist.)
The new song and the old story
There are mighty passions of the human soul which seek vent, and can get no relief until they find it in expression. Grief, acute, but silent, has often destroyed the mind, because it has not been able to weep itself away in tears. The glow of passion, fond of enterprise and full of enthusiasm, has often seemed to rend the very fabric of manhood when unable either to attain its end or to utter its strong desires. So it is in true religion. It not only lays hold upon our intellectual nature with appeals to our judgment and our understanding, but at the same time it engages our affections, brings our passions into play, and fires them with a holy zeal, producing a mighty furore; so that when this spell is on a man, and the Spirit of God thoroughly possesses him, he must express his vehement emotions. Our purpose is to suggest two modes of expressing your consecration to God and your devotion to the Lord Jesus Christ. These two methods are to sing about and to talk about the good things the Lord has done for you, and the great things He has made known to you. Let song take the lead--O sing unto the Lord a new song: sing unto the Lord, all the earth. Sing unto the Lord, bless His name. Then let discourse engage you; be it in public sermons or in private conversations--Show forth His salvation from day to day. Declare His glory among the heathen, His wonders among all people. We begin with the voice of melody. All ye that love the Lord, give vent to your hearts emotion by song, and take care that it be sung to the Lord alone. As ye stand up to sing, there should be a fixed intent of the soul, a positive volition of the mind, an absolute determination of the heart, that all the flame which kindles in thy breast, and all the melody that breaks from thy tongue, and all the sacred swell of grateful song shall be unto the Lord, and unto the Lord alone. And if you would sing unto the Lord, let me recommend you to flavour your mouth with the Gospel doctrines which savour most of grace unmerited and free. Praise the God and Father of our Lord Jesus Christ, who hath begotten us again unto a lively hope, who provides for us, educates us, instructs us, leads and guides us, and will bring us by and by to the many mansions in His own house. Sing ye also unto the Son. Adore the Lamb slain. Kneel at the Cross foot, and praise each wound, and magnify the immortal who became mortal for our sakes. And, then, sing ye to the Holy Spirit. Oh, how our hearts are bound reverently to worship the Divine Indweller who, according to His abundant mercy, hath made our bodies to be His temples wherein He deigns to dwell. Sing unto the Lord a new song. Let the freshness of your joy and the fulness of your thanks be perennial as the days of heaven. This song, according to our text, is designed to be universal. Sing unto the Lord, all the earth. Let sires and sons mingle in its strains. There is not one of us but has cause for song, and certainly not one saint but ought especially to praise Him. In three ways, methinks, it becomes us to sing Gods praises. We ought to sing with the voice. Angel harp and human voice! If the angel harp be more skilful, surely the human voice is more grateful. We are like a bird that has only one wing. There is much prayer, but there is little praise. Sing unto the Lord. To sing with the heart is the very essence of song. Though the tongue may not be able to express the language of the soul, the heart is glad. Oh, to have a cheerful spirit--not the levity of the thoughtless, nor the gaiety of the foolish, nor even the mirth of the healthy--there is a cheerful spirit which is the gift of grace, that can and does rejoice evermore. Then when troubles come we bear them cheerfully; let fortune smile, we receive it with equanimity; or let losses befall us, we endure them with resignation, being willing, so long as God is glorified, to accept anything at His hands. These are the people to recommend Christianity. Their cheerful conversation attracts others to Christ. In the second place, then, let me stir you up to such daily conversation and such habitual discourse as shall be fitted to spread the Gospel which you love. Our text admonishes you to show forth His salvation. You believe in the salvation of God--a salvation of grace from first to last. You have seen it; you have received it; you have experienced it. Well, now, show it forth. Declare His glory among the heathen. Show them the justice of the great substitution, and the mercy of it. Show them the wisdom which devised the plan whereby, without a violation of the law, God could yet pardon rebellious sinners. Impress upon those that you talk with that the Gospel you have to tell them of is no commonplace system of expediency, but really it is a glorious revelation of divinity. A third expression is used here. Declare His wonders among all people. Our Gospel is a Gospel of wonders. It deals with wonderful sin in a wonderful way. It presents to us a wonderful Saviour, and tells us of His wonderful complex person. It points us to His wonderful atonement, and it takes the blackest sinner and makes him wonderfully clean. The wonders of grace far exceed the wonders of nature; there are no miracles so matchless in wonder as the miracles of grace in the heart of man. (C. H. Spurgeon.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible1887 · Public DomainOn v1Psalms 96
Psalms 96
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.
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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., Isaiah 35. 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 Romans 8, 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.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary1892 · Public DomainOn v1This Psalm has no superscription in the Hebrew. But…
INTRODUCTION
This Psalm has no superscription in the Hebrew. But in the Septuagint and in the Vulgate it has the following, “When the house was built after the captivity. An ode by David.” There is a great similarity between this Psalm and the great festal hymn which “David delivered, to thank the Lord, into the hand of Asaph and his brethren” on the day when the ark was brought into the sanctuary in Zion. It indeed almost exactly corresponds to that portion of the Psalm, on the placing of the ark in Zion, which is contained in 1Ch_16:23-33. It is probable that the original Psalm was composed by David, for use on the occasion mentioned above, and that it is recorded in 1Ch_16:8-36, and that this Psalm was selected from it for use at the dedication of the second temple.
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We regard the Psalm as setting before us a picture of—
THE WORLD’S MOST JOYOUS DAY
We have here a picture of a day of blessing and glory for our world such as never yet has dawned upon it, but most assuredly will dawn in God’s own appointed time. The Poet portrays two grand features of the world’s most joyous day. It will be—
I. A day when the relations of the Lord to the world shall be rightly apprehended. What are those relations?
1. He alone is God of the world. This is clear from
(1) The nothingness of heathen deities and the reality and power of Jehovah. “All the gods of the nations are idols, but the Lord made the heavens.” The heathen deities were nonentities, nothings. They had no real existence. They existed only in the imaginations of their worshippers (Isa_41:23-24.) Even when the objects of the worship of the heathen have a real existence, such as the heavenly bodies, yet they have no existence as gods, no existence which renders them fit objects of homage. But the Lord is real and living and powerful. He “made the heavens.” In their creation He has manifested His power and glory to all the world, and given proof that He is the true God and entitled to the worship of His creatures.
(2) The greatness of Jehovah. “The Lord is great, and greatly to be praised.” God is great in His thoughts and purposes, in power and action, in glory and dominion. His greatness is so pre-eminent that Masillon well said, “God alone is great.”
(3) The glory of Jehovah. “Honour and majesty are before Him, strength and beauty are in His sanctuary.” Wherever He pleases to manifest Himself there true glory is displayed. All that is really mighty and majestic, glorious and beautiful, is found in Him in full perfection, and flows from Him. Holiness and wisdom, truth and love constitute His strength, beauty, and majesty. He has displayed His glory in the heavens which He created; but it shines most brightly “in His sanctuary,” in the Church militant and in the Church triumphant. In the world’s most joyous day the Lord shall be recognised throughout the world as the only true God, incomprehensibly great and glorious.
2. His salvation is for all the world. “Show forth His salvation from day to day. Declare His glory among the heathen, His wonders among all people.” In the bright day which is drawing near, His salvation will be published amongst all nations and all peoples. “Salvation” from the night of heathen darkness, from sin and all its terrible consequences. “Salvation” to holiness, love, life immortal, into the image of God, and to the vision of God. “Salvation” for all the world as opposed
(1) to the restrictions of Judaism. “Go ye into all the world,” &c. (Mar_16:15-16). “God is no respecter of persons,” &c. (Act_10:34-35).
(2) To the limitations of human creeds. Our narrow systems of theology cannot restrict the fulness of the grace of God. The river of the water of life refuses to be pent in the limited channels which men have scooped out for it. It flows in streams broad and deep, for the life and refreshment of all men. Salvation is free for all men. “Ho, every one that thirsteth,” &c. (Isa_55:1-2). “Whosoever believeth,” &c. “The Spirit and the Bride say, Come,” &c. (Rev_22:17). In the glorious day approaching, the freedom and universality of salvation will be recognised, &c.
3. He is the King of all the world. “Say among the heathen that the Lord reigneth,” &c. “ ‘Jehovah is King,’ lit. ‘hath become King,’ hath taken to Himself His great power and reigned.”
“He shall reign from pole to pole
With illimitable sway.”
Under His reign the earth will become calm and stable. Agitated and shaken by the sins and strifes of men, it shall become peaceful and orderly under the sway of Jehovah. In the joyous day of which our Poet sings, the reign of the Lord shall be proclaimed in all the world, recognised in all the world, and its blessings enjoyed in all the world.
4. He is the Judge of all the world. “He shall judge the people righteously. He cometh, He cometh to judge the earth,” &c. Judging is probably used here for ruling. Two prominent features of the Divine rule and judgment are here specified—
(1) Righteousness. The laws of His kingdom and their administration harmonise with eternal truth and equity.
(2) Faithfulness. His administration will accord with the truth of His own character, and the declarations of His will. “It is a judgment which is to issue in salvation.” “It is not a retributive, but a gracious judging, by which controversies are adjusted and prevented, and the law of love is introduced into the lives of the people.” In the world’s most joyous day the Lord will be heartily recognised as the gracious Ruler and Judge of all men.
II. A day when the relations of the Lord to the world shall be duly celebrated. In the day portrayed by the Psalmist the gracious relations of Jehovah to all men will not only be understood, but appreciated and praised.
1. He will be universally worshipped. “All the earth” shall sing unto Him. “All flesh shall come to worship before Me, saith the Lord.” “From the rising of the sun, even unto the going down of the same, My name shall be great among the Gentiles,” &c. (Mal_1:11). “As I live, saith the Lord, every knee shall bow to Me, and every tongue shall confess to God.”
2. He will be enthusiastically worshipped. Three times the Poet calls upon the people to “Sing unto the Lord,” and three times to “Give unto the Lord glory,” The repetition indicates urgency and zeal. The whole soul of the Poet is in the exhortation. In the grand coronation day the Lord the King shall be worshipped with entire heartiness, and with intensest enthusiasm.
3. He will be joyously worshipped. “O sing unto the Lord a new song,” &c. The “new song” is “one which shall be the fit expression of all the thoughts and hopes and triumphs of the new and glorious age which is about to dawn. It is the glad welcome given to the King when He enters His kingdom.” So great is the joy of the world that even the inanimate creation is represented as sharing in it. “Let the heavens rejoice,” &c. (Psa_96:11-12). “With the coming of Jehovah and the setting up of His kingdom, all the broken harmonies of creation shall be restored. Not ‘the sons of God’ only, but the whole creation, is still looking forward to the great consummation (Rom_8:21).”—Perowne.
4. He will be reverently worshipped. “O worship the Lord in the beauty of holiness, fear before Him, all the earth.” “ ‘Bow yourselves before Jehovah in holy pomp, tremble before Him all the earth.’ ‘Pomp,’ or ‘array,’ but the word denotes all that lent solemnity and impressiveness to the service.”—Perowne. In the glorious day which the Psalmist foresaw, the Lord will be worshipped with all that is expressive of admiration and veneration. There will be nothing unbecoming in the worship offered unto Him. All the earth will approach and pay homage to Him in the beauty of pure, loving, adoring spirits.
CONCLUSION.—
1. Here is a word of Exhortation. For the advent of this most joyous day for the world, let us be untiring both in work and in prayer.
2. Here is a word of Inspiration. This bright day will surely dawn. The world advances not to the darkness of night, but to the splendours of a glorious and unfading noontide. Therefore, take heart, ye faithful watchers, and brave workers, and earnest suppliants. The cause to which you are devoted must triumph. The mountain tops are already bathed in glory; and soon the whole world will be flooded with radiance, and breakforth into the tremendous and exultant shout, “Hallelujah, the Lord reigneth.”
THE OBJECT, OBLIGATION, AND EXPRESSION OF WORSHIP
(Psa_96:8)
Consider—
I. The grand Object of worship. “The Lord.” He is the Creator and Sustainer of all things. “The Lord made the heavens.” He is the true and rightful Proprietor of all things and beings. He has a claim upon our worship. We ought to worship Him. He is supremely great and glorious. His glory consists of His goodness. His worship should be attractive, delightful. He is the only true Object of worship. He alone is perfect. Worshipping any other object our being will not be developed, or will be developed injuriously. His worship is quickening, purifying, exalting, &c.
II. The solemn obligation of worship. “The glory due unto His name.” “Due” is supplied by our translators. But, if we omit it and read, “The glory of His name,” the text still sets forth the obligatoriness of worship. Worship is not optional, but binding.
1. It is due to Him because of what He is. He is supremely great, and should, therefore, be reverenced; supremely gracious, and should, therefore, be loved; supremely glorious, and should, therefore, be humbly adored, &c. Think of what He is, and then ask yourself, How much is due unto Him?
2. It is due to Him because of what He does. His is the glory of creation, providence, redemption. How much He has done for us! How much of gratitude, &c., we owe to Him! “On His head are many crowns.”
III. The appropriate expression of worship. “Bring an offering,” &c. “ ‘Bring presents.’ ‘Presents’ (the collective sing for the plural), in allusion to the Oriental custom which required gifts to be brought by all who would be admitted to the presence of a king.”—Perowne. Hengstenberg: “The ‘bring offerings’ is used of the bringing of gifts of allegiance to earthly sovereigns.” The derivation and usage of the word minchah—“offering”—point to that idea of sacrifice, which represents it as a Eucharistic gift to God our King. Let us express our worship in offerings of—
The great Sin-Offering has been made. Our obligations to the Lord are immense. Let us heartily bring our thank-offerings to Him.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
F. W. Grant1903 · Public DomainOn v1Jehovah manifested.
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."
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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.
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
J. R. Dummelow1909 · Public DomainOn v1This is a triumphant song of praise to God…
This is a triumphant song of praise to God (Psa_96:1-3), contrasting His power and glory with the nothingness of the heathen idols (Psa_96:4-6), calling all the earth to worship Him (Psa_96:7-9), exulting in His rule (Psa_96:10), and calling all nations to rejoice in the prospect of His coming in judgment (Psa_96:11-13). The tone of the Ps. is closely akin to that of Isaiah 40-66, and was in all likelihood inspired by the deliverance from exile. The existence of the second Temple will then be implied in Isa_66:6, Isa_66:8. This Ps. has been wrought into the composite poem of 1Ch_16:8-36.
3. Heathen] RV 'nations.' So inv. 10. People] RV 'peoples' So in Psa_96:7, Psa_96:10, Psa_96:13.
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9. The beauty of holiness] RM 'holy array.'
13. God's judgment is welcomed and not feared, for it means the deliverance of His people and the overthrow of their enemies.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield1917 · Public DomainOn v4(See Scofield "Psa 19:9").
feared
(See Scofield "Psa 19:9").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein1922 · Public DomainOn v1Psalm 96
Psalm 96
The Lord Has Come
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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.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann1924 · Public DomainOn v1A Hymn of the Kingdom of God.
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.
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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!
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On vv1, 3General Information:
General Information:
Parallelism is common in Hebrew poetry. (See: Poetry and Parallelism)
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a new song
a song no one has ever sung before
all the earth
This refers to the people of the earth. AT: "all you people who live on the earth" (See: Metonymy)
bless his name
The word "name" is a metonym for Yahweh himself. AT: "bless Yahweh" or "do what makes Yahweh happy" See how "may his glorious name be blessed" is translated in Psalms 72:19. (See: Metonymy)
announce his salvation
The abstract noun "salvation" can be translated using the verb "save." AT: "announce that he has saved us" or "tell people that he is the one who saves" (See: Abstract Nouns)
Tyndale Open Study Notes2022 · CC BY-SA 4.0On vv1, 4Ps 96 This psalm establishes the Lord’s universal kingship…
Ps 96 This psalm establishes the Lord’s universal kingship (see Ps 93) and prepares for the coming of the Lord to bring justice and righteousness into the world. The psalmist invites everyone to worship the Lord (96:1-3), the glorious Creator of all the earth (96:4-6), because worship is due to him alone (96:7-9). The universe joins in praise as the righteous Judge establishes a new order (96:10-13). • This psalm (along with 105:1-15; 106:1, 47-48) is included in David’s song of praise recorded in 1 Chr 16:1-43.
96:1 Three psalms open with the exhortation to sing a new song (Pss 96, 98, 149); the song celebrates the Lord’s universal kingship (see 33:3).
GEBible — Godless Engineer's Bible App
John Calvin 1540 · Public Domain On vv1, 3, 4 1 Sing unto Jehovah a new song This commencement…
1 Sing unto Jehovah a new song This commencement shows that, as I have already observed, the Psalmist is exhorting the whole world, and not the Israelites merely, to the exercise of devotion. Nor could this be done, unless the gospel were universally diffused as the means of conveying the knowledge of God. The saying of Paul must necessarily hold true,
“How shall they call upon him in whom they have not believed?” (Romans 10:14.)
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The same Apostle proves the calling of the Gentiles, by adducing in testimony of it, “Praise the Lord, ye Gentiles, with his people” — from which it follows, that fellowship in the faith stands connected with the joint celebration of praise, (Romans 15:11.) Besides, the Psalmist requires a new song, not one which was common, and had formerly been raised. He must therefore refer to some unusual and extraordinary display of the Divine goodness. Thus, when Isaiah speaks of the restoration of the Church, which was wonderful and incredible, he says, “Sing unto the Lord a new song,” (Isaiah 42:10.) The Psalmist intimates accordingly, that the time was come when God would erect his kingdom in the world in a manner altogether unlooked for. He intimates still more clearly as he proceeds, that all nations would share in the favor of God. He calls upon them everywhere to show forth his salvation, and, in desiring that they should celebrate it from day to day, would denote that it was not of a fading or evanescent nature, but such as should endure for ever.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv1, 4 The Prophet showeth that the time shall come, that…
The Prophet showeth that the time shall come, that all nations shall have occasion to praise the Lord for the revealing of his Gospel.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1–4 Psa 96:1 O sing unto the LORD a new…
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.
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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.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv1–4 A new song, upon this new and great occasion;…
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, and that not yet fixed; but the coming of the Messiah, and the confirming of the new covenant by his blood, and the calling of the Gentiles.
All the earth; all the nations of the earth, who shall then partake of those great blessings and privileges which are now peculiar to Israel.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v1 These verses will be best expounded by pious and…
These verses will be best expounded by pious and devout affections working in our souls towards God, with a high veneration for his majesty and transcendent excellency. The call here given us to praise God is very lively, the expressions are raised and repeated, to all which the echo of a thankful heart should make agreeable returns.
I. We are here required to honour God,
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1. With songs, Psa 96:1, Psa 96:2. Three times we are here called to sing unto the Lord; sing to the Father, to the Son, to the Holy Ghost, as it was in the beginning, when the morning stars sang together, is now, in the church militant, and ever shall be, in the church triumphant. We have reason to do it often, and we have need to be often reminded of it, and stirred up to it. Sing unto the Lord, that is, "Bless his name, speak well of him, that you may bring others to think well of him." (1.) Sing a new song, an excellent song, the product of new affections, clothed with new expressions. We speak of nothing more despicable than "an old song," but the newness of a song recommends it; for there we expect something surprising. A new song is a song for new favours, for those compassions which are new every morning. A new song is New Testament song, a song of praise for the new covenant and the precious privileges of that covenant. A new song is a song that shall be ever new, and shall never wax old nor vanish away; it is an everlasting song, that shall never be antiquated or out of date. (2.) Let all the earth sing this song, not the Jews only, to whom hitherto the service of God had been appropriated, who could not sing the Lord's song in (would not sing it to) a strange land; but let all the earth, all that are redeemed from the earth, learn and sing this new song, Rev 14:3. This is a prophecy of the calling of the Gentiles; all the earth shall have this new song put into their mouths, shall have both cause and call to sing it. (3.) Let the subject-matter of this song be his salvation, the great salvation which was to be wrought out by the Lord Jesus; that must be shown forth as the cause of this joy and praise. (4.) Let this song be sung constantly, not only in the times appointed for the solemn feasts, but from day to day; it is a subject that can never be exhausted. Let day unto day utter this speech, that, under the influence of gospel devotions, we may daily exemplify a gospel conversation.
2. With sermons (Psa 96:3): Declare his glory among the heathen, even his wonders among all people. (1.) Salvation by Christ is here spoken of as a work of wonder, and that in which the glory of God shines very brightly; in showing forth that salvation we declare God's glory as it shines in the face of Christ. (2.) This salvation was, in the Old Testament times, as heaven's happiness is now, a glory to be revealed; but in the fulness of time it was declared, and a full discovery made of that, even to babes, which prophets and kings desired and wished to see and might not. (3.) What was then discovered was declared only among the Jews, but it is now declared among the heathen, among all people; the nations which long sat in darkness now see this great light. The apostles' commission to preach the gospel to every creature is copied from this: Declare his glory among the heathen.
3. With religious services, Psa 96:7-9. Hitherto, though in every nation those that feared God and wrought righteousness were accepted of him, yet instituted ordinances were the peculiarities of the Jewish religion; but, in gospel-times, the kindreds of the people shall be invited and admitted into the service of God and be as welcome as ever the Jews were. The court of the Gentiles shall no longer be an outward court, but shall be laid in common with the court of Israel. All the earth is here summoned to fear before the Lord, to worship him according to his appointment. In every place incense shall be offered to his name, Mal 1:11; Zac 14:17; Isa 66:23. This indeed spoke mortification to the Jews, but, withal, it gave a prospect of that which would redound very much to the glory of God and to the happiness of mankind. Now observe how the acts of devotion to God are here described. (1.) We must give unto the Lord; not as if God needed any thing, or could receive any thing, from us or any creature, which was not his own before, much less be benefited by it; but we must in our best affections, adorations, and services, return to him what we have received from him, and do it freely, as what we give; for God loves a cheerful giver. It is debt, it is rent, it is tribute, it is what must be paid, and, if not, will be recovered, and yet, if it come from holy love, God is pleased to accept it as a gift. (2.) We must acknowledge God to be the sovereign Lord and pay homage to him accordingly (Psa 96:7): Give unto the Lord glory and strength, glory and empire, or dominion, so some. As a king, he is clothed with robes of glory and girt with the girdle of power, and we must subscribe to both. Thine is the kingdom, and therefore thine is the power and the glory. "Give the glory to God; do not take it to yourselves, nor give it to any creature." (3.) We must give unto the Lord the glory due unto his name, that is, to the discovery he has been pleased to make of himself to the children of men. In all the acts of religious worship this is that which we must aim at, to honour God, to pay him some of that reverence which we owe him as the best of beings and the fountain of our being. (4.) We must bring an offering into his courts. We must bring ourselves, in the first place, the offering up of the Gentiles, Rom 15:16. We must offer up the sacrifices of praise continually (Heb 13:15), must often appear before God in public worship and never appear before him empty. (5.) We must worship him in the beauty of holiness, in the solemn assembly where divine institutions are religiously observed, the beauty of which is their holiness, that is, their conformity to the rule. We must worship him with holy hearts, sanctified by the grace of God, devoted to the glory of God, and purified from the pollutions of sin. (6.) We must fear before him; all the acts of worship must be performed from a principle of the fear of God and with a holy awe and reverence.
II. In the midst of these calls to praise God and give glory to him glorious things are here said of him, both as motives to praise and matter of praise: The Lord is great, and therefore greatly to be praised (Psa 96:4) and to be feared, great and honourable to his attendants, great and terrible to his adversaries. Even the new song proclaims God great as well as good; for his goodness is his glory; and, when the everlasting gospel is preached, it is this, Fear God, and give glory to him, Rev 14:6, Rev 14:7. 1. He is great in his sovereignty over all that pretend to be deities; none dare vie with him: He is to be feared above all gods - all princes, who were often deified after their deaths, and even while they lived were adored as petty gods - or rather all idols, the gods of the nations Psa 96:5. All the earth being called to sing the new song, they must be convinced that the Lord Jehovah, to whose honour they must sing it, is the one only living and true God, infinitely above all rivals and pretenders; he is great, and they are little; he is all, and they are nothing; so the word used for idols signifies, for we know that an idol is nothing in the world, Co1 8:4. 2. He is great in his right, even to the noblest part of the creation; for it is his own work and derives its being from him: The Lord made the heavens and all their hosts; they are the work of his fingers (Psa 8:3), so nicely, so curiously, are they made. The gods of the nations were all made - gods, the creatures of men's fancies; but our God is the Creator of the sun, moon, and stars, those lights of heaven, which they imagined to be gods and worshipped as such. 3. He is great in the manifestation of his glory both in the upper and lower world, among his angels in heaven and his saints on earth (Psa 96:6): Splendour and majesty are before him, in his immediate presence above, where the angels cover their faces, as unable to bear the dazzling lustre of his glory. Strength and beauty are in his sanctuary, both that above and this below. In God there is every thing that is awful and yet every thing that is amiable. If we attend him in his sanctuary, we shall behold his beauty, for God is love, and experience his strength, for he is our rock. Let us therefore go forth in his strength, enamoured with his beauty.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1–4 O sing unto the Lord a new song,.... A…
O sing unto the Lord a new song,.... A famous excellent one, suited to Gospel times, on account of the new benefit and blessing of redemption and salvation lately obtained by the Messiah; which should be sung to him, who is the Lord or Jehovah here designed, by all the redeemed ones, Rev 5:9; see Gill on Psa 33:3, the Targum adds,
"sing, ye angels on high:''
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sing unto the Lord all the earth: not the whole land of Israel only, as Aben Ezra interprets it; though here the Saviour first appeared, taught his doctrines, wrought his miracles, suffered, and died for the salvation of his people; here the angels first begun the new song; and here those that believed in him first expressed that spiritual joy which afterwards spread through the whole world, and who are here called upon to sing; namely, all those that are redeemed from among men, throughout all the earth: believing Gentiles are here intended: the Targum is,
"sing before the Lord, all ye righteous of the earth.''
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1, 4 This psalm is a part of that which was…
This psalm is a part of that which was delivered to Asaph and his brethren, 1 Chron. xvi, 7, on occasion of bringing up the ark to the city of David. Here is a call to praise God, as a great and glorious God, ver. 1-9. To rejoice in his judging all the world, ver. 10-13.
O sing - Upon this new and great occasion, not the removal of the ark, but the coming of the Messiah.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1–4 All the inhabitants of the earth are invited to…
PSALM XCVI
All the inhabitants of the earth are invited to praise the
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Lord, 1-3.
His supreme majesty, 3-6.
The tribes of Israel are invited to glorify him, 7-9;
and to proclaim him among the heathen, 10.
The heavens and the earth are commanded to rejoice in him,
11-13.
NOTES ON PSALM XCVI
This Psalm has no title, either in the Hebrew or Chaldee. The Syriac: "Of David. A prophecy of the advent of Christ and the calling of the Gentiles to believe in him." The Vulgate, Septuagint, AEthiopic, and Arabic have, "A Song of David, when the House was built after the Captivity." We have seen in 1Ch 16:23-33 a Psalm nearly like this, composed by David, on bringing the ark to Sion, from the house of Obed-edom. See the notes on the above place. But the Psalm, as it stands in the Chronicles, has thirty verses; and this is only a section of it, from the twenty-third to the thirty-third. It is very likely that this part was taken from the Psalm above mentioned, to be used at the dedication of the second temple. The one hundred and fifth Psalm is almost the same as that in Chronicles, but much more extensive. Where they are in the main the same, there are differences for which it is not easy to account.
Verse 1. Sing unto the Lord a new song] A song of peculiar excellence, for in this sense the term new is repeatedly taken in the Scriptures. He has done extraordinary things for us, and we should excel in praise and thanksgiving.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv1, 4 Psa 96:1-3. O sing unto the Lord a new…
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.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv1–4 O sing unto the Lord a new song -…
O sing unto the Lord a new song - See the notes at Psa 33:3. This is the only addition made to the original form of the psalm. The word new here implies that there was some fresh occasion for celebrating the praises of God; that some event had occurred, or that some truth relating to the divine character had now been made known, which could not well be expressed in any psalm or hymn then in use. It is a call on all to celebrate the praises of the Lord in a “new” song - new, particularly, as it calls on “all the earth” to join in it; and possibly this was designed to suggest the idea that while that temple stood, a dispensation would commence, under which the distinction between the Jews and the Gentiles would be broken down, and all mankind would unite in the praise of God.
Sing unto the Lord, all the earth - All nations. All people had occasion to bless his name; to praise him. What he had done, what he was still doing, was of interest to all lands, and made an appeal to all people to praise him. The psalm is constructed on this supposition, that the occasion for praise referred to was one in which all people were interested; or, in other words, that Yahweh was the true God over all the nations, and that all people should acknowledge him.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v1 Psalms 96
Psalms 96
1 O sing unto the Lord a new song:
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Sing unto the Lord, all the earth.
2 Sing unto the Lord, bless his name;
Shew forth his salvation from day to day.
3 Declare his glory among the heathen,
His wonders among all people.
4 For the Lord is great, and greatly to be praised:
He is to be feared above all gods.
5 For all the gods of the nations are idols:
But the Lord made the heavens.
6 Honour and majesty are before him:
Strength and beauty are in his sanctuary.
7 Give unto the Lord, O ye kindreds of the people,
Give unto the Lord glory and strength,
8 Give unto the Lord the glory due unto his name:
Bring an offering, and come into his courts.
9 O worship the Lord in the beauty of holiness:
Fear before him, all the earth.
10 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.
11 Let the heavens rejoice, and let the earth be glad;
Let the sea roar, and the fulness thereof.
12 Let the field be joyful, and all that is therein:
Then shall all the trees of the wood rejoice.
13 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.
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 1–3) 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 David’s time, but from his own. See Introd. to Psalms 106—J. 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 δαιμὁνια as exhibiting the nature of the heathen gods, according to the opinions current in their time. Elsewhere they render: ἐίδωλα and μάταια, 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 Lord’s 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 God’s 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 God’s 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 Christ’s 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 song—What 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 “sanctuary”—the Church of God.—J. F. M.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Daniel D. Whedon 1874 · Public Domain On vv1–2 1. A new song— “Besides the psalms and songs…
1. A new song— “Besides the psalms and songs which have been written.”—Kimchi. But more than this, “new” in the sense of unusual, out of the common course, above the common measure, spiritual, joyful, Messianic. See Psa_33:3; Psa_98:1; Isa_42:10; and still more perfectly unfolded in Rev_5:9-10
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1–4 1. O sing unto the Lord a new song]…
1. O sing unto the Lord a new song] From Isa_42:10. Cp. Psa_98:1; Psa_149:1; Psa_33:3. Fresh mercies demand fresh expressions of thanksgiving, and the deliverance of Israel from Babylon inaugurates a new stage in the nation’s history. All the earth is summoned to join in Israel’s thanksgiving (Psa_100:1).
1–3. A call to the universal praise of Jehovah.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On v1 (1) A new song.—See Note, Psa_33:3. It appears to…
(1) A new song.—See Note, Psa_33:3. It appears to have been a kind of national and religious “lyric cry” after the Restoration. (Comp. Isa_42:10.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1–4 THIS psalm occurs, with very little change, in 1Ch_16:23-33,…
THIS psalm occurs, with very little change, in 1Ch_16:23-33, and is there (ver. 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 (vers. 1, 2, 7, 8, 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 (vers. 1-6); secondly, as the present Ruler of the earth and its inhabitants (vers. 7-10); and, thirdly, as the coming Judge of all men (vers. 10-13).
Metrically, the psalm consists of four stanzas, the first three of three verses each, and the last of four.
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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. 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.
HOMILIES BY S. CONWAY Vers. 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 for fervent, 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 him these 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 do by 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 only it is easy to talk before them; but among the unsaved, tell them what a wonderful Saviour Jesus is. S.C.
HOMILIES BY R. TUCK Ver. 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 this a 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.
HOMILIES BY C. SHORT Vers. 1-13. How and why Jehovah is to be worshipped.
I WITH A NEW SONG. (Ver. 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. (Ver. 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. (Vers. 1, 3) This is a strongly missionary psalm: "Among the heathen;" "Among all people.
IV BECAUSE OF HIS EXCLUSIVE DEITY. (Vers, 4, 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. (Ver. 5) "But the Lord made the heavens.
VI BECAUSE OF HIS MANIFESTATIONS OF HIMSELF TO TRUE WORSHIPPERS. (Vers. 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. (Ver. 10) Despotic kings and turbulent peoples seem to shake the world and make it insecure the moral world.
VIII THE TRUE WORSHIPPER FEELS THAT ALL NATURE IS IN SYMPATHY WITH HIS DEVOTION. (Vers. 11, 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.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain On vv1–4 This Psalm is evidently taken from that sacred song…
This Psalm is evidently taken from that sacred song which was composed by David at the time when "the ark of God was set in the midst of the tent which David had prepared for it, and they offered burnt sacrifices and peace offerings before God." See the sixteenth chapter of the first book of the Chronicles. The former part of that sacred song was probably omitted in this place because it referred to Israel, and the design of the Holy Ghost in this psalm was to give forth a song for the Gentiles, a triumphant hymn wherewith to celebrate the conversion of the nations to Jehovah in gospel times. It follows fitly upon the last Psalm, which describes the obstinacy of Israel, and the consequent taking of the gospel from them that it might be preached among the nations who would receive it, and in due time be fully won to Christ by its power. It thus makes a pair with the Ninety-fifth Psalm. It is a grand MISSIONARY HYMN, and it is a wonder that Jeers can read it and yet remain exclusive. If blindness in part had not happened unto Israel, they might have seen long ago, and would now see, that their God always had designs of love for all the families of men, and never intended that his grace and his covenant should relate only to the seed of Abraham after the flesh. We do not wonder that the large hearted David rejoiced and danced before the ark, while he saw in vision all the earth turning from idols to the one living and true God. Had Michal, Saul's daughter, only been able to enter into his delight, she would not have reproached him, and if the Jews at this day could only be enlarged in heart to feel sympathy with all mankind, they also would sing for joy at the great prophecy that all the earth shall be fitted with the glory of the Lord.
We will make none, for the song is one and indivisible, a garment of praise without seam, woven from the top throughout.
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Ver. 1. O sing unto the Lord a new song. New joys are filling the hearts of men, for the glad tidings of blessing to all people are proclaimed, therefore let them sing a new song. Angels inaugurated the new dispensation with new songs, and shall not we take up the strain? The song is for Jehovah alone, the hymns which chanted the praises of Jupiter and Neptune, Vishnoo and Siva are hushed for ever; Bacchanalian shouts are silenced, lascivious sonnets are no more. Unto the one only God all music is to be dedicated. Mourning is over, and the time of singing of hearts has come. No dismal rites are celebrated, no bloody sacrifices of human beings are presented, no cutting with knives, and outcries of lamentation are presented by deluded votaries. Joy is in the ascendant, and singing has become the universal expression of love, the fitting voice of reverent adoration. Men are made new creatures, and their song is new also. The names of Baalim are no more on their lips, the wanton music of Ashtaroth ceaseth; the foolish ditty and the cruel war song are alike forgotten; the song is holy, heavenly, pure, and pleasant. The psalmist speaks as if he would lead the strain and be the chief musician, he invites, he incites, he persuades to sacred worship, and cries with all his heart, "O sing unto Jehovah a new song."
Sing unto the Lord, all the earth. National jealousies are dead; a Jew invites the Gentiles to adore, and joins with them, so that all the earth may lift up one common psalm as with one heart and voice unto Jehovah, who hath visited it with his salvation. No corner of the world is to be discordant, no race of heathen to be dumb. All the earth Jehovah made, and all the earth must sing to him. As the sun shines on all lands, so are all lands to delight in the light of the Sun of Righteousness. E Pluribus Unum, out of many one song shall come forth. The multitudinous languages of the sons of Adam, who were scattered at Babel, will blend in the same song when the people are gathered at Zion. Nor men alone, but the earth itself is to praise its Maker. Made subject to vanity for a while by a sad necessity, the creation itself also is to be delivered from the bondage of corruption, and brought into the glorious liberty of the children of God, so that sea and forest, field and flood, are to be joyful before the Lord. Is this a dream? then let us dream again. Blessed are the eyes which shall see the kingdom, and the ears which shall hear its songs. Hasten thine advent, good Lord! Yea, send forth speedily the rod of thy strength out of Zion, that the nations may bow before the Lord and his Anointed.
Whole Psalm. What has been said of Psalm 67 may be fitly applied to the present psalm. We need not hesitate to add that it is a millennial anthem. It accords with the condition of the world when Christ shall sit enthroned in the willing loyalty of our race. The nations join in an acclaim of praise to him as their rightful Judge and King. There is a unanimity in the song, as if it ascended from a world purged into a temple of holiness, and whose inhabitants were indeed a royal priesthood, with one heart to make Jesus king, with one voice to sound forth one peal of melody in praise of the name above every name.
Fix the eye for a moment on the precious vision of which we thus catch a glimpse. It holds true to the deepest principles of our nature, that what we contemplate as possible, much more what we anticipate as ceertain, lends us the very hope and energy conducive to its realisation. On the contrary, despair paralyses effort. Is it on this account that everywhere in prophecy, old and new, there floats before us the ideal of a recovered and rejoicing world, at times transfigured into a loftier scene, the new heavens and new earth wherein dwelleth righteousness? So largely did this thought imbue the prophetic mind, that the language of Paul warms into the animation of poetry, when even "the creature itself, "according to his own vivid personification, like some noble bird, drooping under the weight of its chain, with neck outstretched and eyeball distended, is described as looking down into the vista of coming time for its deliverance from the bondage of corruption into the glorious liberty of the sons of God (Ro 8:19). He hastens to add, that "we are saved by hope." It is true of the soul individually, we are saved by hope. It is true of our race collectively, if ever a millennium is to dawn upon it, we are saved by such a hope. Our earth may be in ruins meanwhile, blackness on the sky, barrenness on the soil, because sin is everywhere; but a change is promised. What we hope for, we labour for all the more that our hope is no dream of fancy, but has its basis in the science and certainty of absolute truth. "For as the earth hinges forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations." (Isa 61:11) The tuning of the instrument is sometimes heard before the music comes. The mother teaches her child to lisp a hymn before he comprehends its full scope and meaning. And so here, in this holy psalm, the Jerusalem from above, the mother of us all, trains us to the utterance of a song suitable to seasons of millennial glory, when the Moloch of oppression, the Mammon of our avarice, the Ashtaroth of fiery lust, every erring creed, every false religion, shall have given place to the worship of the one true and living Godto the faith and love of Christ. "Let the peoples praise thee, O God; let all the peoples praise thee." W.H. Gould, in "The Mission Hymn of the Hebrew Church: a Sermon." 1865.
Whole Psalm. This psalm is entitled in the Septuagint, "A Hymn of David; when the Temple was rebuilt after the Captivity, " and this appears to be a true description of it; for the substance of it is found in 1Ch 16:23-33, where it is described as having been delivered by David into the hand of Asaph and his brethren, to thank the Lord when the Ark was brought up to Zion. David's Psalm here receives a new name, and is called a new song (sir chadash), because new mercies of God were now to be celebrated; mercies greater than David had ever received, even when he brought the Ark to Zion. They who now sang the old song, which had thus become a new song, identified themselves with David, and identified him with themselves. Chr. Wordsworth.
Whole Psalm. Subject. Call to praise, in view of Christ's second advent and glorious reign. To apply it. Look forward to the glorious day of the Lord's coming; and realize its approach that you may prepare for it. A. R. C. Dallas.
Ver. 1. 0 sing unto the LORD a new song, etc. "A new song, " unknown to you before. Come, all ye nations of the wide earth, who, up to this hour, have been giving your worship to dead gods that were no gods at all; come and give your hearts to the true and only God in this new song! Henry Cowles.
Ver. 1. A new song. It must be "a new canticle, "a beautiful canticle, and elegantly composed; also a canticle for fresh favours: in like manner, a canticle befitting men who have been regenerated, in whom avarice has been supplanted by charity; and finally, a canticle not like that of Moses, or Deborah, or any of the old canticles that could not be sung outside the land of promise, according to Ps 137:4; "How shall we sing the LORD'S song in a strange land?" but a new canticle that may be sung all over the world; and he, therefore, adds, Sing unto the LORD, all the earth, not only Judea, but the whole world. Bellarmine.
Ver. 1. New. The word is used to describe that which is delightful, exquisite, precious, etc. Martin Geier.
Ver. 1. New. New things are generally most approved, and especially in songs; for Pindar praises old wine and new songs. John Cocceius, 1603-1669.
Ver. 1. A new song. Our old songs were those of pride, of gluttony, of luxury, in hope of gain, prosperity, or harm to others; our "new song" is of praise, reverence, and obedience, and love to God, in newness of life, in the Spirit that quickeneth, no longer in the letter that killeth, but keepeth that new commandment, that we love one another, not with the narrow patriotism and fellow feeling of a small tribe, or a mere national church, but with a citizenship which embraces all the whole earth. Neale and Littledale.
Ver. 1. Sing unto the LORD. We find it thrice said, sing unto the Lord, that we may understand that we are to sing unto Him with mind, and tongue, and deed. For all these things must be joined together, and the life ought to correspond with the mouth and mind. As Abbot Absalom says, When the speech does not jar with the life, there is sweet harmony. Le Blanc.
Ver. 1. All the earth. It is a missionary hymn for all ages of the church; and it becomes more and more appropriate to our times in proportion as the heathen begin to respond to the call, "Sing unto the Lord a new song, "and in proportion as we find in the melancholy condition of the church at home occasion to look with a hopeful eye towards the heathen world. E. W. Hengstenberg.
Ver. 1. The novelties of grace.
1. A new salvation.
2. Creates a new heart.
3. Suggests a new song.
4. Secures new testimonies, and these,
5. Produce new converts.
Ver. 1-3.
1. The end desiredto see the earth singing unto the Lord, and blessing his name.
2. The means suggestedthe showing forth his salvation from day to day; declaring his glory, etc.
3. The certainly of its accomplishment. The Lord hath said it. "O sing, "etc. When he commands earth must obey. G. R.
Ver. 1-3. The progress of zeal.
I. The spring of expansive desire, Ps 96:1.
2. The streamlet of practical daily effort, Ps 96:2.
3. The broad river of foreign missions, Ps 96:3. C. D.
Ver. 1-9. We are to honour God.
1. With songs, Ps 96:1-2.
2. With sermons, Ps 96:3.
3. With religious services, Ps 96:7-9. Matthew Henry.
Psalms 96:2*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator 1887 · Public Domain On vv1, 4 O sing unto the Lord a new song: sing…
Psa_96:1-13
O sing unto the Lord a new song: sing unto the Lord, all the earth.
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A supreme existence and a supreme service
I. A supreme existence.
1. Great in His nature--in power, intellect, heart.
2. Great in His work. Made the heavens.
3. Great in His character.
4. Great in His government.
II. A supreme service.
1. Joyous.
2. Fresh. A new song. The song of yesterday will not do for to-day, for there are fresh motives, fresh mercies, fresh needs.
3. Constant. Worship as an occasional service is worthless, it is only worship as it becomes an all-pervading spirit, a permeating, dominating inspiration. From day to day.
4. Universal. All the earth. Ye kindreds of the people. This service is confined to no tribe or class of men, all sustain the same relation to the Supreme Existence, and out of the same relationship the same common obligations spring.
5. Practical.
(1) Acknowledgment of Gods claims.
(2) Proclamation of Gods glory to the world. (Homilist.)
The new song and the old story
There are mighty passions of the human soul which seek vent, and can get no relief until they find it in expression. Grief, acute, but silent, has often destroyed the mind, because it has not been able to weep itself away in tears. The glow of passion, fond of enterprise and full of enthusiasm, has often seemed to rend the very fabric of manhood when unable either to attain its end or to utter its strong desires. So it is in true religion. It not only lays hold upon our intellectual nature with appeals to our judgment and our understanding, but at the same time it engages our affections, brings our passions into play, and fires them with a holy zeal, producing a mighty furore; so that when this spell is on a man, and the Spirit of God thoroughly possesses him, he must express his vehement emotions. Our purpose is to suggest two modes of expressing your consecration to God and your devotion to the Lord Jesus Christ. These two methods are to sing about and to talk about the good things the Lord has done for you, and the great things He has made known to you. Let song take the lead--O sing unto the Lord a new song: sing unto the Lord, all the earth. Sing unto the Lord, bless His name. Then let discourse engage you; be it in public sermons or in private conversations--Show forth His salvation from day to day. Declare His glory among the heathen, His wonders among all people. We begin with the voice of melody. All ye that love the Lord, give vent to your hearts emotion by song, and take care that it be sung to the Lord alone. As ye stand up to sing, there should be a fixed intent of the soul, a positive volition of the mind, an absolute determination of the heart, that all the flame which kindles in thy breast, and all the melody that breaks from thy tongue, and all the sacred swell of grateful song shall be unto the Lord, and unto the Lord alone. And if you would sing unto the Lord, let me recommend you to flavour your mouth with the Gospel doctrines which savour most of grace unmerited and free. Praise the God and Father of our Lord Jesus Christ, who hath begotten us again unto a lively hope, who provides for us, educates us, instructs us, leads and guides us, and will bring us by and by to the many mansions in His own house. Sing ye also unto the Son. Adore the Lamb slain. Kneel at the Cross foot, and praise each wound, and magnify the immortal who became mortal for our sakes. And, then, sing ye to the Holy Spirit. Oh, how our hearts are bound reverently to worship the Divine Indweller who, according to His abundant mercy, hath made our bodies to be His temples wherein He deigns to dwell. Sing unto the Lord a new song. Let the freshness of your joy and the fulness of your thanks be perennial as the days of heaven. This song, according to our text, is designed to be universal. Sing unto the Lord, all the earth. Let sires and sons mingle in its strains. There is not one of us but has cause for song, and certainly not one saint but ought especially to praise Him. In three ways, methinks, it becomes us to sing Gods praises. We ought to sing with the voice. Angel harp and human voice! If the angel harp be more skilful, surely the human voice is more grateful. We are like a bird that has only one wing. There is much prayer, but there is little praise. Sing unto the Lord. To sing with the heart is the very essence of song. Though the tongue may not be able to express the language of the soul, the heart is glad. Oh, to have a cheerful spirit--not the levity of the thoughtless, nor the gaiety of the foolish, nor even the mirth of the healthy--there is a cheerful spirit which is the gift of grace, that can and does rejoice evermore. Then when troubles come we bear them cheerfully; let fortune smile, we receive it with equanimity; or let losses befall us, we endure them with resignation, being willing, so long as God is glorified, to accept anything at His hands. These are the people to recommend Christianity. Their cheerful conversation attracts others to Christ. In the second place, then, let me stir you up to such daily conversation and such habitual discourse as shall be fitted to spread the Gospel which you love. Our text admonishes you to show forth His salvation. You believe in the salvation of God--a salvation of grace from first to last. You have seen it; you have received it; you have experienced it. Well, now, show it forth. Declare His glory among the heathen. Show them the justice of the great substitution, and the mercy of it. Show them the wisdom which devised the plan whereby, without a violation of the law, God could yet pardon rebellious sinners. Impress upon those that you talk with that the Gospel you have to tell them of is no commonplace system of expediency, but really it is a glorious revelation of divinity. A third expression is used here. Declare His wonders among all people. Our Gospel is a Gospel of wonders. It deals with wonderful sin in a wonderful way. It presents to us a wonderful Saviour, and tells us of His wonderful complex person. It points us to His wonderful atonement, and it takes the blackest sinner and makes him wonderfully clean. The wonders of grace far exceed the wonders of nature; there are no miracles so matchless in wonder as the miracles of grace in the heart of man. (C. H. Spurgeon.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v1 Psalms 96
Psalms 96
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.
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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., Isaiah 35. 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 Romans 8, 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.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v1 This Psalm has no superscription in the Hebrew. But…
INTRODUCTION
This Psalm has no superscription in the Hebrew. But in the Septuagint and in the Vulgate it has the following, “When the house was built after the captivity. An ode by David.” There is a great similarity between this Psalm and the great festal hymn which “David delivered, to thank the Lord, into the hand of Asaph and his brethren” on the day when the ark was brought into the sanctuary in Zion. It indeed almost exactly corresponds to that portion of the Psalm, on the placing of the ark in Zion, which is contained in 1Ch_16:23-33. It is probable that the original Psalm was composed by David, for use on the occasion mentioned above, and that it is recorded in 1Ch_16:8-36, and that this Psalm was selected from it for use at the dedication of the second temple.
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We regard the Psalm as setting before us a picture of—
THE WORLD’S MOST JOYOUS DAY
We have here a picture of a day of blessing and glory for our world such as never yet has dawned upon it, but most assuredly will dawn in God’s own appointed time. The Poet portrays two grand features of the world’s most joyous day. It will be—
I. A day when the relations of the Lord to the world shall be rightly apprehended. What are those relations?
1. He alone is God of the world. This is clear from
(1) The nothingness of heathen deities and the reality and power of Jehovah. “All the gods of the nations are idols, but the Lord made the heavens.” The heathen deities were nonentities, nothings. They had no real existence. They existed only in the imaginations of their worshippers (Isa_41:23-24.) Even when the objects of the worship of the heathen have a real existence, such as the heavenly bodies, yet they have no existence as gods, no existence which renders them fit objects of homage. But the Lord is real and living and powerful. He “made the heavens.” In their creation He has manifested His power and glory to all the world, and given proof that He is the true God and entitled to the worship of His creatures.
(2) The greatness of Jehovah. “The Lord is great, and greatly to be praised.” God is great in His thoughts and purposes, in power and action, in glory and dominion. His greatness is so pre-eminent that Masillon well said, “God alone is great.”
(3) The glory of Jehovah. “Honour and majesty are before Him, strength and beauty are in His sanctuary.” Wherever He pleases to manifest Himself there true glory is displayed. All that is really mighty and majestic, glorious and beautiful, is found in Him in full perfection, and flows from Him. Holiness and wisdom, truth and love constitute His strength, beauty, and majesty. He has displayed His glory in the heavens which He created; but it shines most brightly “in His sanctuary,” in the Church militant and in the Church triumphant. In the world’s most joyous day the Lord shall be recognised throughout the world as the only true God, incomprehensibly great and glorious.
2. His salvation is for all the world. “Show forth His salvation from day to day. Declare His glory among the heathen, His wonders among all people.” In the bright day which is drawing near, His salvation will be published amongst all nations and all peoples. “Salvation” from the night of heathen darkness, from sin and all its terrible consequences. “Salvation” to holiness, love, life immortal, into the image of God, and to the vision of God. “Salvation” for all the world as opposed
(1) to the restrictions of Judaism. “Go ye into all the world,” &c. (Mar_16:15-16). “God is no respecter of persons,” &c. (Act_10:34-35).
(2) To the limitations of human creeds. Our narrow systems of theology cannot restrict the fulness of the grace of God. The river of the water of life refuses to be pent in the limited channels which men have scooped out for it. It flows in streams broad and deep, for the life and refreshment of all men. Salvation is free for all men. “Ho, every one that thirsteth,” &c. (Isa_55:1-2). “Whosoever believeth,” &c. “The Spirit and the Bride say, Come,” &c. (Rev_22:17). In the glorious day approaching, the freedom and universality of salvation will be recognised, &c.
3. He is the King of all the world. “Say among the heathen that the Lord reigneth,” &c. “ ‘Jehovah is King,’ lit. ‘hath become King,’ hath taken to Himself His great power and reigned.”
“He shall reign from pole to pole
With illimitable sway.”
Under His reign the earth will become calm and stable. Agitated and shaken by the sins and strifes of men, it shall become peaceful and orderly under the sway of Jehovah. In the joyous day of which our Poet sings, the reign of the Lord shall be proclaimed in all the world, recognised in all the world, and its blessings enjoyed in all the world.
4. He is the Judge of all the world. “He shall judge the people righteously. He cometh, He cometh to judge the earth,” &c. Judging is probably used here for ruling. Two prominent features of the Divine rule and judgment are here specified—
(1) Righteousness. The laws of His kingdom and their administration harmonise with eternal truth and equity.
(2) Faithfulness. His administration will accord with the truth of His own character, and the declarations of His will. “It is a judgment which is to issue in salvation.” “It is not a retributive, but a gracious judging, by which controversies are adjusted and prevented, and the law of love is introduced into the lives of the people.” In the world’s most joyous day the Lord will be heartily recognised as the gracious Ruler and Judge of all men.
II. A day when the relations of the Lord to the world shall be duly celebrated. In the day portrayed by the Psalmist the gracious relations of Jehovah to all men will not only be understood, but appreciated and praised.
1. He will be universally worshipped. “All the earth” shall sing unto Him. “All flesh shall come to worship before Me, saith the Lord.” “From the rising of the sun, even unto the going down of the same, My name shall be great among the Gentiles,” &c. (Mal_1:11). “As I live, saith the Lord, every knee shall bow to Me, and every tongue shall confess to God.”
2. He will be enthusiastically worshipped. Three times the Poet calls upon the people to “Sing unto the Lord,” and three times to “Give unto the Lord glory,” The repetition indicates urgency and zeal. The whole soul of the Poet is in the exhortation. In the grand coronation day the Lord the King shall be worshipped with entire heartiness, and with intensest enthusiasm.
3. He will be joyously worshipped. “O sing unto the Lord a new song,” &c. The “new song” is “one which shall be the fit expression of all the thoughts and hopes and triumphs of the new and glorious age which is about to dawn. It is the glad welcome given to the King when He enters His kingdom.” So great is the joy of the world that even the inanimate creation is represented as sharing in it. “Let the heavens rejoice,” &c. (Psa_96:11-12). “With the coming of Jehovah and the setting up of His kingdom, all the broken harmonies of creation shall be restored. Not ‘the sons of God’ only, but the whole creation, is still looking forward to the great consummation (Rom_8:21).”—Perowne.
4. He will be reverently worshipped. “O worship the Lord in the beauty of holiness, fear before Him, all the earth.” “ ‘Bow yourselves before Jehovah in holy pomp, tremble before Him all the earth.’ ‘Pomp,’ or ‘array,’ but the word denotes all that lent solemnity and impressiveness to the service.”—Perowne. In the glorious day which the Psalmist foresaw, the Lord will be worshipped with all that is expressive of admiration and veneration. There will be nothing unbecoming in the worship offered unto Him. All the earth will approach and pay homage to Him in the beauty of pure, loving, adoring spirits.
CONCLUSION.—
1. Here is a word of Exhortation. For the advent of this most joyous day for the world, let us be untiring both in work and in prayer.
2. Here is a word of Inspiration. This bright day will surely dawn. The world advances not to the darkness of night, but to the splendours of a glorious and unfading noontide. Therefore, take heart, ye faithful watchers, and brave workers, and earnest suppliants. The cause to which you are devoted must triumph. The mountain tops are already bathed in glory; and soon the whole world will be flooded with radiance, and breakforth into the tremendous and exultant shout, “Hallelujah, the Lord reigneth.”
THE OBJECT, OBLIGATION, AND EXPRESSION OF WORSHIP
(Psa_96:8)
Consider—
I. The grand Object of worship. “The Lord.” He is the Creator and Sustainer of all things. “The Lord made the heavens.” He is the true and rightful Proprietor of all things and beings. He has a claim upon our worship. We ought to worship Him. He is supremely great and glorious. His glory consists of His goodness. His worship should be attractive, delightful. He is the only true Object of worship. He alone is perfect. Worshipping any other object our being will not be developed, or will be developed injuriously. His worship is quickening, purifying, exalting, &c.
II. The solemn obligation of worship. “The glory due unto His name.” “Due” is supplied by our translators. But, if we omit it and read, “The glory of His name,” the text still sets forth the obligatoriness of worship. Worship is not optional, but binding.
1. It is due to Him because of what He is. He is supremely great, and should, therefore, be reverenced; supremely gracious, and should, therefore, be loved; supremely glorious, and should, therefore, be humbly adored, &c. Think of what He is, and then ask yourself, How much is due unto Him?
2. It is due to Him because of what He does. His is the glory of creation, providence, redemption. How much He has done for us! How much of gratitude, &c., we owe to Him! “On His head are many crowns.”
III. The appropriate expression of worship. “Bring an offering,” &c. “ ‘Bring presents.’ ‘Presents’ (the collective sing for the plural), in allusion to the Oriental custom which required gifts to be brought by all who would be admitted to the presence of a king.”—Perowne. Hengstenberg: “The ‘bring offerings’ is used of the bringing of gifts of allegiance to earthly sovereigns.” The derivation and usage of the word minchah—“offering”—point to that idea of sacrifice, which represents it as a Eucharistic gift to God our King. Let us express our worship in offerings of—
1. Grateful praise. “Whoso offereth praise glorifieth Me.”
2. Generous contributions. (Pro_11:24-25; 1Co_9:6-11.)
3. Devoted service. (Act_20:24; Php_2:30.)
The great Sin-Offering has been made. Our obligations to the Lord are immense. Let us heartily bring our thank-offerings to Him.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
F. W. Grant 1903 · Public Domain On v1 Jehovah manifested.
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."
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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.
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 This is a triumphant song of praise to God…
This is a triumphant song of praise to God (Psa_96:1-3), contrasting His power and glory with the nothingness of the heathen idols (Psa_96:4-6), calling all the earth to worship Him (Psa_96:7-9), exulting in His rule (Psa_96:10), and calling all nations to rejoice in the prospect of His coming in judgment (Psa_96:11-13). The tone of the Ps. is closely akin to that of Isaiah 40-66, and was in all likelihood inspired by the deliverance from exile. The existence of the second Temple will then be implied in Isa_66:6, Isa_66:8. This Ps. has been wrought into the composite poem of 1Ch_16:8-36.
3. Heathen] RV 'nations.' So inv. 10. People] RV 'peoples' So in Psa_96:7, Psa_96:10, Psa_96:13.
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9. The beauty of holiness] RM 'holy array.'
13. God's judgment is welcomed and not feared, for it means the deliverance of His people and the overthrow of their enemies.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v4 (See Scofield "Psa 19:9").
feared
(See Scofield "Psa 19:9").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 Psalm 96
Psalm 96
The Lord Has Come
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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.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v1 A Hymn of the Kingdom of God.
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.
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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!
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 3 General Information:
General Information:
Parallelism is common in Hebrew poetry. (See: Poetry and Parallelism)
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a new song
a song no one has ever sung before
all the earth
This refers to the people of the earth. AT: "all you people who live on the earth" (See: Metonymy)
bless his name
The word "name" is a metonym for Yahweh himself. AT: "bless Yahweh" or "do what makes Yahweh happy" See how "may his glorious name be blessed" is translated in Psalms 72:19. (See: Metonymy)
announce his salvation
The abstract noun "salvation" can be translated using the verb "save." AT: "announce that he has saved us" or "tell people that he is the one who saves" (See: Abstract Nouns)
translationWords
Yahweh
earth
bless
name
save
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 4 Ps 96 This psalm establishes the Lord’s universal kingship…
Ps 96 This psalm establishes the Lord’s universal kingship (see Ps 93) and prepares for the coming of the Lord to bring justice and righteousness into the world. The psalmist invites everyone to worship the Lord (96:1-3), the glorious Creator of all the earth (96:4-6), because worship is due to him alone (96:7-9). The universe joins in praise as the righteous Judge establishes a new order (96:10-13). • This psalm (along with 105:1-15; 106:1, 47-48) is included in David’s song of praise recorded in 1 Chr 16:1-43.
96:1 Three psalms open with the exhortation to sing a new song (Pss 96, 98, 149); the song celebrates the Lord’s universal kingship (see 33:3).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.