Teks -- Psalms 96:1-13 (NET)
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Wesley: Psa 96:1 - O sing Upon this new and great occasion, not the removal of the ark, but the coming of the Messiah.
Upon this new and great occasion, not the removal of the ark, but the coming of the Messiah.
The gods of the nations, as the next verse expounds it.
In his presence.
Wesley: Psa 96:9 - Beauty Cloathed with all the gifts and graces, which are necessary in God's worship.
Cloathed with all the gifts and graces, which are necessary in God's worship.
God hath now set up his kingdom in the world.
Wesley: Psa 96:10 - Established The nations of the world shall by the means of it enjoy an established and lasting peace.
The nations of the world shall by the means of it enjoy an established and lasting peace.
At the presence and approach of their Lord and Maker.
To set up his throne among all the nations of the earth.
JFB -> Psa 96:1-3; Psa 96:1-3; Psa 96:2; Psa 96:2; Psa 96:4-5; Psa 96:6; Psa 96:7-9; Psa 96:8; Psa 96:9; Psa 96:9; Psa 96:10; Psa 96:11-13
JFB: Psa 96:1-3 - -- The substance of this Psalm, and portions of the ninety-seventh, ninety-eighth, and hundredth, are found in 1Ch. 16:7-36, which was used by David's di...
The substance of this Psalm, and portions of the ninety-seventh, ninety-eighth, and hundredth, are found in 1Ch. 16:7-36, which was used by David's directions in the dedication of the tabernacle on Mount Zion. The dispensation of the Messiah was typified by that event, involving, as it did, a more permanent seat of worship, and the introduction of additional and more spiritual services. Hence the language of these Psalms may be regarded as having a higher import than that pertinent to the occasion on which it was thus publicly used. (Psa 96:1-13)
All nations are invited to unite in this most joyful praise.
Literally, "declare joyful tidings."
Illustrates His glory in its wonders of love and mercy.
For He is not a local God, but of universal agency, while idols are nothing.
JFB: Psa 96:6 - Honour and majesty Are His attendants, declared in His mighty works, while power and grace are specially seen in His spiritual relations to His people.
Are His attendants, declared in His mighty works, while power and grace are specially seen in His spiritual relations to His people.
JFB: Psa 96:7-9 - Give Or, "ascribe" (Psa 29:1) due honor to Him, by acts of appointed and solemn worship in His house.
Or, "ascribe" (Psa 29:1) due honor to Him, by acts of appointed and solemn worship in His house.
Of thanks.
JFB: Psa 96:10 - -- Let all know that the government of the world is ordered in justice, and they shall enjoy firm and lasting peace (compare Psa 72:3, Psa 72:7; Isa 9:6-...
JFB: Psa 96:11-13 - -- For which reason the universe is invoked to unite in joy, and even inanimate nature (Rom 8:14-22) is poetically represented as capable of joining in t...
For which reason the universe is invoked to unite in joy, and even inanimate nature (Rom 8:14-22) is poetically represented as capable of joining in the anthem of praise.
Clarke: Psa 96:1 - Sing unto the Lord a new song 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 ext...
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.
Clarke: Psa 96:2 - Show forth his salvation from day to day Show forth his salvation from day to day - The original is very emphatic, בשרו מיום ליום ישועתו basseru miyom leyom yeshuatho "...
Show forth his salvation from day to day - The original is very emphatic,
Clarke: Psa 96:3 - Declare his glory among the heathen Declare his glory among the heathen - The heathen do not know the true God: as his being and attributes are at the foundation of all religion, these...
Declare his glory among the heathen - The heathen do not know the true God: as his being and attributes are at the foundation of all religion, these are the first subjects of instruction for the Gentile world. Declare,
Clarke: Psa 96:3 - His wonders among all people His wonders among all people - Declare also to the Jews his wonders, נפלאותיו niphleothaiv , his miracles. Dwell on the works which he shal...
His wonders among all people - Declare also to the Jews his wonders,
Clarke: Psa 96:4 - He is to be feared above all gods He is to be feared above all gods - I think the two clauses of this verse should be read thus: -
Jehovah is great, and greatly to be praised
Elohim ...
He is to be feared above all gods - I think the two clauses of this verse should be read thus: -
Jehovah is great, and greatly to be praised
Elohim is to be feared above all
I doubt whether the word
Clarke: Psa 96:5 - All the gods of the nations are idols All the gods of the nations are idols - אלהי elohey . All those reputed or worshipped as gods among the heathens are אלילים elilim , va...
All the gods of the nations are idols -
Clarke: Psa 96:6 - Honour and majesty are before him Honour and majesty are before him - Does this refer to the cloud of his glory that preceded the ark in their journeying through the wilderness? The ...
Clarke: Psa 96:7 - Ye kindreds of the people Ye kindreds of the people - Ye families, all the tribes of Israel in your respective divisions.
Ye kindreds of the people - Ye families, all the tribes of Israel in your respective divisions.
Clarke: Psa 96:8 - Come into his courts Come into his courts - Probably referring to the second temple. The reference must be either to the tabernacle or temple.
Come into his courts - Probably referring to the second temple. The reference must be either to the tabernacle or temple.
Clarke: Psa 96:9 - Worship the Lord in the beauty of holiness Worship the Lord in the beauty of holiness - I think בהדרת קדש behadrath kodesh , signifies holy ornaments, such as the high priest wore in...
Worship the Lord in the beauty of holiness - I think
Clarke: Psa 96:10 - Say among the heathen that the Lord reigneth Say among the heathen that the Lord reigneth - Justin Martyr, in his dialogue with Trypho the Jew, quotes this passage thus: Ειπατε εν το...
Say among the heathen that the Lord reigneth - Justin Martyr, in his dialogue with Trypho the Jew, quotes this passage thus:
Clarke: Psa 96:10 - The world also shall be established The world also shall be established - The word תבל tebel signifies the habitable globe, and may be a metonymy here, the container put for the ...
The world also shall be established - The word
Clarke: Psa 96:11 - Let the heavens rejoice Let the heavens rejoice - The publication of the Gospel is here represented as a universal blessing; the heavens the earth, the sea, and its inhabit...
Let the heavens rejoice - The publication of the Gospel is here represented as a universal blessing; the heavens the earth, the sea, and its inhabitants, the field, the grass, and the trees of the wood, are all called to rejoice at this glorious event. This verse is well and harmoniously translated in the old Psalter: -
Fayne be hevenes - and the erth glad
Styrde be the see, - and the fulnes of it
Joy sal feldes, - and al that ere in thaim
And the paraphrase is at least curious: -
Hevens, haly men. Erthe, meke men that receyves lare (learning). Feldes, that is even men, mylde and softe: they shall joy in Criste. And all that is in thaim, that es, strengh, wyttes & skill.
I shall give the remaining part of this ancient paraphrase, which is an echo of the opinion of most of the Latin fathers
Psa 96:12 Thou sal glad al the trese of woddes - Thou, that is in another Iyfe. Trese of woddes. - Synful men that were fyrst withouten frut, and sithen taken into God’ s temple
Psa 96:13. For he coms, he coms. He coms, fyrste to be man - Sythen he comes to deme the erth
He sal deme in ebenes the erth: - and folk in his sothfastnes. Nothing is evener, or sothfaster, than that he geder with hym perfyte men; to deme and to deperte to the rig hande (thaim) that did mercy: - pase to the lefte hande (thaim) that did it nogt
The psalmist here in the true spirit of poetry, gives life and intelligence to universal nature, producing them all as exulting in the reign of the Messiah, and the happiness which should take place in the earth when the Gospel should be universally preached. These predictions seem to be on the eve of complete fulfillment. Lord, hasten the time! For a fuller explanation see the following analysis
Calvin: Psa 96:1 - Sing unto Jehovah a new song 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 Israe...
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?” (Rom 10:14.)
The same Apostle proves the calling of the Gentiles, by adducing in testimony of it, “Praise the Lord, ye Gentiles, with his people” — from which it follows, that fellowship in the faith stands connected with the joint celebration of praise, (Rom 15:11.) Besides, the Psalmist requires a new song, 75 not one which was common, and had formerly been raised. He must therefore refer to some unusual and extraordinary display of the Divine goodness. Thus, when Isaiah speaks of the restoration of the Church, which was wonderful and incredible, he says, “Sing unto the Lord a new song,” (Isa 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.
Calvin: Psa 96:3 - Declare his glory among the heathen 3.Declare his glory among the heathen Additional terms are adduced to commend the salvation spoken of. It is called his glory and his wonders; wh...
3.Declare his glory among the heathen Additional terms are adduced to commend the salvation spoken of. It is called his glory and his wonders; which is equivalent to saying that it was glorious and admirable. By such titles the Psalmist would distinguish it from any deliverances which had formerly been granted, as indeed there can be but one opinion, that when God appeared as Redeemer of all the world, he gave a display of his mercy and of his favor, such as he never vouchsafed before. This salvation it was impossible, as I have said, that the Gentile nations could have celebrated, had they been left without it. The words teach us that we can never be said to have rightly apprehended the redemption wrought out by Christ, unless our minds have been raised to the discovery of something incomparably wonderful about it.
Calvin: Psa 96:4 - For Jehovah is great, and greatly to be praised 4.For Jehovah is great, and greatly to be praised He particularly describes that God, whom he would have men to celebrate, and this because the Genti...
4.For Jehovah is great, and greatly to be praised He particularly describes that God, whom he would have men to celebrate, and this because the Gentile nations were prone to merge into error upon this subject. That the whole world might abjure its superstitions, and unite in the true religion, he points out the one only God who is worthy of universal praise. This is a point of the greatest importance. Unless men are restrained by a due respect to it, they can only dishonor him the more that they attempt to worship him. We must observe this order if we would not profane the name of God, and rank ourselves amongst unbelieving men, who set forth gods of their own invention. By gods in the verse may be meant, as I observed already, (Psa 95:3,) either angels or idols. I would still be of opinion that the term comprehends whatever is, or is accounted deity. As God, so to speak, sends rays of himself through all the world by his angels, these reflect some sparks of his Divinity. 78 Men, again, in framing idols, fashion gods to themselves which have no existence. The Psalmist would convince them of its being a gross error to ascribe undue honor either to the angels or to idols, thus detracting from the glory of the one true God. He convicts the heathen nations of manifest infatuation, upon the ground that their gods are vanity and nought, for such is the meaning of the Hebrew word
Before refuting their absurd notions, he very properly remarks of God that he is great, and greatly to be praised — insinuating that his glory as the infinite One far excels any which they dreamt of as attaching to their idols. We cannot but notice the confidence with which the Psalmist asserts the glory of the true God, in opposition to the universal opinion which men might entertain. The people of God were at that time called to maintain a conflict of no inconsiderable or common description with the hosts and prodigious mass of superstitions which then filled the whole world. The true God might be said to be confined within the obscure corner of Judea. Jupiter was the god every where received — and adored throughout the whole of Asia, Europe, and Africa. Every country had its own gods peculiar to itself, but these were not unknown in other parts, and it was the true God only who was robbed of that glory which belonged to him. All the world had conspired to believe a lie. Yet the Psalmist, sensible that the vain delusions of men could derogate nothing from the glory of the one God, 81 looks down with indifference upon the opinion and universal suffrage of mankind. The inference is plain, that we must not conclude that to be necessarily the true religion which meets with the approbation of the multitude; for the judgment formed by the Psalmist must have fallen to the ground at once, if religion were a thing to be determined by the suffrages of men, and his worship depended upon their caprice. Be it then that ever so many agree in error, we shall insist after the Holy Ghost that they cannot take from God’s glory; for man is vanity himself, and all that comes of him is to be mistrusted. 82 Having asserted the greatness of God, he proves it by reference to the formation of the world, which reflects his perfections. 83 God must necessarily exist of himself, and be self-sufficient, which shows the vanity of all gods who made not the world. The heavens are mentioned — a part for the whole — as the power of God is principally apparent in them, when we consider their beauty and adornment.
Calvin: Psa 96:6 - Strength and honor are before him 6.Strength and honor are before him I translate the Hebrew word הוד , hod, by strength, and think those interpreters who render it glory ha...
6.Strength and honor are before him I translate the Hebrew word
Calvin: Psa 96:7 - Give to Jehovah, etc 7.Give to Jehovah, etc Since praise waited for God in Zion, (Psa 65:1,) and that was the place devoted to the celebration of his worship, and the pos...
7.Give to Jehovah, etc Since praise waited for God in Zion, (Psa 65:1,) and that was the place devoted to the celebration of his worship, and the posterity of Abraham were alone invested with the privilege of priesthood, we cannot doubt that the Psalmist refers here to that great change which was to take place in the Church upon the advent of Christ. An opposition or distinction is intended between God’s ancient people and the Gentile tribes, which were to be afterwards adopted into the same fellowship. To declare his glory and strength, is the same with declaring the glory of his strength And to show that man can boast nothing of his own, and in refusing to celebrate God, impiously despoils him of his just honors, he subjoins, Give unto the Lord the glory of his name; an expression which denotes that God borrows nothing from without, but comprehends all that is worthy of praise in himself. He calls upon the Gentile nations in so many words to render unto God the same worship which the Jews did; not that we must worship God now according to the outward ritual which was prescribed under the Law, but he signifies that there would be one rule and form of religion in which all nations should accord. Now, unless the middle wall of partition had been broken down, the Gentiles could not have entered along with God’s children into the courts of the sanctuary. So that we have here a clear prediction of the calling of the Gentiles, who needed to have their uncleanness taken away before they could be brought into the holy assembly. The mincha, or oblation, was only one kind of sacrifice, but it is here taken to denote the whole worship of God, because it was a part of divine service more ordinarily practiced. We see from this, and other passages, that the inspired penmen describe the inward worship of God under symbols common in the age when they lived. God would not have meat-offerings presented to him after Christ had come; but the words which the Psalmist employs intimate that the doors of the temple, once shut, were now to be opened for the admission of the Gentiles. The Apostle, in his Epistle to the Hebrews, (Heb 13:15) tells us what are those sacrifices with which God will now be worshipped. Hence the absurdity of the Papists, who would adduce such passages in support of the mass and their other fooleries. We may very properly learn from the words, however, that we ought not to come empty-handed into the presence of God, enjoined as we are to present ourselves and all that we have as a reasonable service unto Him, (Rom 12:1; 1Pe 2:5.)
Calvin: Psa 96:9 - Worship before Jehovah 9.Worship before Jehovah The Psalmist prosecutes the same train of sentiment. In requiring oblations of his people, God was not to be considered as s...
9.Worship before Jehovah The Psalmist prosecutes the same train of sentiment. In requiring oblations of his people, God was not to be considered as standing in need of the services of the creature, but as giving them an opportunity of professing their faith. The true reason, therefore, is here mentioned why the oblation was enjoined, That his people might prostrate themselves before him, and acknowledge that they and all belonging to them were his. Mention is made of the beauty of the temple, referring to the fact that the Gentiles should be raised to a new honor, in being associated into one body with God’s chosen people. 88 At the time when this psalm was written, it was generally deemed scarcely credible that the heathen nations would be admitted into the temple in company with the holy seed of Abraham. This should make us think all the more highly of our calling as Gentiles, which seemed then so incredible and impracticable a thing. We may be convinced that God only could have opened for us the door of salvation. The beauty of the temple is an expression intended to beget a reverential view of the temple, that men may approach it with humble fear, instead of rushing without consideration into God’s presence. The clause which follows in the verse is inserted for the same purpose — tremble before his face, intimating that we should prostrate ourselves as suppliants before him when we consider his awful majesty. Not that he would deter worshippers from drawing near to God. They should esteem it their greatest pleasure and enjoyment to seek his face. But he would have us humbled to the right and serious worship of God. I may add, that the beauty or glory of the sanctuary did not consist in silver and gold, in the preciousness of the material of which it was made, nor in polished stones, nor in any splendor and decoration of this kind, but in the representation of the heavenly pattern which was shown to Moses on the mount, (Exo 25:9.)
Calvin: Psa 96:10 - Say among the heathen, Jehovah reigneth 10.Say among the heathen, Jehovah reigneth His language again implies that it is only where God rules and presides that he can be worshipped. The Gen...
10.Say among the heathen, Jehovah reigneth His language again implies that it is only where God rules and presides that he can be worshipped. The Gentiles could not possibly profess the worship of God, so long as his throne was only in the small corner of Judea, and they were not acknowledging his government. Accordingly, the Psalmist speaks of his extending his kingdom to all parts of the world, with the view of gathering unto himself in one, those who had formerly been divided and scattered. The expression, Say among the heathen, signifies that God would enlarge the boundaries of his kingdom by his word and doctrine. What is said of the world being established, is particularly worthy of our observation. So far as the order of nature is concerned, we know that it has been Divinely established, and fixed from the beginning; that the same sun, moon, and stars, continue to shine in heaven; that the wicked and the unbelieving are sustained with food, and breathe the vital air, just as do the righteous. Still we are to remember that so long as un-godliness has possession of the minds of men, the world, plunged as it is in darkness, must be considered as thrown into a state of confusion, and of horrible disorder and misrule; for there can be no stability apart from God. The world is very properly here said therefore to be established, that it should not shake, when men are brought back into a state of subjection to God. We learn this truth from the passage, That though all the creatures should be discharging their various offices, no order can be said to prevail in the world, until God erect his throne and reign amongst men. What more monstrous disorder can be conceived of, than exists where the Creator himself is not acknowledged? Wicked and unbelieving men may be satisfied with their own condition, but it is necessarily most insecure, most unstable; and destitute as they are of any foundation in God, their life may be said to hang by a thread. 92 We are to recollect what we have seen taught, (Psa 46:5) “God is in the midst of the holy city, she shall not be moved.” Very possibly there may be an indirect allusion to the imperfect and uncompleted state of things under the Law, and a contrast may have been intended between the perfect condition of things which should obtain under Christ, and the prelude to it under the former period. Next he predicts that the kingdom to be introduced should be distinguished by righteousness, according to what we have seen, (Psa 45:6) “A scepter of righteousness is the scepter of thy kingdom.” The term judging, in the Hebrew, includes government of any kind. If God’s method of governing men be to form and regulate their lives to righteousness, we may infer, that however easily men may be satisfied with themselves, all is necessarily wrong with them, till they have been made subject to Christ. And this righteousness of which the Psalmist speaks has not reference merely to the outward actions. It comprehends a new heart, commencing as it does in the regeneration of the Spirit, by which we are formed again into the likeness of God.
Calvin: Psa 96:11 - Let the heavens rejoice, and let the earth be glad 11.Let the heavens rejoice, and let the earth be glad With the view of giving us a more exalted conception of the display of God’s goodness in cond...
11.Let the heavens rejoice, and let the earth be glad With the view of giving us a more exalted conception of the display of God’s goodness in condescending to take all men under his government, the Psalmist calls upon the irrational things themselves, the trees, the earth, the seas, and the heavens, to join in the general joy. Nor are we to understand that by the heavens he means the angels, and by the earth men; 93 for he calls even upon the dumb fishes of the deep to shout for joy. The language must therefore be hyperbolical, designed to express the desirableness and the blessedness of being brought unto the faith of God. At the same time, it denotes to us that God does not reign with terror, or as a tyrant, but that his power is exercised sweetly, and so as to diffuse joy amongst his subjects. The wicked may tremble when his kingdom is introduced, but the erection of it is only the cause of their fear indirectly. 94 We might notice also, that the hyperbole here employed does not want a certain foundation of a more literal kind. As all elements in the creation groan and travail together with us, according to Paul’s declaration, (Rom 8:22) they may reasonably rejoice in the restoration of all things according to their earnest desire. The words teach us how infatuated that joy is, which is wantonly indulged in by men who are without God. From the close of the psalm, we learn that it is impossible to experience the slightest measure of true joy, as long as we have not seen the face of God, Rejoice before the Lord, because he cometh And if the very sea and land mourn so long as God is absent, may we not ask what shall become of us, who are properly the subjects of God’s dreadful curse? The Psalmist, to remove all doubt regarding an event which might seem incredible, repeats his assertion of it, and states, at the same time, in what that rectitude consists, which he had formerly mentioned, when he adds, that God shall govern the world with righteousness and truth. This shows us that it is only by the light of God’s righteousness and truth that the wickedness and hypocrisy of men can be removed and dispelled.
Defender: Psa 96:5 - gods The name "God" (Elohim) is the same as "gods" in the Hebrew where the context determines the meaning in a given verse. However, all other "gods" than ...
The name "God" (
Defender: Psa 96:11 - earth be glad The heavens, earth, sea, fields and trees (Psa 96:12) will join all nature in rejoicing when the Lord finally comes (Psa 96:13) to remove their curse....
TSK: Psa 96:1 - O sing // sing unto am 2962, bc 1042
O sing : Psa 33:3, Psa 98:1, Psa 149:1; 1Ch 16:23-33; Rev 5:9, Rev 14:3
sing unto : Psa 67:3-6, Psa 68:32; Rom 15:11
am 2962, bc 1042
O sing : Psa 33:3, Psa 98:1, Psa 149:1; 1Ch 16:23-33; Rev 5:9, Rev 14:3
sing unto : Psa 67:3-6, Psa 68:32; Rom 15:11
TSK: Psa 96:2 - bless // show bless : Psa 72:17, Psa 72:18, Psa 103:1, Psa 103:2, Psa 103:20-22, Psa 104:1, Psa 145:1, Psa 145:10; 1Ch 29:20; Eph 1:3; Rev 5:13
show : Psa 40:10, Ps...
TSK: Psa 96:3 - -- Psa 22:27, Psa 72:18, Psa 72:19, Psa 117:1, Psa 117:2; Isa 19:23-25, Isa 49:6; Dan 4:1-3, Dan 6:26, Dan 6:27; Mic 4:2; Zec 9:10; Mat 28:19; Luk 24:47;...
TSK: Psa 96:4 - For the // and greatly // he is For the : Psa 18:3, Psa 86:10, Psa 89:7, Psa 145:3; Exo 18:11; 1Sa 4:8; Neh 9:5
and greatly : Psa 18:3
he is : Psa 66:3, Psa 66:5, Psa 76:7, Psa 89:7,...
TSK: Psa 96:5 - For // but For : Psa 115:3-8, Psa 135:15, Psa 135:18; Isa. 44:8-28, Isa 46:1, Isa 46:2; Jer 10:3-5, Jer 10:11, Jer 10:12, Jer 10:14, Jer 10:15; Act 19:26; 1Co 8:...
For : Psa 115:3-8, Psa 135:15, Psa 135:18; Isa. 44:8-28, Isa 46:1, Isa 46:2; Jer 10:3-5, Jer 10:11, Jer 10:12, Jer 10:14, Jer 10:15; Act 19:26; 1Co 8:4
but : Psa 115:15; Gen 1:1; Isa 42:5; Jer 10:11
TSK: Psa 96:6 - Honour // strength // sanctuary Honour : Psa 8:1, Psa 19:1, Psa 63:2, Psa 63:3, Psa 93:1, Psa 104:1; Heb 1:3; 2Pe 1:16, 2Pe 1:17
strength : Psa 27:4, Psa 29:1, Psa 29:2, Psa 29:9, Ps...
TSK: Psa 96:7 - Give // O ye kindreds // glory Give : Psa 29:1, Psa 29:2, Psa 68:32-34; Luk 2:14; Jud 1:25
O ye kindreds : Psa 22:27, Psa 66:1, Psa 66:2, Psa 67:3, Psa 67:4; Rom 15:9, Rom 15:10; Re...
TSK: Psa 96:8 - the glory // due unto // bring // come the glory : Psa 108:3-5, Psa 111:9, Psa 148:13, Psa 148:14; Exo 34:5-9; Rev 15:4
due unto : Heb. of
bring : Isa 60:6, Isa 60:7; Mal 1:11; Rom 12:1, Ro...
the glory : Psa 108:3-5, Psa 111:9, Psa 148:13, Psa 148:14; Exo 34:5-9; Rev 15:4
due unto : Heb. of
bring : Isa 60:6, Isa 60:7; Mal 1:11; Rom 12:1, Rom 15:16; Phi 2:17, Phi 4:18; Heb 13:13, Heb 13:15, Heb 13:16; 1Pe 2:5; Rev 8:3, Rev 8:4
come : Psa 100:4
TSK: Psa 96:9 - in the beauty of holiness // fear in the beauty of holiness : or, in the glorious sanctuary, Psa 29:2, Psa 110:3; Ezr 7:27; Eze 7:20; Dan 11:45; Luk 21:5, Luk 21:6
fear : Psa 33:8, Psa...
TSK: Psa 96:10 - Say // the Lord // the world // judge Say : Psa 18:49, Psa 46:6, Psa 46:10, Psa 126:2; Mal 1:11, Mal 1:14; Gal 1:16
the Lord : Psa 2:8-12, Psa 59:13, Psa 93:1, Psa 97:1, Psa 99:1; Dan 2:44...
Say : Psa 18:49, Psa 46:6, Psa 46:10, Psa 126:2; Mal 1:11, Mal 1:14; Gal 1:16
the Lord : Psa 2:8-12, Psa 59:13, Psa 93:1, Psa 97:1, Psa 99:1; Dan 2:44; Mat 3:2; Rev 11:15, Rev 19:6
the world : Isa 49:8; Col 2:7; Heb 1:3
judge : Psa 96:13, Psa 9:8, Psa 67:4, Psa 98:9; Isa 11:3-5; Act 17:31; Rom 2:5, Rom 2:6, Rom 3:5, Rom 3:6; Rev 19:11
TSK: Psa 96:11 - the heavens // the sea the heavens : Psa 69:34, Psa 148:1-4; Isa 44:23, Isa 49:13; Luk 2:10, Luk 2:13, Luk 2:14, Luk 15:10; Rev 12:12; Rev 19:1-7
the sea : Psa 98:7-9
the heavens : Psa 69:34, Psa 148:1-4; Isa 44:23, Isa 49:13; Luk 2:10, Luk 2:13, Luk 2:14, Luk 15:10; Rev 12:12; Rev 19:1-7
the sea : Psa 98:7-9
TSK: Psa 96:13 - he cometh // judge he cometh : Psa 98:9; Isa 25:8, Isa 25:9; Mal 3:1, Mal 3:2; 1Th 4:16-18; 2Th 1:10; 2Ti 4:8; Tit 2:13; 2Pe 3:12-14; Rev 11:18, Rev 22:10
judge : Psa 96...
kecilkan semuaTafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)
Poole: Psa 96:2 - His salvation His salvation that great work of the redemption and salvation of the world by the Messias.
His salvation that great work of the redemption and salvation of the world by the Messias.
Poole: Psa 96:3 - -- You who shall be called out of all the heathen nations to the knowledge of God and Christ, publish this glorious and wonderful work amongst all the ...
You who shall be called out of all the heathen nations to the knowledge of God and Christ, publish this glorious and wonderful work amongst all the heathen nations to whom you belong or may come.
The gods of the nations, as the next verse expounds it.
Poole: Psa 96:5 - Idols Idols or, nothings , as they are called, 1Co 8:4 10:19 ; or, vain things , as the word signifies, and is translated by others. The sense is, Though...
Idols or, nothings , as they are called, 1Co 8:4 10:19 ; or, vain things , as the word signifies, and is translated by others. The sense is, Though they have usurped the name and place of the Divine Majesty, yet they have nothing of his nature or power in them.
Poole: Psa 96:6 - Before him // In his sanctuary Before him i.e. in his presence, like beams shot out from his face, who is the Sun of righteousness. There is an unconceivable glory and majesty in h...
Before him i.e. in his presence, like beams shot out from his face, who is the Sun of righteousness. There is an unconceivable glory and majesty in his countenance, and in the place of his presence.
In his sanctuary or, in his holy place ; where he records his name and affords his presence. There are the manifestations of God’ s power and grace, or goodness, and all his perfections.
Poole: Psa 96:7 - O ye kindreds of the people // Give unto the Lord O ye kindreds of the people or, O ye families of the people of the world . And the word families may be understood either,
1. Strictly and proper...
O ye kindreds of the people or, O ye families of the people of the world . And the word families may be understood either,
1. Strictly and properly; and so it may be intimated that this great blessing of salvation by Christ should not be imparted to whole nations, but only to some persons taken out of every people and nation, as it is expressed, Rev 5:9 . Or,
2. More largely for nations, as it is taken, Gen 12:3 Jer 25:9 Zec 14:18 ; and so it may be implied that not only some few of the heathen people should be brought to the acknowledgment and worship of the true God, as was usual in the times of the Old Testament, but that whole nations should come in to the church of God together.
Give unto the Lord ascribe to him, or acknowledge to be in him.
Poole: Psa 96:8 - Into the courts of his house Into the courts of his house But under this one part of worship he comprehends the whole worship of God; and he speaks of the worship of the New Test...
Into the courts of his house But under this one part of worship he comprehends the whole worship of God; and he speaks of the worship of the New Testament under the expressions of legal worship, as the prophets elsewhere do, as Mat 1:11 , and elsewhere.
Poole: Psa 96:9 - In the beauty of holiness In the beauty of holiness either in the holy place which he shall appoint to that end; or clothed with all those holy ornaments, those gifts and grac...
In the beauty of holiness either in the holy place which he shall appoint to that end; or clothed with all those holy ornaments, those gifts and graces, which are necessary and required in God’ s worship.
Poole: Psa 96:10 - Say among the heathen // That the Lord reigneth // He shall judge the people righteously Say among the heathen: you converted Gentiles, declare this to those who yet remain in the darkness of heathenism.
That the Lord reigneth that God ...
Say among the heathen: you converted Gentiles, declare this to those who yet remain in the darkness of heathenism.
That the Lord reigneth that God hath now set up his throne and kingdom in the world. And as that kingdom shall never be destroyed, but shall stand for ever, as is said, Dan 2:44 ; so the nations of the world shall by the means of it enjoy an established and lasting peace; which is every where mentioned as one of the blessings which the Messiah shall give to the world, as Psa 72:3,7 Isa 9:6,7 66:12 Mic 5:5 Zec 9:10 .
He shall judge the people righteously he shall not abuse his invincible power and established dominion to the oppression of his people, as other princes frequently do, but shall govern them by the rules of justice and equity, which is the only foundation of a true and solid peace. See Isa 32:17 .
Poole: Psa 96:11 - -- It is a figure called prosopopoeia , whereby he signifies the great felicity of those times, which shall be such that even those lifeless creatures...
It is a figure called prosopopoeia , whereby he signifies the great felicity of those times, which shall be such that even those lifeless creatures would testify their joy and thankfulness for it, if they were in a capacity so to do.
Poole: Psa 96:13 - Before the Lord // To judge the earth // With his truth Before the Lord at the presence and approach of their Lord and Maker.
To judge the earth to take to himself that power and authority which belongs ...
Before the Lord at the presence and approach of their Lord and Maker.
To judge the earth to take to himself that power and authority which belongs to him, to set up his throne and dominion among all the nations of the earth.
With his truth or, in his faithfulness , i.e. so as he hath promised to do. He will certainly and abundantly fulfil all God’ s promises made to his people.
All are invited to rejoice at the glorious coming and reign of Christ.
Haydock: Psa 96:1 - Same. Huic // To him // Islands Same. Huic. The title is the same as usual in the Septuagint. (Menochius) ---
It occurs not in Hebrew. The psalm may refer to David's establishm...
Same. Huic. The title is the same as usual in the Septuagint. (Menochius) ---
It occurs not in Hebrew. The psalm may refer to David's establishment on the throne, after the death of Saul, or Absalom, or to the return from captivity, and to the first and second coming of Christ. (Calmet) ---
This last seems to be the most literal sense. (Berthier) ---
To him. Christ's body on the third day, and many souls were restored to life. [Matthew xxvii. 52.] ---
Islands. We have great reason to rejoice in being educated in the true faith, and we may hope that the Catholic religion will once more flourish in these isles. (Worthington) ---
The Son of man shall have dominion over all, Daniel vii. 14. His Church is persecuted, as the waves beat against an island. (Eusebius) (Calmet)
Haydock: Psa 96:2 - Clouds Clouds. We could not bear the blaze of the divine majesty, Psalm xvii. 12. Christ veiled himself in our human nature, (Theodoret) in the womb of th...
Clouds. We could not bear the blaze of the divine majesty, Psalm xvii. 12. Christ veiled himself in our human nature, (Theodoret) in the womb of the blessed Virgin Mary. (St. Jerome) (Calmet) ---
God gave the law with terror; and so he will come to judge with integrity. (Worthington)
Haydock: Psa 96:3 - A fire A fire. Preceding the last judgment, 2 Peter iii. 12., Daniel vii. 10., and Wisdom v. 22. (Menochius)
A fire. Preceding the last judgment, 2 Peter iii. 12., Daniel vii. 10., and Wisdom v. 22. (Menochius)
Haydock: Psa 96:5 - All All. Which is conformable to the Hebrew, &c., though the Vulgate terra, means, "all the earth" melted. (Haydock)
All. Which is conformable to the Hebrew, &c., though the Vulgate terra, means, "all the earth" melted. (Haydock)
Heavens. Apostles, Psalm xviii. The judge appears publicly. (Calmet)
Haydock: Psa 96:7 - Idols // Angels Idols. Hebrew Elilim, Psalm xcv. 5. (Haydock) ---
Angels. Hebrew Elohim, means also, all who have power. Chaldean, "idols." St. Paul, (Heb...
Idols. Hebrew Elilim, Psalm xcv. 5. (Haydock) ---
Angels. Hebrew Elohim, means also, all who have power. Chaldean, "idols." St. Paul, (Hebrews i. 6.) quotes this in the third person; Let all the angels, (Calmet) or rather he alludes to the Septuagint, (Deuteronomy xxxii. 43.) which clearly speaks of the Messias, and may therefore have been altered in the Hebrew text, which St. Jerome translated. The psalmist expresses the same idea as Moses had done. (Berthier) ---
Both those who adore idols of their own imagination, and their graven things, are condemned. (Worthington)
Gods. Princes or angels, elohim, ver. 7. (Haydock)
Light. Prosperity. The Babylonians are punished. (Calmet)
Haydock: Psa 96:12 - Holiness Holiness. Or sanctuary. Praise for ever his adorable name, (Calmet) since he is holiness itself, and sanctifies others. (Worthington)
Holiness. Or sanctuary. Praise for ever his adorable name, (Calmet) since he is holiness itself, and sanctifies others. (Worthington)
Gill: Psa 96:1 - O sing unto the Lord a new song // sing unto the Lord all the earth 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 salv...
O sing unto the Lord a new song,.... A famous excellent one, suited to Gospel times, on account of the new benefit and blessing of redemption and salvation lately obtained by the Messiah; which should be sung to him, who is the Lord or Jehovah here designed, by all the redeemed ones, Rev 5:9; see Gill on Psa 33:3, the Targum adds,
"sing, ye angels on high:''
sing unto the Lord all the earth: not the whole land of Israel only, as Aben Ezra interprets it; though here the Saviour first appeared, taught his doctrines, wrought his miracles, suffered, and died for the salvation of his people; here the angels first begun the new song; and here those that believed in him first expressed that spiritual joy which afterwards spread through the whole world, and who are here called upon to sing; namely, all those that are redeemed from among men, throughout all the earth: believing Gentiles are here intended: the Targum is,
"sing before the Lord, all ye righteous of the earth.''
Gill: Psa 96:2 - Sing unto the Lord // bless his name // show forth his salvation from day today // from day today Sing unto the Lord,.... Which is repeated to show the vehemency of the speaker, and the importance of the work exhorted to: this being the third time ...
Sing unto the Lord,.... Which is repeated to show the vehemency of the speaker, and the importance of the work exhorted to: this being the third time that the word Lord or Jehovah is mentioned, have led some to think of the trinity of Persons, Father, Son, and Spirit, the one only Jehovah, to whom the new song of salvation is to be sung, because of their joyful concern in it; the Father has contrived it, the Son has effected it, and the Spirit applies it:
bless his name: speak well of him, whose name is excellent and glorious, sweet and precious; even every name of his, Jesus, Immanuel, &c. proclaim him the ever blessed God, as he is, as comes before with the blessings of goodness, and made most blessed for ever; as Mediator, ascribe all spiritual blessings to him, and bless him for them, and give him the glory and honour of them:
show forth his salvation from day today; the salvation of his people he undertook, and has completed; publish that as a piece of good news, as glad tidings; so the word n used signifies; even evangelizing, or preaching the Gospel; for this is the Gospel, the sum and substance of it, salvation by Jesus Christ: this may be considered as directed to ministers of the Gospel, whose work it is, more peculiarly, to show forth the salvation of Christ; to point him out as a Saviour to sensible sinners; to declare that this salvation is done, is wrought out for sinners, is full and complete; is to be had freely, and to be had now; and this is to be done
from day today, one Lord's day after another, frequently and constantly, when opportunity serves.
Gill: Psa 96:3 - Declare his glory among the Heathen // his wonders among all people Declare his glory among the Heathen,.... What a glorious Person the Messiah is; the brightness of his Father's glory; having all the perfections of de...
Declare his glory among the Heathen,.... What a glorious Person the Messiah is; the brightness of his Father's glory; having all the perfections of deity in him; how the glory of God appears in him, and in all that he has done; and especially in the work of redemption, in which the glory of divine wisdom, power, justice, truth, and faithfulness, love, grace, and mercy, is richly displayed; say what glory he is advanced unto, having done his work, being highly exalted, set at the right hand of God, and crowned with glory and honour; and what a fulness of grace there is in him, for the supply of his people; and what a glory is on him, which they shall behold to all eternity:
his wonders among all people: what a wonderful person he is, God manifest in the flesh; what wonderful love he has shown in his incarnation, obedience, sufferings, and death; what amazing miracles he wrought, and what a wonderful work he performed; the work of our redemption, the wonder of men and angels; declare his wonderful resurrection from the dead, his ascension to heaven, sitting at the right hand of God, and intercession for his people; the wonderful effusion of his Spirit, and the conquests of his grace, and the enlargement of his kingdom in the world; as also what wonders will be wrought by him when he appears a second time; how the dead will be raised and all will be judged.
Gill: Psa 96:4 - For the Lord is great // and greatly to be praised // he is to be feared above all gods For the Lord is great,.... In the perfections of his nature; in the works of his hands, of creation, providence, and redemption; and in the several of...
For the Lord is great,.... In the perfections of his nature; in the works of his hands, of creation, providence, and redemption; and in the several offices he bears and executes:
and greatly to be praised; because of his greatness and glory; See Gill on Psa 48:1,
he is to be feared above all gods; the angels by whom he is worshipped; civil magistrates, among whom he presides, and judges; and all the fictitious deities of the Gentiles, who are not to be named with him, and to whom no fear, reverence, and worship, are due.
Gill: Psa 96:5 - For all the gods of the nations are idols // an idol is nothing in the world // but the Lord made the heavens For all the gods of the nations are idols,.... Or are "nothings" o, nonentities; such as have not, and never had, any being, at least many of them, bu...
For all the gods of the nations are idols,.... Or are "nothings" o, nonentities; such as have not, and never had, any being, at least many of them, but in the fancies of men; and all of them such as have no divinity in them;
an idol is nothing in the world, 1Co 8:4,
but the Lord made the heavens; and all the hosts of them, the sun, moon, and stars; these are the curious workmanship of his fingers, and which declare his glory, and show him to be truly and properly God, who is to be feared and worshipped; see Heb 1:10.
Gill: Psa 96:6 - Honour and majesty are before him // strength and beauty are in his sanctuary // strength and gladness are in his place Honour and majesty are before him,.... He being set down at the right hand of the throne of the Majesty in the heavens, and having honour and majesty ...
Honour and majesty are before him,.... He being set down at the right hand of the throne of the Majesty in the heavens, and having honour and majesty laid upon him; being arrayed in robes of majesty, crowned with glory and honour, sitting on the same throne of glory with his Father, and having a sceptre of righteousness in his hand, and all the forms and ensigns of royalty and majesty about him; rays of light and glory darting from him; as well as those glorious and bright forms before him; the holy angels continually praising him; which is a much more noble sense than that of Kimchi's, who interprets them of the stars:
strength and beauty are in his sanctuary; the Targum is,
"the house of his sanctuary,''
the temple; the Gospel church, of which the temple or sanctuary was a figure: the strength of Christ is seen here, in the conversion of sinners by his Gospel, which is the rod of his strength, the power of God unto salvation, when it comes not in word only; and by which he also strengthens his people to the more vigorous exercise of grace and discharge of duty; here they go from strength to strength: the "beauty" of Christ is seen here; the King is held in the galleries of Gospel ordinances, and is beheld in his beauty; his people appear here in the beauties of holiness, and as a perfection of beauty, through the righteousness of Christ upon them; and as they observe the order of the Gospel, and do all things decently, and with a good decorum: or else, as Kimchi interprets it, heaven may be meant by the sanctuary, of which the holy place, made with hands, was a figure; here Christ reigns, girded with "strength"; here he rules as the Lord God omnipotent, having all power in heaven, and in earth, and doing according to his will in both; and from hence he shows himself strong on the behalf of his people; here. He, who is beauty itself, fairer than the children of men, dwells; here those beauteous forms of light and glory, the holy angels, are; and here the spirits of just men made perfect, who are without spot or wrinkle, or any such thing, have their abode: in 1Ch 16:27, it is,
strength and gladness are in his place; among his people and worshippers there.
Gill: Psa 96:7 - Give unto the Lord, O ye kindreds of the people Give unto the Lord, O ye kindreds of the people,.... Or families p: the Targum is,
"give unto the Lord a song, ye families of the people;''
by w...
Give unto the Lord, O ye kindreds of the people,.... Or families p: the Targum is,
"give unto the Lord a song, ye families of the people;''
by whom are meant not the tribes and families of the people of Israel, but the Gentiles, the nations of the world, who were to be blessed in the seed of Abraham, the family of Egypt, and others; see Amo 3:2, Zec 14:17, even such as were chosen of them, taken out from among them for a people to his name; who were redeemed out of every kindred, tongue, people, and nation; and were taken, one of a city, and two of a family, and brought to Zion: give unto the Lord glory and strength; See Gill on Psa 29:1.
Gill: Psa 96:8 - Give unto the Lord the glory due unto his name // bring an offering, and come into his courts Give unto the Lord the glory due unto his name,.... Or "the glory of his name" q; whose name is glorious and excellent, because of his nature and perf...
Give unto the Lord the glory due unto his name,.... Or "the glory of his name" q; whose name is glorious and excellent, because of his nature and perfections, because of the works done by him, and because of his benefits and blessings bestowed on his creatures; wherefore it is his due, and their duty, to give him glory; See Gill on Psa 29:2; see Gill on Psa 66:2, the word "Jehovah", or "Lord", being thrice mentioned in this and the preceding verse, in the ascription of glory, may lead our thoughts to the trinity of Persons, Jehovah, Father, Son, and Spirit, to whom glory is to be equally given:
bring an offering, and come into his courts; not ceremonial sacrifices, which are abolished under the Gospel dispensation, to which times this psalm belongs; but either the saints themselves, their bodies, as a holy, living, and acceptable sacrifice, and especially the sacrifices of a broken heart, with as much of their substance as is necessary for the relief of the poor, the support of the ministry, and the carrying on of the cause and interest of the Redeemer: the allusion is to the law that enjoined the Israelites not to appear empty before the Lord; but everyone to bring his gift according to his ability, Deu 16:16, or else their sacrifices of prayer and praise, which are the spiritual sacrifices of the Gospel dispensation, and are to be offered by the saints, as priests, to God through Christ; or rather the sacrifice of Christ himself, which is of a sweet smelling savour to God, makes way for access unto him, and acceptance with him; and which should be brought in the arms of faith, when they enter into the house of the Lord, and attend his word and ordinances; for, through this, their persons and services become acceptable to God, and the sins of their holy things are taken away.
Gill: Psa 96:9 - O worship the Lord in the beauty of holiness // fear before him, all the earth O worship the Lord in the beauty of holiness,.... See Gill on Psa 29:2, in this and the three preceding verses there is a manifest allusion to the for...
O worship the Lord in the beauty of holiness,.... See Gill on Psa 29:2, in this and the three preceding verses there is a manifest allusion to the form of addresses made to kings in the eastern nations; who being arrayed, and seated in a majestic manner, with all the marks of royal honour and dignity about them, whom their subjects approach with ascriptions of glory to them; bringing presents in their hands, and bowing down to the ground before them, as the word r for "worship" signifies; expressing the utmost awe and reverence of them, as in the next clause:
fear before him, all the earth; or, as the Targum,
"all the inhabitants of the earth;''
it is the duty of all men to fear the Lord; but none can fear him aright without his grace, or an heart given them to fear him: this respects the latter day, when the Jews shall seek the Lord, and fear him and his goodness; when all nations shall fear and worship him; when, from the rising of the sun to the going down of the same, the name of the Lord shall be great and tremendous among the Gentiles; see Hos 3:5.
Gill: Psa 96:10 - 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 Say among the Heathen,.... This is a direction to such as were converted to Christ among the Jews, or were first called out from among the Gentiles; o...
Say among the Heathen,.... This is a direction to such as were converted to Christ among the Jews, or were first called out from among the Gentiles; or to the ministers of the word, the apostles and first preachers of the Gospel more especially, who were sent into all the world to preach the Gospel to every creature, that a people from among them might he taken for the Lord:
that the Lord reigneth; whose Gospel should be received and obeyed, and his ordinances submitted to; who now reigns in heaven, at his Father's right hand, and must reign till all enemies are put under his feet; he reigns in the hearts of his people by his Spirit and grace; will reign more gloriously in his churches in the latter day, and with his saints for a thousand years in the New Jerusalem church state; and, after that, to all eternity in heaven: this is one part of the Gospel, or good tidings to be published among the Gentiles, Isa 52:7,
the world also shall be established, that it shall not be moved; not the natural material world; for that shall flee, and pass away, and be no more; it shall be burnt up, and all things in it; though that, and mankind on it, will be continued till all the elect of God are gathered in; Christ will uphold it, it being by his power that it shall not be moved till the work is effected: moreover, the church, in however fluctuating and unsettled a condition it may be now, sometimes in one place, and sometimes in another, yet ere long will be established on the top of the mountains, so that it shall not be moved; and the Gospel dispensation is what will remain unto the end of time, and the Gospel is an everlasting one; the ordinances of it will continue to the second coming of Christ; and he will be with his churches to the end of the world; he is reigning King of Zion; has set up a government, of which, and the peace of it, there shall be no end: during the spiritual reign of Christ, the world will be in such stable tranquillity as to have no commotions in it, nor to be moved with wars, and rumours of wars; and when the Millennium shall take place, the new heavens and new earth shall never pass away:
he shall judge the people righteously: he reigns over his people in a righteous manner, with a sceptre of righteousness, according to the rules of righteousness, by righteous laws and ordinances; he justifies his people with his own righteousness; he forms the new man in them, which is created in righteousness, and sets up a kingdom within them, which consists of righteousness; and he protects and defends them, and keeps them in safety from all their enemies.
Gill: Psa 96:11 - Let the heavens rejoice // and let the earth be glad // let the sea roar, and the fulness thereof Let the heavens rejoice,.... At the coming and kingdom of Christ; at what is said and done in the Gentile world; even the hosts of heaven, as the Targ...
Let the heavens rejoice,.... At the coming and kingdom of Christ; at what is said and done in the Gentile world; even the hosts of heaven, as the Targum, the angels that dwell there, and never left their habitation and first estate: these rejoiced at the incarnation of Christ, at the first setting up and appearance of his kingdom in the world; and as they rejoice at the conversion of a single sinner, much more must they be supposed to do at the conversion of multitudes in the Gentile world, and at the increase of the Redeemer's interest there: or heavenly men, such as are born from above, partakers of the heavenly calling; these rejoice when the kingdom of Christ is enlarged, and his cause flourishes: or the holy apostles and prophets of Christ, and ministers of the word, full of heavenly gifts and grace, are meant; who express their joy when sinners are converted, and made subject to Christ, at any time; and will be called upon to do it, when the fulness of the Gentiles is brought in, and Babylon is fallen, Rev 18:20,
and let the earth be glad; the righteous of the earth, as the Targum; the excellent of the earth, who are glad, and exult at the coming and kingdom of Christ, in every sense; in the salvation which he has wrought out; in the righteousness which he has brought in; at the sight of him, the glory of his person, and riches of his grace; in the enjoyment of his presence; at hearing his Gospel, and the comfortable truths of it; and when it is made useful to the souls of others; and in a view and hope of the glory of God, and of being partakers of it to all eternity:
let the sea roar, and the fulness thereof; the roaring of the waves is the voice of the sea, which sometimes speaks terror, and here expresses joy: its fulness is not literally the abundance of its waves, or the multitude of its fishes, as Kimchi; but the islands in it, the inhabitants of them; see Psa 97:1 and such as ours of Great Britain and Ireland, who have reason to rejoice and be glad at the bringing of the Gospel among us, the continuance of it with us, and the kingdom and, interest of Christ in the midst of us.
Gill: Psa 96:12 - Let the field be joyful, and all that is therein // then shall all the trees of the wood rejoice Let the field be joyful, and all that is therein,.... Not the field of the world, but of the church, separated from others by distinguishing grace; th...
Let the field be joyful, and all that is therein,.... Not the field of the world, but of the church, separated from others by distinguishing grace; the peculiar property of Christ, cultivated and manured by his Spirit and grace, and abounding with the fruits and flowers thereof; of a wilderness becoming a fruitful field, and for that reason should rejoice, even with joy and singing, Isa 35:1,
then shall all the trees of the wood rejoice; the sons of God, so called, Son 2:3, who, though like such, in their nature state, barren and unfruitful, yet, being ingrafted into Christ, become trees of righteousness; and so have reason to rejoice at their root in Christ, their stability by him, and fruitfulness through him: Jarchi interprets this of all the governors of the people; see Eze 17:24, all this, indeed, by a prosopopoeia, may be understood of inanimate creatures; the heavens, earth, and sea, fields, woods, and trees, rejoicing, if they could, and in their way, at such great and wonderful appearances in the Gentile world; see Isa 44:23. Aben Ezra interprets all this of the heavens giving dew, the earth its increase, and the field its fruit; all which is rejoicing.
Gill: Psa 96:13 - 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 Before the Lord,.... At the face of him, in his presence; meeting him as he comes, and rejoicing at his coming: this clause is to be joined to everyon...
Before the Lord,.... At the face of him, in his presence; meeting him as he comes, and rejoicing at his coming: this clause is to be joined to everyone in the two preceding verses:
for he cometh, for he cometh; which is repeated to show the certainty of Christ's coming, and the importance of it, and the just reason there was for the above joy and gladness on account of it; and it may be also, as Jerom and others have observed, to point out both the first and second coming of Christ, which are both matter of joy to the saints: his first coming, which was from heaven into this world, in a very mean and abject manner, to save the chief of sinners, to procure peace, pardon, righteousness, and eternal life for them, and therefore must be matter of joy: his second coming, which will be also from heaven, but in an extremely glorious manner, without sin, or the likeness of it, unto the salvation of is people: it will be as follows,
to judge the earth; the inhabitants of it, small and great, high and low, rich and poor, bond and free, quick and dead, righteous and wicked; when all works, words, and thoughts, good and bad, will be brought to account; and every man will be judged, as those shall be, with or without the grace of God:
he shall judge the world with righteousness, and the people with his truth; according to the rules of justice and equity; he will truly discern and rightly judge; his judgment will be according to his truth; he will approve himself to be the righteous Judge, and his judgment will appear to be a righteous judgment; for which he is abundantly qualified, as being the Lord God omniscient and omnipotent, holy, just, and true; see Act 17:31.