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Commentary on Psalms 95 verses 1–6
The psalmist here, as often elsewhere, stirs up himself and others to praise God; for it is a duty which ought to be performed with the most lively affections, and which we have great need to be excited to, being very often backward to it and cold in it. Observe,
I. How God is to be praised. 1. With holy joy and delight in him. The praising song must be a joyful noise, Psa 95:1 and again Psa 95:2. Spiritual joy is the heart and soul of thankful praise. It is the will of God (such is the condescension of his grace) that when we give glory to him as a being infinitely perfect and blessed we should, at the same time, rejoice in him as our Father and King, and a God in covenant with us. 2. With humble reverence, and a holy awe of him (Psa 95:6): "Let us worship, and bow down, and kneel before him, as becomes those who know what an infinite distance there is between us and God, how much we are in danger of his wrath and in need of his mercy." Though bodily exercise, alone, profits little, yet certainly it is our duty to glorify God with our bodies by the outward expressions of reverence, seriousness, and humility, in the duties of religious worship. 3. We must praise God with our voice; we must speak forth, sing forth, his praises out of the abundance of a heart filled with love, and joy, and thankfulness - Sing to the Lord; make a noise, a joyful noise to him, with psalms - as those who are ourselves much affected with his greatness and goodness, are forward to own ourselves so, are desirous to be more and more affected therewith, and would willingly be instrumental to kindle and inflame the same pious and devout affection in others also. 4. We must praise God in concert, in the solemn assemblies: "Come, let us sing; let us join in singing to the Lord; not others without me, nor I alone, but others with me. Let us come together before his presence, in the courts of his house, where his people are wont to attend him and to expect his manifestations of himself." Whenever we come into God's presence we must come with thanksgiving that we are admitted to such a favour; and, whenever we have thanks to give, we must come before God's presence, set ourselves before him, and present ourselves to him in the ordinances which he has appointed.
II. Why God is to be praised and what must be the matter of our praise. We do not want matter; it were well if we did not want a heart. We must praise God,
1.Because he is a great God, and sovereign Lord of all, Psa 95:3. He is great, and therefore greatly to be praised. He is infinite and immense, and has all perfection in himself. (1.) He has great power: He is a great King above all gods, above all deputed deities, all magistrates, to whom he said, You are gods (he manages them all, and serves his own purposes by them, and to him they are all accountable), above all counterfeit deities, all pretenders, all usurpers; he can do that which none of them can do; he can, and will, famish and vanquish them all. (2.) He has great possessions. This lower world is here particularly specified. We reckon those great men who have large territories, which they call their own against all the world, which yet are a very inconsiderable part of the universe: how great then is that God whose the whole earth is, and the fulness thereof, not only under whose feet it is, as he has an incontestable dominion over all the creatures and a propriety in them, but in whose hand it is, as he has the actual directing and disposing of all (Psa 95:4); even the deep places of the earth, which are out of our sight, subterraneous springs and mines, are in his hand; and the height of the hills which are out of our reach, whatever grows or feeds upon them, is his also. This may be taken figuratively: the meanest of the children of men, who are as the low places of the earth, are not beneath his cognizance; and the greatest, who are as the strength of the hills, are not above his control. Whatever strength is in any creature it is derived from God and employed for him (Psa 95:5): The sea is his, and all that is in it (the waves fulfil his word); it is his, for he made it, gathered its waters and fixed its shores; the dry land, though given to the children of men, is his too, for he still reserved the property to himself; it is his, for his hands formed it, when his word made the dry land appear. His being the Creator of all makes him, without dispute, the owner of all. This being a gospel psalm, we may very well suppose that it is the Lord Jesus whom we are here taught to praise. He is a great God; the mighty God is one of his titles, and God over all, blessed for evermore. As Mediator, he is a great King above all gods; by him kings reign; and angels, principalities, and powers, are subject to him; by him, as the eternal Word, all things were made (Joh 1:3), and it was fit he should be the restorer and reconciler of all who was the Creator of all, Col 1:16, Col 1:20. To him all power is given both in heaven and in earth, and into his hand all things are delivered. It is he that sets one foot on the sea and the other on the earth, as sovereign Lord of both (Rev 10:2), and therefore to him we must sing our songs of praise, and before him we must worship and bow down.
2.Because he is our God, not only has a dominion over us, as he has over all the creatures, but stands in special relation to us (Psa 95:7): He is our God, and therefore it is expected we should praise him; who will, if we do not? What else did he make us for but that we should be to him for a name and a praise? (1.) He is our Creator, and the author of our being; we must kneel before the Lord our Maker, Psa 95:6. Idolaters kneel before gods which they themselves made; we kneel before a God who made us and all the world and who is therefore our rightful proprietor; for his we are, and not our own. (2.) He is our Saviour, and the author of our blessedness. He is here called the rock of our salvation (Psa 95:1), not only the founder, but the very foundation, of that work of wonder, on whom it is built. That rock is Christ; to him therefore we must sing our songs of praises, to him that sits upon the throne and to the Lamb. (3.) We are therefore his, under all possible obligations: We are the people of his pasture and the sheep of his hand. All the children of men are so; they are fed and led by his Providence, which cares for them, and conducts them, as the shepherd the sheep. We must praise him, not only because he made us, but because he preserves and maintains us, and our breath and ways are in his hand. All the church's children are in a special manner so; Israel are the people of his pasture and the sheep of his hand; and therefore he demands their homage in a special manner. The gospel church is his flock. Christ is the great and good Shepherd of it. We, as Christians, are led by his hand into the green pastures, by him we are protected and well provided for, to his honour and service we are entirely devoted as a peculiar people, and therefore to him must be glory in the churches (whether it be in the world or no) throughout all ages, Eph 3:21.
Do not despair. You are sick, approach him and be healed; you are blind, “approach him and be enlightened.” Those of you who are healthy, thank him for it; those of you who are sick, run to him to be healed. All of you, say, “Come, let us worship and prostrate ourselves before him, and let us weep before the Lord who made us,” made us human beings and saved us. You see, if it was he that made us human beings, while we saved ourselves, it means we have done something better than he has. I mean, a saved human being is better than an unsaved one. So if God made you a human being, and you made yourself a good human being, what you made is better. Do not lift yourself up above God; submit yourself to God, worship, prostrate yourself, confess to the one who made you; because nobody can recreate except the one who creates; nobody can make you new but the one who made you in the first place.
"O come, let us worship, and fall down to Him; and mourn before the Lord our Maker" [Psalm 95:6]....Perhaps you are burning with the consciousness of a fault; blot out with tears the flame of your sin: mourn before the Lord: fearlessly mourn before the Lord, who made you; for He despises not the work of His own hands in you. Think not you can be restored by yourself. By yourself you may fall off, you can not restore yourself: He who made you restores you. "Let us mourn before the Lord our Maker:" weep before Him, confess unto Him, prevent His face in confession. For who are you who mournest before Him, and confessest unto Him, but one whom He created? The thing created has no slight confidence in Him who created it, and that in no indifferent fashion, but according to His own image and likeness.
But I do not somehow think that this is what the Holy Spirit was chiefly concerned to remind us of in this psalm, where it says, “Let us weep before the Lord who made us.” In another place it says, it is “he who made us, and not we ourselves,” which, as I remarked, no Christian doubts. Because not only did God create the first human being, from whom come all people, but God also creates each and every human being today—he who said to one of his saints, “Before I formed you in the womb, I knew you.” So at the beginning he created people without other people; now he creates people from people. Still, whether it is people without people or people from people, it is “he who made us, and not we ourselves.”8So at the first and easy sense of these words—still a true one, of course—“let us worship him, brothers, and prostrate ourselves before him and cry before the Lord who made us.” He did not, after all, make us and now desert us. He did not go to the trouble of making us only to abandon us. “Let us worship before the Lord who made us,” because we did not worship when he made us, and yet he made us all the same. So having made us before we worshiped him, is he going to desert us when we worship him? If someone were doubting whether he would be listened to when he prayed, Scripture reassures him when it says, “Let us cry before the Lord who made us.” Of course he listens to those he made; of course he cannot fail to care for those he made.
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SUMMARY
Psalms 95:6 extends a profound and urgent invitation to all to engage in worship, urging a posture of deep humility and reverence before the living God. This verse calls for a holistic engagement—encompassing both body and spirit—in adoration, grounding the act of worship in the foundational truth that the LORD is our sovereign Creator and Sustainer. It marks a pivotal transition within the psalm, moving from joyful acclamation to a more solemn, submissive acknowledgment of divine majesty, emphasizing the personal and communal response due to our Maker.
CONTEXT
Literary Context: Psalm 95 is skillfully structured as a two-part composition, serving as a powerful liturgical piece. The initial section (vv. 1-7a) functions as an exhilarating and urgent summons to worship, characterized by exuberant expressions of praise, including singing, shouting, and acknowledging God's supreme reign as King over all creation (vv. 1-5). Verse 6 stands as the climactic invitation within this opening call, strategically shifting the worshiper's focus from outward, joyful celebration to a more profound, humble, and submissive posture. This transition is crucial, as it prepares the audience for the solemn warning that follows in the psalm's second part (vv. 7b-11). This latter section recounts Israel's historical disobedience in the wilderness and God's subsequent judgment, thereby linking true, reverent worship not only to heartfelt adoration but also to responsive, obedient faith. The movement from boisterous praise to humble prostration signifies a deepening of devotion and a recognition of God's awesome holiness.
Historical & Cultural Context: It is widely accepted that Psalm 95 was a vital component of ancient Israelite temple liturgy, likely employed as a processional hymn or a communal call to worship preceding significant acts of devotion, such as the reading of the Law or sacrificial offerings. In the broader ancient Near Eastern context, physical postures like bowing down and kneeling were universally understood and practiced as expressions of profound homage, submission, and reverence. These gestures were directed not only toward earthly kings and authorities but, more significantly, toward deities. Therefore, the act of prostrating oneself before "the LORD our maker" would have been immediately recognized by an Israelite audience as a powerful and unambiguous acknowledgment of YHWH's absolute sovereignty, unparalleled power, and ultimate authority over all life and creation. This practice was deeply embedded in the covenant relationship between YHWH and Israel, reflecting the foundational truths established in texts such as the creation account in Genesis.
Key Themes: Psalms 95:6 significantly enriches several core themes central to the psalm itself and the broader biblical narrative. Firstly, it powerfully underscores the theme of Corporate Worship, evident in the repeated use of the plural imperative "let us," which emphasizes the communal and unified nature of approaching God in adoration. Secondly, the explicit calls to "bow down" and "kneel" highlight Humility and Submission as indispensable components of genuine worship, illustrating that true reverence involves not merely outward expressions but an inner attitude of lowliness before God's majestic presence. Thirdly, the declaration "the LORD our maker" establishes God's Sovereignty and Creatorship as the fundamental and compelling basis for all worship. This profound truth reminds the worshiper of God's absolute power and His intimate relationship with humanity as the source of all existence, a theme consistently echoed throughout the Psalms and prophetic literature, reinforcing the call to worship the one true God who made all things (e.g., Isaiah 45:12). Finally, by serving as a prelude to the warning in the psalm's latter half, verse 6 implicitly connects worship with Obedience and Trust, suggesting that authentic reverence for the Creator must inevitably lead to a responsive heart that actively heeds His divine voice.
EXPOSITION AND ANALYSIS
Key Word Analysis
Worship (Hebrew, shâchâh', H7812): The Hebrew word שָׁחָה (H7812, shâchâh) is a primitive root meaning "to depress," specifically "to prostrate" oneself, often reflexively, in homage to royalty or God. It denotes a physical act of reverence, frequently involving falling face down, which powerfully signifies profound humility, complete submission, and deep adoration before a superior. In a religious context, it is the most common word for worship, indicating a comprehensive surrender of oneself to God's authority and majesty. This word reinforces the physical actions of "bow down" and "kneel" that follow, suggesting a comprehensive, embodied act of devotion that involves the entire being.
Bow down (Hebrew, kâraʻ', H3766): The Hebrew word כָּרַע (H3766, kâraʻ) is a primitive root meaning "to bend the knee," and by implication, "to sink" or "to prostrate." While similar to shâchâh, kâraʻ often emphasizes the bending of the body, particularly the knees, in a respectful or submissive gesture, perhaps indicating a less complete prostration but still a profound act of homage. Its inclusion alongside shâchâh and bârak (kneel) creates a rich tapestry of physical expressions, emphasizing the various ways one might express deep reverence and homage to God, from a simple bow to full prostration.
Kneel (Hebrew, bârak', H1288): The Hebrew word בָּרַךְ (H1288, bârak) is a primitive root meaning "to kneel." It is also the root for the concept of "bless," suggesting a reciprocal relationship where one kneels to bless God (as an act of adoration) or to receive a blessing. In the context of worship, kneeling is a posture of humility, supplication, and adoration. It signifies a readiness to receive from God and to offer oneself in service and praise. The combination of these three verbs—shâchâh, kâraʻ, and bârak—paints a vivid picture of holistic, embodied worship, encompassing various degrees of physical submission and reverence that culminate in a complete act of devotion.
Maker (Hebrew, ʻâsâh', H6213): The Hebrew word עָשָׂה (H6213, ʻâsâh) is a primitive root meaning "to do or make," in the broadest sense and widest application. When applied to God, as in "the LORD our maker," it emphasizes His active and sovereign role as the one who brought all things into existence, including humanity itself. This term highlights God's immense creative power, His absolute sovereignty over all creation, and His ongoing relationship with what He has made. Acknowledging God as "our maker" provides the fundamental and irrefutable reason and impetus for worship, recognizing His ultimate authority, His proprietary claim over us, and our complete dependence on Him for life and breath.
Verse Breakdown
"O come, let us worship": This opening phrase serves as a fervent, inclusive invitation, an urgent summons directed to the entire community to gather and engage in a collective act of adoration. The initial "O come" (לְכוּ, lekhu, "come!") functions as a powerful imperative, conveying an immediate and compelling call to action, while "let us worship" (נִשְׁתַּחֲוֶה, nishtachaveh) emphasizes the communal and shared nature of this sacred endeavor. It is a call to intentionally draw near to God, to present oneself before His presence with purpose and reverence.
"and bow down: let us kneel": These clauses specify the physical postures that are appropriate for worship, moving beyond a general call to specific actions. "Bow down" (נִכְרָעָה, nikhra'ah) and "let us kneel" (נִבְרְכָה, nivrekha) are not merely cultural customs of the ancient world but profound, embodied expressions of humility, submission, and deep reverence. They signify a deliberate lowering of oneself before a superior, acknowledging God's supreme authority, majesty, and holiness. These physical acts are intended to both reflect and foster an inner attitude of awe, complete surrender, and utter dependence upon the Divine.
"before the LORD our maker.": This final clause precisely identifies the object of worship and, crucially, the ultimate reason for such profound reverence. "The LORD" (יְהוָה, YHWH) refers to the covenant God of Israel, the personal, self-revealed God who entered into a unique relationship with His people. The addition of "our maker" (עֹשֵׂנוּ, 'osenu) grounds the worship in the foundational and undeniable truth of God's role as Creator. It serves as a powerful reminder to worshipers of His absolute sovereignty, His infinite power to bring all things into existence, and His continuous provision for and ownership of His creation. This truth provides a compelling, unshakeable, and eternal basis for profound reverence, heartfelt gratitude, and devoted adoration.
Literary Devices
Psalms 95:6 masterfully employs several Literary Devices to convey its urgent and profound call to worship. The prominent use of the Imperative Mood ("O come, let us worship, bow down, kneel") creates a sense of immediate summons and shared responsibility, compelling the audience to participate actively and intentionally. This direct address makes the invitation both personal and communal, fostering a sense of joint purpose. Furthermore, the verse exhibits strong Parallelism, specifically Synonymous Parallelism, where "worship," "bow down," and "kneel" are distinct yet closely related actions that reinforce and amplify the core idea of humble adoration. This repetition with variation deepens the impact and emphasizes the comprehensive, holistic nature of the desired response, involving the entire being. The physical postures themselves can be understood as a form of Metonymy or Synecdoche, where the outward bodily actions represent and embody the inner spiritual attitude of humility, submission, and reverence. The psalm also utilizes Inclusio within its broader structure, as the initial fervent call to worship (vv. 1-7a) is balanced by a subsequent solemn warning against disobedience (vv. 7b-11), implicitly suggesting that true worship is inextricably linked to a responsive and obedient heart. Finally, the powerful declaration "the LORD our maker" serves as a foundational Statement of Divine Attribute, providing the ultimate and irrefutable justification for the demanded reverence and adoration.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 95:6 profoundly shapes our understanding of worship, revealing it as a holistic, communal, and deeply reverent response to God's identity as both Creator and covenant Lord. It teaches that worship is far more than mere intellectual assent or an emotional experience; it is a full-bodied engagement that acknowledges God's supreme authority and our utter dependence on Him for our very existence. The explicit call to "bow down" and "kneel" underscores that humility is an indispensable posture of the heart, reflecting our creaturely status before our sovereign Maker. This verse grounds all adoration in the foundational truth of creation, reminding us that our very being is a gift from God, compelling us to respond with profound gratitude, complete submission, and overwhelming awe. It sets the stage for a worship that transcends mere ritual, demanding a heart that truly recognizes and willingly submits to the one who formed us.
REFLECTION AND APPLICATION
Psalms 95:6 offers timeless and transformative guidance for our approach to God, challenging us to move beyond superficial engagement to a profound, holistic act of worship. It reminds us that our worship, whether corporate or personal, should be characterized by an intentional posture of humility and reverence, recognizing God's absolute sovereignty as our Creator. While physical postures like bowing and kneeling may vary across contemporary worship settings and cultural expressions, the underlying attitude of awe, submission, and dependence remains paramount and non-negotiable. This verse calls us to remember daily that we are not self-made but wonderfully and purposefully made by God, fostering a deep sense of gratitude and encouraging us to live lives that reflect His ownership and Lordship. True worship, then, extends far beyond the sanctuary walls, permeating every aspect of our existence as we acknowledge His hand in all things and willingly submit our will to His. It prompts us to consider how our entire being—mind, body, and spirit—can be continually offered in devotion and adoration to our glorious Maker.
Questions for Reflection
FAQ
Is physical kneeling or bowing necessary for true worship today?
Answer: While Psalms 95:6 explicitly calls for physical postures of "bowing down" and "kneeling," these actions embody a profound inner attitude of humility, reverence, and submission. In ancient Israel, such postures were common and deeply meaningful expressions of respect and adoration before a king or deity. Today, the necessity or practice of specific physical postures can vary based on cultural context, denominational tradition, and individual conviction. The New Testament, particularly Jesus' teaching in John 4:24, emphasizes worshiping God "in spirit and truth," suggesting that the sincerity, authenticity, and spiritual alignment of the heart are paramount. However, physical postures can still be powerful and meaningful expressions of inner devotion, aiding in focusing one's mind and body on God and His majesty. They are not the essence of worship in a prescriptive sense for all times and places, but they can be a significant and beneficial expression of it, helping to cultivate the very humility and reverence that the psalmist calls for. The core message remains the indispensable need for a humble and submissive heart before our Creator, whether that is expressed physically, spiritually, or both.
CHRIST-CENTERED FULFILLMENT
Psalms 95:6, with its profound call to worship "the LORD our maker," finds its ultimate and most glorious fulfillment in the person and work of Jesus Christ. While the psalmist calls Israel to worship YHWH, the Creator God, the New Testament reveals that all things were not only created by God but specifically through and for Jesus Christ. He is the divine agent of creation, the very Word through whom the universe came into being, as powerfully affirmed in John 1:3 and Colossians 1:16. Therefore, when we worship "our maker," we are, in essence, worshiping the Triune God, with Christ as the active, co-eternal Creator. The call to "bow down" and "kneel" before the LORD powerfully foreshadows the universal worship of Christ, before whom "every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father" (Philippians 2:10-11). Our present worship is thus a rehearsal for that future, glorious reality. Moreover, Christ himself embodied the ultimate humility, taking on human form and humbling himself even to death on a cross, demonstrating the very posture of submission and obedience that the psalmist exhorts (Philippians 2:7-8). Thus, our worship of the Father, our Maker, is now made possible, perfected, and eternally meaningful through Christ, the one who is both Creator and the perfect Worshiper, inviting us into His eternal adoration of the Father.