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Commentary on Psalms 96 verses 1–9
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,
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be ever new, and shall never wax old nor vanish away; it is an everlasting song, that shall never be antiquated or out of date.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.
Then Trypho said, "We know that you quoted these because we asked you. But it does not appear to me that this Psalm which you quoted last from the words of David refers to any other than the Father and Maker of the heavens and earth. You, however, asserted that it referred to Him who suffered, whom you also are eagerly endeavouring to prove to be Christ."
And I answered, "Attend to me, I beseech you, while I speak of the statement which the Holy Spirit gave utterance to in this Psalm; and you shall know that I speak not sinfully, and that we are not really bewitched; for so you shall be enabled of yourselves to understand many other statements made by the Holy Spirit. 'Sing unto the Lord a new song; sing unto the Lord, all the earth: sing unto the Lord, and bless His name; show forth His salvation from day to day, His wonderful works among all people.' He bids the inhabitants of all the earth, who have known the mystery of this salvation, i.e., the suffering of Christ, by which He saved them, sing and give praises to God the Father of all things, and recognise that He is to be praised and feared, and that He is the Maker of heaven and earth, who effected this salvation in behalf of the human race, who also was crucified and was dead, and who was deemed worthy by Him (God) to reign over all the earth. As [is clearly seen] also by the land into which [He said] He would bring [your fathers]; [for He thus speaks]: 'This people [shall go a whoring after other gods], and shall forsake Me, and shall break my covenant which I made with them in that day; and I will forsake them, and will turn away My face from them; and they shall be devoured, and many evils and afflictions shall find them out; and they shall say in that day, Because the Lord my God is not amongst us, these misfortunes have found us out. And I shall certainly turn away My face from them in that day, on account of all the evils which they have committed, in that they have turned to other gods.'
In Psalm 95 [LXX] the coming of the Lord to humankind is again foretold, and that a new song, by which is meant the new covenant, will be sung by the whole earth at his coming, not by the Jewish race; and that the good news will no longer be for Israel but for all the nations, since it says that the Lord who is to come will be their King. Who could this be but God the Word, who, intending to judge the world in righteousness and the human race in truth, considers all people in the world equally worthy of his call, and consequently of the salvation of God?
As a door leads into a house, so the title of a psalm leads into understanding. Now this one has a heading as follows: "When the house was being built after the captivity." You ask what house; the psalm shows you straightaway: "Sing to the Lord a new song, sing to the Lord, all the earth." There you are, that is what house it is. When the whole earth sings a new song, it is the house of God. It is built by singing, its foundations are believing, it is erected by hoping, it is completed by loving. So it is being built now, but it is dedicated at the end of the world. Let the living stones, then, come flocking together to the new song, come flocking all together and be fitted together into the fabric of God's temple. Let them recognize their Savior and receive him as their occupant.
We have said what house it is; now we must say after what captivity. The psalm shows you this too. Carry on a little: "Sing to the Lord a new song, sing to the Lord, all the earth. Sing to the Lord, bless his name, proclaim from day to day the gospel of his salvation. Proclaim among the nations his wonders, in all peoples his glory. Since all the gods of the nations are demons." There you are again, that is under whom the house was held in captivity. From the first transgression of the first human being, the whole human race, being born in the shackles of sin, was the property of the devil who had conquered it. After all, if we had not been held in captivity, we would not have needed a redeemer.
The baptized have, then, something to do in themselves, that is, in the temple of God that is first built and dedicated at the end. It is built after the captivity, as the title of the psalm indicates: when the enemy who had taken them captive has been expelled. There is something noteworthy in the order of the psalms. The psalm of the dedication of the house precedes in order of numbering the psalm of the building of the house. The psalm of the dedication comes first, because the psalmist is singing of the house of which its Architect says, "Destroy this temple, and in three days I will raise it up." The later psalm, when the house was being built after the captivity, foretold the church. Moreover, its opening words are "Sing to the Lord a new song, sing to the Lord all the earth." Let no one foolishly think that a baptized person is already perfect, therefore, merely because it has been said, "For holy is the temple of God, and this temple you are," and, "Do you not know that your members are the temple of the Holy Spirit, who is in you, whom you have from God?"
Rightly, then, are we stirred by the voice of the psalmist as by the sound of a heavenly trumpet, when we hear, "Sing to the Lord a new canticle; sing to the Lord, all the earth. Sing to the Lord and bless his name." Let us recognize, then, and proclaim the "Day born of the day" who became incarnate on this day. The Day is the Son born of the Father, the eternal Day, God of God, Light of Light; he is our salvation, of whom the psalmist says elsewhere, "May God have mercy on us and bless us: may he cause the light of his countenance to shine on us. That we may know your way on earth; your salvation in all nations." The idea expressed in "on the earth" he expanded to "in all nations" and the significance of "your way" he repeated in "your salvation." We recall that the Lord said, "I am the way." And only recently, when the Gospel was read, we heard that the thrice-blessed old man, Simeon, had received a divine promise that he would not experience death until he had seen Christ the Lord and that, when he had taken the infant Christ into his hands and had recognized the mighty little One, he said, "Now dismiss your servant, O Lord, according to your word, in peace, because my eyes have seen your salvation." Gladly, then, let us announce his salvation, this Day born of the eternal Day, let us declare "his glory among the Gentiles, his wonders among all people." He lies in a manger, but he holds the world in his hand; he is nourished at the breast, but he feeds the angels; he is wrapped in swaddling clothes, but he clothes us with immortality; he is suckled but is adored; he does not find room in the inn, but he makes a temple for himself in the hearts of believers. For Strength took on weakness that weakness might become strong. Therefore, let us marvel at rather than despise his human birth; from it let us learn the lowliness that such loftiness assumed for our sake. Then let us enkindle our love so that we may come to his eternal day.
And how many more they have joined, by being given birth to by [the church]? How many members have adhered to the head and are adhering now? And these have been baptized, and others will be baptized, and after us will come others. Then, I say, at the end of the world the stones will attach themselves to the foundation, living stones, holy stones, so that at the end the whole building may be built up out of that church; indeed out of this very church, which is now singing the new song, while the house is being built. That, you see, is what this psalm says, "when the house was being built after the captivity." What does it say? "Sing to the Lord a new song; sing to the Lord, all the earth." What a great house it is! But when does it sing the new song? While it is being built? When is it dedicated? At the end of time? Its foundation has already been dedicated, because he has ascended into heaven and dies no more. When we too have risen again, so as never to die anymore, that is when we too will be dedicated.
The rebaptizing Donatists should not think they belong to the new song. They cannot sing the new song, seeing that with insufferable impiety they have cut themselves off from the church that God willed to exist in every land. After all, the same prophet says somewhere else, "Sing to the Lord a new song, sing to the Lord every land." So anyone who refuses to sing with every land and does not withdraw from the old man, does not sing the new song and does not play on the ten-stringed harp, because he is an enemy of charity, which alone is the fullness of the law and which we say is contained in the ten commandments that pertain to love of God and of neighbor.
"O sing unto the Lord a new song; sing unto the Lord, all the earth" [Psalm 96:1]. If all the earth sings a new song, it is thus building while it sings: the very act of singing is building: but only, if it sings not the old song. The lust of the flesh sings the old song: the love of God sings the new....Hear why it is a new song: the Lord says, "A new commandment I give unto you, that you love one another." [John 15:12] The whole earth then sings a new song: there the house of God is built. All the earth is the house of God. If all the earth is the house of God, he who clings not to all the earth, is a ruin, not a house; that old ruin whose shadow that ancient temple represented. For there what was old was destroyed, that what was new might be built up....The Apostle binds us together into this very structure, and fastens us when bound together in that unity, saying, "Forbearing one another in love; endeavouring to keep the unity of the Spirit in the bond of peace." [Ephesians 4:2-3] Where there is this unity of Spirit, there is one stone; but one stone formed out of many. How one formed out of many? By forbearing one another in love. Therefore the house of the Lord our God is in building; it is this that is being wrought, for this are these words, for this these readings, for this the preaching of the Gospel over the whole world; as yet it is in building. This house has increased greatly, and filled many nations: nevertheless, it has not yet prevailed through all nations: by its increase it has held many, and will prevail over all: and it is gainsaid by those who boast of their being of its household, and who say, it has already lost ground. It still increases, still all those nations which have not yet believed are destined to believe; that no man may say, will that tongue believe? will the barbarians believe? What is the meaning of the Holy Spirit having appeared in the fiery tongues, [Acts 2:3] except that there is no tongue so hard that it cannot be softened by that fire? For we know that many barbarous nations have already believed in Christ: Christ already possesses regions where the Roman empire has never yet reached; what is as yet closed to those who fight with the sword, is not closed to Him who fights with wood. For "the Lord has reigned from the wood." Who is it who fights with wood? Christ. With His cross He has vanquished kings, and fixed upon their forehead, when vanquished, that very cross; and they glory in it, for in it is their salvation. This is the work which is being wrought, thus the house increases, thus it is building: and that you may know, hear the following verses of the Psalm: see them labouring upon, and constructing the house. "O sing unto the Lord all the earth."
“A savior who is Christ the Lord has been born to you today in the city of David.” It is good that [the angel] said “has been born today” and did not say “this night,” for with heavenly light he appeared to those who were conducting the watch by night and brought the good news that day was born, namely, the one concerning whom the psalmist foretold, saying, “Announce well his salvation day from day.” Indeed the salvation of God, that is, the Lord Jesus, is “day from day” because he who appeared temporally in the city of David as a human being from a virgin mother was, in truth, himself born before all time and without spatial limitation, light from light, true God from true God. Because, therefore, the light of life rose for those of us dwelling in the region of the shadow of death, the herald of this rising suitably says, “A savior has been born to you today,” so that being always advised by this word we may recollect that the night of ancient blindness is gone past and the day of eternal salvation has drawn near, and “let us cast off the works of darkness.” And let us walk as children of light, “for the fruit of the light, as the same apostle [Paul] says, is in all justice and holiness.”
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SUMMARY
Psalms 96:1 issues a vibrant and universal imperative to worship, establishing the foundational theme of the entire psalm: the celebration of God's unrivaled sovereignty and magnificent glory. It extends a compelling invitation not only to the people of Israel but to all humanity, urging them to engage in a fresh, dynamic, and spontaneous act of praise. This call acknowledges the Lord's unique kingship and His marvelous deeds across all creation, serving as an opening summons for the entire earth to recognize, declare, and joyfully participate in proclaiming the Lord's unparalleled majesty and redemptive power.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 96:1 employs several powerful literary devices to convey its urgent and universal message. The most prominent is the Imperative Mood, indicated by the direct commands "O sing" and "sing." This forceful language underscores the non-negotiable nature of worship and the urgency of the divine call. The Repetition of the phrase "sing unto the LORD" serves to emphasize both the central action of praise and the divine recipient, creating a rhythmic and memorable opening that reinforces the core message. Furthermore, the phrase "all the earth" functions as a form of Hyperbole or Synecdoche, where a part (the earth) represents the whole (all its inhabitants, all nations, all creation). This device powerfully conveys the Universalism inherent in God's reign, extending the call to worship far beyond the boundaries of Israel to encompass every corner of the globe. The verse also implicitly uses Call to Worship as a genre element, immediately establishing the psalm's purpose and inviting the audience into an act of communal praise.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 96:1 is a foundational declaration of God's universal kingship and the proper response of all creation to His sovereignty. Theologically, it asserts that the Lord is not merely a tribal deity but the supreme ruler over all nations and the entire cosmos. The call for a "new song" signifies that God's ongoing work in creation and redemption constantly provides fresh reasons for praise, moving beyond past experiences to embrace new revelations of His glory and grace. This dynamic worship anticipates a future where every knee will bow and every tongue confess His name. The verse thus lays the groundwork for a theology of global mission, where the knowledge of God's salvation is to be proclaimed to all peoples, inviting them into the grand chorus of praise.
REFLECTION AND APPLICATION
Psalms 96:1 challenges believers today to ensure their worship is dynamic, heartfelt, and expansive. It is a powerful reminder that our praise should not be stagnant or formulaic, but continually renewed by a fresh apprehension of God's character and His ongoing work in our lives and in the world. What "new thing" has God done in your life or in the world that compels a fresh expression of gratitude and adoration? This verse also expands our vision beyond individual or congregational worship, reminding us of the global scope of God's kingdom. It compels us to consider our role in inviting "all the earth" to join in this chorus of praise, actively participating in the proclamation of God's glory and salvation to every nation, tribe, and tongue. Our worship, therefore, should be both deeply personal and profoundly missional, reflecting the universal reign of our King.
Questions for Reflection
FAQ
Why is it important to sing a "new song" rather than just repeating old ones?
Answer: The concept of a "new song" (Hebrew: shîyr châdâsh) in Psalms 96:1 doesn't necessarily mean a newly composed melody, though it can include that. More profoundly, it signifies praise that is fresh, spontaneous, and born out of a renewed understanding or experience of God's greatness and His mighty acts. It implies a qualitative newness in devotion. God is a living God who continually acts in history and in the lives of His people. Each new act of deliverance, each new revelation of His character, each new season of grace, calls for a fresh response of worship. This encourages dynamic worship rather than rote recitation, ensuring it remains a vibrant and heartfelt response to God's ongoing presence and power, echoing the new song sung by the redeemed in Revelation 5:9.
Does "all the earth" literally mean everyone, or is it symbolic?
Answer: While "all the earth" (Hebrew: kol ha'arets) in Psalms 96:1 is a sweeping phrase, it carries both literal and symbolic weight. Literally, it expresses God's universal dominion over all creation and all humanity, emphasizing that His sovereignty is not confined to Israel but extends to every nation and every corner of the globe. Symbolically, it functions as a prophetic vision and a theological declaration that ultimately, all peoples and nations are called to acknowledge and praise Him. This aligns with other prophetic passages that envision a future day when the knowledge of the Lord will cover the earth as the waters cover the sea (e.g., Isaiah 11:9) and when every knee will bow to Him (Philippians 2:10-11). It underscores the universal scope of God's redemptive plan and the ultimate destiny of all creation to worship its Creator.
CHRIST-CENTERED FULFILLMENT
Psalms 96:1, with its universal call to sing a "new song" to the Lord, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The "new song" anticipated here is fully realized in the New Covenant established through Christ's sacrificial death and glorious resurrection. He is the one who performs the "marvelous deeds" (Psalms 98:1) that warrant this fresh, unprecedented praise. The universal scope of the psalm—the command for "all the earth" to sing—is directly addressed by Christ's Great Commission, where His disciples are sent to make disciples of all nations, teaching them to observe all that He commanded. Through the Gospel, the praise of God is truly extended beyond Israel to every tribe, tongue, people, and nation, creating a global chorus of worshipers. Moreover, the "Lord" to whom all the earth is to sing is revealed in the New Testament as Jesus Christ Himself, the Lamb of God who takes away the sin of the world and the King of kings and Lord of lords. Ultimately, the "new song" of the redeemed in Revelation 5:9-10 is sung to the Lamb, who was slain and by His blood ransomed people for God from every tribe and language and people and nation, making them a kingdom and priests to our God, and they shall reign on the earth. Thus, Psalms 96:1 is a prophetic overture to the universal reign of Christ and the global worship He rightfully receives.