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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.
"O come, let us sing unto the Lord" [Psalm 95:1]. He calls us to a great banquet of joy, not one of this world, but in the Lord. For if there were not in this life a wicked joy which is to be distinguished from a righteous joy, it would be enough to say, "Come, let us rejoice;" but he has briefly distinguished it. What is it to rejoice aright? To rejoice in the Lord. You should piously joy in the Lord, if you dost wish safely to trample upon the world. But what is the word, "Come"? Whence does He call them to come, with whom he wishes to rejoice in the Lord; except that, while they are afar, they may by coming draw nearer, by drawing nearer they may approach, and by approaching rejoice? But whence are they afar? Can a man be locally distant from Him who is everywhere?...It is not by place, but by being unlike Him, that a man is afar from God. What is to be unlike Him? It means, a bad life, bad habits; for if by good habits we approach God, by bad habits we recede from God....If therefore by unlikeness we recede from God, by likeness we approach unto God. What likeness? That after which we were created, which by sinning we had corrupted in ourselves, which we have received again through the remission of sins, which is renewed in us in the mind within, that it may be engraved a second time as if on coin, that is, the image of our God upon our soul, and that we may return to His treasures....
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SUMMARY
Psalms 95:1 serves as a vibrant, communal summons to worship, initiating a psalm that seamlessly transitions from exuberant praise to a solemn call for obedience. This verse establishes a foundational posture of joyful adoration, inviting the assembly to acknowledge the Lord as their steadfast, unshakeable source of deliverance and security, setting the stage for a profound encounter with God's majesty and a reflection on His historical dealings with His people.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 95:1 is rich in literary devices that enhance its impact as a call to worship. The most prominent is Imperative, seen in "O come" and "let us sing/make," which creates an urgent, direct, and communal summons, demanding an immediate and active response from the audience. Metaphor is powerfully employed in "the rock of our salvation," where God is likened to a steadfast, unyielding rock, symbolizing His unchanging nature, reliability, and role as a secure refuge and source of deliverance. This imagery evokes strength, stability, and protection, grounding the exuberant praise in God's immutable character. Furthermore, Parallelism is evident in the pairing of "sing unto the LORD" and "make a joyful noise," where the second phrase amplifies and specifies the nature of the first, emphasizing the exuberant and uninhibited quality of the desired worship. The entire verse functions as an Invitation, drawing the worshiper into an active, participatory encounter with God, initiating a journey of praise and submission.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 95:1 encapsulates fundamental theological truths about God's nature and humanity's proper response. It establishes God as the sovereign Lord (Yahweh), the covenant-keeping God, and the unshakeable "Rock of our Salvation," emphasizing His constancy and His role as the ultimate deliverer. This foundational understanding of God's character necessitates a response of joyful, uninhibited praise. The verse serves as a theological anchor for the entire psalm, which proceeds to elaborate on God's creative power, His historical dealings with Israel, and the critical importance of obedience as an integral part of true worship. It underscores that genuine praise flows from a deep recognition of who God is and what He has done, particularly His provision of salvation, and that this praise must be accompanied by a heart yielded to His commands.
REFLECTION AND APPLICATION
Psalms 95:1 challenges us to examine the posture of our hearts in worship. Is our praise merely a quiet observance, or is it a vibrant, "joyful noise" that reflects the magnitude of God's salvation in our lives? This verse calls us to intentional, communal, and enthusiastic engagement, reminding us that worship is not a passive activity but an active response to the unchanging "Rock of our salvation." It invites us to approach God with a deep sense of gratitude for His steadfastness and deliverance, allowing that gratitude to overflow into uninhibited adoration. In a world of shifting sands, recognizing God as our immutable Rock provides profound security and inspires confident, joyful praise, both individually and corporately. It encourages us to bring our whole selves—our voices, our energy, our hearts—to the sacred act of worship, recognizing that He alone is worthy of such adoration and that our worship should be a holistic expression of our faith.
Questions for Reflection
FAQ
What does "the rock of our salvation" mean in this context?
Answer: "The rock of our salvation" is a powerful metaphor for God, emphasizing His unchangeable nature, steadfastness, and reliability as the ultimate source of deliverance and security. Just as a physical rock provides a firm foundation, shelter, and an unyielding defense, God is portrayed as the unshakeable, eternal refuge for His people. This imagery highlights His faithfulness and His role in providing salvation, protection, and stability, as seen in other biblical references like Deuteronomy 32:4 and 2 Samuel 22:3. It speaks to His enduring character and His unwavering commitment to His people's well-being.
Why does the psalm shift from praise to warning later on?
Answer: The shift in Psalm 95 from exuberant praise (verses 1-7a) to a solemn warning against hardening one's heart (verses 7b-11) is a deliberate theological and literary device. It underscores that genuine worship is not merely an emotional experience but also requires a posture of humble obedience and a willingness to listen to God's voice. The warning draws a direct parallel to Israel's disobedience in the wilderness, particularly at Meribah and Massah (referenced in Exodus 17:1-7 and Numbers 14:22-23), where their unbelief led to judgment and exclusion from God's rest. This transition serves as a crucial reminder that true worship involves both adoration and active submission to God's will, warning against the danger of a superficial faith that praises God with the lips but hardens the heart against His commands.
CHRIST-CENTERED FULFILLMENT
Psalms 95:1 finds its ultimate Christ-centered fulfillment in Jesus, who is the true and living "Rock of our salvation." While the Old Testament understands God as the steadfast Rock, the New Testament reveals that this Rock is none other than Christ Himself, as Paul declares in 1 Corinthians 10:4 that the Israelites "drank from the spiritual Rock that followed them, and that Rock was Christ." He is the immutable foundation upon whom believers build their lives (Matthew 7:24-27), the source of living water (John 4:10-14), and the cornerstone rejected by builders but chosen by God (1 Peter 2:7). The "salvation" celebrated in Psalms 95:1 is fully realized in Christ's atoning work, His resurrection, and His ongoing intercession, providing not just physical deliverance but eternal redemption from sin and death (Hebrews 9:12). Therefore, the call to "sing unto the LORD" and "make a joyful noise" is most profoundly directed to Jesus, who is worthy of all praise as the Lamb of God who takes away the sin of the world (John 1:29) and the one through whom we enter God's promised rest (Hebrews 4:9-11). He is the one who enables and receives our joyful acclamations.