TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 95:1–6. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
"And make a joyful noise unto Him with Psalms." We have already said what it is "to make a joyful noise:" the word is repeated, that it may be confirmed by the act: the very repetition is an exhortation. For we have not forgotten, so as to wish to be again admonished what was said above, that we should make a joyful noise: but usually in passages of strong feeling a well-known word is repeated, not to make it more familiar, but that the very repetition may strengthen the impression made: for it is repeated that we may understand the feeling of the speaker....Hear now: "For the Lord is a great God, and a great King above all gods" [Psalm 95:3] "For the Lord will not cast off His people." Praise be unto Him, and shouts of joy be unto Him! What people shall He not cast off? We have no right to make our own explanation here: for the Apostle has prescribed this unto us, he has explained whereof it is said. For this was the Jewish people, the people where were the prophets, the people where were the patriarchs, the people begotten according to the flesh from the seed of Abraham; the people in which all the mysteries which promised our Saviour preceded us; the people among whom was instituted the temple, the anointing, the Priest for a figure, that when all these shadows were past, the Light itself might come; this therefore was the people of God; to it were the prophets sent, in it those who were sent were born; to it were delivered and entrusted the revelations of God. What then? Is the whole of that people condemned? Far be it. It is called the good olive-tree by the Apostle, for it commenced with the patriarchs....This then is the tree itself: though some of its boughs have been broken, yet all have not. For if all the boughs were broken, whence is Peter? Whence John? Whence Thomas? Whence Matthew? Whence Andrew? Whence are all those Apostles? Whence that very Apostle Paul who was speaking to us but now, and by his own fruit bearing witness to the good olive? Were not all these of that people? Whence also those five hundred brethren to whom our Lord appeared after His resurrection? [1 Corinthians 15:6] Whence were so many thousands at the words of Peter (when the Apostles, filled with the Holy Spirit, spoke with the tongues of all nations [Acts 2:4]) converted with such zeal for the honour of God and their own accusation, that they who first shed the Lord's blood in their rage, learned how to drink it now that they believed? And all these five thousand were so converted that they sold their own property, and laid the price of it at the Apostles' feet. That which one rich man did not do, when he heard from the Lord's mouth, and sorrowfully departed from Him, [Matthew 19:21-22] this so many thousands of those men by whose hands Christ had been crucified, did on a sudden. In proportion as the wound was deeper in their own hearts, with the greater eagerness did they seek for a physician. Since therefore all these were from thence, the Psalm says of them, "For the Lord will not cast off His people."...
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Summary
Psalms 95:3 stands as a foundational declaration of God's unparalleled supremacy, proclaiming His identity as the ultimate sovereign and King over all creation and any competing powers. This verse provides the theological bedrock for the psalm's subsequent call to worship, establishing the inherent worthiness of the Lord to receive humanity's praise, adoration, and submission. It asserts that His greatness and authority are absolute, transcending all other claims to power or divinity.
Context
Literary Context
Psalm 95 is a masterful composition, artfully weaving together a fervent call to worship (verses 1-7a) with a solemn warning against rebellion and disobedience (verses 7b-11). Verse 3 serves as the pivotal theological justification for the initial invitation to praise. The psalm opens with an exuberant summons in Psalms 95:1-2, urging the people to "come, let us sing to the LORD" and "make a joyful noise to the rock of our salvation." Immediately following this enthusiastic invitation, verse 3 provides the profound reason for such adoration: the inherent greatness and supreme kingship of the God being worshipped. It establishes His unique identity and absolute authority before the psalm transitions to His role as Creator and Shepherd, and then to the cautionary historical narrative of Israel's wilderness wanderings. Thus, verse 3 anchors the entire psalm in the unassailable truth of God's character.
Historical & Cultural Context
The composition of this psalm took place within an ancient Near Eastern (ANE) milieu where polytheism was the prevailing religious worldview. Surrounding nations worshipped a vast array of deities, often associated with natural phenomena, national power, or specific domains of life. In this environment, Israel's confession of YHWH as "a great God, and a great King above all gods" was a radical, counter-cultural declaration of exclusive monotheism. It was far more than a statement of YHWH's superiority among a pantheon; it was an emphatic assertion of His absolute uniqueness and unrivaled power, implicitly denying the ultimate reality or efficacy of other so-called gods. This declaration would have been particularly potent in communal worship settings, reinforcing Israel's distinct identity, their covenant relationship with YHWH, and their exclusive allegiance to Him alone.
Key Themes
This verse powerfully articulates several core theological themes fundamental to Israel's faith and Christian theology. The most prominent is God's Absolute Sovereignty and Supremacy. It declares that YHWH is not merely one powerful deity among many, but the supreme ruler, unmatched in power, authority, and dominion over all creation and all spiritual realms. This directly challenges any polytheistic notions, establishing Monotheism as the foundational truth of Israel's faith. The phrase "above all gods" explicitly differentiates the God of Israel from any other purported deities or spiritual powers, emphasizing His singular preeminence and unique existence. Furthermore, the verse establishes the Foundation for Worship. The Lord's inherent greatness and His undisputed kingship provide the irreducible and ultimate reason for all true worship. Our adoration and praise stem from His intrinsic worth and unparalleled power, affirming that He alone is worthy of such devotion, as seen in other declarations of His unique glory, such as 1 Chronicles 16:25 and Psalm 145:3.
Exposition and Analysis
Key Word Analysis
This is the Tetragrammaton (YHWH), the personal, covenant name of God, revealed preeminently to Moses as "I AM WHO I AM" (Exodus 3:14-15). Its use here emphasizes that the "great God" and "great King" is not a generic deity but the specific, self-existent, eternal, and faithful God who has entered into a covenant relationship with Israel. This name underscores His relational presence and His active involvement in history, distinguishing Him from the impersonal or capricious deities of other nations.
This adjective signifies magnitude in any sense—physical, numerical, or, as here, in terms of power, authority, and majesty. When applied to God, it conveys His immense, incomparable, and all-encompassing nature. It speaks to His limitless power, His boundless wisdom, and His supreme majesty, setting Him apart as utterly unique and transcendent. This "greatness" is the very foundation of His worthiness to be worshipped.
This term, often shortened from ʼayil ("strength"), denotes strength and power, and is frequently used to refer to the Almighty. While it can occasionally refer to other deities, when used in relation to YHWH, as it is here, it emphasizes His divine nature, His omnipotence, and His role as the ultimate source of all might. In the context of "a great God," it underscores His supreme divine essence and inherent, unchallengeable power.
Verse Breakdown
"For the LORD [is] a great God"
This initial clause establishes the fundamental identity and inherent nature of the One being praised. "The LORD" (YHWH), the covenant God of Israel, is declared to be "a great God," emphasizing His immense power, majesty, and divine essence. This greatness is intrinsic to His being, making Him worthy of ultimate reverence and worship. It sets Him apart as the preeminent divine being, whose very nature commands adoration.
"and a great King"
Building upon the previous declaration, this phrase expands on God's identity by highlighting His sovereign role. He is not only divinely great but also exercises supreme regal authority. His "kingship" implies active rule, dominion over all creation, and the ultimate power to govern, judge, and execute His will. This portrays Him as the cosmic monarch, whose reign is absolute and universal, extending over all realms and all beings.
"above all gods"
This climactic statement asserts the absolute and exclusive supremacy of YHWH. The "gods" here (Hebrew, ʼĕlôhîym, plural) refer to anything that might be considered a rival power or object of worship in the ancient world: the pagan deities of other nations (e.g., Baal, Dagon), spiritual beings (like angels or demons), or even powerful human rulers or institutions. The preposition "above" (ʿal) signifies not just superiority but absolute transcendence and dominion, unequivocally declaring that YHWH's authority and power are unrivaled and unsurpassed by any entity in existence. This is a declaration of His unique, ultimate, and solitary position in the cosmos, providing the ultimate reason for exclusive devotion.
Literary Devices
Psalms 95:3 employs several powerful literary devices to convey its profound theological truth. The most prominent is Declaration or Affirmation, as the verse functions as a foundational statement of God's intrinsic identity and unparalleled power, providing the irrefutable basis for the psalm's subsequent call to worship. There is also a clear use of Contrast or Antithesis, setting the singular "great God" and "great King" (YHWH) in stark opposition to "all gods," thereby highlighting His unique and unparalleled status. This contrast implicitly refutes polytheism and asserts monotheistic truth. The phrase "above all gods" can also be seen as a form of Hyperbole or Exaggeration in its emphasis, not to suggest falsehood, but to underscore the absolute and incomparable nature of YHWH's supremacy in the strongest possible terms within a polytheistic cultural context. The repetition of "great" (implied in "great God" and explicitly stated for "great King") also serves as Emphasis, reinforcing the magnitude of God's character and dominion.
Theological and Thematic Connections
The declaration in Psalms 95:3 is central to biblical theology, affirming God's absolute omnipotence, sovereignty, and unique identity as the one true God. This truth underpins all other doctrines, establishing that the God of Israel is not merely a tribal deity but the universal Creator and ultimate Ruler. His being "above all gods" means He is the source of all power, the standard of all truth, and the ultimate authority to whom all creation must bow. This theological bedrock provides the unshakeable foundation for trust, obedience, and worship, as there is no higher power to fear or appeal to. It calls humanity to an exclusive allegiance to Him, rejecting any rival claims to ultimate authority or devotion, and recognizing that His reign is eternal and unchallengeable.
Reflection and Application
Understanding God as "a great God, and a great King above all gods" is not merely an intellectual exercise; it is a transformative truth that should profoundly impact every aspect of a believer's life. This truth inspires genuine awe and profound reverence, moving our worship beyond mere ritual to a heartfelt response to His inherent worth and supreme majesty. It provides immense security and comfort, reminding us that no earthly power, spiritual force, or challenging circumstance can ultimately thwart His purposes or undermine His faithful care for His people. If He is truly above all, then our trust in Him can be unwavering, even amidst chaos and uncertainty, knowing that His reign is absolute and His control complete. Furthermore, this verse serves as a powerful challenge to examine our own lives for any "gods" – be they money, status, self, comfort, fear, or any worldly system – that might subtly compete for the ultimate allegiance that belongs only to the Lord. It calls for an undivided loyalty, compelling us to align our priorities, desires, and actions with the will of the one true, supreme King.
Questions for Reflection
FAQ
What does "above all gods" mean if we believe in only one God?
The phrase "above all gods" in Psalms 95:3 does not imply the actual existence of other true deities. Instead, it functions as a powerful declaration of YHWH's absolute, unrivaled supremacy within a world that was (and often still is) steeped in polytheistic thought or practical idolatry. It asserts God's ultimate authority over:
How does Psalms 95:3 relate to the call to worship in the rest of the psalm?
Psalms 95:3 provides the fundamental theological justification and profound motivation for the call to worship found throughout the psalm, particularly in Psalms 95:1-2. The invitation to "come, let us sing to the LORD" and "make a joyful noise" is not an arbitrary command but a logical and necessary response to the undeniable reality of God's unparalleled greatness and kingship. His supreme authority, His creative power (mentioned in Psalms 95:4-5), and His role as Shepherd (in Psalms 95:7) are all rooted in the truth that He is "a great God, and a great King above all gods." Without this foundational truth, worship would lack its ultimate justification, depth, and exclusivity, becoming merely a human ritual rather than a divinely commanded and inspired act of adoration and submission.
Christ-Centered Fulfillment
Psalms 95:3 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The "great God" and "great King above all gods" is fully revealed and embodied in Him. Jesus is God incarnate, the very Word who was with God and was God, through whom all things were made and in whom all things hold together (John 1:1-3; Colossians 1:16-17). The fullness of the Godhead dwells bodily in Him (Colossians 2:9), making Him the perfect and complete revelation of the "great God" whom the psalmist extols. Furthermore, Jesus is the "great King" par excellence, the true King of kings and Lord of lords, to whom every knee will one day bow (Revelation 19:16; [Philippians 2:9-11](/ philippians/2-9-11 "Jesus' Exaltation")). All authority in heaven and on earth has been given to Him (Matthew 28:18), demonstrating His absolute supremacy over all powers, visible and invisible. His victory on the cross disarmed the spiritual rulers and authorities, triumphing over them (Colossians 2:15), proving that He is indeed "above all gods" and every name that is named. Therefore, our worship of the great God and King is now perfectly directed through Jesus, who is the image of the invisible God (Colossians 1:15), and through whom we have access to the Father in one Spirit (Ephesians 2:18).