TRV
Translation
King James Version
Let the field be joyful, and all that is therein: then shall all the trees of the wood rejoice
Complete Jewish Bible
let the fields exult and all that is in them. Then all the trees in the forest will sing
Berean Standard Bible
Let the fields exult, and all that is in them. Then all the trees of the forest will sing for joy
American Standard Version
Let the field exult, and all that is therein; Then shall all the trees of the wood sing for joy
World English Bible Messianic
Let the field and all that is in it exult! Then all the trees of the woods shall sing for joy
Geneva Bible (1599)
Let the field be ioyfull, and all that is in it: let all the trees of the wood then reioyce
Young's Literal Translation
The field exulteth, and all that is in it, Then sing do all trees of the forest,
In the KJVVerse 15,478 of 31,102
Study This Verse
Commentary on Psalms 96 verses 10–13
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.
11 Let the heavens rejoice, and let the earth be glad; let the sea roar, and the fulness thereof.
12 Let the field be joyful, and all that is therein: then shall all the trees of the wood rejoice
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.
We have here instructions given to those who were to preach the gospel to the nations what to preach, or to those who had themselves received the gospel what account to give of it to their neighbours, what to say among the heathen; and it is an illustrious prophecy of the setting up of the kingdom of Christ upon the ruins of the devil's kingdom, which began immediately after his ascension and will continue in the doing till the mystery of God be finished.
I. Let it be told that the Lord reigns, the Lord Christ reigns, that King whom God determined to set upon his holy hill of Zion. See how this was first said among the heathen by Peter, Act 10:42. Some of the ancients added a gloss to this, which by degrees crept into the text, The Lord reigneth from the tree (so Justin Martyr, Austin, and others, quote it), meaning the cross, when he had this title written over him, The King of the Jews. It was because he became obedient to death, even the death of the cross, that God exalted him, and gave him a name above every name, a throne above every throne. Some of the heathen came betimes to enquire after him that was born King of the Jews, Mat 2:2. Now let them know that he has come and his kingdom is set up.
II. Let it be told that Christ's government will be the world's happy settlement. The world also shall be established, that it shall not be moved. The natural world shall be established. The standing of the world, and its stability, are owing to the mediation of Christ. Sin had given it a shock, and still threatens it; but Christ, as Redeemer, upholds all things, and preserves the course of nature. The world of mankind shall be established, shall be preserved, till all that belong to the election of grace are called in, though a guilty provoking world. The Christian religion, as far as it is embraced, shall establish states and kingdoms, and preserve good order among men. The church in the world shall be established (so some), that it cannot be moved; for it is built upon a rock, and the gates of hell shall never prevail against it; it is a kingdom that cannot be shaken.
III. Let them be told that Christ's government will be incontestably just and righteous: He shall judge the people righteously (Psa 96:10), judge the world with righteousness, and with his truth, Psa 96:13. Judging is here put for ruling; and though this may be extended to the general judgment of the world at the last day, which will be in righteousness (Act 17:31), yet it refers more immediately to Christ's first coming, and the setting up of his kingdom in the world by the gospel. He says himself, For judgment have I come into this world (Joh 9:39; Joh 12:31), and declares that all judgment was committed to him, Joh 5:22, Joh 5:27. His ruling and judging with righteousness and truth signify, 1. That all the laws and ordinances of his kingdom shall be consonant to the rules and principles of eternal truth and equity, that is, to the rectitude and purity of the divine nature and will. 2. That all his administrations of government shall be just and faithful, and according to what he has said. 3. That he shall rule in the hearts and consciences of men by the commanding power of truth and the Spirit of righteousness and sanctification. When Pilate asked our Saviour, Art thou a king? he answered, For this cause came I into the world, that I should bear witness unto the truth (Joh 18:37); for he rules by truth, commands men's wills by informing their judgments aright.
IV. Let them be told that his coming draws nigh, that this King, this Judge, standeth before the door; for he cometh, for he cometh. Enoch, the seventh from Adam, said so. Behold, the Lord cometh, Jde 1:14. Between this and his first coming the revolutions of many ages intervened, and yet he came at the set time, and so sure will his second coming be; though it is now long since it was said, Behold, he comes in the clouds (Rev 1:7) and he has not yet come. See Pe2 3:4, etc.
V. Let them be called upon to rejoice in this honour that is put upon the Messiah, and this great trust that is to be lodged in his hand (Psa 96:11, Psa 96:12): Let heaven and earth rejoice, the sea, the field, and all the trees of the wood. The dialect here is poetical; the meaning is, 1. That the days of the Messiah will be joyful days, and, as far as his grace and government are submitted to, will bring joy along with them. We have reason to give that place, that soul, joy into which Christ is admitted. See an instance of both, Acts 8. When Samaria received the gospel there was great joy in that city (Psa 96:8), and, when the eunuch was baptized, he went on his way rejoicing, v. 39. 2. That it is the duty of every one of us to bid Christ and his kingdom welcome; for, though he comes conquering and to conquer, yet he comes peaceably. Hosanna, Blessed is he that cometh; and again, Hosanna, Blessed be the kingdom of our father David (Mar 11:9, Mar 11:10); not only let the daughter of Zion rejoice that her King comes (Zac 9:9), but let all rejoice. 3. That the whole creation will have reason to rejoice in the setting up of Christ's kingdom, even the sea and the field; for, as by the sin of the first Adam the whole creation was made subject to vanity, so by the grace of the second Adam it shall, some way or other, first or last, be delivered from the bondage of corruption into the glorious liberty of the children of God, Rom 8:20, Rom 8:21. 4. That there will, in the first place, be joy in heaven, joy in the presence of the angels of God; for, when the First-begotten was brought into the world, they sang their anthems to his praise, Luk 2:14. 5. That God will graciously accept the holy joy and praises of all the hearty well-wishers to the kingdom of Christ, be their capacity ever so mean. The sea can but roar, and how the trees of the wood can show that they rejoice I know not; but he that searches the heart knows what is the mind of the Spirit, and understands the language, the broken language, of the weakest.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 10–13. Public domain.
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Augustine of HippoAD 430
Exposition on Psalm 96
"The plains shall be joyful, and all things that are in them" [Psalm 96:12]. All the meek, all the gentle, all the righteous, are the "plains" of God. "Then shall all the trees of the woods rejoice." The trees of the woods are the heathen. Why do they rejoice? Because they were cut off from the wild olive, and engraffed into the good olive. [Romans 11:17] "Then shall all the trees of the woods rejoice:" because huge cedars and cypresses have been cut down, and undecaying timbers have been bought for the building of the house. They were trees of the woods; but before they were sent to the building: they were trees of the woods, but before they produced the olive.
Gregory the DialogistAD 604
Forty Gospel Homilies, Homily 36
When the Lord invites certain ones from villages and streets to the supper, He clearly designates that people who had known how to keep the law under civilized society; but when He commands His guests to be gathered from highways and hedges, He doubtless seeks to gather a rustic people, that is, the Gentiles, of whose signification it is said through the Psalmist: "Then shall all the trees of the forest rejoice before the face of the Lord, because He comes." For the trees of the forest are called the Gentiles, because in their unbelief they were always twisted and unfruitful. Those therefore who were converted from that rustic way of life came to the Lord's supper as if from hedges.
John DamasceneAD 749
ORTHODOX FAITH 2:6
Furthermore, let no one maintain that the heavens or the heavenly bodies are animate, for they are inanimate and without feeling. So, even though sacred Scripture says, “Let the heavens rejoice, and let the earth be glad,” it is really calling on the angels in heaven and the people on earth to rejoice. Of course, Scripture can personify inanimate things and talk about them as if they were alive, as for example, “The sea saw and fled; Jordan was turned back,” and, “What ailed you, O sea, that you did flee? and you, O Jordan, that you were turned back?” and again, “Mountains and hills are asked the reason for their skipping.” In just the same way it is customary for us to say that “the city was gathered together,” not intending to mean the houses but the occupants of the houses. Still again, “the heavens show forth the glory of God” not by speaking in voice audible to sensible ears but by manifesting to us through their own greatness the power of the Creator, and when we make comments about their beauty, we give glory to their Maker as the best of all artificers.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Psalms 96:12 is a vibrant poetic declaration that extends the call for worship and exultation to the entirety of the natural world. It vividly portrays the field and all its contents, along with the trees of the wood, bursting forth in unbridled joy and celebration. This cosmic rejoicing is presented as a direct, anticipatory response to the Lord's impending arrival to judge the earth with righteousness and truth, signifying a universal acknowledgment of His sovereign reign and the establishment of divine order.
CONTEXT
Literary Context: Psalm 96 is situated within a collection of enthronement psalms (Psalms 93-99) that celebrate the Lord's kingship and His coming reign. The psalm commences with a universal call to "sing unto the Lord a new song," urging all the earth to declare His salvation and glory among the nations, as seen in Psalm 96:1-3. It sharply contrasts the true God, the Creator, with the impotent idols of the heathen, asserting His unique power and majesty. Verses 11-13 specifically depict creation's effusive response to God's anticipated advent. Psalm 96:11 calls for the sea and its fullness, the world and its inhabitants, to rejoice, setting the stage for the terrestrial elements in verse 12. The joy of the field and trees in verse 12 directly precedes and serves as a climactic response to the declaration in Psalm 96:13, which states that "He cometh to judge the earth." Thus, this verse functions as a crescendo of universal praise, culminating in the revelation of God's righteous judgment and the establishment of His just rule.
Historical & Cultural Context: In the ancient Near East, the natural world was frequently perceived as intrinsically linked to the divine, reflecting the power and character of various deities. For Israel, however, Yahweh was uniquely the sole Creator and Sustainer of all things, and His sovereignty extended over every facet of creation. The imagery of nature responding to God's presence and actions is a common motif in Hebrew poetry, reflecting a worldview where the cosmos is not a silent, indifferent backdrop but an active, responsive participant in the divine drama. The "field" (Hebrew: sâdeh), representing cultivated, ordered land, and the "trees of the wood" (Hebrew: ʻêts_ _yaʻar), representing wild, untamed nature, together form a merism. This rhetorical device signifies the totality of the earth's terrestrial environment, emphasizing God's comprehensive dominion over both human-managed and wild domains, and the universal scope of His coming reign and redemptive work.
Key Themes: This verse powerfully contributes to several overarching themes within Psalm 96 and broader biblical theology. It underscores the universal sovereignty of God, asserting His dominion not only over humanity but over all creation, from the heavens to the deepest parts of the earth. It highlights the theme of cosmic praise, where the natural world, in its very existence and flourishing, testifies to God's glory and joins in the chorus of worship, echoing the declaration in Psalm 19:1. Furthermore, it emphasizes the anticipation of divine justice, portraying creation's joyous response to the Lord's coming to establish righteousness and truth on earth. This "judgment" is not primarily punitive but redemptive, bringing order and peace to a world groaning under the effects of sin, as profoundly articulated in Romans 8:22. The psalm also develops the theme of a "new song," suggesting a fresh, invigorated form of worship that acknowledges God's unique role as Creator and coming King, distinguishing Him from the false gods of the nations.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 96:12 is rich in personification, attributing human emotions and actions—joy and rejoicing—to inanimate objects and natural elements like the "field" and "trees of the wood." This device vividly conveys the idea that creation is not a passive backdrop but an active, sentient participant in the divine drama, instinctively responding to God's presence and coming reign. The verse also employs merism, a rhetorical device where two contrasting parts represent the whole; "the field" (cultivated land) and "the trees of the wood" (wild forests) together encompass the totality of the earth's landmass, signifying a universal scope of praise. Furthermore, the use of the imperative mood (translated "Let...") functions as a poetic declaration or an invitation, not merely a command, emphasizing the inevitability and appropriateness of creation's joyous response to the Lord. The imagery itself borders on hyperbole, an exaggeration for poetic effect, underscoring the immense and overwhelming nature of the anticipated cosmic celebration.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly articulates the biblical truth that creation is not merely a passive stage for human history but an active, responsive entity within God's grand narrative. It highlights God's comprehensive sovereignty, asserting that His dominion extends not only over humanity but over every aspect of the natural world. The cosmic joy depicted here anticipates the ultimate restoration of creation, which, though currently groaning under the weight of sin, eagerly awaits its liberation and the full manifestation of God's righteous reign. This perspective challenges believers to see the natural world as a testament to God's glory and to join in its inherent song of praise, recognizing that all things, both animate and inanimate, are designed to reflect and respond to their Creator.
REFLECTION AND APPLICATION
Psalms 96:12 invites us to broaden our understanding of worship beyond human voices alone, recognizing that our praise is part of a grand, cosmic symphony where all creation is called to participate. This perspective can deepen our personal worship, moving us from an anthropocentric view to a more holistic, creation-centered appreciation of God's majesty. It challenges us to be more attentive to the natural world, seeing it not merely as a resource but as a living testament to God's power, creativity, and goodness, fostering a profound sense of wonder and gratitude. Furthermore, the verse instills profound hope in the ultimate triumph of God's justice and peace. Knowing that creation itself yearns for and rejoices in God's righteous reign should encourage us to live in anticipation of that day, striving to align our lives with His kingdom values of justice, truth, and peace, and to care for the creation that so eagerly awaits its full liberation. This cosmic vision should inspire us to participate actively in God's redemptive work, both in our personal lives and in our engagement with the world around us.
Questions for Reflection
FAQ
Why is creation depicted as "joyful" and "rejoicing" in this psalm?
Answer: This depiction is a powerful poetic expression of creation's inherent response to its Creator and its eager anticipation of God's righteous rule. It signifies a universal, unbridled celebration of God's sovereignty and the coming establishment of divine order, justice, and peace on earth. The psalm portrays creation as having an innate awareness of God's glory and a longing for His full manifestation, which will bring about ultimate flourishing and liberation. It speaks to a deep, inherent connection between the Creator and His creation, where the latter instinctively responds to the former's presence and redemptive activity.
Does this mean trees literally clap their hands or fields literally sing?
Answer: No, this is personification, a common and powerful literary device in Hebrew poetry. It attributes human qualities, emotions, and actions to inanimate objects or abstract concepts to vividly convey a spiritual truth. While fields do not literally become joyful or trees literally shout for joy, the imagery emphasizes the profound and universal impact of God's presence and coming judgment. It implies that even the non-human creation instinctively acknowledges and celebrates Him, and that His reign will bring about such a profound transformation that all of creation will respond with exuberant delight. This device helps us grasp the magnitude of God's glory and the comprehensive scope of His redemptive work, as seen in other prophetic passages like Isaiah 55:12.
CHRIST-CENTERED FULFILLMENT
The cosmic joy envisioned in Psalms 96:12 finds its ultimate and glorious fulfillment in Jesus Christ. He is not only the Creator through whom all things were made and hold together, as affirmed in Colossians 1:16, but also the one through whom all things, visible and invisible, are reconciled to God, as declared in Colossians 1:20. The "new song" of praise in Psalm 96 foreshadows the new covenant established through Christ's sacrificial death and resurrection, which inaugurates a new era of redemption for humanity and creation alike. His first coming, though marked by humility, brought the kingdom of God near, and His second coming will fully establish His righteous reign, ushering in a new heavens and new earth where righteousness dwells, as promised in 2 Peter 3:13. The "field" and "trees of the wood" rejoicing anticipate the day when creation itself will be liberated from its bondage to decay and share in the glorious freedom of the children of God, a profound hope articulated in Romans 8:21. Ultimately, the universal praise of Psalms 96:12 culminates in the revelation of Christ as the Lamb on the throne, to whom every creature in heaven and on earth and under the earth and in the sea, and all that is in them, will declare praise, honor, glory, and power forever and ever, as beautifully depicted in Revelation 5:13.