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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be ever new, and shall never wax old nor vanish away; it is an everlasting song, that shall never be antiquated or out of date.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.
"For the Lord is great, and cannot worthily be praised" [Psalm 96:4]. What Lord, except Jesus Christ, "is great, and cannot worthily be praised"? You know surely that He appeared as a Man: ye know surely that He was conceived in a woman's womb, you know that He was born from the womb, that He was suckled, that He was carried in arms, circumcised, that a victim was offered for Him, that He grew; lastly, you know that He was buffeted, spit upon, crowned with thorns, was crucified, died, was pierced with a spear; ye know that He suffered all these things: "He is great, and cannot worthily be praised." Despise not what is little, understand what is great. He became little, because you were such: let Him be acknowledged great, and in Him you shall be great....For what can a small tongue say towards the praise of the Great One? By saying, Beyond praise, he has spoken, and has given to imagination what it may conceive: as if saying, What I cannot utter, do thou reflect on; and when you shall have reflected, it will not be enough. What no man's thought utters, does any man's tongue utter? "The Lord is great, and cannot worthily be praised." Let Him be praised, and preached: His honour declared, and His house built.
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SUMMARY
Psalms 96:4 provides the fundamental theological rationale for the universal call to worship and proclamation articulated in the preceding verses of the psalm. It emphatically declares the incomparable nature of Yahweh, the God of Israel, asserting His immense and inherent greatness, His supreme worthiness of abundant praise, and His absolute sovereignty, demanding reverential awe above all other perceived deities or powers. This verse transitions from the command to declare God's glory to the profound reasons for such a global declaration, establishing His unique identity as the one true, awe-inspiring God.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 96:4 masterfully employs several potent literary devices to convey its profound theological message. The primary device is Hyperbole, particularly evident in the phrase "greatly to be praised," which emphasizes the boundless and overflowing nature of the praise due to God, suggesting an intensity and volume of adoration that transcends ordinary measure. Contrast is also central to the verse's impact, as it explicitly sets the LORD apart "above all gods," highlighting His unique supremacy against the pervasive backdrop of polytheistic beliefs prevalent in the ancient world. This creates a stark and unequivocal distinction between the one true God and all false deities. Furthermore, the strategic use of Repetition with the word "great" ("great, and greatly") serves to amplify and reinforce the immense magnitude of God's character and the corresponding, abundant praise He deserves, creating an emphatic and memorable declaration that resonates deeply with the listener.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 96:4 stands as a cornerstone verse for understanding the biblical doctrine of God's absolute sovereignty and His singular uniqueness. It asserts the fundamental truth that Yahweh is utterly distinct from, and infinitely superior to, all other entities that might claim divine status. This profound declaration forms the exclusive basis for true worship and absolute trust in Him alone. It functions as a powerful polemic against idolatry and a resounding call to recognize the one true God who reigns supreme over all creation, deserving of all glory, honor, and adoration. This foundational theological truth underpins the entire redemptive narrative of Scripture, as God's unparalleled power, wisdom, and faithfulness are consistently demonstrated in His majestic acts of creation, His righteous judgments, and His glorious salvation.
REFLECTION AND APPLICATION
Psalms 96:4 profoundly challenges us to scrutinize the true object of our reverence and the depth of our praise. In a contemporary world still replete with various "gods"—whether they manifest as the pursuit of money, the craving for power, the allure of fame, the worship of self, or even the idolization of intellectual prowess—this verse powerfully calls us back to the singular, incomparable greatness of the LORD. Do we truly perceive Him as "great" in the fabric of our daily lives, allowing His majesty and transcendence to genuinely shape our perspectives, priorities, and decisions? Does the praise we offer, both corporately and individually, truly reflect His "greatness," moving beyond mere ritual or obligation to a fervent, heartfelt, and unreserved adoration? To "fear" Him above all gods means to hold Him in such profound awe and reverential respect that His perfect will becomes our ultimate authority, His flawless character our highest admiration, and His glory our greatest and most consuming pursuit. This verse urgently implores us to intentionally dethrone all competing loyalties and to wholeheartedly enthrone the one true God in the innermost chambers of our hearts and the entirety of our lives, living in reverent awe of His supreme authority and boundless worth.
Questions for Reflection
FAQ
What does it mean for God to be "feared above all gods"?
Answer: To "fear" God in this context (Hebrew: yârêʼ) does not primarily mean to be terrified of Him, but rather to hold Him in profound reverence, awe, and respect. It acknowledges His absolute power, holiness, and supreme authority as the Creator and Sustainer of all things. The phrase "above all gods" is a direct and forceful theological statement against polytheism and idolatry, which were rampant in the ancient world. It asserts that Yahweh, the God of Israel, is the one true God, infinitely superior to any pagan deity, inanimate idol, or spiritual power that humans might worship or acknowledge. It means He alone deserves our ultimate loyalty, exclusive worship, and absolute obedience, as He is the only one truly worthy of such honor and uniquely capable of exercising ultimate dominion over all creation, as powerfully articulated in 1 Chronicles 16:25.
How does this verse relate to the broader message of Psalm 96?
Answer: Psalms 96:4 serves as the indispensable theological foundation for the entire psalm's overarching message of universal worship and global proclamation. The preceding verses issue a fervent call for all the earth to "sing to the LORD a new song" and to "declare his glory among the nations" (Psalms 96:1-3). Verse 4 then provides the profound reason for this universal praise: because the LORD is uniquely great, supremely worthy of abundant praise, and sovereign over all other "gods." It transitions seamlessly from the imperative command to worship to the inherent, glorious attributes of the One being worshipped, explaining why He deserves such universal adoration and proclamation. The subsequent verses then elaborate on His majestic role as Creator and His righteous character as Judge, further cementing His unparalleled status and solidifying the rationale for global worship.
CHRIST-CENTERED FULFILLMENT
Psalms 96:4 finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. The "greatness" and supreme praiseworthiness of God are perfectly embodied in Jesus, who is unequivocally declared to be the "image of the invisible God" (Colossians 1:15). He is the divine agent through whom all things were created, and in whom all things hold together, thereby demonstrating the very "greatness" of God the Father in a tangible and accessible way. Furthermore, the declaration that the LORD is "to be feared above all gods" is powerfully and definitively realized in Christ's triumphant victory over all spiritual powers and earthly authorities. Through His substitutionary crucifixion and glorious resurrection, Jesus decisively disarmed "the rulers and authorities and put them to open shame, by triumphing over them in him" (Colossians 2:15). He is the true King who has been given "all authority in heaven and on earth" (Matthew 28:18), establishing His absolute supremacy over every rival "god," every worldly power, and every spiritual dominion. Therefore, the ancient call to "greatly praise" and "fear" the LORD above all finds its truest, most complete, and most compelling expression in the worship of Jesus Christ, for "at the name of Jesus 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). He is the Lamb of God who alone is eternally worthy of all praise, honor, glory, and dominion (Revelation 5:12).