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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be ever new, and shall never wax old nor vanish away; it is an everlasting song, that shall never be antiquated or out of date.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.
True, Scripture says, “Make no mention of the name other gods, neither let it be heard out of your mouth.” What it stipulates is that we should not call them gods. For in the first part of the law it says, “You shall not take the name of the Lord your God in vain,” that is, apply it to an idol. So anyone who honors an idol with the name of God falls into idolatry. If I am compelled to mention gods, I must add something to show that I do not call them gods. Scripture uses the name “gods” but adds “their” or “of the pagans,” as when David, having used the name “gods,” says “but the gods of the pagans are demons.”
And it is not we alone who speak of wicked demons, but almost all who acknowledge the existence of demons. Thus, then, it is not true that all observe the law of the most High; for all who fall away from the divine law, whether through heedlessness, or through depravity and vice or through ignorance of what is right, all such do not keep the law of God, but, to use a new phrase that we find in Scripture, “the law of sin.” I say, then, that in the opinion of most of those who believe in the existence of demons, some of them are wicked; and these, instead of keeping the law of God, offend against it. But, according to our belief, it is true of all demons that they were not demons originally, but they became so in departing from the true way; so that the name “demons” is given to those beings who have fallen away from God. Accordingly, those who worship God must not serve demons. We may also learn the true nature of demons if we consider the practice of those who call on them by charms to prevent certain things or for many other purposes. For this is the method they adopt, in order by means of incantations and magical arts to invoke the demons and induce them to further their wishes. Wherefore, the worship of all demons would be inconsistent in us who worship the supreme God; and the service of demons is the service of so-called gods, for “all the gods of the pagans are demons.” The same thing also appears from the fact that the dedication of the most famous of the so-called sacred places, whether temples or statues, was accompanied by curious magical incantations, which were performed by those who zealously served the demons with magical arts. Hence we are determined to avoid the worship of demons even as we would avoid death; and we hold that the worship, which is supposed among the Greeks to be rendered to gods at the altars, and images and temples, is in reality offered to demons.
But, if he is of too little importance, according to their reasoning, to be capable of the partnership of the term “Godhead” with the Father and the Son, he is not worthy of sharing any other of the terms proper to God. For, if the terms are considered and compared with each other according to the significance observed in each, none will be found to be inferior to the title of “God.” And a proof of this is that many inferior things also are called by this name. Moreover, the divine Scripture does not refrain from using this equivocal term, not even in inconsistent matters, as when it calls images by the name of “God.” “For,” it says, “let the gods who did not make the heaven and the earth be destroyed and be cast under the earth.” It also says, “All the gods of the Gentiles are devils.” And the witch with her magic arts summoning up the souls sought by Saul said that she saw gods. Furthermore, even Balaam, a certain diviner and soothsayer, who bore his oracles in his hand, as the Scripture says, and who successfully procured for himself instruction from the demons through his divining trickery, is related by the Scripture to have taken counsel with God. And, it is possible, collecting many such passages from the divine Scriptures, to allege that this name has no precedence above the other appellations proper to God, since, as it has been said, we even find it used equivocally in incongruous matters. But the name of holiness, and of eternity, and of righteousness and of goodness, we are taught by the Scriptures, is nowhere communicated to things that are unfit. Therefore, if they do not deny that the Holy Spirit shares with the Son and the Father in the names piously used exclusively in the case of the divine nature alone, what reason is there to try to make out that he has no partnership in this one alone that both evil spirits and idols have been shown to share through a certain equivocal use?
But that God, whom the Hebrew sages worshipped, forbids sacrifice to be offered even to the holy angels of heaven and divine powers, whom we, in this our pilgrimage, venerate and love as our most blessed fellow-citizens. For in the law which God gave to his Hebrew people he utters this menace, as in a voice of thunder: “he that sacrificeth unto any god, save unto the Lord only, he shall be utterly destroyed.” And that no one might suppose that this prohibition extends only to the very wicked demons and earthly spirits, whom this philosopher calls very small and inferior,—for even these are in the Scripture called gods, not of the Hebrews, but of the nations, as the Septuagint translators have shown in the psalm where it is said, “For all the gods of the nations are demons,”—that no one might suppose, I say, that sacrifice to these demons was prohibited, but that sacrifice might be offered to all or some of the celestials, it was immediately added, “save unto the Lord alone.”
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SUMMARY
Psalms 96:5 stands as a pivotal declaration within a universal call to worship, powerfully asserting the absolute supremacy of Yahweh, the God of Israel, over all other deities. It draws a sharp contrast between the "gods of the nations," which are definitively dismissed as "idols" or "worthless things," and the LORD, who is uniquely identified as the Creator of the heavens. This verse establishes that the unparalleled power and authority of the true God, demonstrated through His foundational act of creation, are the ultimate and exclusive reasons for universal praise and singular devotion, thereby exposing the utter futility of polytheistic worship.
CONTEXT
Literary Context: Psalm 96 is a vibrant and expansive hymn, forming part of a collection often referred to as "enthronement psalms" (Psalms 93, 95-99) that celebrate the LORD's kingship and universal reign. It commences with an urgent, global invitation for all the earth to "sing to the LORD a new song" and "proclaim his salvation day after day" (Psalms 96:1-2). The psalm progresses from this general invitation to a specific declaration of God's glory and wondrous works among the nations (Psalms 96:3-4), then shifts to provide the theological rationale for such worship. Verse 5, "For all the gods of the nations [are] idols: but the LORD made the heavens," provides the foundational truth, establishing Yahweh's unique identity and creative power as the irrefutable basis for His sole claim to universal adoration. The psalm culminates in an eschatological vision of the LORD coming to judge the earth in righteousness, reinforcing His ultimate sovereignty and the anticipation of His reign (Psalms 96:10-13).
Historical & Cultural Context: Ancient Israel existed in a geopolitical and religious landscape saturated with polytheism. Surrounding nations like the Canaanites, Egyptians, and Mesopotamians worshipped vast pantheons of gods associated with natural phenomena (e.g., Baal, Asherah), fertility, warfare, and various aspects of daily life. These deities were commonly represented by physical images (idols) and worshipped through elaborate rituals, often involving sacrifices and cultic practices. The concept of a single, transcendent God who created all things and demanded exclusive worship was revolutionary and profoundly counter-cultural. Psalms 96:5 directly confronts this prevailing worldview, asserting the non-existence and impotence of these "gods" in stark contrast to Yahweh, the covenant God of Israel, whose power is demonstrated not by human craft but by the creation of the entire cosmos. This potent declaration served to fortify Israel's distinctive monotheistic identity and to underscore the folly and spiritual danger of syncretism with pagan practices.
Key Themes: This verse powerfully articulates several core theological themes prevalent throughout the Psalms and the broader Old Testament. Firstly, it champions Divine Supremacy and Uniqueness, asserting that Yahweh stands alone as the true God, fundamentally different and infinitely superior to the fabricated deities of other nations. This theme is echoed in passages like Isaiah 45:5-6, which declares, "I am the LORD, and there is no other; besides me there is no God." Secondly, the verse highlights God as the Creator, grounding His authority and uniqueness in His act of bringing the heavens into existence. This foundational truth, first revealed in Genesis 1:1, establishes His absolute sovereignty over all creation, making Him uniquely worthy of worship, unlike any idol. Finally, it exposes the Folly and Futility of Idolatry. By labeling foreign gods as "idols," the psalmist conveys their utter worthlessness and non-existence, a theme extensively developed in prophetic critiques of idolatry, such as Isaiah 44:9-20, which vividly describes the absurdity of worshipping something made by human hands.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several potent literary devices to convey its profound theological message. The most prominent is Contrast, which is central to the verse's structure and meaning. It starkly juxtaposes the "gods of the nations" with "the LORD," and their nature as "idols" with His identity as the one who "made the heavens." This antithesis highlights the absolute difference between human-made fabrications and the divine, self-existent Creator. Furthermore, there is a strong element of Polemic, as the verse directly challenges and refutes the validity of polytheistic worship prevalent in the ancient world, asserting the supremacy of Yahweh. The use of the term ʼĕlîyl for "idols" is a powerful instance of Derogatory Labeling, stripping these false gods of any perceived power or dignity, reducing them to "nothingness" or "vanity." Finally, the phrase "made the heavens" functions as a Merism or Synecdoche, where "heavens" represents the entirety of creation (often paired with "earth" in other contexts, but here implying the vastness of the cosmos), thereby underscoring God's comprehensive sovereignty over all that exists.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 96:5 encapsulates fundamental truths about God's nature and humanity's proper response to Him. It establishes a clear theological boundary between the one true, living God and all human constructs of divinity. The verse underscores the biblical emphasis on monotheism and the absolute sovereignty of Yahweh as the sole Creator and Sustainer of the universe. This creative act is not merely a historical event but an ongoing demonstration of His power, wisdom, and authority, which alone warrant worship. Consequently, any devotion directed towards anything other than the Creator is exposed as futile idolatry, a misdirection of worship towards that which has no power to save, sustain, or satisfy. This theological foundation calls believers to exclusive allegiance and worship, recognizing that true life and meaning are found only in the God who made all things.
REFLECTION AND APPLICATION
In a world still filled with competing ideologies, philosophies, and pursuits that vie for our ultimate allegiance, Psalms 96:5 remains profoundly relevant. Modern "idols" may not be carved statues, but they manifest as anything we place above God in our hearts and lives: wealth, career, status, pleasure, self-reliance, political ideologies, or even our own desires and achievements. This verse calls us to a radical discernment, urging us to examine what truly holds ultimate value and power in our lives. By affirming that "the LORD made the heavens," it invites us to cultivate a profound sense of awe, humility, and trust in the one who is the source of all existence. Recognizing God as the sovereign Creator liberates us from the anxiety of relying on fleeting, human-made constructs and anchors our hope in His unshakeable power and faithfulness. It establishes a foundation for authentic worship, reminding us that only the Creator is truly worthy of our singular devotion, praise, and obedience, leading to a life of true freedom and purpose.
Questions for Reflection
FAQ
What does it mean that "all the gods of the nations are idols"?
Answer: This statement means that the deities worshipped by other cultures are not real, living gods with power or existence. The Hebrew word for "idols" (ʼĕlîyl) literally means "nothingness" or "worthlessness." It's a strong theological declaration that these are human fabrications, products of imagination or craftsmanship, utterly impotent and unable to act, save, or sustain. In contrast to the one true God, Yahweh, who is self-existent and actively involved in the world, these "gods" are empty concepts or inanimate objects, deserving of no worship or fear. This truth is foundational to biblical monotheism and the exclusive worship of the LORD, as seen throughout the Old Testament's polemic against idolatry in books like Deuteronomy and Isaiah.
Why is it significant that "the LORD made the heavens" in this context?
Answer: The fact that "the LORD made the heavens" is the ultimate proof and reason for His unique supremacy over all other "gods." While idols are made by human hands, the LORD demonstrates His power by creating the vast, intricate, and majestic cosmos—something no human or false god could ever do. This act of creation establishes His absolute sovereignty, infinite power, and unparalleled wisdom. It means He is the source of all life and existence, the one true God who is worthy of all worship and praise. This truth underpins the entire call to worship in Psalms 96 and is a recurring theme throughout Scripture, from the opening declaration in Genesis 1:1 to the worship of the Creator in Revelation 4:11.
CHRIST-CENTERED FULFILLMENT
Psalms 96:5, with its stark contrast between impotent idols and the Creator LORD, finds its ultimate fulfillment and deepest meaning in Jesus Christ. The New Testament reveals that the very LORD who "made the heavens" is none other than the pre-existent Son, through whom and for whom all things were created. John 1:3 declares, "All things were made through him, and without him was not anything made that was made," echoing this creative power. Similarly, Colossians 1:16 states that "by him all things were created, in heaven and on earth, visible and invisible... all things were created through him and for him." Thus, the Creator God of Psalms 96 is fully revealed in the person of Jesus Christ. He is the one true God manifest in the flesh, demonstrating divine power over creation, sickness, and even death, ultimately conquering sin and death through His resurrection (Romans 6:9-10). In Him, the emptiness of all "idols"—whether ancient statues or modern self-worship—is exposed, for He alone is the Way, the Truth, and the Life (John 14:6). Our worship, therefore, is rightly directed to the Father through the Son, who is the visible image of the invisible God, the ultimate fulfillment of the psalmist's call to worship the one who made the heavens and is now exalted as Lord of all (Philippians 2:9-11).