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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be ever new, and shall never wax old nor vanish away; it is an everlasting song, that shall never be antiquated or out of date.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.
"Confession and beauty are before Him" [Psalm 96:6]. Do you love beauty? Wishest thou to be beautiful? Confess! He said not, beauty and confession, but confession and beauty. You were foul; confess, that you may be fair: you were a sinner; confess, that you may be righteous. You could deform yourself: you can not make yourself beautiful. But of what sort is our Betrothed, who has loved one deformed, that he might make her fair? How, says some one, loved He one deformed? "I came not," said He, "to call the righteous, but sinners." [Matthew 9:13] Whom callest Thou? sinners, that they may remain sinners? No, says He. And by what means will they cease to be sinners? "Confession and beauty are before Him." They honour Him by confession of their sins, they vomit the evils which they had greedily devoured; they return not to their vomit, like the unclean dog; [2 Peter 2:22] and there will then be confession and beauty: we love beauty; let us first choose confession, that beauty may follow. Again, there is one who loves power and greatness: he wishes to be great as the Angels are. There is a certain greatness in the Angels; and such power, that if the Angels exert it to the full, it cannot be withstood. And every man desires the power of the Angels, but their righteousness every man loves not. First love righteousness, and power shall follow you. For what follows here? "Holiness and greatness are in His sanctification." You were before seeking for greatness: first love righteousness: when you are righteous, you shall also be great. For if you preposterously dost wish first to be great, you fall before you can rise: for thou dost not rise, you are raised up. Thou risest better, if He raise you who falls not. For He who falls not descends unto you: you had fallen: He descends, He has stretched forth His hand unto you; you can not rise by your own strength, embrace the hand of Him who descends, that you may be raised up by the Strong One.
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SUMMARY
Psalms 96:6 is a profound declaration of God's inherent, majestic attributes and their tangible manifestation within His sacred presence. It proclaims that "Honour and majesty are before him," signifying His intrinsic glory and royal dignity, while "strength and beauty are in his sanctuary," indicating the powerful and radiant perfection that permeates His dwelling place. This verse serves as a foundational statement for the psalm's broader call to universal worship, inviting all creation to acknowledge the incomparable greatness and awe-inspiring nature of the Lord.
CONTEXT
Literary Context: Psalm 96 stands as a vibrant call to worship, urging all the earth to sing praises to the Lord and declare His salvation among the nations. It is part of a collection often referred to as "enthronement psalms" (Psalms 93-99), which celebrate God's universal reign, His sovereignty over creation, and His coming to judge the earth in righteousness. The psalm begins with a universal summons to "Sing to the Lord a new song" found in Psalms 96:1 and progresses to contrast the Lord's incomparable greatness with the impotence of idols, as highlighted in Psalms 96:5. Verse 6, specifically, grounds this call to worship in the inherent and manifest attributes of God, providing the theological basis for the reverence and adoration demanded throughout the psalm. It transitions from the general declaration of God's greatness to a more specific description of His glorious presence.
Historical & Cultural Context: The Psalms were the hymnbook and prayer book of ancient Israel, reflecting their understanding of God within their historical and cultural milieu. The concept of a "sanctuary" was central to Israelite worship, referring primarily to the Tabernacle in the wilderness and later the Temple in Jerusalem, where God's presence was believed to dwell uniquely among His people, as commanded in Exodus 25:8. This physical structure served as a tangible point of encounter with the divine. The psalm's emphasis on God's "honour," "majesty," "strength," and "beauty" would have resonated deeply with a culture that understood kingship in terms of power, splendor, and the ability to establish justice. The contrast with "all the gods of the peoples are worthless idols" in Psalms 96:5 highlights the monotheistic conviction of Israel against the polytheistic worship of surrounding nations, where deities were often seen as limited, capricious, or tied to specific geographical locations.
Key Themes: This verse contributes significantly to several overarching themes within Psalm 96 and the broader Psalter. Firstly, it underscores the sovereignty and uniqueness of God, presenting Him as the supreme King whose attributes are incomparable to any earthly ruler or false deity. Secondly, it emphasizes the holiness and glory of God's presence, particularly as manifested in His "sanctuary," which serves as a focal point for worship and encounter. This theme is echoed throughout the Psalms, where the beauty and desirability of God's dwelling place are often celebrated, as seen in Psalms 27:4. Thirdly, the verse fuels the theme of universal worship, providing the divine characteristics that compel all nations to "ascribe to the Lord glory and strength" as called for in Psalms 96:7. The attributes described in this verse are not merely abstract concepts but active, compelling realities that demand a response of adoration and submission from all creation, preparing the way for the ultimate judgment of the earth in righteousness, as declared in Psalms 96:13.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 96:6 employs several powerful literary devices to convey its message. The most prominent is Parallelism, specifically a form of synonymous parallelism where the two clauses reinforce and expand upon each other. "Honour and majesty before him" finds a complementary echo in "strength and beauty in his sanctuary," suggesting that the divine attributes are both inherent to God's person and manifest in His sacred dwelling. There is also an element of Metonymy, where "sanctuary" represents not just a physical place but the very presence and sphere of God's activity and revelation. The attributes themselves are presented almost as if they are tangible entities that "are" before Him and "in" His sanctuary, a subtle form of Personification that imbues these abstract qualities with a dynamic, active presence. This rich poetic language serves to elevate the description of God, making His glory not just a concept but a palpable reality.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 96:6 offers a profound theological statement about the nature of God, presenting Him as intrinsically glorious, powerful, and beautiful, with these attributes radiating from His very being and permeating His sacred space. This understanding of God's inherent majesty and manifest presence forms the bedrock of biblical worship, inviting humanity to respond with awe, reverence, and adoration. The verse challenges any notion of a distant or diminished deity, asserting God's active and glorious presence among His people and throughout His creation. It highlights that true worship is not merely an act but a response to the overwhelming reality of who God is.
REFLECTION AND APPLICATION
Psalms 96:6 calls us to a deeper, more reverent understanding of God's character and presence. In a world often distracted by fleeting glories and superficial attractions, this verse redirects our gaze to the eternal and unchanging splendor of the Almighty. Recognizing that "honour and majesty are before him" should cultivate a profound sense of awe, prompting us to approach God with humility and respect, rather than casual familiarity. Furthermore, knowing that "strength and beauty are in his sanctuary" encourages us to actively seek His presence, whether in corporate worship, personal devotion, or through the study of His Word. It reminds us that in His presence, we encounter not only power but also a radiant perfection that transforms. Our worship, our lives, and our witness should reflect the greatness of the God we serve, inspiring us to live in a way that honors His name and declares His glory to a world desperately in need of His truth and grace.
Questions for Reflection
FAQ
What is the significance of "sanctuary" in Psalms 96:6?
Answer: The "sanctuary" in Psalms 96:6 refers primarily to the earthly dwelling place of God among His people—initially the Tabernacle, and later the Temple in Jerusalem. It was the physical space where God's presence was uniquely manifested and where His people could draw near to Him in worship and sacrifice. However, it also carries a broader theological meaning, pointing to God's heavenly dwelling, His holy presence wherever it is revealed, and ultimately, the very sphere of His divine being. The significance is that God's attributes of strength and beauty are not abstract concepts but are tangibly present and experienced in the place where He chooses to dwell and reveal Himself, making it a locus of awe and adoration. This concept is foundational to understanding God's desire to dwell among His people, as seen throughout the biblical narrative, from the wilderness tabernacle to the ultimate new creation described in Revelation 21.
How do "honour and majesty" differ from "strength and beauty" in this verse?
Answer: While all four terms describe aspects of God's glory, they emphasize different facets. "Honour" (Hebrew, hôwd) and "majesty" (Hebrew, hâdâr) tend to describe God's intrinsic, regal splendor and dignity—the awe-inspiring glory that radiates from His very being, making Him worthy of ultimate respect and adoration. These are qualities that are "before him," inherent to His person, indicative of His divine nature and supreme kingship. "Strength" (Hebrew, ʻôz) and "beauty" (Hebrew, tiphʼârâh), on the other hand, highlight His omnipotence and His radiant perfection, often in terms of their manifestation. These are qualities found "in his sanctuary," emphasizing how His power and glorious perfection are displayed and experienced in His holy dwelling place, making His presence both formidable and captivating. Together, they paint a comprehensive picture of a God who is both supremely powerful and perfectly glorious, whose attributes are both inherent and actively revealed.
CHRIST-CENTERED FULFILLMENT
Psalms 96:6 finds its ultimate and most profound fulfillment in Jesus Christ. He is the very embodiment of God's "honour and majesty," being the "radiance of God's glory and the exact representation of his being" as declared in Hebrews 1:3. In Him, the divine attributes are not merely "before him" but are perfectly incarnated, for He is "the image of the invisible God" as revealed in Colossians 1:15. Furthermore, Jesus is the true "sanctuary" where God's "strength and beauty" are fully revealed. John's Gospel declares that "the Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth" in John 1:14. The physical Temple, where God's presence was manifested, was a shadow of the ultimate reality found in Christ, who declared, "Destroy this temple, and in three days I will raise it up," referring to His body as the true temple (John 2:19-21). In Christ, we behold the full "beauty" of God's character and the "strength" of His saving power, ultimately culminating in the New Jerusalem where "the Lord God Almighty and the Lamb are its temple" (Revelation 21:22). Thus, in Jesus, the honour, majesty, strength, and beauty of God are not only before Him but are perfectly revealed and accessible to all who believe.