Psalm 96:7 Komentář

This psalm is part of that which was delivered into the hand of Asaph and his brethren (Ch1 16:7), by which it appears both that David was the penman of it and that it has reference to the bringing up of the ark to the city of David; whether that long psalm was made first, and this afterwards taken out of it, or this made first and afterwards borrowed to make up that, is not certain. But this is certain, that, though it was sung at the translation of the ark, it looks further, to the kingdom of Christ, and is designed to celebrate the glories of that kingdom, especially the accession of the Gentiles to it. Here is, I. A call given to all people to praise God, to worship him, and give glory to him, as a great and glorious God (Psa 96:1-9). II. Notice given to all people of God's universal government and judgment, which ought to be the matter of universal joy (Psa 96:10-13). In singing this psalm we ought to have our hearts filed with great and high thoughts of the glory of God and the grace of the gospel, and with an entire satisfaction in Christ's sovereign dominion and in the expectation of the judgment to come.

INTRODUCTION TO PSALM 96 This psalm was written by David, as appears from Ch1 16:7 to whom it is ascribed by the Septuagint, Vulgate Latin, and all the Oriental versions. This and part of Psalm 105 were first composed and sung at the bringing of the ark from the house of Obededom to the city of David; and here it is detached from that with a new introduction to it, and applied to the times and kingdom of the Messiah, and; with great propriety, since the ark was an eminent type of him. The inscription in the Syriac version is, "a Psalm of David, a Prophecy of the coming of the Messiah, and of the calling of the Gentiles that believe in him:'' and very rightly, since express mention is made of them in it, and of the publication of the Gospel among them; and clear reference is had to Christ, who is the Jehovah all along spoken of Jarchi well observes, that wherever a "new song" is mentioned, it is to be understood of future time, or the times of the Messiah; and the end of the psalm shows it, he cometh to judge, &c.

Give unto the Lord, O ye kindreds of the people,.... Or families (p): the Targum is, "give unto the Lord a song, ye families of the people;'' by whom are meant not the tribes and families of the people of Israel, but the Gentiles, the nations of the world, who were to be blessed in the seed of Abraham, the family of Egypt, and others; see Amo 3:2, Zac 14:17, even such as were chosen of them, taken out from among them for a people to his name; who were redeemed out of every kindred, tongue, people, and nation; and were taken, one of a city, and two of a family, and brought to Zion: give unto the Lord glory and strength; See Gill on Psa 29:1. (p) "familiae", Pagninus, Montanus, Junius & Tremellius, Piscator, &c.

And if they say that they were chosen to act as priests and to offer worship to God, it can be shown that the Word promised that he would give to the Gentiles an equal share in his service, when he said, “Render to the Lord, O you kindreds of the nations, render to the Lord glory and honor: bring sacrifices and come into his courts.” To which the oracle in Isaiah may be conjoined: “There shall be an altar to the Lord in the land of Egypt … and the Egyptians will know the Lord. And they shall sacrifice, and say prayers to the Lord and make offering.” And in this you will understand that it is prophesied that an altar will be built to the Lord away from Jerusalem in Egypt and that the Egyptians will there offer sacrifice, say prayers and give gifts to the Lord. Yes, and not only in Egypt, but in the true Jerusalem itself, whatever it is thought to be, all the nations, including the Egyptians indeed, the most superstitious of them all, are invited to keep the feast of tabernacles, as a feast of the heart.

What then? If "confession and beauty are before Him: holiness and greatness in His sanctification" [Psalm 96:7]. This we declare, when we are building the house; behold, it is already declared unto the heathen; what ought the heathen to do, to whom those who have cleared away the wood have declared the Lord's honour? He now says to the heathen themselves, "Ascribe unto the Lord, O you kindreds of the people: ascribe unto the Lord worship and honour." Ascribe them not unto yourselves: because they also who have declared it unto you, have not declared their own, but His honour. Do ye then "ascribe unto the Lord worship and honour;" and say, "Not unto us, O Lord, not unto us: but unto Your Name give the praise." Put not your trust in man. If each of you is baptized, let him say: He baptizes me, of whom the friend of the Bridegroom said, "He baptizes with the Holy Ghost." For when you say this, you ascribe unto the Lord worship and honour: "Ascribe unto the Lord worship and honour."

The writer celebrates the Lord's dominion over nations and nature, describes its effect on foes and friends, and exhorts and encourages the latter. (Psa 97:1-12) This dominion is a cause of joy, because, even though our minds are oppressed with terror before the throne of the King of kings (Exo 19:16; Deu 5:22), we know it is based on righteous principles and judgments which are according to truth.

Give--or, "ascribe" (Psa 29:1) due honor to Him, by acts of appointed and solemn worship in His house.

Call to the families of the peoples to worship God, the One, living, and glorious God. הבוּ is repeated three times here as Psa 29:1-11, of which the whole strophe is an echo. Isaiah (ch. 60) sees them coming in with the gifts which they are admonished to bring with them into the courts of Jahve (in Chr. only: לפניו). Instead of בּהדרת קדשׁ here and in the chronicler, the lxx brings the courts (חצרת) in once more; but the dependence of the strophe upon Psa 29:1-11 furnishes a guarantee for the "holy attire," similar to the wedding garment in the New Testament parable. Instead of מפּניו, Psa 96:9, the chronicler has מלּפניו, just as he also alternates with both forms, Ch2 32:7, cf. Ch1 19:18.