Psalmi 95:13 Komentar

For the expounding of this psalm we may borrow a great deal of light from the apostle's discourse, Heb. 3 and 4, where it appears both to have been penned by David and to have been calculated for the days of the Messiah; for it is there said expressly (Heb 4:7) that the day here spoken of (Psa 95:7) is to be understood of the gospel day, in which God speaks to us by his Son in a voice which we are concerned to hear, and proposes to us a rest besides that of Canaan. In singing psalms it is intended, I. That we should "make melody unto the Lord;" this we are here excited to do, and assisted in doing, being called upon to praise God (Psa 95:1, Psa 95:2) as a great God (Psa 95:3-5) and as our gracious benefactor (Psa 95:6, Psa 95:7). II. That we should teach and admonish ourselves and one another; and we are here taught and warned to hear God's voice (Psa 95:7), and not to harden our hearts, as the Israelites in the wilderness did (Psa 95:8, Psa 95:9), lest we fall under God's wrath and fall short of his rest, as they did (Psa 95:10, Psa 95:11). This psalm must be sung with a holy reverence of God's majesty and a dread of his justice, with a desire to please him and a fear to offend him.

INTRODUCTION TO PSALM 95 This psalm, though without a title, was written by David, as appears from Heb 4:7, and to him the Septuagint, Vulgate Latin, Syriac, Arabic, and Ethiopic versions ascribe it. It belongs to the times of the Messiah, as Kimchi observes; the apostle applies it to the Jews of his time, and bespeaks them in the language of it, Heb 3:7, and in which time Israelites, believers in Christ, are called upon to serve and worship him, in consideration of his greatness in himself, and his goodness to them. Theodoret thinks that David spoke prophetically of King Josiah and his times; and wrote it in the person of him, and the priests of God.

The substance of this Psalm, and portions of the ninety-seventh, ninety-eighth, and hundredth, are found in 1Ch. 16:7-36, which was used by David's directions in the dedication of the tabernacle on Mount Zion. The dispensation of the Messiah was typified by that event, involving, as it did, a more permanent seat of worship, and the introduction of additional and more spiritual services. Hence the language of these Psalms may be regarded as having a higher import than that pertinent to the occasion on which it was thus publicly used. (Psa 96:1-13) All nations are invited to unite in this most joyful praise. new song--literally, "fresh," or new mercies (Psa 33:3; Psa 40:3).

Jahve is called the Rock of our salvation (as in Psa 89:27, cf. Psa 94:22) as being its firm and sure ground. Visiting the house of God, one comes before God's face; קדּם פּני, praeoccupare faciem, is equivalent to visere (visitare). תּודה is not confessio peccati, but laudis. The Beth before תודה is the Beth of accompaniment, as in Mic 6:6; that before זמרות (according to Sa2 23:1 a name for psalms, whilst מזמר can only be used as a technical expression) is the Beth of the medium.