สดุดี 96:11 วิจารณ์

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.

Let the heavens rejoice,.... At the coming and kingdom of Christ; at what is said and done in the Gentile world; even the hosts of heaven, as the Targum, the angels that dwell there, and never left their habitation and first estate: these rejoiced at the incarnation of Christ, at the first setting up and appearance of his kingdom in the world; and as they rejoice at the conversion of a single sinner, much more must they be supposed to do at the conversion of multitudes in the Gentile world, and at the increase of the Redeemer's interest there: or heavenly men, such as are born from above, partakers of the heavenly calling; these rejoice when the kingdom of Christ is enlarged, and his cause flourishes: or the holy apostles and prophets of Christ, and ministers of the word, full of heavenly gifts and grace, are meant; who express their joy when sinners are converted, and made subject to Christ, at any time; and will be called upon to do it, when the fulness of the Gentiles is brought in, and Babylon is fallen, Rev 18:20, and let the earth be glad; the righteous of the earth, as the Targum; the excellent of the earth, who are glad, and exult at the coming and kingdom of Christ, in every sense; in the salvation which he has wrought out; in the righteousness which he has brought in; at the sight of him, the glory of his person, and riches of his grace; in the enjoyment of his presence; at hearing his Gospel, and the comfortable truths of it; and when it is made useful to the souls of others; and in a view and hope of the glory of God, and of being partakers of it to all eternity: let the sea roar, and the fulness thereof; the roaring of the waves is the voice of the sea, which sometimes speaks terror, and here expresses joy: its fulness is not literally the abundance of its waves, or the multitude of its fishes, as Kimchi; but the islands in it, the inhabitants of them; see Psa 97:1 and such as ours of Great Britain and Ireland, who have reason to rejoice and be glad at the bringing of the Gospel among us, the continuance of it with us, and the kingdom and, interest of Christ in the midst of us.

“Let the Sea Roar (Be Moved), and the Fulness Thereof.” By these words it is signified that the preaching of the Gospel will be spread abroad over the seas and the islands in the ocean, and among the people dwelling therein, who are here called “the fulness thereof.” And that word has been made good. For churches of Christ fill all the islands, and are being multiplied every day, and the teaching of the Word of salvation is gaining accessions.

"Let the heavens rejoice, and let the earth be glad" [Psalm 96:11]. Let the heavens, which declare the glory of God, rejoice; let the heavens rejoice, which the Lord made; let the earth be glad, which the heavens rain upon. For the heavens are the preachers, the earth the listeners. "Let the sea be stirred up, and the fullness thereof." What sea? The world. The sea has been stirred up, and the fullness thereof: the whole world was roused up against the Church, while it was being extended and built over all the earth. Concerning this stirring up, you have heard in the Gospel, "They shall deliver you up to councils." [Mark 13:9] The sea was stirred up: but how should the sea ever conquer Him who made it?

Furthermore, let no one maintain that the heavens or the heavenly bodies are animate, for they are inanimate and without feeling. So, even though sacred Scripture says, “Let the heavens rejoice, and let the earth be glad,” it is really calling on the angels in heaven and the people on earth to rejoice. Of course, Scripture can personify inanimate things and talk about them as if they were alive, as for example, “The sea saw and fled; Jordan was turned back,” and, “What ailed you, O sea, that you did flee? and you, O Jordan, that you were turned back?” and again, “Mountains and hills are asked the reason for their skipping.” In just the same way it is customary for us to say that “the city was gathered together,” not intending to mean the houses but the occupants of the houses. Still again, “the heavens show forth the glory of God” not by speaking in voice audible to sensible ears but by manifesting to us through their own greatness the power of the Creator, and when we make comments about their beauty, we give glory to their Maker as the best of all artificers.

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.

For which reason the universe is invoked to unite in joy, and even inanimate nature (Rom 8:14-22) is poetically represented as capable of joining in the anthem of praise. Next: Psalms Chapter 97