สดุดี 96:8 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.

Give unto the Lord the glory due unto his name,.... Or "the glory of his name" (q); whose name is glorious and excellent, because of his nature and perfections, because of the works done by him, and because of his benefits and blessings bestowed on his creatures; wherefore it is his due, and their duty, to give him glory; See Gill on Psa 29:2; see Gill on Psa 66:2, the word "Jehovah", or "Lord", being thrice mentioned in this and the preceding verse, in the ascription of glory, may lead our thoughts to the trinity of Persons, Jehovah, Father, Son, and Spirit, to whom glory is to be equally given: bring an offering, and come into his courts; not ceremonial sacrifices, which are abolished under the Gospel dispensation, to which times this psalm belongs; but either the saints themselves, their bodies, as a holy, living, and acceptable sacrifice, and especially the sacrifices of a broken heart, with as much of their substance as is necessary for the relief of the poor, the support of the ministry, and the carrying on of the cause and interest of the Redeemer: the allusion is to the law that enjoined the Israelites not to appear empty before the Lord; but everyone to bring his gift according to his ability, Deu 16:16, or else their sacrifices of prayer and praise, which are the spiritual sacrifices of the Gospel dispensation, and are to be offered by the saints, as priests, to God through Christ; or rather the sacrifice of Christ himself, which is of a sweet smelling savour to God, makes way for access unto him, and acceptance with him; and which should be brought in the arms of faith, when they enter into the house of the Lord, and attend his word and ordinances; for, through this, their persons and services become acceptable to God, and the sins of their holy things are taken away. (q) "gloriam nominis ejus", Pagninus, Montanus, Cocceius, Gejerus; so Ainsworth, Junius & Tremellius, Piscator.

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.

"Ascribe unto the Lord glory unto His Name" [Psalm 96:8]. Not unto the name of man, not unto your own name, but unto His ascribe worship....Confession is a present unto God. O heathen, if you will enter into His courts, enter not empty. "Bring presents." What presents shall we bring with us? The sacrifice of God is a troubled spirit: a broken and a contrite heart, "O God, shall not Thou despise." Enter with an humble heart into the house of God, and you have entered with a present. But if you are proud, you enter empty. For whence would you be proud, if you were not empty? For if you were full, you would not be puffed up. How couldest thou be full? If you were to bring a present, which you should carry to the courts of the Lord. Let us not retain you much longer: let us run over what remains. Behold the house increasing: behold the edifice pervade the whole world. Rejoice, because you have entered into the courts; rejoice, because you are being built into the temple of God. For those who enter are themselves built up, they themselves are the house of God: He is the inhabitor, for whom the house is built over the whole world, and this "after the captivity." "Bring presents, and come into His courts."

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.

offering--of thanks.