Sing ye unto Jehovah a new song sing unto Jehovah, all the earth.
Psalm 96 opens with a command to sing. The song is new, and the choir is the whole earth, not one nation. So what makes a song new, and why does a psalm of Israel hand the tune to every people on earth?
The psalm just before this one says "let us" again and again. It gathers Israel to worship together. Now the address changes.
The previous psalm speaks to the nation of Israel, so the words "Let us" keep coming back — "Let us sing"; "Let us make a joyful noise"; "Let us come"; "Let us worship," and "Let us kneel." This psalm speaks to the Gentiles, the nations outside Israel, so the appeal is to "All the earth," "the nations," and "all the peoples."
The call now goes out to those who were far off:
Psalm 96 summons all the earth to come in, in the spirit of the everlasting gospel. They are to acknowledge the LORD; the gods of the nations are worthless. Psalm 95 invites those already in the company — "Come, let us sing." Now the call goes to those who are far off: sing to the LORD, and declare His glory among the nations. The LORD is Creator (v. 5).
There was an older song, sung when God made the world. Then something went wrong.
There has been a creation song, when the earth came fresh from the hands of God and "the morning stars sang together, and all the sons of God shouted for joy" (Job 38:7). But sin spoiled that beautiful creation. Weeping took the place of singing, and groans took the place of songs. In the millennial day, the coming age when Christ reigns on earth, God will make the earth new. Creation's groan will fall silent, and heaven and earth will unite in a new song.
The two songs differ in subject. One has a victory to celebrate. The other does not.
The old song, sung by the morning stars over the foundations of the earth, was not a conqueror's song. It celebrated no divine victory, either for the redemption or the avenging of God's chosen. There was no theme of victory then, for no battle had been fought and won. But sin has entered since then. A great counter-force has been at work, and the Lord has had to go out as "a man of war," the God of battles. So at the end a new song must rise, to celebrate Him in this new action and character of glory. The song over creation must give way, in range and melody, to the song over the triumphs of Jesus.
1 Chronicles 16 records much of this psalm, sung in David's day. But the opening words are missing there.
This section leaves out details that belong to the theme of Christ's reign but not to the theme of David's reign. So 1 Chronicles 16:23 omits the "new song" of Psalm 96:1, which in Scripture always goes with a new scene, whether on earth or in the heavens. But that condition will only come true under Christ's reign.
A King is coming to take the earth in hand, and the announcement goes out from Jerusalem.
The summons goes to all the earth. Yet Jerusalem is the centre, and God calls the Jews as the instruments of the summons; the LORD Himself is the subject of the song... God calls them to come up. More than that, the great declaration "The LORD reigns" is to go through the nations. His reign will set the world itself firm and unshakable, and He will judge the peoples with righteousness.
Commentators hear a gospel in this call to every nation — one that sounded long before Christianity and has kept sounding since.
Here is a gospel before Christianity; and it has been sounding out all through Christianity, whether men have heard it or not. It is only the echo of what we hear in Eden — that the seed of the woman will crush the serpent's head. That word came before the gate of the first paradise shut on the fallen and guilty pair... Who refuses to join the anthem when the King-Creator comes into His own again? He can only be a rebel at heart.
Commentators differ on the timing. Some place the song in the age to come; others hear it now.
Heaven will sing it as something new. Yet believers on earth already sing it — members of the body of Christ, who delight now in singing the song of redemption (Colossians 3:16).
- New scene, new song. The words "new song" always mark a new scene, on earth or in heaven. This one waits for Christ's reign.
- Creation's song was not enough. The morning stars sang over a world with no battle won. Sin turned singing into groaning. A song of victory must now replace the song of making.
- The choir widens. Psalm 95 gathers Israel with "let us"; Psalm 96 turns and hands the song to all the earth, the nations, all peoples.
- Jerusalem is the microphone. The call goes out from there to every nation: the LORD reigns, and His reign holds the world firm.
- The oldest good news. The call echoes God's promise in Eden and still sounds today. Join the anthem before the King-Creator comes to claim His own.
Sing unto Jehovah, bless his name; publish his salvation from day to day.
Psalm 96 opens with a command to sing, and this verse ties the song to two acts: blessing God's name, and telling His salvation day after day. Commentators ask who must sing, what this salvation is, and why it has to be told daily.
The invitation here is not aimed at one nation. Writers note that the psalm calls the surrounding peoples in, while keeping Israel at the centre of the scene as the ones who carry the call.
This call goes out to the peoples and nations, not to the Jews... Here the call reaches all the earth. Yet even though it goes to all the earth, Jerusalem is the centre. The Jews are called on to carry the call, and the Lord is the subject of the song.
Commentators differ on who "all the earth" means. Another writer takes it as Israel first, and then sees the call widen to every nation, drawn by the glory of the Lord Himself.
No doubt "all the earth" pictures all Israel (the land), God's earthly people. They will gladly bless His name and tell out His salvation "from day to day" through all the thousand years of peace (vv. 1-2). But it does not stop with Israel, for they are told, "Declare His glory among the nations, His wonders among all peoples" (v. 3). So the blessing is for all the world to share. What draws them first is the matchless glory of His person, together with the wonders of His works.
The verse names two subjects: His name and His salvation. The next verse adds two more. One writer gathers all four and sets this new song beside the song sung at creation.
The nations are called to take up "a new song," and to sing to the Lord for the greatness of "his name," "his salvation," "his glory," and "his wonders." There was a creation song once. The earth came fresh from the hands of God, and "the morning stars sang together, and all the sons of God shouted for joy" (Job 38:7). Sadly, sin spoiled that beautiful creation. Singing gave way to weeping, and songs to groans. In the millennial day, earth will be made new. Creation's groan will fall silent, and heaven and earth will unite in a new song.
This salvation reaches the earth itself, not just people in it. It arrives by way of judgment.
He comes to fill the earth with the knowledge of His glory. He comes to bless and save it. He comes to judge it, and that judgment is its salvation. He purges it of the evil that defiles it, frees it from the bondage of corruption, and brings it into the liberty of the glory of the sons of God (Rom. 8:21). The Lord, the living and eternal God, comes to give it the blessing that must flow out wherever He is.
The phrase "from day to day" sets the pace. One writer ties that daily praise to God's mercies, which are just as daily.
His mercies are new to us every morning and our praise should be new as well. And if we begin our day with praise and thanksgiving and faith and hope, we must end it with thanks and praise. Its needs and difficulties only bring out the trustworthiness and the resources of our God.
One writer reads this psalm as showing us the messengers themselves. He links them to the huge crowd in Revelation, gathered from every nation.
I rejoice to think the day is coming when evangelists will go out to call the nations. God will commission and call them to the work, and they will do it magnificently. You may say, How do you know their work will succeed? ... Do you not remember "a great multitude that no one could number, from every nation, from all tribes and peoples and languages"? (Rev. 7:9.) How were they converted? By hearing the preachers. Who the preachers are is not stated there, but the effect of their preaching is plain, and in Ps. 96 I believe we get the preachers.
The same writer places this song in a much longer story.
Here is a gospel that came before Christianity, and it has kept sounding out all through Christianity, whether people have heard it or not... It is a gospel that has been ringing through the ages since, and it may well be called the everlasting one. Only its form has changed: now, at last, its promise is to be fulfilled.
- Sing — the call goes out to all the earth. Israel stands at the centre as the messenger, and the Lord Himself is the subject of the song.
- Bless — the song rests on four things: His name, His salvation, His glory, His wonders. It turns creation's groan into a new song.
- Salvation — God comes to bless and save the earth and to purge its evil. The judgment itself is the rescue.
- Daily — His mercies are new every morning, so our praise is new too. It runs from day to day, with no off-season.
- Declare — singers turn into preachers. One writer sees in this psalm the messengers whose work fills heaven with a crowd no one can count.
Declare his glory among the nations, his wondrous works among all the peoples.
Psalm 96 calls for the news of God to travel outward, past the borders of Israel, to every nation on earth. Verse 3 stands at the heart of that call, and it raises three questions: who declares, what they declare, and when.
Writers place this song in a coming day when the earth itself is made new. The call for a new song belongs to that day.
The nations are called to take up "a new song," and to sing to the Lord because of the greatness of "his name," "his salvation," "his glory," and "his wonders." There has been a creation song. When the earth came fresh from the hands of God, "the morning stars sang together, and all the sons of God shouted for joy" (Job 38:7). Sadly, sin marred that fair creation, and singing gave place to weeping, and songs to groans. In the millennial day, earth will be made new; creation's groan will be hushed, and heaven and earth will unite in a new song.
This announcement becomes possible because God Himself comes. Even His judgment works toward the earth's rescue.
Now He comes to fill the earth with the knowledge of His glory. He comes to bless and save it. He comes to judge it too, and that judgment is its salvation: to purge it from the evil that defiles it, to free it from the bondage of corruption, and to bring it into the liberty of the glory of the sons of God (Rom. 8:21). Jehovah, the living, the eternal God, comes to give it the blessing that must flow out where He is.
Commentators differ on the audience. Some read the whole psalm as spoken to the nations outside Israel — the Gentiles. They mark the change of audience from the psalm before it.
The previous psalm speaks to the nation of Israel. That is why the words "Let us" keep coming back — "Let us sing"; "Let us make a joyful noise"; "Let us come"; "Let us worship," and "Let us kneel." This psalm speaks to the Gentiles, so the appeal is to "All the earth," "the nations," and "all the peoples."
Others read verse 3 as spoken to Israel, who then carry the news outward. The singers become the messengers.
No doubt "all the earth" pictures all Israel (the land), God's earthly people. They will gladly bless His name and publish His salvation "from day to day" through all the thousand years of peace (vv. 1-2). But the blessing is not confined to Israel, for they are told, "Declare his glory among the nations, his marvelous works among all the peoples" (v. 3). So all the world will share the blessing. The matchless glory of His person will draw them first, along with the wonders of His works.
Who carries the message? One writer points to survivors of Israel who have lived among the nations and can speak to them.
Those of Israel who have escaped will carry the news over the world. Having come out of all nations, they will be well fitted in word and wisdom to bring the news to all who, as He says, "have not heard My fame or seen My glory. And they shall declare My glory among the nations" (v. 19); "and they shall come and see My glory."
That preaching works. One writer links the preachers of this psalm with a crowd too large to count:
Do you not remember that "great multitude that no one could number, from every nation, from all tribes and peoples and languages"? (Rev. 7:9.) How were they converted? By hearing the preachers. Who the preachers are is not stated there, but the effect of their preaching is obvious, and in Psalm 96 I believe we get the preachers.
This good news did not begin with Christianity. It goes back to Eden, to the promise given as Adam and Eve were shut out of paradise.
Here is a gospel before Christianity; and it has been sounding out all through Christianity, whether men have heard it or have not. And it is only the echo of what we hear in Eden — that the seed of the woman will crush the serpent's head. We hear it before the gate of the first paradise shuts on the fallen and guilty pair. That is a gospel which has been ringing through the ages since, and which may well be called the everlasting one. Only its form has changed: now at last its promise is to be fulfilled.
- Come. God comes to fill the earth with the knowledge of His glory. The declaring starts because He arrives.
- Sing. Sin broke creation's first song. The new song belongs to the day when the groan is hushed and heaven and earth sing together.
- Declare. Commentators differ on who is addressed. Some hear the psalm speaking to the nations, others to Israel, who then carry the news outward. Either way, the glory travels.
- Draw. The glory of His person draws people first, and the wonders of His works come alongside.
- Gather. The preaching works. One writer sees the countless crowd of Revelation 7 as the fruit of these messengers.
For Jehovah is great and exceedingly to be praised; he is terrible above all gods.
The verse opens with "For." It gives the reason behind the call just made: let the whole earth sing to the LORD and carry His glory to the nations. Two claims carry that reason. His greatness deserves praise without limit. And it puts Him past all comparison with anything else people call god.
The reason does not stop at verse 4. It runs on through verses 5 and 6.
(vv. 4-6) This appeal to all the earth rests on the greatness the Lord has shown — the One who is "above all gods." The gods of the nations are nothing at all; Jehovah made the heavens. With Him is honour and majesty. Beauty and strength fill His sanctuary in the midst of Israel.
The pronoun changes from the psalms just before this one. Where they gathered Israel into a shared "us," this psalm turns outward.
Here it is "you" to the nations, not "us" as in the preceding psalms. Yet Jehovah keeps His ordered place on earth. He invites the peoples to the courts of His sanctuary — then indeed a house of prayer for all the peoples.
"Above all gods" is not a ranking among real rivals. See His greatness, and the competition collapses, and the case for idols with it.
The challenge of idols is now completely silenced, because God's greatness is infinite and high above all else. He deserves great praise, and the reverent fear that no idol can ever receive (v. 4). All these so-called "gods" are idols (literally "nothings!") "But the Lord made the heavens" (v. 5). If He made the heavens (all the starry hosts of heaven), it is clear He made the earth too.
The fear in this verse is not a private feeling. It reaches every nation, and it calls them to come and worship in His courts.
He is to be feared above the gods, for He made the heavens. All the families of the peoples are called to come up and own this Jehovah the Creator, whose glory is in Israel. They are to worship in His courts there in the beauty of holiness. All the earth is to fear before Him.
Israel did not reach this conclusion by reasoning alone. When God brought them out of Egypt, He judged the gods that nation worshipped. The psalm's words echo that lesson.
"On their gods also the LORD executed judgments." (Num. 33:4.) We are not told what these judgments were, but we can be sure they were definite and specific, and well known to those who prayed to these deities... Great and terrible wonders delivered them from Egypt. Those wonders also taught them, as the Psalmist sang, that "The Lord is great, and greatly to be praised: He is terrible above all gods; for all the gods of the nations are demons." (Ps. 96:4-5, Septuagint version.)
Note: this quotes the Greek Old Testament. The ESV reads, "all the gods of the peoples are worthless idols."
The psalm looks ahead. It calls for praise before the day the LORD Himself takes the throne of the earth.
Psalm 96 — Here begins "a new song" (v. 1), which all the earth is called upon to sing. This song announces the glories of Jehovah's sanctuary and of His kingdom — not now of creation only, though He made the heavens (v. 5). The nations hear the good news in view of His coming to reign.
- Great — The verse gives the reason for the song. The call to sing rests on His shown greatness, not on the singer's mood.
- Greater — "Above all gods" is settled by one fact: He made the heavens. The rivals are, in the plain sense of the word, nothings.
- Feared — True praise carries reverence with it — reverence no idol can ever receive.
- Proved — God judged Egypt's gods when Israel came out. The nations are asked to own what that history showed.
- Published — The nations sing it, not Israel alone, in view of the day He comes to reign.