This seems to have been the Babylonian name for the God of the Jews. "Lord of heaven;" "King of heaven." It expresses the apprehension gained by the Babylonians (see Nebuchadnezzar's acknowledgment,
Daniel 5:37). It intimates that Jehovah, though an all-powerful God, was in no sense a
local God, with a limited kingdom and ordinary earthly claims. To call God the "God of heaven" is at least making a beginning towards the realization of him as spiritual.
I. GODS OF EARTH. Explain the strictly local and limited area of the kingdoms possessed by idol gods. Bel belonged to Babylon; Ra to Egypt. There were "gods of the hills and gods of the valleys." There were distinct conceptions of, and representations of, Baal for each country and almost for each city. Jealous over their own particular divinity, no missionary idea found place in the ancient world. Nobody wanted to share his god with any one else. (A striking exception to this is found in the proselyting spirit of Jezebel.) Curiously, the god of the limited district was conceived as almighty within his limits. Even when the world conquering idea took possession of nations, such as Assyria, Babylonia, Persia, Grecia, Rome, in no case did propagating the religion become a primary inspiration. The conquerors freely left the conquered their local religion. So we can see the force with which the local limitations of the gods took possession of the ancient mind.
II. GOD OF HEAVEN. Observe the strong contrast. Jehovah is unlocalized, above earth, and doming all the earth. It is impossible to express, not only the superiority, but also the essential difference, of Jehovah in more brief and succinct terms. Down on earth, a multitude of small spaces, each with a petty deity. Up above, ruling from rim to rim, the one eternal God. The all-hallowing dome is heaven. This was more strikingly apprehended when the prevailing idea was that earth was a flat surface, with the blue heaven fitting to it like the cover of a dish. Work out these points concerning the "God of heaven."
1. His forces are not exclusively material. He does control the material, but he commands the spiritual.
2. His forces are working universally. We can think of no sphere in which we may not find their operation.
3. His forces claim for him universal recognition. See how the Christian revelation has taken this figure for God, and glorified it. - R.T.
For the Lord is great, and greatly to be praised.
The greatness or majesty of God is the prominent thing dwelt on in this psalm; but it may be dealt with in a larger and more comprehensive way.
I. THE DUTY OF PRAISE. The psalmist calls upon us to sing. It honours God not only that we should speak to others about Him, and preach to others His truth, but that we should sing His praise, finding thus expression for our joyous and loving thoughts of Him who is worthy to receive glory and honour for ever and ever. Impress that joining in the songs and praises of the great congregation is still our way of honouring God. "Whoso offereth praise glorifieth Him."
II. WHERE SHOULD WE PRAISE? (ver. 6). "In His sanctuary." The place of worship, the consecrated place, rich with the associations of years of worship. Show how strongly urged is the duty of joining in public services; and how important the duty of forming, in this respect, good early habits.
III. WHAT SHOULD WE PRAISE? We may praise God for what He has done; in creation, providence, and grace; and for what He has done directly for us. The psalmist rises to a nobler height, and sets us the example of praising God for what He is, for the greatness, and majesty, and strength, and honour that belong to Him.
IV. BEFORE WHOM SHOULD WE PRAISE.? Before those who do not know God, or who sadly neglect Him. Our praise is to be a witness to them; an example for them; and a persuasion of them. Our acts of worship and our godly habits are to say to them, "Come, let us worship and bow down, let us kneel before the Lord our Maker."
V. WHO SHOULD JOIN US IN PRAISE? Note the poetic sentiment of vers.11-13; all nature joins man in praise. But man should be the leader of the choir.
()
People
PsalmistPlaces
JerusalemTopics
Gods, Heavens, Idols, Nations, Nought, PeoplesOutline
1. An exhortation to praise God4. for his greatness8. for his kingdom11. for his general judgmentDictionary of Bible Themes
Psalm 96:5 1130 God, sovereignty
1325 God, the Creator
4006 creation, origin
4026 world, God's creation
4212 astronomy
8799 polytheism
Psalm 96:1-9
8440 glorifying God
Psalm 96:3-7
1194 glory, divine and human
Psalm 96:3-9
8660 magnifying God
Psalm 96:4-5
8623 worship, of God
Psalm 96:4-6
8608 prayer, and worship
Library
Psalm Xcvi. 1, 2
Psalm xcvi. 1, 2. Sing a new song unto the Lord; His mercies, every morning new, His truth and faithfulness record; Give to our God the glory due. God is the Lord; around His throne In heaven, adoring seraphim, And ransom'd saints, ascribe alone All power, might, majesty, to Hiin. On earth His church impregnable, Built on the rock of ages, stands, And yet, against the gates of hell, Shall send salvation through all lands. Thou, by whose word the worlds were made, In wisdom and in goodness framed, …
James Montgomery—Sacred Poems and HymnsLetter Xlii to the Illustrious Youth, Geoffrey De Perrone, and his Comrades.
To the Illustrious Youth, Geoffrey de Perrone, and His Comrades. He pronounces the youths noble because they purpose to lead the religious life, and exhorts them to perseverance. To his beloved sons, Geoffrey and his companions, Bernard, called Abbot of Clairvaux, wishes the spirit of counsel and strength. 1. The news of your conversion that has got abroad is edifying many, nay, is making glad the whole Church of God, so that The heavens rejoice and the earth is glad (Ps. xcvi. 11), and every tongue …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux
Therefore Go On, Saints of God, Boys and Girls...
27. Therefore go on, Saints of God, boys and girls, males and females, unmarried men, and women; go on and persevere unto the end. Praise more sweetly the Lord, Whom ye think on more richly: hope more happily in Him, Whom ye serve more instantly: love more ardently Him, whom ye please more attentively. With loins girded, and lamps burning, wait for the Lord, when He cometh from the marriage. [2075] Ye shall bring unto the marriage of the Lamb a new song, which ye shall sing on your harps. Not surely …
St. Augustine—Of Holy Virginity.
A Letter from Origen to Africanus.
Origen to Africanus, a beloved brother in God the Father, through Jesus Christ, His holy Child, greeting. Your letter, from which I learn what you think of the Susanna in the Book of Daniel, which is used in the Churches, although apparently somewhat short, presents in its few words many problems, each of which demands no common treatment, but such as oversteps the character of a letter, and reaches the limits of a discourse. [3028] And I, when I consider, as best I can, the measure of my intellect, …
Origen—Origen's Letters
Period iii. The Dissolution of the Imperial State Church and the Transition to the Middle Ages: from the Beginning of the Sixth Century to the Latter Part of the Eighth
The third period of the ancient Church under the Christian Empire begins with the accession of Justin I (518-527), and the end of the first schism between Rome and Constantinople (519). The termination of the period is not so clearly marked. By the middle and latter part of the eighth century, however, the imperial Church has ceased to exist in its original conception. The Church in the East has become, in great part, a group of national schismatic churches under Moslem rulers, and only the largest …
Joseph Cullen Ayer Jr., Ph.D.—A Source Book for Ancient Church History
Hiram, the Inspired Artificer
BY REV. W. J. TOWNSEND, D.D. The Temple of Solomon was the crown of art in the old world. There were temples on a larger scale, and of more massive construction, but the enormous masses of masonry of the oldest nations were not comparable with the artistic grace, the luxurious adornments, and the harmonious proportions of this glorious House of God. David had laid up money and material for the great work, but he was not permitted to carry it out. He was a man of war, and blood-stained hands were …
George Milligan—Men of the Bible; Some Lesser-Known
Ye Also who have not yet Made this Vow...
30. Ye also who have not yet made this vow, who are able to receive it, receive it. [2093] Run with perseverance, that ye may obtain. [2094] Take ye each his sacrifices, and enter ye into the courts [2095] of the Lord, not of necessity, having power over your own will. [2096] For not as, "Thou shall not commit adultery, Thou shall not kill," [2097] can it so be said, Thou shalt not wed. The former are demanded, the latter are offered. If the latter are done, they are praised: unless the former are …
St. Augustine—Of Holy Virginity.
The First Commandment
Thou shalt have no other gods before me.' Exod 20: 3. Why is the commandment in the second person singular, Thou? Why does not God say, You shall have no other gods? Because the commandment concerns every one, and God would have each one take it as spoken to him by name. Though we are forward to take privileges to ourselves, yet we are apt to shift off duties from ourselves to others; therefore the commandment is in the second person, Thou and Thou, that every one may know that it is spoken to him, …
Thomas Watson—The Ten Commandments
The Prophet Micah.
PRELIMINARY REMARKS. Micah signifies: "Who is like Jehovah;" and by this name, the prophet is consecrated to the incomparable God, just as Hosea was to the helping God, and Nahum to the comforting God. He prophesied, according to the inscription, under Jotham, Ahaz, and Hezekiah. We are not, however, entitled, on this account, to dissever his prophecies, and to assign particular discourses to the reign of each of these kings. On the contrary, the entire collection forms only one whole. At …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament
The History of the Psalter
[Sidenote: Nature of the Psalter] Corresponding to the book of Proverbs, itself a select library containing Israel's best gnomic literature, is the Psalter, the compendium of the nation's lyrical songs and hymns and prayers. It is the record of the soul experiences of the race. Its language is that of the heart, and its thoughts of common interest to worshipful humanity. It reflects almost every phase of religious feeling: penitence, doubt, remorse, confession, fear, faith, hope, adoration, and …
Charles Foster Kent—The Origin & Permanent Value of the Old Testament
Psalms
The piety of the Old Testament Church is reflected with more clearness and variety in the Psalter than in any other book of the Old Testament. It constitutes the response of the Church to the divine demands of prophecy, and, in a less degree, of law; or, rather, it expresses those emotions and aspirations of the universal heart which lie deeper than any formal demand. It is the speech of the soul face to face with God. Its words are as simple and unaffected as human words can be, for it is the genius …
John Edgar McFadyen—Introduction to the Old Testament
Links
Psalm 96:5 NIVPsalm 96:5 NLTPsalm 96:5 ESVPsalm 96:5 NASBPsalm 96:5 KJV
Psalm 96:5 Bible AppsPsalm 96:5 ParallelPsalm 96:5 Biblia ParalelaPsalm 96:5 Chinese BiblePsalm 96:5 French BiblePsalm 96:5 German Bible
Psalm 96:5 Commentaries
Bible Hub
