Salmos 96
Bob Utley · You Can Understand the Bible
Salmos 96
CONTEXTUAL INSIGHTS This is an extremely exciting and important Psalm. It develops the universal implication of monotheism (see SPECIAL TOPIC: MONOTHEISM). It also develops the implication of the ethical aspect of monotheism (i.e., a world of justice and righteousness). This may reflect an eschatological court scene, like Matt. 25:31-46 and Rev. 20:11-15. This Psalm has an eschatological reference. The whole earth (cf. Ps. 96:1,3,7,9,10,13) will one day acknowledge YHWH's supremacy; "YHWH reigns" (cf. Isa. 52:7)! This Psalm is quoted in 1 Chr. 16:23-33 as part of a larger Psalm in connection with David's bringing the ark into Jerusalem. In context David (LXX), Asaph, or his family could be the human author. The MT has no introductory phrase. This Psalm reflects a universal worship setting of all peoples where the attributes and actions of the one God (i.e., King and Judge) are praised! This was the purpose of the outer court of the temple (cf. 1 Kgs. 8:43,60; Isa. 56:7; Matt. 21:13; Mark 11:17). This Psalm is general enough to fit several visitations of YHWH. The "new song" speaks of God's ongoing activity of redemption, not just to Israel, but to all flesh. His salvation is universal. SPECIAL TOPIC: YHWH'S ETERNAL REDFEMPTIVE PLAN Although there is no specific messianic reference it is obvious from further revelation that the mechanism for accomplishing this universal redemption and reign is the Messiah (cf. Isaiah 6; 9; Daniel 7; Micah 5). SPECIAL TOPIC: MESSIAH
Salmos 96:1-6
96:1 "Sing to the Lord This is an IMPERATIVE repeated three times for emphasis (also in Ps. 96:7-8; this was a literary way to form a Hebrew superlative, cf. Isa. 6:3, or a poetic way of denoting emphasis, cf. Ps. 103:10,21,22; 118:2,3,4; 135:1; 136:1,2,3; Jer. 7:4; 22:29). It is YHWH's will that "all the earth" sing and bless Him. It is Israel's job to make YHWH's character and acts known to the world. All creation will praise Him (cf. Ps. 96:11-12; 103:19-22; 145:10). ▣ "a new song" This phrase is used often in the Bible (cf. Ps. 33:3; 40:3; 98:1; 144:9; Isa. 42:10; Rev. 5:9; 14:3). God is always doing a new redemptive thing for His human creation. This seems to refer to His coming in salvation for all nations (cf. Ps. 96:13). The word "new" (BDB 294 I, cf. Ps. 33:3; 40:3; 90:1; 98:1; 144:9; 149:1) is used often in Isaiah denoting YHWH's new creative activity. The "new" is really what YHWH wanted original creation to be. The results and influence of the Fall are reversed and eliminated! The Bible starts in Eden (Genesis 1-4) and ends in a new Eden (Revelation 21-22). Isaiah uses this term to describe several things. new things ‒ Isa. 42:9; 48:6 new song ‒ Isa. 42:10 (Rev. 5:9; 14:3) something new ‒ Isa. 43:19 (Rev. 3:12) new names ‒ Isa. 62:2 (Rev. 2:17; 3:12) new heaven and new earth ‒ Isa. 65:17; 66:22 (2 Pet. 3:13; Rev. 21:5) ▣ "all the earth" This universal theme is repeated over and over again in this Psalm (cf. Ps. 96:3,7, 9,10,13). See SPEICAL TOPIC: LAND, COUNTRY, EARTH. Please, please take the time to look at the SPECIAL TOPIS: YHWH'S ETERNAL REDEMPTIVE PLAN. It is the integrating center of my theology. 96:2 "bless His name" This also is an IMPERATIVE (BDB 138, KB 159, Piel). The word's root meaning is "to kneel down" in worship. Therefore, this would denote a temple liturgy or confession (cf. Ps. 26:12; 100:4; 134:1-2; 135:19-20; Neh. 9:5). SPECIAL TOPIC: WORSHIP SPECIAL TOPIC: "THE NAME" OF YHWH ▣ "Proclaim good tidings" This is another Piel IMPERATIVE (BDB 142, KB 163). The good news could refer to the character of YHWH or His acts of deliverance/redemption (cf. Isa. 40:9; 41:27; 52:7; 60:6; Nah. 1:15). In this context it refers to YHWH's redemption of all the earth (the "tell" of Ps. 96:3a is parallel, it is also a Piel IMPERATIVE, BDB 707, KB 765). ▣ "from day to day" AB makes an interesting point about possibly, ים ‒ sea and ים ‒ day are spelled alike in Phoenician (p. 357) from sea to sea (cf. Ps. 72:8; Zech. 9:10) fits the universal nature of the Psalm better (p. 357) It should also be noted that the "seas" are referred to in Ps. 96:11. ▣ "salvation" In the OT this (BDB 447) referred to physical deliverance (see SPECIAL TOPIC: SALVATION [OT]), but in the NT the connotation changes to spiritual deliverance (see SPECIAL TOPIC: GREEK VERB TENSES USED FOR SALVATION). This eschatological Psalm spans both covenants and links both aspects. 96:3 "glory" This term is used in Ps. 96:3,7,8. It has a wide semantic field in the OT. It comes from the commercial usage, "to be heavy" (i.e., used in a scale), as in a valuable metal. It is used of YHWH's name ‒ Ps. 29:2; 66:2; 96:8 YHWH's person ‒ Exod. 24:16-17; 33:18,22; 40:34-35; Num. 14:22 YHWH's actions ‒ Exod. 16:7,12 SPECIAL TOPIC: GLORY (kabod, OT) ▣ "His wonderful deeds" See SPECIAL TOPIC: WONDERFUL THINGS 96:4 "greatly to be praised. . .to be feared" This is the same as Ps. 48:1. These two do not seem to fit together, yet they both reflect an appropriate attitude toward God. "Fear" (BDB 431, KB 432, Niphal PARTICIPLE) means awe or respect. SPECIAL TOPIC: FEAR (OT)) ▣ "above all gods" Psalm 96:4 and 5 speak of the "elohim of the peoples." There is a Hebrew word play between "god" ‒ elohim (BDB 43, 96:4) and "idols" ‒ elilim (lit. "weak," "nothing," BDB 47, cf. Ps. 96:5; NIDOTTE, vol. 1, p. 411). The gods (elohim) of the nations were thought to be fallen angels by the early church fathers, but surely, in this context it refers to pagan idols, while in Ps. 89:5,7 it refers to the angelic council (see SPECIAL TOPIC: HEAVENLY COUNCIL OF ANGELS). The term elohim can refer to YHWH (i.e., Gen. 1:1) human judges or leaders angels SPECIAL TOPIC: NAMES FOR DEITY, C. 96:5 "the Lord made the heavens" The supremacy of YHWH is evidenced by His creation of the world (cf. Ps. 96:10,11-12). He, and He alone, is the creator (cf. Genesis 1-2; Psalm 104)! SPECIAL TOPIC: HEAVEN 96:6 Notice the personified (cf. Ps. 23:6) NOUNS used to denote YHWH's personal presence. splendor ‒ BDB 217 I, cf. 1 Chr. 16:27; 29:11; Ps. 104:1; 111:3; 145:5; 148:13; Job 37:22; 40:10; Hab. 3:3 majesty ‒ BDB 214, cf. 1 Chr. 16:27; Ps. 90:16; 104:1; 111:3; 145:5; Job 40:11; Isa. 2:10,19,21 strength ‒ BDB 738, cf. 1 Chr. 16:27; Job 12:16; Ps. 62:11; 63:2; 68:34; 93:1 beauty ‒ BDB 802, cf. 1 Chr. 29:11; Ps. 71:8; 89:13; Isa. 63:12,14,15 I like the UBS Handbook's suggestion that #1 and #2 are royal terms (cf. Ps. 21:5; 45:3), while #3 and #4 relate to the Ark of the Covenant in Ps. 78:61 (p. 834). Notice that line 1 ends in "before Him" (YHWH as King) and line 2 ends with "in His sanctuary," which contains the ark! For a good discussion on personification or anthropomorphism used in the Bible see G. B. Carid, The Language and Imagery of the Bible, pp. 172-182 mythology used in the Bible, pp. 219-242 eschatology in the Bible, pp. 243-271 This book has been very helpful to me on the literary imagery of the Bible! SPECIAL TOPIC: ARK OF THE COVENANT ▣ "in His sanctuary" This could refer to the heavenly temple (cf. Exod. 25:8-9) or the earthly temple. The earthly was a mere copy of the heavenly (cf. Heb. 8:5; 9:23). The Psalm of Thanksgiving of 1 Chronicles 16 obviously is the earthly (cf. Hebrews 9-10). See John H. Walton, The Lost World of Genesis One: An Ancient Cosmology.
Salmos 96:7-10
96:7 "Ascribe" This threefold repetition (three Qal IMPERATIVES, BDB 396, KB 393) reflects Ps. 29:1-2, where angels praise YHWH. Here it is all the people of the earth. The implications of monotheism are universal, not national. SPECIAL TOPIC: MONOTHEISM SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN 96:8 "the glory of His name" The name represents the person (cf. Isa. 42:8). He is worthy of glory and honor (for the connotation of "glory" in this text cf. Mal. 1:6). This concept is a recurrent theme (cf. 1 Chr. 16:29; Ps. 29:2; 66:2; 79:9). SPECIAL TOPIC: GLORY (OT, kabod) ▣ The second line of this verse has two more Qal IMPERATIVES. bring an offering ‒ BDB 669, KB 724 come into His courts ‒ BDB 97, KB 112 Like the first strophe (Ps. 96:1-6), this refers to temple worship. 96:9 "Worship. . .Tremble" These are two IMPERATIVES related to temple activities. worship (lit. "bow down") ‒ BDB 1005, KB 295, Hithpael or Hishtaphel), cf. Ps. 29:2 tremble ‒ BDB 296, KB 297, Qal, the term can denote writhing in pain dancing in worship (cf. Ps. 96:8, cf. NEB and Jdgs. 21:21) whirling, as in combat, with a sword tremble of (1) the earth, Ps. 97:4; 104:32; 114:7 (2) human worshipers, Ps. 96:9 (i.e., awe and respect) SPECIAL TOPIC: WORSHIP ▣ "in holy attire" This phrase (BDB 214 CONSTRUCT BDB 871) is uncertain in Hebrew. It can mean clothing appropriate for worship (cf. 1 Chr. 16:29; 2 Chr. 20:21; Ps. 29:2; 110:3) a reference to the Lord's coming (cf. Ps. 96:13, TEV) Just a possible clarification to the first option (i.e., appropriate clothing for worship). The term elilm (BDB 43) is a rare Hebrew word. AB thinks it may be related to the Ugaritic term for "rage" (pp. 356, 358). If so, then there is a contrast set up between how YHWH's worshipers are dressed (Ps. 96:9) and the dreadful way the pagan idols are dressed (Ps. 96:5) and worshiped. ▣ "The Lord reigns" This is a common affirmation in the Psalms (cf. Ps. 93:1; 97:1; 99:1). It refers to YHWH as king over all creation (cf. Ps. 95:3-5). He reigns now (cf. Isa. 52:7) but the reign is contested. One day His kingship will be clearly manifested (cf. Ps. 96:13; Zech. 14:9; Matt. 6:10; 1 Cor. 15:25-28). 96:10 "the world is firmly established, it will not be moved" In this strophe this phrase does not refer to initial creation (Genesis 1-2) but the new creation (Revelation 21-22; 2 Pet. 3:4-7,10-13). This world has been damaged by sin and rebellion. It will last a long time but not permanently. This is a violent universe. Unless God acts, this planet cannot survive. ▣ "He will judge the peoples" There is but one God. He is a righteous, ethical, covenant-making God! All flesh will give an account to Him (cf. Gen. 18:25; Ps. 9:8; 58:11; 67:4; 94:2; 98:9; Matt. 25:31-46; Rev. 20:11-15)!
Salmos 96:11-13
96:11-12 All creation rejoices (personification) at the coming of the creator (i.e., Ps. 103:19-22; 145:10; Isa. 49:13; Rom. 8:19-22). Notice all the JUSSSIVES. let the heavens be glad ‒ BDB 970, KB 1333, Qal IMPERFECT used in a JUSSIVE sense; for "heavens" see SPECIAL TOPIC: HEAVEN let the earth rejoice ‒ BDB 162, KB 189, Qal JUSSIVE; the use of "heaven" and "earth" was an idiomatic way of calling on all creation to praise God (cf. Gen. 1:1) let the sea roar ‒ BDB 947, KB 1266, Qal IMPERFECT used in a JUSSIVE sense; remember the sea could represent initial chaotic ANE gods (cf. Ps. 89:9-10; 93:3-4) a tripartite creation (i.e., "heavens," "earth," "sea," cf. Amos 9:6; Hag. 2:6, see NIDOTTE, vol. 2, pp. 463-465) let the field exult ‒ BDB 759, KB 831, Qal IMPERFECT used in a JUSSIVE sense let the trees. . .sing for joy ‒ BDB 943, KB 1247, Piel IMPERFECT used in a JUSSIVE sense 96:13 "He is coming" This phrase (BDB 97, KB 112, Qal PARTICIPLE) is repeated for emphasis. YHWH is returning to His creation as Judge. In one sense YHWH is always with His creation. One day He is going to clearly manifest His presence to His creation. Creation convulses and exults at His presence. He comes for blessing judgment (here) ▣ "in righteousness. . .in faithfulness" These are in a parallel relationship. God is true and faithful. He will set all things right! This concept is also mentioned in Ps. 96:10c (i.e., uprightness, cf. Ps. 75:2; 98:9). SPECIAL TOPIC: RIGHTEOUSNESS SPECIAL TOPIC: BELIEVE, TRUST, FAITH AND FAITHFULNESS IN THE OT