September 13, 2024
Worship Necessitates Movement
Psalm 96
Laura Ward
Big Book Idea
Thinking and feeling God's way.
Key Verse | Psalm 96:1
Oh sing to the LORD a new song;
sing to the LORD, all the earth!
Psalm 96
Worship in the Splendor of Holiness
1
Oh sing to the LORD a new song;
sing to the LORD, all the earth!
2
Sing to the LORD, bless his name;
tell of his salvation from day to day.
3
Declare his glory among the nations,
his marvelous works among all the peoples!
4
For great is the LORD, and greatly to be praised;
he is to be feared above all gods.
5
For all the gods of the peoples are worthless idols,
but the LORD made the heavens.
6
Splendor and majesty are before him;
strength and beauty are in his sanctuary.
7
Ascribe to the LORD, O families of the peoples,
ascribe to the LORD glory and strength!
8
Ascribe to the LORD the glory due his name;
bring an offering, and come into his courts!
9
Worship the LORD in the splendor of holiness;
1
96:9
Or in holy attire
tremble before him, all the earth!
10
Say among the nations, “The LORD reigns!
Yes, the world is established; it shall never be moved;
he will judge the peoples with equity.”
11
Let the heavens be glad, and let the earth rejoice;
let the sea roar, and all that fills it;
12
let the field exult, and everything in it!
Then shall all the trees of the forest sing for joy
13
before the LORD, for he comes,
for he comes to judge the earth.
He will judge the world in righteousness,
and the peoples in his faithfulness.
Table of Contents
Introduction to The Psalms
Timeline
Author and Date
Individual psalms come from diverse periods of Israel’s history, but at every stage they served as the songbook of God’s people. David wrote about half of the Psalms. His role as king was more than that of a ruler. He was to represent and even embody the people, and their well-being was tied to his faithfulness. David, then, writes as a representative, and the readers must discern whether the emphasis of a psalm is more on his role as ruler or more on his role as ideal Israelite, in which he is an example for all. The historical occasions mentioned in the psalm titles help the reader see how faith applies to real-life situations.
Key Themes
The Psalter is fundamentally the hymnbook of God’s people. It takes the basic themes of OT theology and turns them into song:
- Monotheism. The one God, Maker and Ruler of all, will vindicate his goodness and justice in his own time. Everyone must know and love this God, whose purity, power, wisdom, faithfulness, and unceasing love are breathtakingly beautiful.
- Creation and fall. Though God made man with dignity and purpose, all people since the fall are beset with sins and weaknesses that only God’s grace can heal.
- Election and covenant. The one true God chose a people for himself and bound himself to them by his covenant. This covenant expressed God’s intention to save his people, and through them to bring light to the world.
- Covenant membership. In his covenant, God offers grace to his people: forgiveness of their sins, the shaping of their lives to reflect his own glory, and a part to play as light to the Gentiles. Each member of God’s people is responsible to believe God’s promises and to grow in obeying his commands. Those who do this enjoy the full benefits of God’s love and find delight in knowing him. The well-being of God’s people as a whole affects the well-being of each member. Each one shares the joys and sorrows of the others. When believers suffer, they should not seek revenge but should pray. They can be confident that God will make all things right in his own time.
- Eschatology. The story of God’s people is headed toward a glorious future, in which all kinds of people will come to know the Lord. The personal faithfulness of God’s people contributes to his ultimate purpose. The Messiah, the ultimate heir of David, will lead his people in the great task of bringing light to the Gentiles.
Types of Psalms
The Psalms can be identified according to some basic categories:
Laments, which lay a troubled situation before the Lord, asking him for help. There are community (Psalm 12) and individual (Psalm 13) laments. This category is the largest by far, including up to a third of all Psalms.
Hymns of praise, which call God’s people to admire his great attributes and deeds. Examples include Psalms 8; 93; and 145.
Hymns of thanksgiving. As with laments, there are community (Psalm 9) and individual (Psalm 30) thanksgiving psalms.
Hymns celebrating God’s law (Psalm 119).
Wisdom psalms (Psalms 1; 37), which reflect themes from the Wisdom Books (Job, Proverbs, Ecclesiastes, Song of Solomon).
Songs of confidence, which enable worshipers to deepen their trust in God amid difficult circumstances (Psalm 23).
Royal psalms, which present the Davidic monarchy as the vehicle of blessing for God’s people. Some of these are prayers (Psalm 20), some are thanksgivings (Psalm 21). All relate to the Messiah, the ultimate heir of David, either by setting a pattern (Psalms 20–21) or by portraying the king’s reign in such a way that only the Messiah can completely fulfill it (Psalms 2; 72), or by focusing on the future (Psalm 110).
Historical psalms, which take lessons from the history of God’s dealings with his people (Psalm 78).
Prophetic hymns, which echo the Prophets, calling people to covenant faithfulness (Psalm 81).
Structure
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
Fact: What was the main purpose of the Psalms for the people of God?
What was the main purpose of the Psalms for the people of God? The Psalms were the songbook of the people of God when they gathered for worship.
Fact: What is a psalm of lament?
What is a psalm of lament? The main purpose of a psalm of lament is to tell the Lord about a difficult situation, to ask him for his help, and to praise him for helping. Some laments are community, congregational psalms. Others are individual, personal laments. One third of all the Psalms are psalms of lament.
Fact: What defined someone as an “enemy” of the people of Israel?
What defined someone as an “enemy” of the people of Israel? The “enemies” mentioned in the Psalms (e.g., 18:17) were people hostile to the faith of God’s people. Sometimes they expressed their hatred by physically attacking the people of Israel, while other times they merely rejoiced when Israel faced misfortunes.
Fact: Selah
What does Selah mean? Although the word Selah is found 39 times in the book of Psalms, its exact meaning is uncertain. Most scholars believe it is a musical term or a term to be used by a worship leader, possibly to mark a pause.
Fact: Snares
Snares (38:12) were traps used to catch birds and animals. Some snares used ropes or nets that would be triggered as soon as the bait was touched. Pits disguised with sticks and leaves were also used as snares. In the Psalms, snares serve as symbols of danger or death at the hands of the wicked.
Fact: A helpful guide
A helpful guide. The writers of the Psalms understood the importance of constant communication with God. They knew that God would hear their prayers, and they trusted him to act on their behalf. Believers today can benefit greatly by patterning their prayers after specific psalms.
Structure of Psalms
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
OT Testimony that All Are under Sin (3:9)
| Romans 3 | OT Reference |
|---|---|
| Sinful Condition | |
| v. 10, none is righteous | Ps. 14:3/53:3; Eccles. 7:20 |
| v. 11a, no one understands | Ps. 14:2/53:2 |
| v. 11b, no one seeks for God | Ps. 14:2/53:2 |
| v. 12, all have turned aside; together they have become worthless; no one does good, not even one | Ps. 14:3/53:3 |
| Sinful Speech (note progression from throat to tongue to lips) | |
| v. 13a, b, their throat is an open grave; they use their tongues to deceive | Ps. 5:10, Septuagint (English, 5:9) |
| v. 13c, the venom of asps is under their lips | Ps. 140:3 |
| v. 14, their mouth is full of curses and bitterness | Ps. 10:7 |
| Sinful Action | |
| v. 15, their feet are swift to shed blood | Prov. 1:16/Isa. 59:7 |
| v. 16, in their paths are ruin and misery | Isa. 59:7 |
| v. 17, and the way of peace they have not known | Isa. 59:8 |
| Summary Statement | |
| v. 18, there is no fear of God before their eyes | Ps. 36:1 |
Ps. 96:4–5 The psalmist explains to the Gentiles that there is only one God truly worthy of worship. The words gods and worthless idols sound alike in Hebrew, providing a play on words. An English paraphrase might be, “these mighty beings are mighty useless!”
Ps. 96:1–6 The psalm begins by calling the inhabitants of all the earth to sing to the LORD. It asks them to sing to the LORD, bless his name, and tell of his salvation. This describes Israelite worship in God’s sanctuary. Here the Gentiles are invited to join in (see also vv. 8–9).
Ps. 96:7–9 These verses develop the thought of v. 7, inviting the Gentiles into his courts to worship. The OT describes a future era, when the Gentiles receive the light, by picturing them coming to the Jerusalem temple (see Isa. 2:2–3). Their uncleanness (see Isa. 52:1) can be cured by conversion, and then they too will be welcome in God’s house.
Psalm Ps. 96. God’s kingship over all creation means that all people should love and worship him. The psalm has three sections, each beginning with a command (“sing,” v. 1; “ascribe,” v. 7; “say,” v. 10), and each mentioning the Gentiles. God called Israel to be a means of blessing for all mankind, bringing them knowledge of the true God. This psalm appears in 1 Chron. 16:23–33, indicating that the people sang a version of it when David brought the ark to Jerusalem.
Ps. 96:10–13 The Gentiles addressed throughout this psalm (see vv. 1, 7) are to spread the news among their fellow Gentiles (among the nations, v. 10; see v. 3) that the LORD reigns! The universal rule (will judge) of the one true God is good news to those who will acknowledge his kingship. When all kinds of people gladly receive God’s rule, the rest of the creation (the heavens, the earth, the sea, and the field with all their inhabitants, and the trees of the forest) will all celebrate (be glad, rejoice, roar, exult, and sing for joy). See note on Rom. 8:20–21.
S3:181 Psalm 96
Listen NowDive Deeper | Psalm 96
Years ago it hit me: we need to actively worship God. I often read Scripture and stop there . . . just reading it without putting it into practice. James 1:22-25 reminds us to be "doers of the word and not hearers only." What if I consistently did all the things this psalm commands?
Let's check out the active verbs here: sing, bless, tell, declare, ascribe, bring, come, worship, tremble, say, be glad, rejoice, roar, and exult. Wow! God definitely deserves all of our praise. If people look at my life day-in and day-out, would they say I actively worship God? Worship necessitates movement, which means not being stuck in a rut. Singing to the Lord a new song means my prayers and praise aren't rote and canned responses, but rather specific and intentional. Sometimes my spiritual life feels stuck, but only because I'm not moving toward God. God's Word is living and active (Hebrews 4:12), so I need to get ready to go where God wants to take me through His Word. As I write this devotional, I'm sitting in a hospital bed, waiting for tests to be run and levels to be checked.
How I respond to the people around me can be my act of worship. In the midst of my challenges and discomfort, can they hear the songs of praise on my lips (Psalm 96:1)? Will they come to know His salvation by my sharing it with them (Psalm 96:2)? Will they know the Lord's glory, beauty, and marvelous deeds by how I speak to them and treat them (Psalm 96:3)? Will they see that God is praiseworthy, strong, and "to be feared above all gods" (Psalm 96:4, 6)?
This psalm describes all of creation worshiping God in a way that honors Him. The passage talks about the heavens being glad, the earth rejoicing, the sea and all in it roaring, the field and everything in it exulting, and the trees of the field singing for joy. He doesn't tell His creation (including us) to wait until your situation changes to worship. Don't be a bystander while all of creation worships. Dive in and participate!
This month's memory verse
If we live by the Spirit, let us also keep in step with the Spirit.
– Galatians 5:25
Discussion Questions
1. Would the people in your sphere (roommates, family, friends, co-workers) say you actively worship God based on your actions and words?
2. Does your spiritual life feel stuck in a rut? If so, take time to truly dig into God's Word and put worship into action.
3. Who in your life needs to know the Lord's salvation, beauty, and strength? Worship the Lord today by sharing Him with those people.
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