Psalm 96 (95):2Meaning & Commentary from the Church Fathers

My esteemed brother Severus continues to defer the joy we all anticipate from his thoughtful discussions, for he recognizes his obligation to us, knowing himself to be in debt. Throughout all the congregations he has visited, the Lord has glorified himself through his words, and even more profoundly, the Church which has been the source of his teachings ought to rejoice. How then should we respond but to comply with his wishes? Yet let us be clear, dear friends, he has not betrayed us; he has merely postponed. Therefore, we shall regard him as a debtor and withhold our release until his obligation is met.

Take notice, then, beloved brethren: as God allows, let us reflect briefly on this Psalm, which you are already familiar with, for a renewed engagement with truth is a pleasure. Perhaps upon hearing its title, some may have been startled, as it speaks of a time when the house was rebuilt after the Captivity. Given that a title has been presented before this Psalm, one might expect to hear details about the stones hewn from mountains, the materials gathered for construction, the foundations established, the rafters elevated, and the columns raised. However, his song conveys none of these specifics, for it is not in a solitary location or specific territory that this house is constructed. Rather, he begins: "Sing unto the Lord a new song; sing unto the Lord, all the earth" (Psalm 94:1). If the entire earth offers a new song, then in that act of singing a house is being built, but only if it refrains from repeating the old refrain. The desires of the flesh echo the old song, while fervent love for God initiates the new.

Listen closely to why it is deemed a new song: the Lord states, "A new commandment I give unto you, that ye love one another" (John 15:12). Thus, the whole earth performs this new song, and it is there that the house of God is being constructed—indeed, the entirety of the earth serves as the house of God. If all the earth is this house, then those who do not cling to it become not a house but ruins, reminiscent of the ancient remnants that once symbolized that venerable temple. For there, the old was dismantled so that the new might arise.

The Apostle Christ unites us into this sacred edifice, binding us together in one spirit, saying, "Indulging one another in love; endeavoring to keep the unity of the Spirit in the bond of peace" (Ephesians 4:2-3). Where the Spirit's unity thrives, there is indeed one stone, forged from many. How does one become a single stone from multiple? Through an act of love, rendering oneself humble.

Thus, the house of our Lord is under construction, brought to fruition through these words, these readings, and the proclamation of the Gospel throughout the world. While this house has expanded remarkably, encompassing many nations, it has yet to overpower all nations; it has gathered many, yet it will eventually prevail over all. This truth is met with skepticism by those who proudly claim membership in its household, declaring that it has already lost its stature. It continues to grow, and all nations that have yet to believe are destined to come to faith; who can say whose tongue may be convinced? Will the unlettered believe? What does the manifestation of the Holy Spirit via fiery tongues signify (Acts 2:3) other than that no tongue is too hardened to be softened by this holy fire? We know that many barbarian tribes have already come to faith in Christ; He has laid claim to territories untouched by the Roman Empire. What is barred from those who wield the sword remains open to those who carry the cross. For the Lord triumphed through the wood of His cross.

Who fights with that wood? It is Christ. Through that cross, He vanquished monarchs, imparting its insignia upon their foreheads once conquered; they take pride in it, as it signifies their salvation. This is the work underway; thus, the house is enlarged. To discern this, hear the subsequent verses of the Psalm: behold how they labor to build the house. "Sing unto the Lord all the earth." "Sing unto the Lord, bless His name: proclaim the good news of His salvation day by day" (Psalm 95:2). How is the house expanded? By the proclamation of His salvation day after day. Let this message be heralded continually; let it be fulfilled daily; let His house grow, says God.

It is as if laborers ask, "Where shall we construct this house?" "Where do You wish for Your abode to flourish? Choose for us some open, spacious locale if You desire a grand edifice." He reveals the location: "Proclaim to the Gentiles His glory," directing us to honor Him, not ourselves. O builders, declare His glory to the nations, for if you choose to promote your own honor, you will stumble; yet if you proclaim His glory, you will be built up in the process. Those who opt for self-glorification have distanced themselves from this house; consequently, they are unable to sing a new song alongside the whole earth, for they do not partake in this universal harmony and thus only construct a superficial wall. How sternly does God denounce such a façade (Ezekiel 13:10), as the prophets offer many testimonies of His condemnation of hollow displays. What is that whitewashed structure but a symbol of hypocrisy—pretending to be something it is not? Externally it may gleam, yet internally it is foul.

One observed the plight of this surface that offers no true substance: like a standalone wall with a door, whoever enters will discover they are outside the true house. Thus, it is for those who abandoned the new song and opted for a superficial wall; a fragile barrier and not a robust foundation. What benefit is a door if they themselves have not entered properly? The Lord proclaims, "I am the door: by me if any man enter in, he shall be saved" (John 10:9). Proclaim His honor to the Gentiles! Who are the Gentiles? Are there not many peoples represented by nations? Is Not Getulia, Numidia, Mauritania, Byzacia signifying nations? Provinces are nations as well. Let the Word of God take root in the world, reforming all hypocritical pretensions, expanding His house globally. It is insufficient to merely declare, "Proclaim Him to the Gentiles," without clarifying that "His miracles to all people."

"For great is the Lord, and greatly to be praised" (Psalm 95:4). Which Lord but Jesus Christ is great and unworthy of praise? You know certainly that He manifested as a man; you know He was conceived in the womb of a woman, that He was born, nurtured, carried, circumcised, sacrificed for His maturation; finally, you know that He was struck, spat upon, crowned with thorns, crucified, died, and pierced—enduring all to become great, worthy of exaltation. Do not undervalue the small; comprehend the vastness. He humbled Himself for our sake; let Him be recognized as great, and you shall be elevated in Him.

What might a small tongue proclaim in acclaim of the Great One? "Above all praise," and in doing so, conveys what the mind can grasp; it invites you to ponder upon that which is beyond words and, when reflected upon, will still feel wanting. If human language cannot articulate it, what utterance might convey the enormity of the Lord—who is "great and greatly to be praised"? Let Him be extolled and heralded; proclaim His glory and edify His house.

The designated ground for the construction of the house is indeed wooded, as observed previously. This place is filled with trees because men have worshiped vain images; no wonder they have indulged the swine. The son who turned away from his father, squandering his inheritance while amongst swine (Luke 15:12-15)—this symbolizes those who worship false idols—has turned the land into a wilderness. And he who seeks to build a house must uproot trees; hence it was stated, "While the house was being built, after the Captivity." Men were captive to the devil, serving idols; they could sell their souls yet lacked the means for redemption. The Redeemer came and set the ransom; His blood was shed to redeem the entire world.

You may wonder what He procured; consider what He gave—His price was His own blood. What then equates to this? What but the entirety of the world? What but all nations? Those who underestimate this price or believe they own it solely are both ungrateful and presumptuous. Let them neither boast nor inflate themselves, for what He bestowed was for the entire world. He knew what He had acquired for He was aware of the price He paid; thus, freed from captivity, the house arises from the ruins. The task lies with those summoned to "Declare His glory" and clear the debris, rescuing the earth from bondage, all the while constructing and proclaiming the greatness of the Lord's house.

How shall the demonic roots be uprooted unless He who is superior to them is proclaimed? Historically, all nations worshiped false deities; those they revered were demons, as the Apostle clearly states, "That which the Gentiles sacrifice, they sacrifice to devils, and not to God" (1 Corinthians 10:20). They were ensnared in this way, sacrificing to demons, allowing the world to remain a forest under spiritual tyranny, while He alone reigns in glory above all worldly admiration.

"For He is to be feared above all gods" (Psalm 94:13). Among the gods of the nations, "as for all the gods of the people, they are devils." If the Great One is to be esteemed above all that the pagans hold sacred—essentially devils—listen further: "God created the heavens" (Psalm 95:5). Hence, He stands not only above all vampire gods but surpasses the heavens they inhabit as well. If it had simply been stated that He is above the gods—who, after all, are mere ethnic demons—then our understanding of Christ would be diminished. However, when He declares, "But the Lord made the heavens," observe the stark difference between the heavens and the demons, and between the Creator and His creation. He did not merely imply that "the Lord sits in the heavens,” leaving room for the possibility that another may have created them while He, seated on a throne, did not; rather, He affirms, "the Lord made the heavens."

If He fashioned the heavens, He consequently also crafted the angels—He Himself formed the prophets. The devils succumbed to the apostles, while the apostles themselves became those heavens who gave birth to the Lord. O heavens He formed, proclaim His honor to the nations! Let His house spread across the entire earth; let all the earth offer a new song.

"Confess and beauty are before Him" (Psalm 95:6). Do you cherish beauty? Do you desire to embody it? Confess, for beauty follows acknowledgment. The Psamist does not declare beauty first but rather places confession before it. If you have wronged, confess to be right; if you have lost your way, confess your need for restoration. You may damage your image, but true beauty cannot be manufactured by your efforts. How is it that our Bride, enamored by her Bridegroom, disfigures herself in a quest for beauty? How might it be asked that He loves what is flawed? He came, saying, "I came not to call the righteous, but sinners" (Matthew 9:13). Who are the sinners He seeks—do they remain in their sin? Certainly not. How, then, shall they depart from their sins? Through confession, they beautify themselves before Him. They may honor Him through admitting their transgressions, abandoning the ignorance they once held; they do not return to their filth, like the dog returning to his vomit (2 Peter 2:22). Thus there arises a union of confession and beauty.

Proclaim His salvation each day, for until the end of time, they will persist in revealing to us the secrets of the New Covenant.

The title of the Lord is 'Saviour' due to His deeds among us. ‘Sing to the Lord. Proclaim His salvation day by day.’ What does the psalmist convey with this? The simple believer interprets it as an encouragement to praise the Lord every single day. If you have worshipped Him today, make sure to do the same tomorrow. While this appears straightforward, I sense a profound mystery beneath the surface. ‘Proclaim His salvation day by day.’ We should dedicate ourselves to honoring the Saviour in the daylight. If we were discussing an ordinary day, we might say, ‘Honor the Lord both day and night.’ Thus, if we worship during the day, does it imply we cannot do so at night?

Sing to the Lord and declare His name. Praise, as it is written, the name of Jesus, which signifies Salvation, for Jesus embodies the role of the Deliverer. Or let us exalt it, for it holds immense power for those who trust in it wholeheartedly. The phrase “sing unto the Lord” is repeated three times by David in this psalm, illustrating the unity of the Godhead in three Persons, thus inviting a singular act of worship and a unified song unto the holy Trinity. Additionally, it is stated that all those who offer their song are commanded to glorify His name, as the name of the Almighty can be exalted and honored by everyone through acts of righteousness and understanding of the truth. Declare His salvation daily. Continuously share and proclaim the life-giving gospel message, which is specifically tasked to the Apostles and their successors. Furthermore, in Psalm 39 (Psalm 39:11), we find clarification for the words, "Thy truth and Thy salvation have I spoken."

In another prophetic declaration, the Holy Spirit, through David, foretells that following His crucifixion, Christ would assume His reign, stating: "Sing unto the Lord all the earth, and proclaim day by day His salvation; for the Lord is great and very honorable. He is to be feared above all gods, for the gods of the nations are mere idols of demons, but God made the heavens. Glory and praise before His face, strength and glory in His place of sanctuary. Give glory to the Lord, the Father of the ages. Enter His presence with grace, and worship in His holy courts. Let all the earth tremble before Him, and let it be transformed, and let it not be shaken.

When the prophet invokes the Lord thrice, it serves to highlight the glorification of the Trinity through Christ, in whom we come to understand both the Holy Spirit and the Father. Hence, the prophet proclaims: ‘Bless His name,’ whether referring to the Father, the Son, or the Holy Spirit, for the name of the Trinity is God. This name was likewise exalted by the angels who shared the new song with us, as they first offered glory to God in the highest. ‘Sing unto the Lord, bless His name, proclaim His salvation every day.’ As time progresses, the spread of the gospel continues, and with time’s extension, so too does the knowledge of Christ flourish. This is further supported by the subsequent declaration, ‘proclaim in the nations His glory, in all tribes His wonders.’

An exceptionally beautiful and wondrous hymn was performed for us by David, the singer, on his spiritual harp, where he introduces the gospel message with prophetic words, framing the new deeds in language familiar from the past. What was his proclamation? As we have just heard: "Sing unto the Lord a new song; sing unto the Lord, all the earth." Consider, beloved, and reflect reverently on how he combines prophecy with the gospel, asserting unity in its teachings. He calls us to sing a new song to the Lord. We understand, dear ones, that this new song stands in contrast to the old. Thus, we must explore what the old song entails and what the new one offers, ultimately differentiating their meanings through the varied subject matter.

Indeed, the first and oldest song was sung at the Red Sea when the miraculous Moses, by divine will, parted the waters, leading his people to safety. In that moment, he sang, "I will sing unto the Lord, for He is highly exalted; the horse and the rider He has thrown into the sea" (Exodus 15:1). Another ancient song was offered by the blessed Deborah when she celebrated the victory over their foes with a triumphant song (Judges 5). Further, we can find yet another ancient song sung in the wilderness when the Israelites discovered a well, rejoicing in God's fresh grace (Numbers 21:17-20). Numerous traces of these ancient songs will become evident to those who study Scripture with sincerity and intention.

Now, we must discern the meaning and purpose of this new song. Pay close attention. The old song was designated for a single nation and confined within Palestine; outside this land, its tunes were not permitted. The unity of the people and the singularity of the language limited both their worship and song to one location. Blessed David records this, as if putting the words in the mouths of the exiled Jews in Babylon: "How shall we sing the Lord's song in a foreign land?" (Psalm 136:4). Do you see how the ancient song was not meant to echo throughout the limitless heavens but was reserved for one nation?

Let us recall what those same Babylonian captives expressed: "How can we sing the songs of the Lord?" (Psalm 136:3). In light of the divine laws and the stipulation against singing sacred melodies outside of their homeland, they lamented their situation. Thus, the old song was firmly anchored to a specific people and place, while the new song resounds across all creation. Consequently, when the prophet declared, "Sing unto the Lord a new song," he immediately added, "Sing unto the Lord, all the earth." Witness how broad this invitation is, how comprehensive the theology; it signals the advent of a new song that supersedes the previously restricted one.

To clarify any human misconceptions, the Psalmist did not overlook the impact of grace within the gospel, for after stating, "Sing unto the Lord, all the earth," he added, "Declare His salvation from day to day" (Psalm 95:2). What salvation is he speaking of? Clearly, he refers to the multifaceted work of the Savior, to the event when God became man for humanity's sake, when the Healer approached the afflicted, when light shone upon those dwelling in darkness, revealing the Way to the lost, which today calls out in the Gospel: "I am the way, and the truth, and the life" (John 14:6).

It is essential, beloved, to examine why God, in ancient times, limited His people to a specific nation and location, restricting them from singing sacred songs across the earth. Above all, we must remember that God is unchanging and consistent; He does not fluctuate between desires or thoughts. Instead, He adapts to human frailty. Often, God's communication and laws are given not in a manner aligned solely with His capabilities, but rather in ways we can comprehend and accept. He could have illuminated the nations with the ancient song, but the bearers of this light were insufficiently prepared to proclaim holiness. If they were unable to uphold the teachings of righteousness handed to them, how could they extend those same teachings to others?

Being an unreliable and capricious people, easily led astray by idolatry, they were confined to a designated location to practice righteousness among themselves. Just as a husband, suspecting infidelity, may confine his wife to a secure area, surrounding her with protectors and safeguards, so too did God restrict the ancient synagogue to a singular place, the temple, where sacred worship could occur untainted. Indeed, Moses, doubting the fidelity of his people (the synagogue symbolically represents his bride), warned, "Take heed to yourselves, O Israel, to offer your burnt offerings in the place which the Lord your God shall choose" (Deuteronomy 12:13, 14). Do you see how limited this stipulation was?

This was justly enacted, for if presented with altars spread broadly, the ancient people, as evidenced in the prophetic declarations of Jeremiah, would fill every space with idol worship. "According to the number of your cities are your gods, O Judah; and according to the number of the streets in Jerusalem have you set up altars for your idols" (Jeremiah 2:13). If given the freedom to congregate wherever desired, imagine the depths of immorality they may have traversed! Thus, the sacrifices, songs, and people were bound to one locale.

In contrast, the church—pure, chaste, and encompassing Christ in all places—celebrates with altars and teachings everywhere. God foretold this, contrasting the flourishing of the church with the unfaithfulness of the people. The prophet declared, "Behold, my name shall be great among the nations, and in every place incense shall be offered to my name, and a pure offering" (Malachi 1:10, 11). Do you see how clearly it refers to the sacrificial meal—the bloodless offering? In this, the holy prayer made alongside the offering is called "pure incense," pleasing to God because it arises from a heart devoted to Him.

Let my prayer be set before You as incense (Psalm 140:2). Thus, we observe how the brilliance of the divine liturgy is permitted to radiate everywhere, where neither altar nor song is restricted by prevailing geographic boundaries. Incense is presented to God’s name in every place. The pure sacrifice—first and foremost—is the sacrificial meal, the heavenly and chief offering. The old covenant delineated a variety of sacrifices: sin offerings, burnt offerings, sacrifices of praise and salvation, and those for cleansing leprosy, alongside numerous others for various forms of purification.

Now, with the emergence of new grace, many different sacrifices converge into one true offering. We also have various forms of sacrifice, but these originate from the spirit of gospel grace rather than the law itself. Would you like to understand the sacrifices upheld within the church? (Would you like to know) how, without blood and without altars, offerings are made to God that are pure and undefiled? Turn to the Scriptures, and they will reveal the distinctions and variety among our sacrifices.

The first is the spiritual and mysterious offering mentioned above, of which Paul asserts: "Be imitators of God, as beloved children, and walk in love, just as Christ loved us and gave Himself up for us as an offering and sacrifice to God, a fragrant aroma" (Ephesians 5:1, 2). The second sacrifice is that of the martyrs. Listen to Paul as he affirms, "I urge you, present your bodies a living sacrifice, holy, acceptable to God" (Romans 12:1). So, the first sacrifice is indeed one of salvation; the second pertains to the martyrs; the third pertains to prayer, as expressed: "May my prayer be set before You as incense" (Psalm 140:2). The fourth encompasses sacrifices of praise: "Offer to God a sacrifice of thanksgiving" (Psalm 50:14).

The fifth sacrifice is of righteousness: "Let the sacrifices of righteousness be accepted" (Psalm 50:21). The sixth consists of almsgiving, which is truly a pure sacrifice, visiting the widows and the poor in their sorrow (James 1:27). The seventh has to do with exclamation, a military shout of victory—a joyful proclamation. The joyful exclamation is distinct from just any cry. The cry of warriors in the wake of victory is the exclamation, a triumphant shout. Thus, the prophet heralds the future witnesses of Christ’s victory, proclaiming: "Blessed are the people who know the joyful sound" (Psalm 89:15).

The eighth offering to God is a contrite spirit: "The sacrifices of God are a broken spirit; a broken and contrite heart, O God, you will not despise" (Psalm 50:19). Do you see the types of sacrifices we possess? There is also a particular sacrifice represented in the act of gospel preaching—the spoken word—which Paul mentions as the holy gospel of God, that the offering might be acceptable, sanctified by the Holy Spirit (Romans 15:16). Behold, Paul shows how preaching is ascribed to God as a type of sacrifice.

Thus, we count the first as the salvific offering, the second as the martyr's sacrifice, the third as prayer, the fourth as exuberance, the fifth as truth, the sixth as charity, the seventh as praise, the eighth as humility, the ninth as proclamation. Have I omitted anything? Indeed, I counted nine but intended ten. What type of sacrifice have I neglected? The tenth is the sacrifice of fruitfulness, of which Paul speaks: "I have received from Epaphroditus the things sent from you, a sweet-smelling aroma, an acceptable sacrifice" (Philippians 4:18).

Can you see how Paul equates acts of generosity for the saints with sacrifice? Such is the variety evident in our offerings. Let all of you, dear brethren, above all commend God for the charity you have given: I speak particularly of your compassion toward the destitute. You have offered mercy to those wandering in need and have meditated on the cries of the afflicted. You have imitated God’s own love and removed the shame of poverty from among you. Your almsgiving has dispelled the stigma, for the shame of those with means was evident in the cries of the poor. You have amassed treasures of true life, the riches born of compassion. This is the wealth we ought to seek—the wealth of truth, the wealth comprised of love for others.

There are, dear ones, two kinds of treasures: one amassed by the wicked, and another that is preserved for the righteous. The treasure of the wicked entails disobedience, rebellion, and lawlessness, as Paul indicated: "Do you not realize that God's kindness is intended to lead you to repentance? But because of your stubbornness and your unrepentant heart, you are storing up wrath against yourself for the day of God's wrath" (Romans 2:4, 5). Observe the accumulation of sin amongst wrongdoers. And look at the treasures garnered by those who practice righteousness!

Listen to what Paul instructs Timothy: "Command those who are rich in this present world not to be arrogant nor to put their hope in wealth, which is so uncertain, but to put their hope in God, who richly provides us with everything for our enjoyment. Command them to do good, to be rich in good deeds, to be generous and willing to share, in this way they lay up treasure for themselves as a firm foundation for the coming age" (1 Timothy 6:17-19). Can you discern the treasure of the righteous? And who ultimately safeguards these treasures? Certainly, they are stored with God, who also maintains the treasure of the wicked for retribution, punishing some while correcting others.

Would you like to witness how God safeguards these treasures? He articulates through Moses of those entrenched in evil: "Their vine is of the vine of Sodom, and of the fields of Gomorrah; their grapes are grapes of gall; their clusters are bitter" (Deuteronomy 32:32). Later, after cataloging these misdeeds, the Lord affirms: "Is this not stored up in My treasury? In the day of vengeance, I will repay" (Deuteronomy 32:34, 35).

INSCRIPTION. The song of praise attributed to David, composed during the time the house was constructed post-exile, does not appear in the Hebrew scriptures. This introduction is absent from the Hebrew text, suggesting it was either included by the Seventy translators or by Ezra, who organized the psalms and instructed the Levites to perform this psalm during the temple's reconstruction after the Israelites returned from exile. CONTENT. It contains a call to honor God, applicable not solely to the Jewish people but to all nations, who are invited into the Church.

This Psalm is notably presented in 1 Chronicles 16:23-33, though significant changes are observed in the Parallipomenon, particularly in the omission of the first half of verses 1 and 2. The differences lie chiefly in specific word choices and the arrangement of the verses. It is widely accepted that the author of the Paralipomenon drew from this psalm in the Psalter, rather than the reverse. The passage in the Paralipomenon reflects a composition made up of multiple psalms (see Psalms 104:1-15, 105:47-48).

This Psalm, attributed to David and inspired by the Holy Spirit, serves as a hymn of adoration to God, celebrating the establishment of the Lord's covenant on Mount Zion and the founding of the House of God in Jerusalem following the Babylonian exile. This event symbolizes the transition of the Church from mere words into the faith of Christ, rooted in that very Jerusalem, representing the faithful community of believers restored after the captivity in sinful Babylon, built upon the foundation of the apostles, saints, and prophets, with Jesus Christ Himself as the cornerstone. Through Him, every creation grows into the holy Church of the Lord, anticipating His return.