Psalms 95


An invitation to praise God, 1, 2.

The reason on which this is founded, the majesty and dominion

of God, 3-5.

An invitation to pray to God, 6.

And the reasons on which that is founded, 7.

Exhortation not to act as their fathers had done, who rebelled

against God, and were cast out of his favour, 8-11.


This Psalm is also without a title, both in the Hebrew and

Chaldee: but is attributed to David by the Vulgate, Septuagint,

AEthiopic, Arabic, and Syriac; and by the author of the Epistle

to the Hebrews, Heb 4:3-7.

Calmet and other eminent critics believe that it was composed

during the time of the captivity, and that the apostle only

followed the common opinion in quoting it as the production of

David, because in general the Psalter was attributed to him.

The Psalm is a solemn invitation to the people, when assembled

for public worship, to praise God from a sense of his great

goodness; and to be attentive to the instructions they were about

to receive from the reading and expounding of the law; and or

these accounts it has been long used in the Christian Church, at

the commencement of public service, to prepare the people's minds

to worship God in spirit and in truth.

Houbigant, and other learned divines, consider this Psalm as

composed of three parts. 1. The part of the people, Ps 95:1 to

the middle of Ps 95:7. 2. The part of the

priest or prophet, from the middle of Ps 95:7 to the end of

Ps 95:8. 3. The part of

Jehovah, Ps 95:9-11. It is written as a part of the preceding

Psalm by nine of Kennicott's and De Rossi's MSS.; but certainly

it must have been originally an ode by itself, as the subject is

widely different from that in the foregoing.

Verse 1. O come, let us sing] Let us praise God, not only with

the most joyful accents which can be uttered by the voice; but let

us also praise him with hearts tuned to gratitude, from a full

sense of the manifold benefits we have already received.

The rock of our salvation.] The strong Fortress in which we have

always found safety, and the Source whence we have always derived

help for our souls. In both these senses the word rock, as

applied to God, is used in the Scriptures.

Verse 2. Let us come before his presence] panaiv, his

faces, with thanksgiving, bethodah, with confession, or

with the confession-offering. Praise him for what he has already

done, and confess your unworthiness of any of his blessings. The

confession-offering, the great atoning sacrifice, can alone

render your acknowledgment of sin and thanksgiving acceptable to a

holy and just God.

Verse 3. For the Lord is a great God] Or, "A great God is

Jehovah, and a great King above all gods;" or, "God is a great

King over all." The Supreme Being has three names here: EL,

JEHOVAH, ELOHIM, and we should apply none of them to

false gods. The first implies his strength; the second his

being and essence; the third, his covenant relation to

mankind. In public worship these are the views we should entertain

of the Divine Being.

Verse 4. In his hand are the deep places of the earth] The

greatest deeps are fathomed by him.

The strength of the hills is his also.] And to him the greatest

heights are accessible.

Verse 5. The sea is his] The sea and the dry land are equally

his, for he has formed them both, and they are his property. He

governs and disposes of them as he sees good. He is the absolute

Master of universal nature. Therefore there is no other object of

worship nor of confidence.

Verse 6. O come, let us worship] Three distinct words are used

here to express three different acts of adoration: 1. Let us

worship, nishtachaveh, let us prostrate ourselves; the

highest act of adoration by which the supremacy of God is

acknowledged. 2. Let us bow down, nichraah, let us crouch

or cower down, bending the legs under, as a dog in the presence of

his master, which solicitously waits to receive his commands. 3.

Let us kneel, nibrachah, let us put our knees to the

ground, and thus put ourselves in the posture of those who

supplicate. And let us consider that all this should be done in

the presence of HIM who is Jehovah our Creator.

Verse 7. For he is our God] Here is the reason for this service.

He has condescended to enter into a covenant with us, and he has

taken us for his own; therefore-

We are the people of his pasture] Or, rather, as the Chaldee,

Syriac, Vulgate, and AEthiopic read, "We are his people, and the

sheep of the pasture of his hand." We are his own; he feeds and

governs us, and his powerful hand protects us.

To-day if ye will hear his voice] To-day-you have no time to

lose; to-morrow may be too late. God calls to-day; to-morrow he

may be silent. This should commence the eighth verse, as it begins

what is supposed to be the part of the priest or prophet who now

exhorts the people; as if he had said: Seeing you are in so good a

spirit, do not forget your own resolutions, and harden not your

hearts, "as your fathers did in Meribah and Massah, in the

wilderness;" the same fact and the same names as are mentioned

Ex 17:7; when the people murmured at

Rephidim, because they had no water; hence it was called

Meribah, contention or provocation, and Massah, temptation.

Verse 9. When your fathers tempted me] Tried me, by their

insolence, unbelief, and blasphemy. They proved me-they had full

proof of my power to save and to destroy. There they saw my

works-they saw that nothing was too hard for God.

Verse 10. Forty years long] They did nothing but murmur,

disbelieve, and rebel, from the time they began their journey at

the Red Sea till they passed over Jordan, a period of forty years.

During all this time God was grieved by that generation; yet he

seldom showed forth that judgment which they most righteously had


It is a people that do err in their heart] Or, according to the

Chaldee, These are a people whose idols are in their hearts. At

any rate they had not GOD there.

They have not known my ways] The verb yada, to know, is

used here, as in many other parts of Scripture, to express

approbation. They knew God's ways well enough; but they did not

like them; and would not walk in them. "These wretched men,"

says the old Psalter, "were gifnen to the lufe of this lyfe: knewe

noght my ways of mekenes, and charite: for thi in my wreth I sware

to thaim; that es, I sett stabely that if that sall entre in till

my rest;" that is, they shall not enter into my rest.

This ungrateful people did not approve of God's ways-they did

not enter into his designs-they did not conform to his

commands-they paid no attention to his miracles-and did not

acknowledge the benefits which they received from his hands;

therefore God determined that they should not enter into the rest

which he had promised to them on condition that, if they were

obedient, they should inherit the promised land. So none of those

who came out of Egypt, except Joshua and Caleb, entered into

Canaan; all the rest died in the wilderness, wherein, because of

their disobedience, God caused them to wander forty years.

It is well known that the land of Canaan was a type of heaven,

where, after all his toils, the good and faithful servant is to

enter into the joy of his Lord. And as those Israelites in the

wilderness were not permitted to enter into the land of Canaan

because of their unbelief, their distrust of God's providence, and

consequent disobedience, St. Paul hence takes occasion to exhort

the Jews, Heb 4:2-11, to accept readily the terms offered to them

by the Gospel. He shows that the words of the present Psalm are

applicable to the state of Christianity; and intimates to them

that, if they persisted in obstinate refusal of those gracious

offers, they likewise would fall according to the same example of



This Psalm contains two parts:-

I. An exhortation to praise God, to adore, worship, kneel,

Ps 95:1, 2, 6.

II. Reasons to persuade to it.

1. God's mercies, Ps 95:3-5, 7.

2. His judgments in punishing his own people Israel for neglect

of this duty.

I. The psalmist begins this Psalm with an earnest invitation,

including himself; saying,-

1. "O come, let us;" come along with me. Though a king, he

thought not himself exempted.

2. And the assembly being come together, he acquaints them what

they came for:-

1. "To sing to the Lord." 1. Heartily, joyfully: "Let us make a

joyful noise;" make a jubilee of it. 2. Openly, and with a loud

voice: "Let us make a joyful noise with Psalms." 3. Reverently, as

being in his eye, "his presence." 4. Gratefully: "Let us come

before his presence with thanksgiving."

2. "To worship, to bow down, to kneel," Ps 95:6. Adoration,

humble adoration; outward worship-that of the body, as well as

inward-that of the soul, is his due; and that for these reasons:-

II. 1. Because he is "the Rock of our salvation;" whether

temporal or spiritual. So long as we rely on him as a Rock, we are

safe from the tyranny of men, from the wrath of God, from the

power of the devil, death, and hell.

2. Because he is "a great God, and a great King above all gods,"

JEHOVAH, a God whose name is I am, an incommunicable name to any

other; for his essence is from himself, and immutable; all others

derivative and mutable; and the great JEHOVAH, great in power,

majesty, and glory; for he "is above all gods."

3. The whole orb of the earth is under his power and dominion:

"In his hands are all the corners of the earth; the strength of

the hills is his also." The globe in all its extensions is subject

to him.

4. And no wonder, for he is the Creator of both, which is

another argument: "The sea is his, and he made it; and his hands

formed the dry land."

5. "He is our Maker," the Creator and Lord of men also.

6. Our Lord God in particular, for he hath called us to be his

inheritance: "For we are the people of his pasture, and the sheep

of his hand."

In which duty, if we fail, he proposeth what is to be expected

by the example of the Israelites.

I. God gave them a day, and he gives it to you; it is the hodie,

to-day, of your life.

2. In this day he speaks, he utters his voice: outwardly he

speaks by his word; inwardly, by his Spirit.

3. This you are bound to hear, to obey.

4. And it is your own fault if you hear it not, for you may hear

it if you will; to that purpose he hath given you a day: "To-day

if you will hear his voice."

5. Suppose you hear it not; the cause is, the hardness of your

hearts: and take heed of it; "harden not your hearts."

For then it will be with you as it was with the Israelites.

I. "As in the day of temptation in the wilderness," at Meribah

and Massah.

2. "When your fathers," the Israelites that then lived, "tempted

me and proved me." They asked whether God was among them or not?

They questioned my power, whether I was able to give them bread

and water, and flesh?

3. And they found that I was able to do it: "They saw my works;"

for I brought them water out of the rock, and gave them bread from

heaven, and flesh also.

Their stubbornness was of long continuance, and often repeated,

for it lasted forty years: "Forty years was I grieved with this

generation;" which drew God to pass this censure and verdict upon


1. His censure was, that they were an obstinate perverse people,

"a people that do always err in their hearts;" that were led by

their own desires, which caused them to err; the way of God they

would not go in; they knew it not, that is, they liked it not.

2. This verdict upon them: "Unto whom I sware in my wrath, that

they should not enter into my rest;" i.e., literally, into the

land of Canaan that I promised them. The oath is extant,

Nu 14:28, 29. "As I live, saith the Lord, your carcasses shall

fall in the wilderness;" and in the wilderness they did fall,

every one except Caleb and Joshua, a fearful example against

stubbornness and disobedience. Let him that readeth understand.

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